A JOURNAL OF MEDITATIONS For every day in the Year.  
Gathered out of divers Authors.  
Written first in Latin by N. B. and newly translated into English by E. M. in the Year of our Lord, 1669.  
Every day will I bless thee, and will praise thy name, for ever, and for ever, and ever.  Ps. 144.2. 
Anno Dom. MDCLXIX.   

THE TRANSLATOR TO THE READER.  
THe general use of Mental Prayer through the Christian World, next to the influence of the Divine Spirit, who is the principal Cause and Author of all that is good, oweth very much to the pious labours of those, who in Written Books and Volumes, have treated at large of this holy Exercise, of its nature, excellency, and advantages; and have delivered rules and precepts for the due performance of it; and withal have suggested ample matter of Meditation, digested into points, and set down in order and method: By which means this principal part of Devotion, though something difficult in its self, without the special unction of the Holy Ghost hath been wonderfully facilitated, and made familiar to all: Neither are we in England destitute of these helps, having in our own language Luiz de Puentes, Luiz Granadas, and Vincentio Bruno's Meditations, and some others, whose pious labours have proved singularly beneficial to the Christian World. Yet in regard these Authors are either large in themselves, or have not that set and ready distribution for each day in the year, which would be a riddance of a continual trouble in seeking out, and contriving Meditations suitable to the current time and day; and because many there are, who, though desirous to employ themselves daily in this Exercise, yet have not either will, or leisure to spend much time therein, or convenience to have always about them larger Volumes; I thought it would not prove a superfluous labour to adjoin to the former helps some more compendious and methodical supply; which I hope will be so performed by this short Journal, that young beginners may find what help they desire without tediousness, and others that have had more practice in Mental Prayer, and desire to employ more time therein, may not want matter to work upon, and dilate themselves more at large, both in discourse and affection.  
The Author of this Journal is of our own Nation, and yet living, though buried to the World, whose modesty enjoins me to a concealment of his name: But in regard the reputation of my Author may be of concern to the benefit of my Reader, I think myself bound to let the world know that his singular virtue and abilities have first placed, and since fixed him these last twenty years in an eminent employment, and one of greatest trust in the state and profession he liveth in. He wrote this Book thirty years since in Latin, for the benefit of a private Community, of whose spiritual advancement, then committed to his charge he was zealous. This work, though never yet set forth to the public view of the world in Print, hath a sufficient approbation from the general esteem of all those that have made use of it.  
Some persons of known virtue, literature, and authority, have procured themselves Copies, and make use of no other in their daily exercise of Mental Prayer. Others have taken the pains to Transcribe it for their constant use; and both these, and several others have wished to see it published in English, for the more general benefit of our Nation. The matter is solid, and for the most part grounded on Divine Scripture, and fitly accommodated to the use and practice of the Church, which in several parts of the year doth represent unto us the several Mysteries of our Saviour's Incarnation, his Infancy, Life and Doctrine, his Passion and Death, Resurrection and Ascension. The Method is pla●● and easy, laying down in order each days Meditation, and requiring no further trouble, than the going continually on with them; or if you chance to make any interruption for weeks or days, you need but turn to the week and day you are in, according to the Ecclesiastical account, which every Calendar will tell you.  
As concerning the Translation, I have been faithful in my trust, keeping touch all along with the sense of the Original: What alterations I have made, I was necessitated unto, by reason of the matter, which being in many places applied by the Author to the particular Community, for which he wrote, required some change for the more general use of all; and I was authorized therein by an express, and large Commission from the Author; which notwithstanding I have used sparingly. As for the Version of the Scripture-Text, I have carefully sought out each Citation, and even scrupulously followed every where the Rheims Testament, reverencing and preferring the public authority of those learned and grave Authors, before that of any private person, much more of my own Judgement & opinion. I have also for the readier use and satisfaction of such as may have occasion, or desire to see the Citations in the Text itself, noted every where not only the Chapter, but Verse also, and by this diligent search have corrected very many false quotations, caused by the several transcriptions of Copies. As for the Citations of Holy Fathers and other Authors, not having convenience of Books to look them out, I have left them as I found them.  
Having thus (Christian Reader) given you some account of this Journal, and its Translation, I leave it in your hands, and recommend it to your serious perusal. If perhaps your necessary occasions and employments, or little practice, or apprehension of difficulty in the exercise of Mental Prayer, permit not any longer or more studious Meditation, at least take the pains to read every day one of these pages, and for the space of a quarter of an hour, either sitting or walking, only to re●●ect or ruminate upon what you have read, applying what you may, to yourself, and thinking what may serve for your own practice. I hope, after some acquaintance, you will receive that satisfaction, which I proposed to myself in the first undertaking of the Work; and that by means thereof, and the assistance of God's Holy Grace, you will come to reap th●se admirable fruits of Mental Prayer, consisting in the knowledge of yourself, and of your duty to God; of the malice and damages of Sin; of the Miseries and Vanities of the World; of the practice of all manner of Christian perfection; but chief in the eminent knowledge and love of God, and of our Lord Jesus Christ, with the infinite treasures comprehended in the Mysteries of his Life, Passion and Resurrection, wherein consisteth the height of all our perfection in this life, 
Joh. 17.3.  and the accomplishment of all our happiness in the next, according to that of the Apostle, This is Life everlasting, that they know thee the only true God, and whom thou hast sent Jesus Christ; To whom with the Father, and Holy Ghost, be all praise, honour, and glory, now, and for ever. Amen.  
Your Servant in Christ, E. M.   

The Preface or INTRODUCTION.  

Of the Method of the Work, and of such things as are necessary for all Meditation.  
OUr chief intent in this Journal, is to suggest certain brief heads or points of Meditation, for the benefit of such as being desirous to spend some short time daily in the exercise of Mental Prayer, have not leisure to peruse, nor convenience to have still about them larger Volumes.  
We have assigned to every day in the year its peculiar Meditation; wherefore if at any time there chance to be more Meditations, than days that year; As for example, before Advent, or Christmas, or then there are weeks after Epiphany, or Pentecost, those that are over and above, are to be omitted that year.  
As to the Method, we have for the most part followed the Abridgement of F. Lewis of Puente his Meditations. Wherefore we have taken our beginning from the Purgative way, employing the Month of November in the consideration of our End, of Sin, of Death, of Judgement, of Purgatory, and of Hell; yet so, that it be free for every one either to assume these for this Month, or to continue on according to the day and week after Pentecost, which he is in, till Advent. Front Advent to Septuagesme Sunday (to conform ourselves, what we can, to the use and practice of the Church) we treat of the Incarnation, Nativity, and Infancy of Christ, which appertain to the Illuminative way. From Septuagesme to Easter, we comtemplate the Passion: Thence again we treat of the several Apparitions of our Lord, of God's divine benefits, and of other Mysteries proper to feasts which occur at that time: All which appertain to the Unitive way. And lastly, from the third Sunday after Pentecost, we prosecute the rest of our Saviour's Life and Preaching, till November.  
Upon every Sunday and Solemn Feast, that hath a determinate fixed place in this our distribution, we have endeavoured to comply with the general devotion towards the Blessed Sacrament, and therefore have instituted on those days a Meditation of Holy Communion; taking out of the Gospel of the day (excepting the Sundays of November, the which, as such, have no certain Gospel) some consideration, under which we may consider Christ in the Eucharist, much after the manner wherein Antonius Molina, Alvarez de Paez, and others consider him; now as a King, now as a Guest, Spouse, Physician, etc.  
To these Meditations we have prefixed a congruous Reflection, that is, some Versicle taken out of Scripture, for every one to entertain his thoughts withal, while he awaketh from sleep, and clotheth himself; that he may the better be disposed to entertain him, whom he is to receive that day.  
Although our intended brevity will not admit of any long discourse, yet we cannot omit to say something briefly in this place concerning Meditation, for the necessary information of those who are less conversant in this Exercise. If any desire further instruction in this point, they may receive full satisfaction by reading F. Puente his Introduction to Mental Prayer, which is the entrance to his Book of Meditations.   

Of Meditation.  
Meditation is nothing else but an exercise of the Interiour Powers of our Soul, viz. Memory, Understanding, and Will; whereby we consider God, and the Mysteries of our Faith, entertaining ourselves in affectuous discourses with his Divine Majesty; begging of him his gifts, and negotiating with him the main affair of our salvation and perfection. In Meditation there are four principal parts.  
The first, is the exercise of our Memory, whereby after we have placed ourselves in the presence of God, we set before us the Mystery whereon we intent to Meditate, divided into points, exercising ourselves in lively acts of Faith concerning the same Mystery, without which all our Meditation will be cold and languishing, according to that saying of the Prophet, If you will not believe, 
Isai 7.9. Septuag.  you shall not understand.  
The second, is the exercise of our Understanding, which goeth through the matter proposed, bending its forces to penetrate and comprehend it, with all its causes, properties, effects, and circumstances; and framing thence such discourses and reasons as may convince us of the truths we Meditate on, which being represented to the Will, may move it to congruous affections.  
The third consisteth in the motion of the Will, conformably to what the Understanding had suggested unto it, so as to produce several acts and affections, some in order to one self, others in order to God; as of Love, Confidence, Gratitude, Sorrow, Hatred, Confusion, Desire of our spiritual progress, etc. which are the proper effects and end of Meditation.  
The fourth consisteth in demanding of God such things, as by Meditation we understand to be necessary for us, which we perform by presenting our request by some Colloquy to the Blessed Trinity, either severally to one, or more Person; or generally to all, as the present matter may require, or our affection suggest.  
In all Meditation are necessary certain Preambles, which do help, and as it were open the way, and entrance into the matter we are about to contemplate. We should have assigned proper Preambles to each Meditation, but because that could not stand with our intended brevity, we have thought fit to set down in this place something of them in general.   

Of Preambles.  
In all Meditation are necessary at least two Preambles. The first is called Composition of place. The second is the imploring of Divine Light or Grace.  
Composition of Place, is nothing but a certain imaginary representation of the Persons, Places, and other objects which we are to meditate on, as if we did see them with our eyes. For example, If your Meditation be of our Lord's Nativity, for the first Preamble imagine yourself to see the Cave, or Stable lying open to the Winds; the Crib, or Manger, wherein the Blessed Infant lieth; the Blessed Virgin, and St. Joseph standing by, and the like. If your Meditation be of Death, set before your eyes a sick man lying on his death bed, given over by the Physicians, oppressed with grief and pain; if it be of Hell, imagine some frightful, and hideous dungeon, dark, stinking, darting out fiery flames, etc. and so of others.  
But if your Meditation be not of any corporeal thing, or subject to sense: As for example, of the Attributes of God, of the grievousness of Sin, and the like; and there occur not any fit, or more proper Preamble, for a general Preamble in all such matters, imagine yourself before the Throne of the Divine Majesty as a poor beggar ask an alms, to wit, that by his grace you may employ that half hour, or hour, in the contemplation of things conducing to your salvation.  
The second Preamble is generally every where the same, to wit, the imploring of Divine Light and grace, that you may come to understand, and love as you ought the good, and detest and avoid the evil which you are to meditate on, according to the diversity of the matter.  
Entering therefore into Meditation, place yourself first with all humility in the presence of God, imagining that Christ expects you there, ready to give you audience; then kneeling down with profound reverence, say that short Preparatory prayer of the Church, Prevent we beseech thee, O Lord, our actions, by thy Spirit assisting us, and in h●ping forward prosecute them, that all our prayer and work may begin always from thee, and begun, by thee may be ended. Through Christ our Lord, Amen, or some other like: Then make use of the first Preamble of Composition of Place; and that being done, beg of Almighty God grace suitable to the subject of your present Meditation. After this enter upon the points or matter of your Meditation, which must be prepared before hand, and discourse upon them with your understanding, examining with yourself who, what, where, by what means, wherefore, in what manner, when, and other general circumstances that offer themselves, and in all of them procure, now and then, to stir up your will by pious Affections and Colloquies, as often as there shall be occasion: in which Affections and Colloquies, because the chief fruit of prayer doth consist, therefore we will treat of them in this place more at large.   

Of Colloquies.  
Colloquies are to be made as well through the whole course, as at the end of Meditation; to wit, as often as the will is stirred up to love or hate; to prosecute, or to fly what is set before it, according as it is informed by the understanding of the goodness, or malice of the object: And because we may divers ways conceive God in relation to ourselves, therefore the Colloquies are to be made, sometimes as of a Subject to his Prince, sometimes as of a Child to his Father; at other times again as of the Spouse to her Beloved, of Friend to Friend, of a Criminal to his Judge, etc. now begging something, now admiring, now offering, now congratulating, now, condoling, as the present matter shall require. And because there are many kinds of these affections, it will not be amiss in this place to rehearse some of them in particular in an Alphabetical order. The Colloquy therefore may be framed by way of,  

I. ACOUSATION, Accusing yourself for having been cause, 
1 Paral. 21.17.  of Christ's sufferings, or of other evils, saying with David, Am not I he that commanded? etc. It is I that have sinned, it is I that have done the evil, etc. Lord my God, let thy hand be turned, I beseech thee, upon me; and the like.  
II. ADMIRATION, Wondering at the Goodness, Wisdom, Power, and other like Attributes of God. O Lord, our Lord, 
Psal 8.2.  how marvellous is thy Name? O Lord of Hosts, who is like to thee? Thou art mighty, O Lord, 
Psal 88.9.  and thy truth round about thee; or the like.  
III. AFFIRMATION, Affirming, for example, that God is just, great, and dreadful; that they are happy that serve him, and the like. 
Psal. 118.137. Psal. 46.3. Psa. 64. ●.  Thou art Just, O Lord, and thy Judgement is right. Because our Lord is high, terrible, a great King over all the earth. Blessed is he whom thou hast chosen, and taken, he shall dwell in thy Courts.  
iv BENEDICTION, Blessing God for hearing our prayers, for having redeemed us, and for other benefits, which he hath bestowed upon us; and inviting all creatures to do the same. Blessed be God, who hath not removed my prayer, 
Ps. 65.20. Luc. ●●. 66.  and his mercy from me, etc. Blessed be our Lord God of Israel, because he hath visited, and wrought the redemption of his people. All works of our Lord, 
Dan. 3.57.  bless ye our Lord, praise and superexalt him for ever.  
V COMMINATION, or threatening woe to yourself, unless you mend, unless you obey Gods call, etc. Unless you will be converted, 
Psal. 7.13.  he shall shake his Sword, be hath bend his bow, and prepared it, etc. Understand these things, 
Psa. 49.22.  you that forget God, lest sometime he take you violently, and there be none to deliver you.  
VI COMPASSION for Christ's labours and sufferings. I am sorry for thee my Brother Jonathas, 
2 Reg. 1.26. 2 Reg 18.33. Rod. de. Pas. c. 8.  exceeding beautiful, and amiable. Who would grant me that I might die for thee? I will not live without wound (saith Saint Bonaventure) because I see thee full of wound.  
VII. COMPLAINT, Piously complaining as if God had left you. 
Psal. 1.1.  How long, O Lord, wilt thou forget me unto the end? how long dost thou turn away thy face from me? Where are thine old mercies, 
Ps. 8850. Ps. 8●15.  O Lord, etc. Why dost thou, O Lord, reject my prayer?  
VIII. COMPUNCTION and GRIEF, for that by your sins you have been cause of Christ's sufferings, and of the scourges wherewith God doth chastise the world. 
J●●. 1.12. Psal. 50.5.  Take me up, and east me into the Sea, for I know that for me this tempest is upon you. I do know mine iniquity, and my sin is before me always.  
IX. CONFESSION, Acknowledging the Benefits of God, 
Eccli. 51.1  and your own Infirmity. I will confess to thee, O Lord King, and will praise thee God my Saviour. I will confess to thy Name, because thou art become my helper, 
Psal. 37.4.  and protector. There is no health is my flesh, etc. my bones have no peace at the face of my st●s.  
X. CONGRATULATION with Christ for his victory over death, with the Blessed Virgin for the glory of her Son, and for her own Election. Let us sing to our Lord, 
Erod. 15.1 Judith. 15. ●0. Ecclesia in Missa.  for he is gloriously magnified, etc. Thou art the glory of Jerusalem, thou the joy of Israel, thou the honour of our people, etc. We give thee thanks for thy great glory.  
XI. CONSULTATION, Consulting between our Lord and yourself, what you are to do for him, what to return for his beneftiss. 
Job 7.20. Ps. 115.3.  What shall I do to thee, O Keeper of men? What shall I render to our Lord for all things that he hath rendered to me?  
XII. DESIRE of heavenly and everlasting goods. How beloved are thy Tabernacles, 
Psal. 83.2.  O Lord of Hosts? My soul coveteth and fainteth unto the Courts of our Lord. 
Psal. 41.2.  Even as the Hart desireth after the Fountains of waters, so doth my soul desire after thee, O God. I desire thee a thousand times, 
Bern. 〈◊〉 Jub.  my Jesus, when will you come? when will you make me joyful? when will you give me my fill of you?  
XIII. DETESTATION, Abominating your own sins, and sluggishness. 
Psal. 118.163. Psal. 25.2. Ps. 72.25.  I have hated iniquity, and abhorred it. I have hated the Church of the Malignant, and with the impious I will not sit. What is to me in Heaven, and besides thee what would I upon the earth?  
XIV. DOUBT, Demanding of yourself what you ought to do, and what will become of you, seeing all are to be so rigorously judged. 
Psal. 138.7. Psal. 88.49.  Whither shall I go from thy spirit, and whither shall I fly from thy face? who is the man that shall live, and shall not see death? shall deliver his soul from the hand of hell? and the like.  
XV. EXHORTATION, Exciting yourself to delight in God alone, to open yourself unto him, to put your whole trust in him. 
Psal. 36.4, 5.  Be delighted in our Lord, and he will give thee the petitions of thy heart. Reveal thy way to our Lord, and hope in him, and he will do it. Cast thy care upon our Lord, 
Ps. 54.23.  and he will nourish thee.  
XVI. FAITH and CONFIDENCE, in the goodness of God, and that by his grace you will overcome all difficulties and temptations, etc. Our Lord is my Illumination, 
Psal. 26.1. Ps. 102.9. Ps. 17.30.  and my Salvation, whom shall I fear? He will not be angry always, neither will he threaten for ever. In thee I shall be delivered from temptation, and in my God I shall go over the wall.  
XVII. GLADNESS or JOY for the propagation of God's glory, for the greatness of his Majesty, and perfections, and for the fulfilling of his Divine Will. Be joyful in our Lord, and rejoice ye Just, 
Ps. 31.11. Isa. 61.10.  and glory all ye right of heart. Rejoicing I will rejoice in our Lord, and my soul shall be joyful in my God, because he hath clothed me with the garments of salvation, etc.  
XVIII. GRATIUDE and THANKSGIVING for benefits received. 
Ps. 102.2. Apoc. 11.17.  My soul bless thou our Lord, and forget not all his retributions. We thank thee Lord God Omnipotent, which art, which waist, and which shalt come.  
XIX. HUMILIATION, Acknowledging yourself a sinner, a wretch, a worm, your own infirmity, rejoicing therein as occasion of merit, and humility. 
Psal. 21.7. Psal. 43.7. Psal. 118.17.  I am a worm, and no man, a reproach of men, and outcast of the people. I will not hope in my Bow, and my Sword will not save me, etc. It is good for me, that thou hast humbled me, that I may learn thy justifications.  
XX. IMITATION, exciting yourself to follow our Lord, 
Exo. 25.40 Ephes. 5.1. Ro. 13.14.  and tread his footsteps. Look, and do according to the pattern. Be a follower of God as a most dear Child. Do you on our Lord Jesus Christ. I will follow thee whither soever thou goest, Luc. 9.57.  
XXI. INVITATION, Inviting our Lord to visit, help, and save you. 
Ps. 43.23. Ps. 79.15.  Arise, why sleepest thou O Lord? Arise, and expel us not to the end. O God of Hosts return, regard from Heaven, and see, and visit this Vineyard.  
XXII. LOVE, Professing yourself to love God above all things. 
Jo. 21.16. Psal. 17.2. Ps. 30.24.  Lord thou knowest that I love thee. I will love thee, O Lord, my strength: And exhorting all men to do the same. Love our Lord all ye his Saints.  
XXIII. NARRATION, Recounting what God hath done for you, or others, or what you have done for him. Our Lord ruleth me, 
Psal. 22.2.  and nothing shall be wanting to me, in place of pasture, there he hath placed me. In thee our Fathers have hoped, they hoped, 
Psal. 21.5. Ps. 39.11.  and thou didst deliver them. Thy Justice I have not hid in my heart. Thy truth, and thy salvation I have spoken.  
XXIV. OBLATION, Offering yourself to God, to serve him, to obey him in all things, and to suffer for him. O Lord, I am thy servant, 
Ps. 115.7. Ps. 72.23. Ps. 37.18.  I am thy servant, and the Son of thy Handmaid. As a Beast I am become with thee, and I always with thee. I am ready for scourges, and my sorrow is in my sight always.  
XXV. OBSECRATION, Earnestly imploring the Divine Aid, and such spiritual graces as you stand most in need of. Help us, 
Psal. 78.9.  O God our Saviour, and for the glory of thy Name, O Lord, deliver us. Turn thee, O Lord, and deliver my Soul, 
Psal. 6.5.  save me for thy mercy.  
XXVI. PETITION, Craving to be heard, illuminated, 
Ps. 38.13.  directed, preserved, and the like. Hear my prayer, O Lord, and my petition, with thine ears receive my tears. 
Psal. 69.2. Psal. 5.9. Psal. 24.5.  O God intent unto my help, Lord make haste to help me. Direct my way in thy fight. Direct me in thy truth, and teach me. Keep me, O Lord, from the hand of the sinner, etc. Psal. 139.5.  
XXVII. PRAISE, Extolling the Power, Wisdom, and Mercy of our Lord; and inviting all creatures to do the same. 
Ps. 146.5.  Great is our Lord, and great is his strength, and of his wisdom there is no number. 
Luc. 1.46. Ps. 148.1.  My foul doth magnify our Lord. Praise ye our Lord from the Heavens, Praise ye him in the high places, Praise ye him all his Angels.  
XXVIII. PREFERRING, Having a greater esteem and concern for heavenly and divine objects, than for the earthly and trausitory things of this world. 
Psa. 83.11.  Better is one day in thy Courts above thousands. I have chosen to be an object in the house of my God, rather than to dwell in the Tabernacles of sinners. 
Psa. 36.16.  Better is a little to the just, above much riches of sinners.  
XXIX. PROSOPOPEIA, Imagining to yourself that God doth speak unto you reproving your negligence, 
Jer. 2.21. Isa. 5.2. Three. 4.1. Jer. 3.12.  or exhorting you to fervour. How art thou turned unto me into that which is depraved, O strange Vineyard! I looked that it should yield grape, and it yielded wild grapes. How is the gold darkened, the best colour changed? Return, O rebellious Israel, (soul) and I will not turn away my face from you.  
XXX. PURPOSE, Purposing to serve God better, to resist temptations, and to propagate his glory. 
Psal. 38.2.  I will keep my ways that I offend not in my tongue. I will pursue mine enemies, 
Ps. 17.38. Ps. 21.23.  and overtake them, and will not return till they fail. I will declare thy name to my brethren, in the midst of the Church I will praise thee.  
XXXI. RENUNCIATION or ABNEGATION, Denying your own will, and renouncing all honour and glory, as due to God alone. 
Luc. 22.42 Ps. 113.9. Mat. 8.8.  Not my will, but thine be done. Not to us, O Lord, not to us, but to thy Name give the glory. Lord I am not worthy that thou shouldst enter under my roof.  
XXXII. REPREHENSION, Rebuking yourself for being slothful, irresolute, a lover of toys, etc. How long wilt thou sleep, O sluggard? 
Prov. 6.9. Pro. 1.22. Psal. 12.2.  When wilt thou rise out of thy sleep? How long do you love infancy, and as fools covet things which are hurtful to yourself? How long shall I put counsels in my soul?  
XXXIII. RESIGNATION, Resigning yourself to the will of God, Lord, not as I will, 
Mat. 26.39 Mat. 6.9. Job 1.21.  but as thou. Thy will be done in Earth, as it is in Heaven. As it hath pleased our Lord, so is it done: The Name of our Lord be blessed.  
XXXIV. SOLACE or ENCOURAGEMENT, Animating yourself to expect our Lord, to trust in him, and the like. Expect our Lord, 
Ps. 26.14. Psal. 42.5.  do manfully, and let thy heart take courage, and expect thou our Lord. Why art thou sorrowful, O my soul? and why dost thou trouble me? Hope in God; because yet will I confess to him.  
XXXV. SOLICITATION, As it were urging God to give you speedy aid. God, my God, 
Psal. 21.2.  have respect to me; why hast thou forsaken me? Incline thine ear to me, 
Psal. 30.3. Ps. 43.23.  make haste to deliver me. Arise, why sleepest thou, O Lord? Arise, and expel us not to the end.  
XXXVI. ZEAL, Desiring that the glory of God may be propagated, 
Psal. 78.1. Ps. 73.10.  and his enemies humbled. O God, the Gentiles are come into thine inheritance, they have polluted thy holy Temple. How long, O God, shall the enemy upbraid, 
Psal. 67.2.  the adversary provoke thy Name for ever. Let God arise, and let his enemies be dispersed.   
These, or other like affections you may make use of for your Colloquies; and these, or other such Versicles taken out of Scripture, may perhaps help you to enter with greater facility into your Colloquies, which afterwards you may prosecute more at large, as your affection shall suggest, and the Unction of the Divine Spirit shall teach you.  

Manual.  And although it be expedient, as hath been said, to break into these Colloquies, at any time during the Meditation, yet this same is to be done with more earnest endeavour, and exactness in the end; sometimes calling upon the Eternal Father, sometimes upon the Son, at other times upon the Holy Ghost: Sometimes also upon the Blessed Virgin, our Angel Guardian, the Saints our Patrons, imploring their aid and intercession, giving thanks, etc. as the present matter shall require. Unto this Colloquy is to be joined some Vocal Prayer, as the Pater Noster, if the Colloquy be directed to God the Father; Anima Christi sanctifica me, The Soul of Christ sanctify me, if to the Son; Veni Creator, if to the Holy Ghost; Ave Maria, or some like to the Blessed Virgin, or to the Saints.  
It is a commendable practice of many, having ended their Meditation, to note down in brief, in some little book for that end, their good purposes, and the chief lights which God communicated unto them in their prayer, lest otherwise they come to be fruitless: for as it sufficeth not for the bringing forth of fruit, that good seed be cast into the ground, unless it be kept, and fostered in the bosom of the earth, so neither will it be available for our souls spiritual good only to have heard the voice or word of God in prayer: But (as Christ saith) Blessed are they that hear the Word of God, and keep it, Luke 11.28.    


The Morning Entertainment. O God, my God, to thee I watch from the morning light.  On the Feast of All-Saints.  

Of Holy Communion.  
Consider Christ in the Eucharist as God, and Head of all Saints.  

Ps. 62.2.  I Magin yourself among the Blessed companies of Saints in Heaven, contemplating the divine face of God; and consider 1. How grea● is the Glory, Riches, Beauty, and Majesty of that infinite Essence. Thousands of thousands minister to him, and ten thousand hundred thousands assist him, saith Daniel. Dan. 7.10. Think how great is his Power. All things whatsoever our Lord would, he hath do●● in heaven, in earth, in the sea, and in all the depths. How great his Wisdom. Great is our Lord, 
Ps. 134.6,  and great is his strength, and of his wisdom there is no number. How great his Immensity, which is higher th●n heaven, 
Ps. 146.5. Job. 11.8.  de●pe● then hell, longer than the earth, and broader than the sea. And so of his other divine Attributes.  

Prov. 8.31  Consider 2. This so great a Majesty, and Head of all the Saints whose memory you celebrate this day, disdaineth not to enter the cottage of your soul; and even desireth it himself, according to that: My delights (are) to be with the children of men; not for that he stands in need of you, who are but dust and ashes; but to enrich your poverty with his infinite treasures. Think therefore with yourself what you are, and who he is, and cry out with the Prophet, What is man that thou art mindful of him? 
Ps. 8.5.  or the so● of man, that thou visitest him?  

Amos 4.12.  Consider 3. You must diligently prepare your soul against the coming of so great a Guest; according to that: Be prepared to meet thy God O Israel. Wherefore cleanse it first with the greatest purity that possibly you are able; and not only from Mortal, but also from all Venial Sin: For, Blessed are the clean of heart, 
Matt. 5.8.  (saith Christ) for they shall see God. Then enkindle in yourself an ardent love; that so you may deserve to keep him long with you, according to that; If any love me, etc. we will come to him, 
Jo. 14.23.  and will make abode with him.   


Morn. Ent. To day I shall dine with the King. Esth. 5.12. Note.  The first Sunday after All-Saints.  
Of Holy Communion. Consider Christ in the Eucharist as King.  
¶ This and the other Meditations on the Sundays of this Month, are to be placed between Week and Week, as they come in their turn.  

Ps. 2.6.  COnsider. 1. Christ is truly a King; the King of Kings, and Lord of Lords; and not only of one Province, or parcel of earth, but of all Heaven and Earth, of Men and Angels. I am appointed King by him over Zion, etc. and not for a time only, as other Kings upon earth, but for ever, and evermore. 
Exod. 15.18.  Wherefore all duties, services, and tribute, which Subjects own to their King, are much more due from you to Christ. See whether you have performed them hitherto, or no.  

1 Paral. 29.1.  Consider 2. What you would do if some earthly Prince were to come to your house; how carefully would you have it swept, cleansed, adorned, and set in order; lest there should be any thing that might offend the Prince's eye: How much more ought the house of your Soul to be adorned, which the King of Heaven will vouchsafe this day to enter in the Holy Eucharist: for as David saith, The habitation is not prepared for man, but for God. And if those women mentioned in Esther prepared themselves a whole year to appear but once before the King Assuerus, 
Esth. 2.12.  For six months they were anointed with oil of myrtle, (saith the Scripture) and other six months they used certain paintings and sweet spices, how much greater care ought to be taken to appear worthily before Christ our Lord?  

Ps. 44.11.  Consider 3. In regard you are poor, and have not any thing in your Soul fit to entertain such a Royal Guest, beseech him to send beforehand, as great Princes are wont to do, furniture and provision worthy of himself. Besides, if you desire to be gracious in his sight, you must put off all carnal and worldly affection, and with all submission hearken to his interior inspirations: Incline thine ear, and forget thy people, and the house of thy father, (saith the Royal Prophet) and the king will covet thy beauty.   


Morn. Ent. I will arise, and go to my father. Luc. 15.17  The second Sunday after All-Saints.  
Of Holy Communion. Consider Christ as your Father.  

Is. 40.15.  COnsider 1. Almighty God, although he be infinitely powerful and rich, and in respect of whom all creatures are as a drop of bucket, and as a moment of a balance, yet he disdaineth not to be called, and to be truly our Father: and what is more, Call none father to yourself upon earth, 
Mat. 23.9.  (saith Christ) for one is your father, he that is in heaven. And Christ himself by a special title would be styled by the Prophet Father of the world to come; 
Is. 9.6.  and not content with that, he also taketh upon him something more than the affection even of a mother; for, if she should forget her infant, yet will not I (faith he) forget thee. 
Is. 49.15.  Ponder how excellently Christ performeth both these offices, not only begetting us to a spiritual life, but also feeding and nourishing us with his own precious body and blood.  

Ps. 102.13  Consider 2. How you, like the prodigal child, have foolishly left so loving and so rich a father, and gone after the swine of this world; yet he is still ready to receive you again, and cloth you with the first robe: for as a father hath compassion of his children, (saith David) so hath our Lord compassion on them that fear him, because he hath known our making. He expects you to day in the Eucharist with open arms to embrace you, and to give you his blessing, so you do but worthily dispose yourself.  

Luc. 15.18  Consider 3. The best disposition will be. 1. An humble begging of pardon. Father I have sinned against heaven, and before thee. 2. A firm resolution of never more going from him, but striving with all your endeavour to imitate the perfection of your heavenly Father, according to that of the Apostle: 
Ephes. 5.1.  Be ye followers of God as most dear children. Wherefore with a filial confidence represent unto your Father when he cometh all your necessities; 
Luc. 11.13  for if fathers know bow to give good gifts to their children, how much more will your Father from Heaven give a good Spirit to them that ask him?   


Who shall give to me thee my brother sucking the breasts of my mother, that I may find thee without and kiss thee? Cant. 8.1. Heb. 2.11.  The third Sunday after All-Saints.  
Of Holy Communion. Consider Christ as your Brother.  

Matt. 28.10.  COnsider 1. Christ, to make us the more sensible of his love towards us, took upon him not only the name of Father, but also that of a Brother; that so by a certain equality, which is wont to be between brothers, he might the more familiarly insinuate himself unto us; for the which cause he is not ashamed (saith the Apostle) to call us brethren, saying, I will declare thy name to my brethren: and after his resurrection, Go, tell my brethren, (saith he) that they go into Galiles. Think what an honour it is to be brother to so great a Prince. And if the brother that is helped of brother is (as the Wiseman saith) as a strong city, 
Prov. 18.19.  what comfort and help may you expect from such a brother?  

Gen. 37.28.  Consider 2. Your unhuman dealing with Christ, who have sold him, not for twenty pieces of silver, as did the sons of Jacob their brother Joseph, but perhaps for some slight, or filthy pleasure: And even like another Cain, you have murdered this Brother Abel of yours by your sins, 
Gen. 4.8.  and nailed him on the Cross: And yet he forgetting and forgiving all, invites you to himself, 
Gen. 45.4. & 18.  saying with Joseph I am Joseph your brother, etc. fear not, Come to me, and I will give you all the good things of Egypt, that you may eat the marrow of the land; and what is the marrow of the land, but his precious Body and Blood The corn of the elect, 
Zach. 9.17.  and wine springing Virgins?  
Consider 3. How you are to go meet this Brother of yours. Imitate Jacob who went with presents to meet his enraged brother Esau. 
Gen. 33.10. Ps. 50.19. Gen. 42.21.  Let your presents be 1. A contrite, and humbled heart, which he will not despise. 2. A firm purpose of not sinning any more against your brother. 3. A desire of imitating his virtues; that by the likeness of your life and behaviour to his, he may appear to be what truly he is, 
Rom. 8.29  the firstborn in many brethren.   


The master is come, and calleth thee. Jo. 11.28.  The fourth Sunday after All-Saints.  
Of Holy Communion. Consider Christ as your Master.  

Is. 5.20.  COnsider 1. What ignorance men are in, especially of heavenly things, and appertaining to their Salvation. We often call evil good, and good evil, putting darkness light, and light darkness. We commonly make Virtues of our Vices, and Virtue we hate as folly: Therefore the Wisdom of the Eternal Father came down from Heaven, to be unto us a Master, to teach us the way of truth. You call me Master and Lord, 
Jo. 13.13.  (saith he) and you do well, for I am so.  

Colos. 2.3.  Consider 2. How willingly you ought to hearken to this Master, in whom be all the treasures of wisdom and knowledge hid. The prime incitement of learning (saith St. Ambrose) is the excellency of the Master. 
Ambr. l. 2. de Virg.  What more excellent than Christ our Lord, who is Truth itself, and can neither deceive, nor be deceived? The Queen of the South, 
Matt. 12.42.  etc. came from the ends of the earth, to hear the wisdom of Solomon, and behold, more than Solomon here; and here in the Eucharist he is ready to teach you the Science of Saints, and of Salvation, if you come rightly disposed.  

Sap. 1.4.  Consider 3. There is required due preparation on your part, that you may deserve to hear with profit the Wisdom of this heavenly Master; for he will have his Scholars to be, 1. Pure from all sin; Because wisdom will not enter into a malicious soul, nor dwell in a body subject to sins. 2. Humble and little in their own eyes. Thou hast hid these things from the wise, and prudent, 
Matt. 11.25.  and hast revealed them to little ones. 3. Well mortified, and taken off from worldly things. Whom shall he teach knowledge, and whom shall he make to understand the thing heard? 
If. 28.9.  Them that are weaned from the milk, that are plucked away from the breasts. See therefore you be thus disposed when you go to him.   

Of Man's last End. The first Part.  

Prov. 16. ●  COnsider 1. What you were some hundred years ago: just nothing, and so you would have remained for ever; but that it pleased God to take you out of your nothing; and whereas he could have joined to your first or original matter infinite other forms, he would endow you with a rational one, and place you in this world among men. But to what end? Not to disport, or play; not to eat and drink; not to seek after honours and vanities of this life; nor finally to end your days like brute beasts. Our Lord hath wrought all things for himself; that you might serve and worship him in this world, and so at last attain to life everlasting.  
Consider 2. The excellency of this end. All other living creatures are created stooping down to their food, and carry about them souls that are to end with time: Man alone is elevated to that sublinie end of praising, and serving his Creator, and after a short and holy life, to be crowned with immortal glory. With good reason David full of admiration breaketh forth into those words: What is man that thou art mindful of him? Thou hast minished him little less than Angels; with glory and honour thou hast crowned him, 
Ps. 8.5.  and hast appointed him over the works of thy hands.  

Ps. 33.2.  Consider 3. How much you are obliged to your Creator for so great a benefit; and withal, how justly he requireth of you that you direct your whole life to this only end of his divine praise and service. This therefore ought to be the only aim of all your actions, and even your thoughts; viz. to honour God, and serve him alone. Wherefore say with the Prophet, I will bless our Lord at all time, his praise always in my mouth. You are born for Heaven, see you degenerate not: See you carry not (saith St. Bernard) in a straight and upright body, 
Bern. in Cant. Serm. 24.  a crooked soul; that is, deformedly bend upon earthly things.   

Of Man's last End. The second Part.  
COnsider 1. Seeing your end in this life is to praise and serve God alone, and seeing that in whatsoever kind, the end is the measure or square of all such things as appertain thereunto, it followeth evidently that you are to make use of all other creatures, so far forth as they conduce to his service and honour; and contrariwise to avoid them, if they any way withdraw you from the same. Wherefore you are not to desire riches, honours, conveniences of this life, nor even learning or health, otherwise than they may help you the better to serve God. For as that holy man said well, 
Tho. a Kemp. de Imit. l. 1. c. 2.  Better is the humble countryman that serveth God, than the proud Philosopher who neglecting himself considereth the course of the heavens.  

Ps. 107.2. Matt. 26.39. & 42.  Consider 2. And examine yourself in particular whether you have any disordered affection to the things above mentioned: See whether you be ready to suffer poverty, reproach, sickness, and death itself, if God thereby might be the more glorified in you. Offer yourself to your Creator with indifferency to all things, so far as they make to his greater glory. Say with the Prophet: My heart is ready, O God, my heart is ready; and with Christ our Lord: Not as I will, but as thou. Thy will be done.  

Agg. 1.6.  Consider 3. How foolishly they do, who have any other end than God in their actions, who employ their labours in purchasing honours, riches, renown, pleasures, and the like; No otherwise do these, than would he who being to sail to the East should steer his course to the West, and so never come to his journey's end. Of such it is rightly said by the Prophet, You have sowed much and brought in little; you have eaten, and have not been filled; you have drunk and have not been inebriated. Lastly, They lead their days in wealth, 
Job. 21.13  and in a moment they go down to hell.   

Of Man's duty towards God. 1. Part.  

Ps. 36.27.  COnsider 1. The whole duty of man towards God is comprised in that short sentence, Decline from evil, and do good. These are the two principal points of a Christian life; they are the two wings whereby we must fly up to Heaven; the two arms wherewith we are to lay fast hold on the Kingdom of God. In respect of the first part, man's life in the holy Scripture is said to be a warfare upon earth; 
Job. 7.1.  and Christians are termed Soldiers, carefully standing upon their guard, for resisting the suggestions and temptations of sin.  

Job. 9.28.  Consider 2. In this Warfare we are to strive against Sin even unto death; never giving over, or thinking ourselves secure; but always standing in arms with watchful care and fear. Job, notwithstanding all his Integrity, discussed and feared every the least of his actions. David, a man according to Gods own heart, 
Ps. 76.7.  did every night brush, or sweep his spirit. St. John Baptist, that was sanctified in his mother's womb, 
Hym. ad Mat. de S. Joh. Bapt.  led an austere, retired life; that he might not, as the Church singeth of him, slain his life with a light slip of his tongue. S. Paul, though confirmed in Grace, and rapt to the third Heaven, could say of himself, So I fight, not as it were beating the air, 
1 Cor. 9.27.  but I chastise my body, and bring it into servitude. Think not therefore much of any pains, for the avoiding of sin.  

Tob. 4.6.  Consider 3. We must not only withstand the actual committing of sin, but also the consent of mind. Beware thou consent not to sin at any time: and resist all delectation, and suggestion; for (as St. Gregory saith) In suggestion is the seed of sin, 
Greg. ad Interr. lib. Aug. Cantuar.  in delectation the nourishment, in consent the perfection. Examine yourself what vigilancy and caution you hold over your thoughts, words, and actions; how you avoid occasions of danger; and how you resist the suggestions of the Flesh, the World, and the Devil. Take up your Weapons with the holy Saints of Fasting, Prayer, and Mortification of your flesh, that you may also with them be crowned with a glorious Victory.   

Of Man's Duty towards God. 2. Part.  

Matt. 13.44.  COnsider 1. The other part of Man's Duty is to labour in the exercise of good works, thereby to please and serve God. Wherefore Heaven is sometimes proposed unto us as a rich jewel; sometimes as a treasure hidden in a field, which we are to seek out with some pain and labour, and to purchase with the sale of all we have; sometimes again as a goal or prize, 
1 Cor. 9.24.  which we are to gain by running on in the race of Virtue and Perfection; and almost every where as the Reward and Crown of Virtuous Actions. See therefore you play the industrious Merchant, and by the continual exercise of good works heap up to yourself treasures in Heaven. 
Matt. 6.20.   

1 Thess. 4.3.  Consider 2. The several Motives which you have to labour in the pursuit and increase of Virtue. 1. The will of God. This is the will of God, your Sanctification: And, Be you perfect, as also your heavenly Father is perfect. 
Mat. 5.48.  2. The name of a Christian whose profession is Sanctity, and therefore Christians are called by the Apostle An Elect Generation, a Kingly Priesthood, a Holy Nation, 
1 Pet. 2.9.  etc. 3. The Examples of Saints of both Sexes, and of all conditions and callings; whereby the great St. Augustine encouraged himself, saying, Cannot you do, what such and such, to wit, young Youths and tender Virgins have done before you? 4. The greatness of the reward. Be glad and rejoice, 
Matt. 5.12.  for your reward is very great in Heaven.  
Consider 3. The many helps which God hath afforded you for your Spiritual Profit. 1. His Divine Word declared unto you in Holy Scripture, in Sermons, in pious Books, which inform your Understanding, and inflame your Will towards Virtue. 2. The assistance of divine Grace always ready at hand to begin, prosecute, and perfect any good work. 3. The holy Sacraments instituted by Christ to beget us to a Spiritual Life, and to maintain, nourish, and strengthen us in the same. 4. The Life, Merits, and Passion of our Saviour, 
Jo. 14.6. Tit. 2.14.  who is our way, verity, and life: And, who gave himself for us, that he might redeem us, etc. and cleanse to himself a people acceptable, a pursuer of good works.   

Of the Impediments of our End & Duty: Or, of SIN; and first, Of the Sin of Lucifer and his Angels.  
WE must first take away the Impediments which draw us from our End and Duty, and then procure the supplies of Virtue to attain it. Now the only let which debarreth us from God, is Sin; the which how detestable it is unto him, and how greatly deserving punishment, you may learn by the fall, first of Lucifer, then of Adam.  

Ezech. 28.12.  Consider therefore 1. In what glory Lucifer with the other Angels was created; for, of him is understood that of Ezechiel. Thou the signet of similitude, full of wisdom, and perfect of beauty; thou wast in the delicacies of the Paradise of God: Every precious stone thy covering, Sardius, Topatius, etc. These precious stones, or ornaments, were, 1. Pure Spirituality, without any admixture of a body. 2. Immortality. 3. Wonderful Subtlety of Wit and Understanding. 4. An universal knowledge of all inferior things. 5. Might and power above all other creatures. 6. , and command over his own acts. 7. Eminent Sanctity proceeding from the gifts of Grace. 8. He was an Inhabitant of the Impyreal Heaven.  

2 Pet. 2.4.  Consider 2. How in a moment he lost and obscured all these gifts of Nature and Grace, elevating himself by pride above himself, and (as all Sinners do) affecting what was unlawful for him. See how he was immediately after his Sin cast down headlong into Hell with his Companions, without hopes of mercy. Ponder those words of St. Peter: If God spared not Angels sinning, but with ropes of Hell being drawn into Hell, delivered them to be tormented, etc. how much more us miserable wretches?  
Consider 3. and apply these things to yourself. See 1. What gifts and benefits you have received of God. 2. How you have abused them even against God himself. 3. The Angel's sin was but one, yours innumerable, in thought, word, and deed. Admire, lament, implore mercy, etc.   

Of the Sin of our first Parents in Paradise.  
COnsider 1. The most happy state wherein Adam was created by God. 1. He was created to the similitude of God himself, and endowed with . 2. He was then Immortal, and not subject to any miseries. 3. He had an infused knowledge of all natural things. 4. He was plentifully stored with the gifts of divine Grace. 5. His inferior appetite was perfectly subject to Reason, by means of Original Justice. 6. Nothing could be added to the delights of Paradise wherein he was placed; nothing more could be wished. 7. And lastly, from a Paradise on earth he was to pass immediately to that of Heaven, not by death, but by transmigration. How happy had his posterity been, if they might have continued in that blessed state?  

Gen. 3.19.  Consider 2. How being forbidden to eat of one certain tree, notwithstanding, by the persuasion of the Devil, and the enticements of his Wife, he transgressed the command of God, and was thereupon despoiled of the ornaments of Grace, and strucken with that dreadful sentence; Dust thou art, and into dust thou shalt return. What miseries hath this one man's sin brought unto us all? and yet this transgression at the first sight seemeth but small, and in a light matter.  

Eccli. 5.8, 9  Consider 3. How much heavier judgement and punishment do you deserve at God's hands, who have so often, and for such trifles transgressed his Law? You should long since have been cast, not as Adam out of Paradise, but out of the world, who have so often provoked the Lord of the world; and yet he hath expected you hitherto, to do penance. Do it therefore out of hand, and slack not to be converted to our Lord, and defer not from day to day; for his wrath shall come suddenly, (saith Ecclesiasticus) and in the time of vengeance he will destroy thee   

Of the Grievousness of Mortal Sin, For the Punishments due unto it. 1. Part.  
COnsider 1. God is most Just in inflicting punishments, which notwithstanding he always doth below our deserts, (as the Divines speak) though on the contrary, his rewards are above our merits. Ponder therefore the greatness of the offence, by the grievousness of the punishment due to every Sin. Enter with your imagination into Hell, and consider attentively what God hath prepared there even for one Mortal Sin. Contemplate those fiery furnaces, those torrents of Sulphur, the gnashing of teeth, and howling of the damned, and the like: and reflect that all this is to last for ever, without any hopes of releasement. And which of you (saith isaiah) can dwell with everlasting beats? 
Is. 33.14.   

Matt. 10.28.  Consider 2. What a folly it were to offend a Prince, by whom you knew you were to be most cruelly tortured upon the rack? How much more than to offend God? that can destroy both soul and body into Hell: And if so great punishment be due to one Mortal Sin, though even that cometh short of its deserts, what an excess of torments will be due to your many sins? Look back upon the days of your youth, and think what had become of you if you had died immediately after such or such a Sin; and acknowledge so many distinct favours of God towards you, as you have committed sins, after which you were not cast presently into Hell. Say therefore with the Prophet. I will confess to thee, 
Ps. 85.12, 13.  O Lord my God, etc. because thy mercy is great upon me, and thou hast delivered my soul out of the lower hell.  
Consider 3. How much you are bound to so patiented a Lord, that hath so long expected you to do penance. Take heed lest patience abused turn into fury. Wherefore humbly crave pardon for what is past, and purpose amendment for the future.   

Of the Grievousness of Mortal Sin, By reason of the Dignity of the Person offended. 2. Part.  

Job. 26.11  COnsider 1. The greater the dignity is of the Person offended, the greater is the offence; Whence, greater is his crime that woundeth his King, or Father, than his that hurteth only some one of the common sort. Wherefore ponder who he is whom you have so often provoked by your sins. 1. He is God of infinite Majesty, at whose beck the pillars of Heaven tremble, and dread. 2. He is omnipotent, able to destroy you in a moment, and chastise you a thousand ways. 3. He is every where present, 
Jer. 32.19.  Whose eyes are open upon all the ways of the children of Adam: And yet you have the impudence to do that before his eyes, which you would be ashamed to do in the sight of men.  

Deut. 32.6. & 18.  Consider 2. The many titles of his goodness towards you; for, these also do aggravate the Sin. 1. He hath created you of nothing, preserved you hitherto as a Father, and governed you as a Tutor. 2. He hath drawn you out of the jaws of Hell, and redeemed you with his precious Blood. 3. He it is that sanctifies you even to this day, strengthening you with the holy Sacraments, preventing you with his Inspirations, and drawing you on, a thousand ways, towards the Crown of Glory: And could you sinned in your heart so often and so foully to abuse such a Benefactor? These things dost thou render to our Lord, thou foolish and unwise people? Is not he thy Father that hath possessed thee, and made, and created thee? God that begat thee thou hast forsaken, and hast forgotten our Lord thy Creator.  

Rom. 2.5.  Consider 3. How greatly you ought to be ashamed of such an ingratitude, and to be grieved for having offended so great a Majesty: Abuse not the treasures of so infinite a goodness, patience, and longanimity; but speedily do penance, lest otherwise thou heap to thyself wrath (as the Apostle saith) in the day of wrath.   

Of the Grievousness of Mortal Sin, By reason of the baseness of the Offender. 3. Part  
COnsider 1. It would be judged a great offence if one Prince should strike another; but much less than if a Subject should strike his Sovereign; for, the offence is proportioned to the Inequality that is between ●he offender, and person offended: And what greater inequality can there be, then between God and you? Think therefore what you are that dare reproach the Lord of hosts, and in his sight commit enormous crimes; as if there were no power in Heaven to punish you. As to your body you are a contemptible worm crept out of the slime of the earth, Grass, flower of the field; 
Ps. 102.15 Jac. 4.14. Gen. 3.19. Bern. in for. hon. vit.  a vapour appearing for a little while. ●ast thou art, and into dust thou shalt return. And as St. Bernard doth elegantly express. You were unclean seed, you are a vessel, or sack of dung, you will be meat for worms. Why therefore is earth and ashes proud?  
Consider 2. As to your Soul, what are you? Created of nothing, and to nothing you would return, if God did not preserve you; without whom you cannot so much as move a finger. 2. You are conceived in Sin, born and bred in Sin; nor is there any Sin so heinous which you would not commit, if God's Grace did not keep you back. 3. As to knowledge, how little is it that you know? and how many things are there that you understand not? As to power and ability, how little is it that you are able to do? and how innumerable are the things above your reach?  

Sap. 11.23.  Consider 3. What are you now compared to all men in the world? What to the whole multitudes of Angels? And what are all these again in respect of Almighty God? As the least weight of the balance, so is the round world before thee, and as a dray of the dew before day, that falleth upon the earth. And yet, vile Miscreant that you are, you have had the boldness so often most impudently to provoke a Lord of such dread and majesty to indignation against you. Do penance, and sin no more.   

Of the Grievousness of Mortal Sin, By reason of the Vileness of the Object. 4. Part.  

Is. 40.17.  COnsider 1. It would aggravate the fault, if one should leave a friend, or do him some notorious injury for a slight and frivolous matter: For example, should cut his brother's throat for a Tennis-ball. The whole world in respect of God is as nothing, and a vain thing as isaiah saith. He would therefore highly injure God, who is his Supreme and Everlasting Good, that should but once leave him, though it were to gain the whole world; but much more, he that should contemn him for trifles. Whence himself as one amazed complaineth of this contempt by his Prophet. 
Jer. 2.12.  Be astonished O heavens upon this, and O gates thereof be ye desolate exceedingly, &c. for two evils hath my people done. Me they have forsaken the fountain of living water, and have digged to themselves cesterns, broken cesterns that are not able to hold waters. Ponder how fitly God is termed an endless Fountain flowing with all manner of good; and all things of this world leaking and broken cesterns: they seem to have something in them, but in truth, do not hold water.  
Consider 2. In particular, for what trifles you have often forsaken God; perhaps that you might please men, enjoy some short pleasure, satisfy you passion or greedy appetite, gain some vain reputation, and the like. Esau did foolishly in selling his Birthright for a mess of pottage; but Judas did worse in selling Christ for thirty silver pieces; Worst of all the Jews, in preferring the Miscreant and Murderer Barrabas before Christ. Yet these you do imitate, as often as you prefer some short pleasure, or evil action before God himself, and your own right to the Kingdom of Heaven.  
Consider 3. How you ought to be sorry for your sins past, and wary for the future. St. Cyprian saith well. How greatly we have sinned, 
Cypr. Ser. de lap. Eccli. 2.23.  so greatly let us bewail. We have a good Lord, and according to his greatness, (as Ecclesiasticus saith) so also his mercy is with him.   

Of the Grievousness of Mortal Sin, For the Damages and bad Consequences it brigheth. 5 Part.  

Prov. 14.34.  COnsider 1. All men naturally fly from things that are hurtful: Now there is nothing in the whole world so pernicious as Sin; Whence Solomon: Sin maketh people's miserable. And, He that shall offend in one point shall lose many good things. 
Eccles. 9.18.  Ponder therefore the damages which it brings with it, and first in this life, in which 1. It obscureth the understanding, and by false persuasions withdraws it from the truth. 2. It alienates the Will from the Supreme and Sovereign Good, to that which is only counterfeited, and makes it even have a loathing of Spiritual things. 3. It maketh Reason a slave to brutish Appetites. 4. It depraveth all the Senses with unlawful delights. 5 It depriveth the whole man of the friendship and protection of God. 6. It robbeth him of Habitual Grace, and the ornaments of Virtue; and of a child of God makes him a slave of the Devil, an Ulcer and Sink of all filth and abomination.  

1 Cor. 2.9.  Consider 2. As to the other life. 1. It depriveth man of the vision of God and those joys which eye hath not seen, nor ear hath heard. 2. It excludeth him from the company of the holy Saints and Angels, and that for ever. 3. It makes him liable to everlasting fire, without any hopes of releasement. 4. It placeth him in a most loathsome dungeon, and among the detestable crew of the damned, under the cruel tyranny of the Devil, from which no power is able to deliver him.  

Eccli. 21.2.  Consider 3. And add to all this, that every one by sinning doth trample under feet the precious Blood of Christ shed for our sins; turneth Gods gifts into so many weapons against himself; and even destroyeth God himself (as much as lieth in him) and in a manner contristates the Saints and the Blessed Virgin; hurteth men by his wicked example; and lastly makes a triumph of himself for the Devils. With good reason than crieth out Ecclesiasticus. As from the face of a serpent sly from sins, etc. The teeth of a lion, the teeth thereof killing the souls of men.   

Of flying Venial Sins, As disposing to Mortal. 1 Part.  
COnsider 1. He that throughly hateth Mortal Sin, must also endeavour what he can to avoid Venial; otherwise He that contemneth small things, 
Eccli. 19.1. S. Tho. 1a. 2ae. q. 86. a. 3.  shall fall by little and little. For Venial Sins dispose unto Mortal. 1. In regard of the matter, or object, which being for the most part the same in both, affords an easy passage from the lesser that is of custom, to a greater transgression. 2. By reason of our own forces, which are much weakened by frequent Venial Sins; Whence it is that we are presently cast to the ground at the rising of any strong temptation, according to that. 
Eccles. 10.18.  In slothfulness the roof of the house shall go to ruin, and in the infirmity of hands the house shall drop through. 3. In regard of the exterior assistance of God, which he doth often subtract for Venial Sins, such especially as are more voluntary; for he deserveth little help that is sparing of his own endeavours. 
2 Cor. 9.6.  He that soweth sparingly, sparingly also shall reap.  

Is. 40.6.  Consider 2. What caution that man useth that hath straw, hay, or gunpowder lodged in his house, lest any sparkle of fire should light thereon. All flesh is grass, (or hay) and not gunpowder taketh fire sooner than doth Concupiscence. Look upon holy David, through an unwary glance of his eyes miserably fallen first into Adultery, then into Murder. Take heed therefore of the least sparkle, resist the beginnings, and dash the little ones against the rock, 
Ps. 136.9.  that is, bad motions while they are but little.  
Consider 3. From slight wounds not looked unto in time, and festered, proceed malignant fevers in the body, and death itself. The same happereth to the Soul by Venial Sin. Wherefore look into all your actions; and see wherein you are wont more frequently to receive a wound; and arm yourself in time. Endeavour to the utmost of your power to refrain not only from evil itself, but also from all appearance of evil, as the Apostle admonisheth. 
1 Thess. 5.22.    

Of flying Venial Sins, For the Damages they bring with them. 2. Part.  
COnsider 1. We ought to avoid Venial Sins, not only for that they dispose to Mortal, but also for their own proper deformity; for (as Saint Augustine saith) they are like scabs in the body, 
Aug. l. 50. Hom. & Ser. 41. de Sanctis.  and do so deface the beauty of the Soul, that she becometh thereby in disgrace with her heavenly Spouse. Think with yourself, if you were to pass through dirty ways in a pure white and precious garment, what care you would take to keep it clean: Souls invested with Habitual Grace are whiter than snow, purer than milk, fairer than the Sapphire. 
Thren. 4.7.  With how much more care than are we to preserve them without spot, or blemish, through the foul ways of this life.  

Eccles. 10.1.  Consider 2. Other damages which these Sins, especially if frequent, bring with them. 1. They diminish the fervour of Charity, like cold water cast into a vessel of warm 2. They keep back the Soul in her progress, as a burden doth him that walketh. 3. They take off from the merit of good works, as dying flies (do from) the sweetness of ointment. 4. They are an Impediment to Prayer, and Devotion. 5. They abate the efficacy of the Sacraments. 6. They hinder the increase both of Grace in this life, and Glory in the next. 7 They are pleasing to the Devils, displeasing to the Angels. 8. They make God himself to have a loathing of us, according to that. 
Apoc. 3.15.16.  I would thou wert either cold or hot. But because thou art lukewarm, I will begin to vomit thee out of my mouth.  

Deut. 18.13.  Consider 3. It followeth hence, that it is not lawful, for the conversion of the whole world, to commit one single Venial Sin: And although all are to avoid the same, yet chief such as have consecrated themselves to God, of whom he exacteth perfect purity. Therefore he enjoineth every one of his Levites. You shall be perfect without spot before the Lord thy God. Examine your life and actions, and do your best to live without spot, or blemish.   

Of flying Venial Sins, For the Punishments due unto them. 3. Part.  

Ps. 118.137.  COnsider 1. That of David. Thou art just O Lord, and thy judgement is right. And yet he hath inflicted most heavy punishments for sins, by the judgement of most, only Venial; that thence you might understand the grievousness of them. 
Num. 12.10.  1. He struck Mary Sister to Moses with a horrible leprosy, for lightly murmuring against her brother, notwithstanding his earnest intercession for her pardon. 2. Two Sons of Aaron, 
Levit. 10.2 Cornel. ibid.  for casting into their thuribles in haste other then sanctified fire, he struck suddenly dead in the sight of the whole people. 
Num. 15.35. Salian. ibid.  3. He commanded to be stoned to death a poor man that had gathered up a few sticks on the Sabbath day. Lastly, he took Moses out of this life, before he could enter the Land of Promise, which notwithstanding he most ardently desired; and this for some diffidence (as the Holy Fathers expound it) in striking the rock. Compare these, and the like examples with your actions, and you will find you have often deserved more.  
Consider 2. God hath ordained more severe punishments for Venial Sins, after death, in Purgatory. That Purgatory Fire (saith St. Augustine) will be more unsufferable than what pain soever can be seen, 
Aug. Ser. 41. de Sanctis.  felt, or even understood in this life. There all debts will be exacted to the last farthing; neither will there be place for any other satisfaction then by sufferance. 
Is. 33.14.  And which of you (saith isaiah) can dwell with devouring fire? Such as will be there.  

Aug. sup.  Consider 3. Seeing you would not endure now to lie in flames, but for a quarter of an hour, although it were to gain the whole world, how reasonable were it to make satisfaction at present by Penance, for what is past, and to be wary for the future; and if through humane frailty you be not able to avoid all, avoid at least the greater, and diminish, what you can, the number; that so that Purgatory Fire (as St. Augustine speaketh) may find little or nothing in you to consume.   

Of the Remedies against Sin. The Memory of the last Things.  
Of DEATH. 1. Part. How certain it is, and with all how uncertain.  

Heb. 9.27.  COnsider 1. Death is inevitable. It is appointed to men (saith the Apostle) to die once. Nothing is more certain, or evident to sense. All that have gone before us, Princes, Emperors, Bishops, Popes have died at last; neither could any one hitherto, of what power or dignity soever, escape, or put it off. 
Job. 14.5.  Thou hast appointed his limits which cannot be passed, saith Job. Wherefore thou also infallibly must once come to it.  

Marc. 13.35.  Consider 2. As for the time, place, and manner of Death, nothing more uncertain. How many sudden accidents have you heard, read, or even beheld with your own eyes? How many hath death unexpectedly stolen upon, while they were eating, sleeping, laughing, or playing? And when is to be your turn? What if at this instant? Would you be ready for it? Wherefore Christ doth often and in most weighty terms inculcate unto us, that we should be ready at all hours. Watch ye therefore, for you know not when the Lord of the house cometh; at even, or at midnight, or at cock-crowing, or in the morning.  

Eccles. 11.3.  Consider 3. Death is but once to be undergone; and if it hath gone ill, there is no amends or recovery to be made; if once ill, so it will ever be; if once well, it will also be well for you for all eternity. If the tree shall fall to the South (saith the Wiseman) or to the North, in what place soever it shall fall, there shall it lie. Neither will there be any more time or place for Penance. Procure therefore by living well, that whensoever your time cometh of falling, it be to the right side. See in what state you are at present, and whether there be any thing in you, which you would not on your deathbed; and think often with yourself, that to perish once, is to be lost for ever.   

Of Death. 2. Part.  
How terrible it is.  

Ps. 108.18  COnsider 1. The miserable state of a dying man, lying on his deathbed, given over by his Physician, and hastening to his last agony. Consider the many griefs and anguishes that surround him on every side. 1. From the memory of things past; for than will come to his mind the sins he hath committed; the loss of so much precious time spent in vanities; together with the neglect of many helps afforded him by Almighty God towards his Salvation. Then perhaps one hours' space of longer penance will be earnestly wished for, but not afforded him, who while he was in his jollities and pleasures, neglected many. He would not blessing, (saith David) and it shall be far from him. Oh with what sighs will sinners at that hour cry out, 
Sap. 5.8.  and say. What hath pride availed us? or what commodity hath the vaunting of riches brought to us?  
Consider 2. The grief of mind for leaving the present enjoyments of this life: 
Aug. Ser. de Inno. c. 3.  for as St. Augustine saith, That is not left without grief, which is possessed with delight. Notwithstanding, at that hour are to be left all friends and kindred, pleasures, delights, and riches, without any hopes of evermore recovering them. 
1 Tim. 6.7  We brought nothing (saith the Apostle) into this World; doubtless neither can we take away any thing. Whereupon Ecclesiasticus. 
Eccli. 41.1  O death how bitter is thy memory to a man that hath peace in his riches? Cast off therefore in time all affection to worldly things, that you may hereafter part without grief.  

Eccles. 9.1  Consider 3. The anguish and perplexity of mind proceeding from the uncertainty of things to come. The final sentence of everlasting doom draweth near. Man knoweth not whether he be worthy of love or hatred. The Devil will be at hand to tempt, and cast you into despair. Think what you would then wish yourself to have done in your life time, and do it now while you have opportunity.   

Of Death. 3. Part.  
Of the Horror of the Corpse.  
COnsider 1. What a thing that body is after death, which in our life time we cherish, pamper, and adorn with so much care. 1. It lieth destitute of all sense and motion; it seethe nothing, heareth nothing; neither can it so much as put off the worms that lie devouring it. 2. It looketh pale, and deformed; and for the intolerable stench proceeding from the corruption that issueth out of it, striketh horror even into the dearest friends. Wherefore with reason, Blessed Francis Borgia, 
In vita Borg. l. 1. c. 7. Psal. 4.3.  having beheld the Corpse of a famous Empress of his time, now rotten in her grave, is said to have cried out. How long shall we love vanity, and seek after lying? How long, neglecting solid truths, shall we hunt after shadows? All things moulter away with death, and from mirth soon pass into tears.  

Eccli. 10.13. Is. 14.11.  Consider 2. The Garments, Bed, and Habitation of the dead body. It is stripped of whatsoever ornaments it had; for its garments, it is wrapped up in a Winding-sheet; for its bed, it is cast on the ground; for its habitation it is confined to a pit seven foot long; and lastly given over to the worms and serpents, to be torn and consumed by them. When a man shall die (saith Ecclesiasticus) he shall inherit serpents, and beasts, and worms. And isaiah: Under thee shall the moth be strawed, and worms shall be thy covering. O what an habitation! What companions!  

Eccli. 38.23.  Consider 3. How profitable and necessary it is, often to call to mind this last end of your body, lest you should have a greater care and love for that which is to be devoured by worms, then of your Soul that is to live for an Eternity. From this forgetfulness of death proceed all our Evils. Wherefore whensoever you see a dead Corpse, or Scull, imagine that of Ecclesiasticus to be spoken to you. Be mindful of my judgement, for such will also be thine; to me yesterday, and to thee to day. Wherefore be ever preparing yourself, and live as one that is a dying. 
S. Hieron. Corn. in Eccli. c. 7.  For, He will easily contemn all things, that always imagines himself a dying man.   

Of preparing against Death, For those that are in Health. 1. Part.  
COnsider 1. With what diligence men are wont to prepare themselves for a long Voyage; for example to the Indies; and if they are but to cross the Sea, how carefully do they watch the wind, and provide lest the time of embarking find them unprepared: We ought to be much more solicitous for our departure out of this life, whence we are to go into an everlasting happiness, or misery. Therefore Christ doth often inculcate to us. Be ready, 
Luc. 12.40  for at the hour you think not of, the Son of man will come; and the like.  
Consider 2. The Preparation consisteth chief in this point, that the Soul at her departure (whensoever it shall happen) be found free from all Mortal, and, as much as may be, also from Venial Sin; so that it may have no hindrance in going straight to Heaven. Wherefore examine yourself; see whether you be conscious of any thing that may stop your passage to Heaven, if you were now to die; and put yourself in that state, which you would wish yourself to die in; 
Aug. l. de gen. con. Man. c. 28.  and strive to persever therein, for you may chance to die suddenly; and few become better in time of sickness. The Sinner (as St. Augustine saith) hath also this punishment inflicted upon him, that when he cometh to die, he is unmindful of himself, who while he lived, was forgetful of God. Wherefore while you are in health, neglect not yourself.  
Consider 3. What things in particular are wont to cause much comfort to dying persons. Such are, to have suffered much for Christ, to have been given to the mortification of the flesh, and abnegation of self-will, to have been devout to the Blessed Virgin and the Saints, and the like. Wherefore apply yourself vigorously even now to these things. 
Cass. l. 5. c. 28.  Happy was that holy man who could say on his deathbed, I have never done my own will, neither have I taught any one what I have not first practised myself.   

Of preparing against Death. For the Sick. 2. Part.  

Tob. 12.13.  COnsider 1. Sickness is usually the Messenger of Death. Therefore let a man foresee what may be expedient for him against the time of Sickness, that so he may make a more secure and happy end. Let him then in, the first place acknowledge that Sickness and Pain are gifts of a most loving Father, and sent him either to take away the rust of Sin, or for trial of his Virtue, and increase of Glory, according to that saying. Because thou wast acceptable to God, it was necessary temptation should prove thee. And therefore let him also give God thanks, that by means of Sickness he hath both warning and time to dispose himself for Death.  
Consider 2. What the Sick man is chief to do in order to the disposing himself. 1. To cleanse himself of all Sin by Confession, (if he can General) 2. To offer himself to God, wholly resigned for life, or death, as it shall best please him. 3. To foresee such occasions, wherein perhaps he may come to suffer, either through the vexation of his sickness, or by carelessness of his tenders, and animate himself to suffer all with courage. 4. To procure good Books to be often read to him. 5. Now and then to inflame himself with Jaculatory Prayers. 6. Often to call to mind Christ's Passion. 7. Diligently to recommend himself to the Blessed Virgin, and the Saints his Patrons. 8. To make now and then acts of Faith, Hope, Charity, Contrition, and other such like.  
Consider 3. Danger increasing, he is timely to demand the last Sacraments, that so he may receive them with greater devotion. Then let him dilate his heart towards the happy meeting of his Spouse. Behold the Bridegroom cometh, go ye forth to meet him. 
Matt. 25.6.  Let him yield himself up wholly to his Lord God, saying with Christ; 
Luc. 23.46 Ps. 141.8.  Father into thy hands I commend my spirit: or with David, Bring forth my soul out of prison to confess to thy Name.   

Of the Particular Judgement. 1. Part.  

2 Cor. 5.10.  COnsider 1. At the hour of Death all men are to be judged, That every one may receive the proper things of the body, according as he hath done, either good or evil. Ponder the terror of this Judgement. First in respect of the Persons that are to be Actors in it. He that is to sit Judge, is infinitely Wise, whom you cannot deceive; infinitely Powerful, whom you cannot resist; infinitely Just, who cannot be wrought to favour; and lastly of Supreme Authority, from whom you cannot appeal. The Devils will be at hand as Accusers; and if we have deserved evil, even our own Angel-Guardians: There also our own Conscience will stand witness against us. Before all these the poor Soul is to appear, without any attendance of Servants, or support of Friends, despoiled of whatsoever she had in this world, accompanied only with her own works: These alone, whether good or evil, will follow her to an everlasting reward, or punishment: For their works follow them. 
Apoc. 14.13.   

Eccles. 12.14. Mat. 12.36.  Consider 2. The terror of this Judgement in regard of the strict account. There will be made a process of our whole life; every action though never so much hidden, and secret, will be brought to a most strict examination. All things that are done God will bring into judgement, even every idle word. The severe Judge will exact an account not only of evils committed, but also of the good neglected: He will also weigh the good actions themselves, and see whether they be full, and performed with due intention, and exactness. I (saith he by David) will judge Justices. 
Ps. 74.3. Soph. 1.12  And by Sophonias. I will search Jerusalem with lamps; and if Jerusalem and the Saints, how much more Babylon and Sinners?  

Eccli. 18.20.  Consider 3. And ask yourself this question: What shall I, miserable wretch, say for myself at that time? For prevention, take the advice of Ecclesiasticus. Before sickness take medicine, and before judgement examine thyself, and in the sight of God thou shalt find propitiation. While you have time do good.   

Of the Particular Judgement. 2. Part.  
COnsider 1. The miserable condition of a sinful Soul, when at her trial she shall be found to come short in her accounts, and guilty of deadly sin. For than she is to be degraded, as Priests are wont in disgrace and ignominy, having their sacred Vestments taken off from them, so to be delivered over to Secular Power. 1. Will be taken from her the gift of Faith, for that she did not lead a life conformable. 2. Will be taken also from her the gift of Hope, for having neglected the means afforded her for the attaining her chiefest Good. 3. She shall be deprived of all Supernatural Favours and Graces (if she had any) and of Moral Virtues, which she made not right use of. 4. Natural Sciences shall remain for her greater punishment, for having preferred them before the knowledge of Salvation. 5. The Character of Baptism shall also remain, and whatsoever other she had, for her greater ignominy, that it may appear from what she is fallen, and that she may be upbraided by the Infidels reproaching her with that scoff, 
Luc. 14.30  This man began to build, and he could not finish it. Finally then will be fulfilled in her that of Ezechiel. 
Ezech. 23.26. & 29.  And they shall strip thee of thy garments, and shall take away the vessels of thy glory, etc. and shall let thee go naked, and full of ignominy.  

Mat. 25.41  Consider 2. The terror of the final Sentence, that will be thundered out against the wicked. Get ye away from me you cursed into fire everlasting, etc. O what a plight and horror will the Soul be in at that time, the Devils hurrying her presently away to everlasting torments? But no remedy then to avoid it. As yet you may, if you be wise.  

Ibid. v. 21  Consider 3. On the contrary the happy condition of the Just, that will be found innocent in that Judgement. Unto such it will be said. Because thou hast been faithful over a few things, I will place thee over many things: Enter into the joy of thy Lord. Think what a joy that will be. If you aspire to their lot, imitate their life.   

Of the General Judgement. 1. Part.  

Jo. 5.22.  COnsider 1. The causes of the General Judgement. 1. To manifest the Glory and Power of Christ, unto whom the Father hath given all judgement, that all may honour the Son, etc. and that he who came visibly to save all men, might also visibly and publicly come to judge all, that the wicked may see and behold whom they have crucified. 2. That the Just might have right and honour door them, and the wicked due punishment, and God justified in his judgements, who for the most part permitteth the Just to be afflicted while they live, and the wicked to live in all prosperity. 3. That the bodies also may receive due reward, or punishment, as they have been instruments of Virtue or Vice to the Souls.  

Mat. 24.6. Luc. 21.11.  Consider 2. The terror of the Judgement, by the foregoing signs. There shall be great earthquakes, and pistilences, and famines, and terrors from Heaven. The Sun shall be darkened, and the Moon shall not give her light, and the stars shall fall down from Heaven, and the powers of heaven shall be moved: or as St. Peter saith, 
2. Pet. 3.12  The Heaven's burning shall he resolved. The Sea shall roar in a horrid manner, the Earth tremble, and be all on fire. 
Malach. 4.1.  Behold the day shall come (saith Malachy) kindled as a furnace, and all the proud, and all that do impiety, shall be stubble, and the day coming shall inflame them, etc. Take heed therefore you prove not stubble in that fiery day.  

Luc. 23.30  Consider 3. The Angel shall sound forth his dreadful trumpet, the dead shall rise, and take their bodies; but with how different a countenance, the just from the wicked? How will these inveigh against their bodies, for whose sake and pleasure they committed so many sins in their life time? They shall say to the mountains, fall upon us, and to the hills, cover us. But then there will be no means to escape. How much will it be wished for at that time, above all the Crowns, and Sceptres of the world, to have lived in the Grace of God. Think therefore often of this: Whether I eat or drink, or do any thing else, (saith St. Jerome) that dreadful voice doth ever so●ad in my ears, 
Hieron. Reg. Mon. c. 30  Arise ye dead, and come to judgement.   

Of the General Judgement. 2. Part.  

Luc. 21.27.  COnsider 1. The terror of the Judgement increased by the appearance of the Judge. Then they shall see the Son of man coming in a cloud with great power and majesty. An innumerable company of Angels shall stand about him ready to execute, whatsoever he shall decree. 
Mat. 24.30  Then shall appear the sign of the Son of man in Heaven, and then shall all tribes of the earth bewail, to wit the enemies of Christ's Cross. A Throne shall be set for the Judge in a bright Cloud, and Seats round about for the Blessed Virgin and the Apostles. From the Judge's countenance shall issue forth darts of love towards his friends, but of fire and indignation against the reprobate. 
Dan. 7.10.  A fire and swift stream came forth from his face, (saith Daniel) Who would not wish then to have been a friend in his life time of so dreadful a Judge.  

Mat. 13.49  Consider 2. The Angels shall go forth, and shall separate the evil from among the just. These shall be placed at the right hand of the Judge, as sheep: The other on the jest, as goats, in contempt and ignominy. Ponder the untimely repentance of the wicked, especially when they shall see the Just above them; Whom sometime they had in derision and in a parable of reproach. We senseless esteemed their life madness, 
Sap. 5.3, etc.  etc. Behold how they are counted among the children of God. Then will be exacted a most strict account of every particular; and what perhaps you are now ashamed to open to your Confessor will then be known to the whole world. Be careful now to blot out by Penance what you would not then have known to your shame and ignominy.  

Mat. 25.34  Consider 3. The just Sentence of the Judge. He will say to the Saints, Come ye blessed of my Father, possess you the kingdom prepared for you, etc. To the wicked, 
Ibid. v. 41.  Get you away from me you cursed into fire everlasting. Ponder the greatness both of the reward, and of the punishment, and choose which you had rather; it is now put into your own hands; afterwards it will not; 
Eccles. 9.10.  Wherefore while you have time whatsoever thy hand is able to do, work it instantly, for neither work, nor reason, nor wisdom, nor knowledge, shall be in Hell whither thou dost hasten.   

Of Hell. 1. Part.  

Apoc. 19.20.  COnsider 1. Hell is the dungeon of the damned, full of all misery, and void of all good. Invent the cruelest pains and torments that you can imagine, they would all be but a flea-bites in comparison of Hell. The place itself shall be (as S. John saith) a pool of fire, burning also with brimstone; Wherefore it will be 1. Hideously obscure, without light, even above the Egyptian darkness. 2. Excessively straight for the infinite number of bodies, that will there be packed together. 3. Infinitely loathsome and stinking, by reason of the soot, smoke, stench of brimstone, and filthiness of the bodies. 4. Ever shut up without any conveniency of breathing, 
Job 10.22  or air. 5. Where (as Job saith) is the shadow of death, and no order, but everlasting horror inhabiteth.  

Apoc. 20.10.  Consider 2. The quality of the pains. 1. For being continual without intermission, for they shall he tormented (as St. John saith) day and night, for ever and ever. 2. For the grievousness of them, being most sharp and vehement, without any the least relaxation. Whence the rich Glutton in the Gospel could not obtain so much as one drop of water to cool his tongue. 3. For the diversity and contrariety of them, which makes to their greater torment, expressed by that of Job. 
Job 24.19  Let him pass from snow waters, to exceeding heat. 4. For the company or society, which will be with the Devils, and cursed Souls, that are obdurated in the hatred of God; and with serpents, vipers, and dragons. 
Job 20.16 & 18.  He shall suck the head of asps, and the viper's tongue shall kill him, etc. He shall be punished for all things that he did, and yet not be consumed.  

Apoc. 9.6. Marc. 9.43  Consider 3. The everlasting durance of all this, which after millions of years shall begin afresh, as if nothing had ever been; and shall last for ever. Because 1. The Soul is immortal. They shall desire to die, and death shall fly from them. 2. The place never to be destroyed. 3. The fire unquenchable. 4. Their sin by obstinacy irrevocable, and consequently their worm dieth not. 
Ibid. 44.  Lastly God's decree is unchangeable, because in Hell there is no redemption.   

Of Hell. 2. Part.  

Sap. 11.17  COnsider 1. That saying of the Wiseman, By what things a man sinneth, by the same also he is tormented. And because we offend God by all the Senses of the body, therefore the damned in hell shall be tormented in them all. 1. The Sight shall be tormented with hideous shapes of the Devils, horrid representations of sins past, and with the view of their cursed company, which it will detest with mortal hatred. 2. The Hearing with continual blasphemies, grashing of teeth, curses and howl. 3. The Smell, with brimstone, pitch, and intolerable stench of the body. 4. The Taste with ravenous hunger, unquenchable thirst, and insufferable bitterness of the fiery brimstone. 5. The Sense of Feeling with most sharp torments all the body over; for the Sinner shall be (as the Prophet saith) as stubble to the fire. 
Malach. 4.1. Is. 33.14.  Which of you (saith another) can dwell with devouring fire? which of you shall dwell with everlasting heats? Imagine the same, in proportion, of the Understanding, Memory, Will, and other powers.  
Consider 2. Heavier than all this will be the pain of loss, as the Divines call it, for that the greater the good is that is lost, the greater likewise is the grief it causeth. And the damned to their greater torment shall know the greatness of the Happiness which they have forfeited by Sin. This Happiness is God himself, and the clear sight and enjoyment of him; The blessed Company of Saints, perpetual Tranquillity and Peace, peaceful Delight, delightful Satiety, and the like. And yet we can find in our hearts to let all this go, and besides incur everlasting torments for some short and trifling pleasure.  
Consider 3. What you are to do to escape Hell. You must use all your endeavour to avoid Sin, which leadeth thither. And if you would not for the whole world lie broiling on a gridiron but for an hour, how much more ought you to be aversed from sin. Let us therefore bewail our sins (as a certain holy man said) before we come thither, where our tears will serve for nothing but to scorch and burn our bodies.   

Of Purgatory. 1. Part.  
COnsider 1. As Hell is ordained for punishment of Mortal Sin, so is Purgatory for Venial. And here likewise Sinners suffer for a time pain both of Sense, and Loss. Ponder therefore the grievousness of the pains of Sense. 1. In regard of the place, which is also under ground, dark and joining to Hell. 2. For the nature and condition of the Fire, which is of the same kind and activity (as Divines teach) with that of Hell. 3. For the excess of torment: for (as St. Augustine saith) that purging fire is more grievous than what pain soever we can see, feel, 
Aug. Ser. 41. de Sanctis.  or even imagine in this world. 4. For the long durance; for although those torments be not everlasting, yet to very many they last for many years, and to some even till the day of Judgement; as appeareth by divers very credible and authentic Histories. 
Is. 33.14.  Who can dwell with devouring fire?  

Prov. 13.12.  Consider 2. The pain of Loss, which the Souls sustain here for the delay of the Beatifical Vision, which they most ardently long for. Hope that is deferred afflicteth the soul: Much more the hopes of so great a happiness as is the seeing and enjoying of God. Think if you were promised a Kingdom, what a longing condition you would be in, till you were in possession: with much greater desire are the Souls there inflamed, and they grieve the more, for that so great a good is deferred for their own carelessness and negligence in this life.  

Aug. sup.  Consider 3. How much it imports you both to shun to the utmost of your power Venial Sins, and withal to satisfy fully for Mortal Sins though confessed and forgiven; lest you come to be cast into this purging Fire: for (as Saint Augustine above cited saith) He that will not now put so much as one finger into the fire, must necessarily dread to be tormented then, whole body and soul, though but for a short time.   

Of Purgatory. 2. Part.  
COnsider 1. For how light causes, as we read in Histories, many have been sent to Purgatory: Some for not bowing their head in the Choir at Gloria Patri; others for desiring too earnestly holy Orders: Some again for Vanity in argumenting: Others for curiosity in Apparel: S. Severin himself, at whose Sepulchre miracles were wrought, for not reciting the Divine Office in its due time: And Paschasius Deacon for some inordinate affection in the election of the Pope, and that out of error and ignorance, 
Greg. l. 4. Dial. c. 40.  (as Saint Gregory witnesseth.) Compare now these small defects with yours, and you will find that you have deserved a much heavier judgement. Wherefore humbly ask pardon, and say with the Psalmist. 
Ps. 6.1. & 2.  Lord rebuke me not in thy fury, nor chastise me in thy wrath. Have mercy on me Lord, because I am weak.  
Consider 2. Our merciful Lord hath afforded us many means to satisfy for our sins in this life, and to escape Purgatory. These are, Receiving the Sacraments, offering the Divine Sacrifice; Indulgences, Fasting, Alms, Prayers, Tears, chastising the body, patiented suffering of hunger and thirst, sickness, and the like. God is content with a little in this life, and is soon appeased by means of our poor services; but in the other life he will severely exact the whole debt of punishment, even to the last farthing. Wherefore while you have time, 
Mat. 5.27. Eccli. 14.14.  do good. Be not defrauded of thy good day, (as Ecclesiasticus admonisheth) and let not a little portion of a good gift overpass thee.  

Mat. 5.7.  Consider 3. Among other means one of the most efficacious to escape or at least to mitigate our pains in Purgatory, is to pray much for the dead while we live; for our merciful Lord permitteth that afterwards we receive the same measure that we used to others here. And The merciful (as he saith himself) shall obtain mercy.   


Morn. Ent. Behold our Lord is come in his holy thousands to do judgement. Judas 14. Luc. 21.25  Of Holy Communion.  
Consider Christ as Judge.  
COnsider 1. What is read this day in the Gospel, that Christ is to be the Universal Judge of all men, whose judgement we ought greatly to stand in fear of. 1. By reason of his Supreme Authority, from whom none can appeal. 2. For the rigour of his Justice, which no entreaties, nor bribes will be able to corrupt. 3. For his infinite Wisdom, from which nothing can be concealed. 4. For that he will be not only Judge, but also the plaintiff or party offended.  
Consider 2. What a favour it would be, if the Judge himself should in a friendly manner come to some Criminal in prison, and teach him a way how he may escape, and come off with security of life in his Trial. The same will Christ do to you this day. Wherefore receive him at his coming with great love, and gratitude; and now, while you may, endeavour by earnest prayers to gain him, against that dreadful day, when there will be no more place for prayers.  

Ps. 142.2.  Consider 3. Hence you must have a great care, that there be nothing in your Soul that may displease the eyes of your Judge when he cometh. He will search the inmost corners of your heart. Cleanse therefore diligently all things against his coming. Say humbly with the Prophet, Enter not into judgement with thy servant O Lord; But rather in the bowels of thy mercy visit us now O Orient arising from high, 
Eccl. in Off. Both. apud S. Tho. Opusc. de Sacr. c. 2.  etc. Wherefore Boethius saith well in these words, We have a great necessity of living well, seeing we do all things before the eyes of the Judge that seethe all. Think well on this; and Before judgement prepare thee Justice.   

Of imitating the Life of Christ our Lord. 1. Part.  
COnsider 1. For two reasons Christ our Lord came from the bosom of his eternal Father into the World, as the holy Fathers every where do teach. 1. To redeem us from sin. 2. To give us example of living by his own manner of life. His life therefore aught to be the square, pattern, and mirror of ours; to the end that squaring our actions conformably to his, we may come by his steps to arrive at last also to his glory.  

Eccli. 23.38.  Consider 2. How glorious a thing it is to follow such an example. It is great glory (saith Ecclesiasticus) to follow our Lord. By following of men, whosoever they are, you may err; because they are men, apt both to be deceived themselves, and to deceive others. By following Christ you cannot miss, because he is the way; you cannot be deceived, because he is truth; you cannot perish, because he is life: The Way in Example, 
Bern. Ser. 2. de Ascen.  (saith St. Bernard) Truth in Promise, Life in Reward. Lastly he commandeth nothing, which he doth not first do himself. So that he may say with Gedeon What you shall see me do, 
Jud. 7.17.  do ye.  

1 Cor. 3.19.  Consider 3. How foolishly you have hitherto done in directing your actions by any other rule then the life of Christ. All other rules are crooked and naught; and The wisdom of this world (according to which perchance you govern yourself) is foolishness with God. Ask pardon for this folly, and beseech our Lord to accept of you, and admit you into the number of his followers.   

Of imitating the Life of Christ. 2. Part.  

Tit. 1.16.  COnsider 1. The followers of Christ are of three different sorts: Some by name only, and from the teeth outwards; they say they are Christians, and know Christ; But in their works they deny him. They defile themselves with continual sins, and in their works crucify Christ anew. These are but equivocally termed Christians; for indeed they follow not Christ, but the Devil. Think how often you have been such. Repent, and take heed for the future.  

Mat. 19.21  Consider 2. Others there are who indeed follow Christ, but afar off, as St. Peter did when Christ was taken; who perhaps for that cause, as some observe, came to fall and deny his Master: for, any example or pattern that it may have influence must be duly applied, and at a right distance. So, many follow Christ, but coldly: They purpose to keep the Commandments, but care not to extend themselves (with the Apostle) to things of greater perfection. When it is said to such as these, Go sell the things that thou hast, etc. and come follow me; They go away sad, like the young man in the Gospel. See whether you be one of these.  

2 Cor. 6.8. Phil. 3.8.  Consider 3. Others finally there are, who with a generous resolution strive to follow Christ even to the Cross. By honour, and dishonour, by infamy and good fame, and with the Apostle do esteem all things as dung, that they may gain Christ. Lastly they endeavour to conform themselves in all things to the model of his life. See among whom you choose to rank yourself; and know that in what proportion you are like unto Christ in this life, you will also be hereafter in glory.   

Of the divine Decree concerning Christ's Incarnation. 1. Part.  
COnsider 1. The state which the whole world was in. Part of the Angels had fallen; All mankind also had sinned. The wicked Angels leaving the Blessed in Heaven, were cast into Hell. Mankind lived in banishment out of Paradise, shut out of Heaven, made slave of the Devil and enemy to God, and lay wallowing from one sin into another, to be cast at length headlong into Hell fire: neither did there appear any means possible of appeasing the Divine Justice, being no pure creature could make is any satisfaction.  

Ps. 39.7, 8.  Contemplate 2. The three divine Persons in Heaven, out of commiseration, consulting of a remedy. See how the Second Person, being there could not otherwise any satisfaction be made to the divine Justice, freely offered himself to his Eternal Father, saying those words of David, Sacrifice and Oblation thou wouldst not, etc. Then, said I, behold I come. Admire in the Son this voluntary Oblation of himself; admire in the Father his most gracious acceptance. O inestimable effect of Charity! To redeem his slave, he refused not to deliver up his only Son. Give thanks to both, with the Holy Ghost, and offer what you are able in gratitude.  

Ps. 93.17.  Consider 3. What would have become of you, had not Christ thus interposed himself. You would have lain for ever in the filth of sin, destinated according to your deserts to the flames of Hell. So that you may with all truth say, But that our Lord hath helped me, within very little my soul had dwelled in Hell. Learn hence to esteem the greatness of the Benefit; and seeing God hath thus bestowed himself upon you, give yourself up wholly to him, 
Ps. 107.2.  and say My heart is ready O God, my heart is ready.   

Of the divine Decree concerning Christ's Incarnation. 2. Part.  

Gen. 3.5. Phil. 2.7.  COnsider 1. The admirable perfections of God, discovered in this Decree. And first his infinite Wisdom, whereby he would cure our maladies by their contraries. Man sinned through Pride, vainly coveting a likeness with God. You shall be as Gods. God would cure this sore by exinaniting himself, taking the form of a servant, and made into the similitude of men. Detest Pride which hath brought so much evil into the world, and imitate the example which Christ hath given you, of Humility.  

Jo. 3.16.  Consider 2. His unspeakable Charity. So God loved the World, that he gave his only begotten Son: Even the Son himself so loved it, as to give himself for it. But Who? and for whom? The God of Majesty for a most vile and ungrateful Slave. Love therefore so loving a Lord with your whole heart, with all your soul, and with all your strength; and seeing you cannot sufficiently love him, endeavour according to your state and calling to draw as many as you can into your company, in the joint love and service of him.  
Consider 3. His infinite Goodness in communicating himself to man, in the highest degree possible; His mercy whereby he would take upon him our miseries to relieve us; His Justice, which that he might satisfy to the utmost rigour, he made our whole debt his own. Lastly his Power in joining two extremes of infinite distance from one another, God and Man; Creator and Creature. O admirable conjunction! 
Ps. 97.1, & 2.  Sing ye to our Lord a new song, because he hath done marvellous things. Our Lord hath made known his salvation, in the sight of the Gentiles he hath revealed his Justice.   

Of the Election of the Mother to the Word Incarnate. 1. Part.  
COnsider 1. The Incarnation being decreed as to the substance, the Eternal Word might have taken the perfect body of a man, such as he framed for Adam, without infringing the rigour of Justice, which he desired to satisfy. Notwithstanding he chose to be born of a Mother 1. So to honour both Sexes; Man in his own Person; Woman by taking flesh and blood of Her. 2. That in her we might also have a Mother, and Advocatrix to her Son, our Judge. 3. That being thus made a sucking Infant, and subject to his Mother, he might give us example of humility and subjection. Reflect how in all things he chooseth the worst, and most repugnant to sense. See, and imitate.  

Prov. 8.23  Consider 2. How the Word made choice of this individual Mother, not for any merits of hers, which then were none at all, but to the end she might have merits. Therefore he bestowed upon her the fullness of Grace and Virtue; that so she might be made sit to be the Mother of God. Congratulate with her for this her Election and Predestination from all Eternity. From eternity I was ordained, and of old, before the earth was made. Offer your s●lf to be her Client for ever, and with all earnestness implore her aid and protection.  

Ps. 4.3.  Consider 3. The Eternal Word would not have for his Mother any rich Personage, or Princess, but one that was poor, and of mean condition in the world, thereby to confound our pride and vanity, that seek and hunt greedily after such things as make a show and noise in the world. Ye sons of men how long are you of heavy heart? Why love you vanity, and seek lying? Learn to contemn the judgements of the world, and to esteem those things only great, as are such in the sight of God; and know, that much worth and virtue often lieth under a contemptible disguise.   

Of the Election of the Mother to the Word Incarnate. And of her Prerogatives. 2. Part.  

3 Reg. 10.18.  COnsider 1. It was fitting that the Eternal Word should honour his Mother, and raise her above the common condition of Mortals, by special Privileges. King Solomon made a great Throne of Ivory, and covered it with Gold exceeding yellow, etc. There was not such a work made in all Kingdoms. How much more sitting was it, that the King of Heaven should adorn his Throne, or Bedchamber, where he was to lie for nine months together?  
Consider 2. Several of her Privileges. 1. Sanctity, and that the greatest of any pure creature, communicated unto her from the first moment of her Conception; for it was not fit that the Mother of God should ever, even for one single moment, be under the slavery of the Devil. 2. Suppression of Concupiscence. 3. Confirmation in Grace, so as never to forfeit it by Mortal Sin, or even to suffer the least diminution of its fervour by Venial. 4. Continual progress in the same, by heroic acts of Virtue, whereby it was increased to an infinite proportion. 5. The use of reason from the first moment. 6. To conceive, and remain a Virgin. 7. To be in childbirth without pain. 8. To be a Mother, and delivered of her Son without detriment of her Virginal Integrity. 9 To be a Mart, a Sea, 
Suar. c. 2.3. p. d. 18. sec. 4.  and Ocean of all manner of Grace, so as to surpass the perfections of all the Saints put together.  

S. Bern.  Consider 3. Her admirable Titles, in being after an especial manner Daughter to the Eternal Father, Mother to the only begotten Son, Spouse to the Holy Ghost, and Sovereign Queen of Men and Angels. She is also styled the Mother of Mercy, the Advocatrix of Mankind, and Refuge of Sinners. Think what a Refuge, and Protection you have in such a Mother. Commend yourself earnestly to her, for such is his will, who will have us have all by Mary.   


I will look towards our Lord, I will expect God my Saviour. Mich. 7.7. Mat. 11.3.  Of Holy Communion.  
Consider Christ as the expectation of the Gentiles.  

Gen. 49.10. Agg. 2.8.  COnsider 1. What is said to day in the Gospel. Art thou he that art to come, or look we for another? Christ is the expectation of the Gentiles, as is said in Genesis. And the same shall be the expectation of qhe Gentiles; and by Prophet: The desired of all Nations shall come; And with good reason; for that he was to bring light to them that sat in darkness, and shadow of death, sight to the blind, going to the lame, hearing to the deaf, as we have in this days Gospel, 
Mat. 1.21.  and finally Salvation to all. For, He shall save his people from their sins.  

Is. 12.2.  Consider 2. This same Messiah, and expectation of the Gentiles, will come unto you, this day, in the Eucharist, to save you, to free you from your iniquities, to cure your infirmities, and to heap upon you the gifts of his Grace, and Virtues. O what a benefit is this! Behold, God is my Saviour, (saith isaiah) I will do confidently, and will not fear. Do you also confidently, disclosing, and giving yourself up wholly unto him.  
Consider 3. Against his coming you must exercise yourself beforehand in fervent desires, and many longing sighs after him; for therefore he is called the expectation of the Gentiles, 
Gen. sup. v. 10. & 26. Ps. 39.1.  and the desire of the eternal hills, that is, of the holy Patriarches and Prophets. Hence David. Expecting I expected our Lord, and he hath attended to me. Expect him therefore with an ardent desire: Prepare, and cleanse the Jodging of your Soul, lest otherwise being defiled, and polluted with sin, you offend his pure eyes, and bring upon yourself a curse for a blessing. 
Gen. 27.12.    

Of the Annunciation of the B. Virgin; And first of sending the Angel.  

Luc. 1.26.  THe Angel was sent of God into a City of Galilee called Nazareth to a Virgin, etc. Consider 1. What an Embassage this is. Never was there in the world any thing so Solemn. He that sendeth, is the God of Majesty, the most holy and divine Trinity. The Messenger is Gabriel the Archangel, which is as much as to say, Fortitude or strength; to signify, that what Message he brought, though it might seem never so difficult or impossible, must be fulfilled. See how promptly he taketh, and executeth the charge imposed upon him; and imitate in like occasions.  

Jo. 1.46.  Consider 2. To whom he is sent What man if he had seen such an Ambassador dispatched immediately from God himself, coming down from Heaven into this lower world, would not have thought him sent to some great Monarch? and yet he is sent to a City of no account, From Nazareth can there be any good? to a little Cottage, and to a poor Virgin espoused to a Carpenter. Be ashamed that you should so miserably love, and seek after such things as appear great and specious in the sight of the world. Correct this affection in yourself, and know that you are in a gross error.  
Consider 3. The substance of the Embassy was to require the Virgin's consent to be Mother of God. God hath right to exact any thing of his Creature, yet he will have our duties towards him to be voluntary. He that created you without you (saith St. Augustine) will not save you without you. Oh how often doth God send unto you invisible Angels, his holy Inspirations, to gain your good will, that he may be conceived spiritually in your heart, and you refuse him? Ask pardon, and To day if you shall hear his voice, 
Ps. 94.8.  harden not your heart.   


Luc. 1.28, etc.  Of the Angel's Salutation,  
ANd the Angel being entered in, etc. Consider 1. The grave comportment of the Angel, the modesty of his countenance, and his reverence towards the Virgin; and learn to carry yourself like an Angel in your conversation with men, but much more with God, in prayer. Hail full of Grace, by excellency, and above all other pure creatures. Think what you are full of, whether of Grace and Virtue, or not rather of. Pride, Vanity, Self-love, etc. Our Lord is with thee, by a special presence, and effects of his Grace; and she again with him, in her thoughts, desires, and affections. O what a happy communication! Examine your actions and affections, and see how much or little they are with God.  
Consider 2. The Person of the Virgin; what she did, and what she thought at that time; she was alone, praying in her chamber, (as the holy Fathers teach) that you might learn to entertain yourself with God, and in solitude, if you desire to be visited by him. She was troubled at his saying, to wit, at her own praises which the Angel uttered, and which whosoever is truly humble refuseth, as not belonging to him, but to God alone. She thought what manner of Salutation this should be, most prudently examining every thing with herself, lest she might be deluded. O that Eve had so carefully weighed the Serpent's words!  
Consider 3. How different are your proceed, who perhaps in every occasion seek your own praises, and applaud yourself when you hear them spoken of by others; and not content to be commended by other men's mouths, you do it by your own. When you hear such things as are pleasing to sense, you think not with yourself what manner of proposition this should be, but you presently set your heart upon it, and seek to obtain it. Wherefore first prudently sound the bottom of the water, or whatsoever affair, before you enter upon it, and as the Wiseman adviseth Let thine ●ydids go before thy steps. 
Prov. 4.25    


Luc. 1.30, etc.  Of the Delivery of the Message.  

Esth. 2.17.  FEar not Mary, etc. Behold thou shult conceive in thy womb, etc. Consider 1. How the Angel taketh away all fear from the Virgin; it being the property of a good Spirit to bring peace, and security to the Soul. Fear not Mary, for thou hast found grace with God; for true joy and security is only to be found in the Grace of God, not in the pleasures of the world, wherein perhaps you seek it most. This grace the Virgin found above all other creatures; so that it may be said of her what was said of Esther. The King loved her more than all the women, and she had grace and mercy before him, above all the women.  

Coloss. 2.9.  Consider 2. The message he cometh to bring. Thou shalt bear a Son, and thou shalt call his name Jesus, that is, Saviour. He shall be great, by Nature, as being God; by Office, for that he is to be Mediator between God and man; in Gifts, for that in him is to dwell the fullness of the Godhead corporally. He shall be the Son (not adoptive, as all the Just are, but natural) of the most High. He shall have the Seat of David his father, but in a more eminent degree. And he shall reign in the house of Jacob, that is, in the Church of the faithful, for ever. Rejoice for the happy news of your Saviour, and congratulate with the Mother for the greatness of her Son.  
Consider 3. With St. Bernard these words. 
Bern. hom. 4  He shall reign in the house of Jacob. And see that you be a Jacob: Supplant, and cast the Devil out of your heart; wrestle with your own vicious inclinations, and concupiscences. 
Rom. 6.12  Let not sin reign in your mortal body, that our Lord Jesus may reign in the house of your Soul, and that for ever. Say with the same St. Bernard, 
Bern, sup.  I have no other King than my Lord Jesus.   


Luc. 1.34, etc.  Of the Blessed Virgins Reply.  

2 Cor. 4.7.  HOw shall this be done? etc. Consider 1. How the Blessed Virgin who had hitherto been silent, began at last to speak in defence of her Virginity, which she would not forfeit to be Mother of God. O admirable Purity! In this Virtue she was truly singular, and without example. Learn hence, 1. Both to speak, and to be silent, in their due times and circumstances. 2. Not to be taken off from your good purposes, and obligations, upon any account, without examining well how it may be done. 3. To be cautious and nice in point of Chastity, and not to cast yourself in danger, under pretence of what good soever, knowing that we have this treasure (of Chastity) in carthen vessels.  
Consider 2. The Holy Ghost shall come upon the; and the power of the most High shall overshadow thee. Ponder the excellency of Virginity, whereof our Lord was so great a lover, that whereas he took upon him all our other miseries, yet he would not be conceived but of a Virgin; and in favour of her love also to the same, the divine Spirit of Purity it self wrought in her this mysterious Conception; whereby her Son, who as God proceeded wholly from his Father, as man became entirely hers, receiving from her alone what other children take from both parents. Beseech our Lord to come also upon you by his holy Grace and with his shoulders to overshadow you, especially in the day of battle, 
Ps. 90.4. Ps. 139.8.  against the heat of Concupiscence, and vicious appetites.  

Ps. 112.9.  Consider 3. Behold Elizabeth thy cousin, etc. She who was barren becometh fruitful, that you should know there is nothing impossible to God. Therefore, although you have hitherto been fruitless of good works, yet by the divine Grace and your own concurrence you may come to be father of many, and that not only in yourself, but also in your neighbour, according to the condition and calling you are in. Therefore even now begin to cooperate with God's Grace; for he will not be wanting, who maketh the barren woman to dwell in a house, a joyful mother of children.   

Of the Virgin's Consent.  
COnsider 1. How earnestly the Angel and the whole Court of Heaven expected the Virgin's consent. 
Ber. hom. 4 super missus  O Lady (saith St. Bernard) speak the word which Heaven, and Earth, and the lower world expect from you. At length she giveth her consent. Behold the handmaid of our Lord. Admire her singular humility, who being saluted Mother of God, would still keep the name of handmaid. This is that humility which our Lord regarded, as she saith in her Canticle Magnificat, and loved so much in her: Put on the same humility in your life and actions, if you desire the Holy Ghost should dwell in you: for he sendeth forth fountains in the valleys. 
Ps. 103.10  He watereth the humble with the fountains of his Grace, but leaveth the mountains, that is, the high and proud ones dry.  

Ps. 115.7.  Consider 2. The name of handmaid, or slave, though it be contemptible among men, yet in relation to God is honourable; for we are truly his, by the several titles of Creation, Conservation, and Redemption: To him alone we ought to labour, and to direct all things to his glory, as did this blessed handmaid of his. Offer yourself therefore to God as a perpetual bondslave; and say with the Psalmist. O Lord, because I am thy servant, I am thy servant, and the son of thy handmaid, the B. Virgin Mary.  

Mat. 26.39  Consider 3. The admirable Obedience and Resignation of the B. Virgin in conforming her will to God's divine pleasure. Be it done to me according to thy word, etc. Think how grateful this answer was to God, and to men, and Angels. Imitate her in resigning your will wholly into the hands of God, and say in every thing Be it done to me (O Lord) according to thy word, not to my will. And Not as I will, but as thou. Think how joyful the Angel was for having obtained her consent, and for the happy success of his Embassage; and how he returned without delay into Heaven, full of admiration of the mystery of the Incarnation, and of the Virtues and Excellencies of the Virgin.   

Of the Accomplishment of the Incarnation  

Ps. 18.6, 7  COnsider 1. How the B. Virgin having given her consent, immediately the Eternal Word, As a Bridegroom coming forth of his bride-chamber to celebrate 〈◊〉 N●pt●●● w●●● humane nature, Rejoiced as a giant to 〈◊〉 the way to unite unto himself our flesh, and to begin the work of our Redemption. Whence, having presently framed a perfect body out of the most pure blood of the B. Virgin, and created a rational Soul, he vouchsafed to unite his Divinity to them both. 
Jo. 1.14.  And thus the word was made flesh, and dwelled in us: Think with what joy of the Angels in Heaven, of the Saints in Limbus, of God himself, and particularly of the B. Virgin, now Mother of God.  

Heb. 2.17.  Consider 2. What manner of body the Eternal Word took upon him in the Virgin's Womb: He might have assumed an Immortal one; and a Glorious Body had been but his due, in regard of the Beatifical Vision; But he took upon him mortal flesh, and that of a little infant. 1. That he might in all things be like unto his brethren. 2. To oblige us to love him the more tenderly. 3. To take from us all fear, and make us come with confidence unto him. 4. To give us example of Humility, Patience, and Mortification, in enduring nine months strait imprisonment in his Mother's Womb. And 5. That he might, as the Criminal, pay in his flesh what were not his, but our debts. Humble yourself you that are dust, while you see the Lord of Majesty thus reduced in a manner to nothing for your sake.  

Ps. 39.8.  Consider 3. What the divine Infant did in the first instant of his Conception; how he offered himself, and his whole life and actions to his Eternal Father, as a Holocaust, and Sacrifice for our sins; saying Behold I come, and how the Eternal Father was pleased in this his new born Son; saying, Thou art my Son, I this day have begotten thee. 
Ps. 2.7.  To day the Heavens did truly flow with honey, while true Peace descended upon the Earth. Mercy and Truth have met each other, 
Ps. 14.11, etc.  Justice and Peace have kissed. Truth is risen out of the Earth, and Justice hath looked down from Heaven.   


Draw me, we will run after thee in the odour of thine ointments. Cant. 1.4 Jo. 1.19.  Of Holy Communion.  
Consider Christ as the Anointed of our Lord.  

Cant. 1.3. Ps. 44.8.  COnsider 1. What is read to day in the Gospel, How the Pharisees sent to St. John, to demand whether he were Christ; whereas this name agreeth with none but our Lord Jesus, who properly is Christ, or the Anointed of our Lord: and that by a triple Unction, as King, as Prophet, as High Priest. Oil poured out is thy name, (saith the Spouse) And David. Thy God hath anointed thee with the oil of gladness above thy fellows. Where ever he goeth, he carrieth with him a most sweet sent of Virtues. And who would not run in the odour of his precious ointments?  

Ps. 44.9.  Consider 2. This same Anointed of our Lord will come to day unto you, in the Eucharist, to make you partaker of his sweet Ointments: for, Myrrh, and Aloes, and Cassia from thy garments, that is, from the Sacramental Forms which cover him as garments; hence he will anoint you with a threefold Unction. 1. With the Unction of Mercy, blotting out your sins. 2. With the Unction of Fortitude, strengthening you against your Spiritual Conflicts. 3. With the Unction of Wisdom, instructing, and enlightening your Understanding: For, His Unction teacheth you (saith St. John) of all things. 
1 Jo. 2.27.   

Ps. 131.17  Consider 3. You must prepare yourself against Christ's coming. I have prepared (saith David) a lamp to my Christ. Which the holy Doctors expound of John Baptist; for he was the lamp burning, and shining. 
Jo. 5.35.  Prepare also in the same manner the lamp of your Soul, cleansing it from filth of sin, and giving it brightness and lustre proceeding from good works; that you may both burn inwardly with love; and shine forth to others by example.   

Of the Visitation of the B. Virgin. And first of her Journey to Elizabeth. 
Luc. 1.39.   
COnsider 1. The Word Incarnate as soon as he was conceived hastened to fanctifie his Precursor; that so he might presently begin the Office of a Saviour. He could have done this where he was, and at that distance; but he inspired his Mother to go to Elizabeth's house, that she who was to be a Mediatrix between us and her Son, might in some sort concur to the first Sanctification which he wrought. And she, now full with God, readily followeth the divine impulse, and willingly embraceth the occasion of doing a good office. Learn of both to be zealous in helping others, and not to let slip any occasion of exercising Charity.  
And Mary rising up went unto the hilly country with speed. Consider the promptness of her Obedience to the divine Inspirations. Neither the difficulties, nor unpleasantness of a long journey, nor her own tenderness, nor the quality of being now Mother of God, could take her off; but she presently puts herself upon the way. This sudden departure of hers was not out of vain compliment or ceremony, nor of curiosity, nor of doubt in what the Angel had assured her, but out of pure zeal of pleasing God, and helping her neighbour. Observe her singular modesty, recollection, and devotion wherewith she entertaineth the Son of God, whom she carrieth in her womb; and learn hence how to demean yourself, while you yet carry within your breast the same Son of God in the Sacrament.  
Consider 3. It is proper for them that are full of the divine Spirit to tend towards the Mount of Perfection; to despise the world, and to aspire to things above, 
Gen. 19.17. Ambr. in Luc.  and to Heaven itself. Save thyself in the mountain, said the Angel to Lot. Besides, they do it with speed and fervour: for (as St. Ambrose saith) the Grace of the Holy Ghost knoweth no lingering delays. See whether in your thoughts, and desires, you do not cleave to these inferior things, and whether you do not go slowly and coldly on towards the mount of Perfection.   

Of the Blessed Virgins Entrance into the house of Elizabeth. 
Luc. 1.44.   
COnsider 1. Marry being entered into the house of Elizabeth, saluteth first though greater in dignity. So it becometh every one to prevent each other in Civility and Charity. Think with what modesty, and in what terms she delivered herself: happily in those Hail, Our Lord With thee. There passed no empty Compliments, nor worldly Ceremonies between them; but hearty expressions of mutual joy. At the voice of Mary the Eternal Word sanctifieth his Precursor, cleanseth him of Original Sin, enricheth him with the gifts of Grace and Sanctity, bestoweth upon him the use of reason, and makes him sensible, even then, of the Mystery of the Incarnation, and of his own happiness. As the voice of thy Salutation sounded in my ears, the Infant in my Womb did leap for joy.  
Consider 2. How Elizabeth also at the voice of Mary was replenished with the Holy Ghost, endowed with the gift of Prophecy, and cried out with a loud voice, and said Blessed art thou among women, and blessed is the fruit of thy Womb. Learn hence how beneficial is the Mediation of the Blessed Virgin, by whose means the Eternal Word wrought such admirable effects in the Infant, and his Mother; and that we all partake of the fullness of Mary's Grace and Blessings. Salute her with the Spirit of Elizabeth: acknowledge and extol her Excellency, proceeding from the divine Fruit of her Womb: For By their fruits you shall know them. 
Mat. 7.16.   
Consider 3. Those other words of Elizabeth. Whence is this to me that the Mother of my Lord doth come to me? Humility doth ever accompany the divine Spirit and his gifts. Observe how by divine Inspiration she styleth her Mother of God, which the Holy Church acknowledgeth as her chief title. Happily St. John might use the like expressions towards his Sanctifier, and like affections pass between the Infants from Womb to Womb, as did between the two Mothers. Learn from the Infant and his Mother how to entertain your Lord when he cometh to you in the B. Sacrament.   

Of the Canticle Magnificat.  
COnsider 1. Elizabeth having uttered these great praises, the B. Virgin broke ferth into that admirable Canticle Magnificat. Observe how she returneth not the like again in compliment, as is the fashion of the world; nor yet out of a dissembling pretence of humility doth she deny them, as most do in like occasions; but ascribeth all to God, nothing to herself. Learn hence, that it is not the virtue of humility to deny, or dissemble the natural of supernatural gifts we have, but 1. To acknowledge them as proceeding from the mere goodness of God, not from ourselves, or our own deserts. 2. To give God all the praise and honour, usutping nothing thereof to ourselves.  

Prov. 2.14.  Consider 2. Two principal documents we are taught in this Canticle. First to rejoice, and delight in God alone, and in things appertaining to our Salvation; not in the vanities and pleasures, nor in the praises and favour of the World; for, God alone it is, who hath done great things to the Blessed Virgin, and daily doth to his Church: He alone is powerful, he alone holy, extending his mercy from generation to generations to them that fear him; not to them that contemn and provoke him by their sins. Examine wherein you are wont to be most delighted, and see you be not one of those that rejoice in most wicked things.  

Bernard.  Consider 3. The other document, which is the admirable virtue and efficacy of humility; and this, 1. In the person of the Blessed Virgin, in whom it was the foundation or cause of all her blessings. Because he hath regarded the humility of his handmaid, for behold from henceforth all generations shall call me blessed. 2. In relation to all in general. He deposeth the mighty from their seat, and exalteth the humble, the hungry he filleth with good things, and the rich he sendeth away empty. Wherefore if you would be looked upon, and favoured by God, if you desire to be exalted, if you wish to be replenished with heavenly gifts, purchase humility, love to be unknown, and not regarded.   

Of the B. Virgins Stay with Elizabeth.  
COnsider 1. The B. Virgin being led by Elizabeth into the inner rooms saluteth Zachary; who, no doubt, received special comfort, and singular favours at the presence of the divine Infant and his Mother: Yet he, who at his Mother's first Salutation, made the other Infant to leap for joy, would not at this other, restore speech unto the father: This was a favour reserved for the honour of his Precursor, at his birth. Learn hence to reverence the divine Providence in the dispensing of his favours, and not to prescribe to God the time or manner of affording his succour, but patiently to expect with Zachary his divine pleasure.  

Ambr. in Luc.  Consider 2. The Virgin remained in the house of Zachary about the space of three months, conversing with them with all humility and charity, assisting and serving them in what she could even in the meanest domestical offices. Think how holy was the conversation of that blessed company, what fervent discourses, and always of God: how greatly Elizabeth and others profited by the company of Mary: For If at the first entrance (saith St. Ambrose) so great was the profit, that at Mary's Salutation the Infant leapt, and his Mother was replenished with the Holy Ghost, what do we think Mary's presence added, by the benefit of so long a time? Hence love to converse with the good, and withal procure that others also may be the better for your company and conversation.  

2 Reg. 6.11.  Consider 3 That which is said in the second of Kings. The Ark of our Lord dwelled, in the house of Obededom three months, and our Lord blessed Obed-edom, and all his house. How much more, may we think, he did bless the house of Zachary, wherein the living Ark of our Lord, and Mother of God, dwelled so long? The like blessing will he pour forth upon your house, when he cometh to you in the Holy Eucharist, if you receive him as you ought.   


Luc. 1.6.  Of the Nativity of St. John Baptist. 1. Part.  
COnsider 1. The Sanctity of St. John's Parents. They were both just, walking in all the commandments, and justifications of our Lord, without blame. Here detest the perverseness of Heretics, that hold all God's commandments impossible: learn to observe all, not only Precepts, but also Justifications, or Counsels, and whatsoever else appertains to the perfection of your Calling; that you may both be just in the sight of God, and so deserve the blessing of a Son John; (that is of divine Grace) and be without blame in your life, and conversation with men.  
Consider 2. How God did honour the Birth of his Precursor. 1. In sending the same Angel Gabriel to denounce his, and his own Sons Birth. 2. In the manner of the Annunciation, which was more Solemn than that which was made to the Virgin: This being delivered to the High Priest, in the Temple, and Sancta Sanctorum, in time of public Sacrifice, all the people being in expectation and wonder. 3. In imposing the name himself, by the Angel, which we do not read he did to any other than his Son; and this not an empty name, but full of mystery, making good in effect what it did signify in outward sound.  
Consider 3. The dignity of St. John's office, expressed in those words of the Angel. He shall go before him, bearing witness, and preaching Christ by word of mouth, and example of life. In the Spirit and Virtue of Elias; that is, with an undaunted courage and zeal, which be showed throughout the whole course of his life; in the Wilderness, at the ri●er Jordan, in Cities, in Herod's Court, in Prison, and Death itself. To prepare unto the Lord a perfect people by his Baptism, preaching of Penance, and the austerity and rigour of his life. Think whether this be not in some part also your Vocation, and accordingly excite yourself to imitate the Sanctity of Saint John.   


Luc. 1.57.  Of the Nativity of St. John Baptist. 2. Part.  

Ps, 36.3.  COnsider 1. Elizabeth's full time was come to be delivered, and she bore a Son. Ponder the Joy of the Parents, and whole house, and the Congratulations of their Neighbours and Kinsfolks for her delivery of a Son, after so many years' unfruitfulness, and expectation. No less is the joy of the Saints and Angels, and comfort of a Soul, when it is fruitful of good works, and bringeth to effect what it conceiveth by virtue of divine Inspirations. Be not dismayed if you do not presently attain the Virtue, or overcome not the Vice, which you desire: Keep still in heart; for God is wont to defer his gifts and favours, the more to inflame our desires. Hope, therefore, in God, and do good, and he will give thee the petitions of thy heart.  
Consider 2. John is his name, which signifieth Grace; for no Saint whatsoever, after Christ and the B. Virgin, did so abound with the gifts of Grace: For, he was by Office and purity of life an Angel, in Spirit Elias, more than a Propeht, Sanctified in his mother's womb, and one, than whom (as Christ himself witnessed) none among the born of women ever risen greater. Reverence this Saint so singularly beloved, and so near allied to our Lord, and endeavour to imitate his heroic Virtues.  
Consider 3. What happeneth at his Birth. 1. The Mother by divine Inspiration giveth him his name. 2. The father writing the same in a Table, forthwith his mouth was opened, and his tongue, and he spoke blessing God. 3. He was replenished with the Holy Ghost, and prophesied, etc. Observe here, how by Penance and due submission a man riseth greater than he fell: 4. They all marvelled, and fear came upon all their neighbours. 5. All that had heard these things, laid them up in their heart, saying; What an one, trow ye, shall this child be? for the hand of our Lord was with him. Do you likewise lay these things up in your heart by serious Meditation, and beg that the hand of our Lord may also be with you.   


Zacheus, come down in haste because this day I must abide in thy house. Luc. 19.5.  Of Holy Communion.  
Consider Christ as the Guest of your Soul.  

Apoc. 3.20  COnsider 1. How Christ although he be the Lord of Glory, and Majesty, whom thousands of millions attend on in heaven, is notwithstanding wonderfully desirous to make himself your guest, and to lodge in your Soul. Whence in the Apocalypse he saith. I stand at the door and knock, if any one shall open unto me the gate, I will enter in to him, and will sup with him, and he with me. O what a favour is this? Who are you? and who is he?  

Luc. 3.4.  Consider 2. What is said this day in the Gospel. Prepare the way of our Lord, make straight his paths. You must make ready the room of your heart, that it may be fit to entertain so great a guest. He is content, and well pleased with what is mean, so it be but cleanly; and therefore he would not take flesh, but in the Virgin's purest womb, nor be laid, but in a new Sepulchre, and wrapped in a pure clean Winding-sheet. He is highly taken with Humility, and as much offended with Pride, and Self-conceit. If you be a valley, you shall be filled up, (as it is said to day in the Gospel) but if you be a hill, or mountain, you shall be humbled, and taken down. Meet him then, prostrating yourself before him, and crying out from the bottom of your heart. 
Lu●. 7.6.  Lord I am not worthy that thou shouldest enter under my roof, etc.  

Gen. 18.3, etc. 4 Reg. 4.8. Luc. 10.38 Prov. 23.26.  Consider 3. With what prompt observance, and hearty welcome, anciently they did entertain their guests; Abraham the three Angels; the Sunamite woman the Prophet Elizeus; Martha Christ himself. Do you the like; and the best you have set before him; that is, present him your whole heart. My son (saith he) give me thy heart. See it be all of a piece, whole and entire, not divided either by self-love, or inordinate affection to things of this world.   


Mat. 1.18.  Of our Blessed Ladies Virginity revealed to St. Joseph. 1. Part.  
COnsider 1. The singular Sanctity of St. Joseph answerable to so high an office, though God had not as yet revealed unto him the Mystery of the Incarnation, for a proof both of his and the Virgin's Virtue: Wherefore perceiving her to be grown big after her return from Elizabeth, he was startled at it, and began to be troubled in mind, doubtful what he should do to keep himself blameless. Thus God is wont to try his servants, though but for a time; 
Ps. 54.23.  for he will not give fluctuation (saith David) to the Just for ever.  
Consider 2. The many Virtues of the holy man in this perplexity of mind. Patience in supporting, and not divulging the matter: Charity in not reproaching her: Prudence in taking mature deliberation with himself of what were fit to be done. Do you the like when any thing happeneth amiss in your brother: beware of rash judgement: follow that of St. Bernard. 
Ber. ser. 10. in Cant.  Excuse the intention, if you cannot the fact; take it for a mistake, judge it a● surprise, think it a chance.  

Is. 24.16.  Consider 3. The admirable Virtues of the B. Virgin in this surprise of Joseph. She allegeth nothing in her own defence, though easily she might. Her honour was in question in a matter of the highest concern; notwithstanding she chooseth rather to be silent, and to commit the matter to God, then to publish any thing that might turn to her own praise. My secret to me. You, perhaps, do not so, but presently blab out whatsoever makes to your commendation, and though you be in fault make a thousand excuses one upon the other in your sins. 
Ps. 140.4.    


Mat. 1.20.  Of our Blessed Ladies Virginity revealed to St. Joseph. 2. Part.  
BEhold the Angel of our Lord appeared in sleep to Joseph. Consider 1. The sum of the Angel's Message. 1. He honoureth Jos●ph with the title of being son of David. 2. He takes away all fear and trouble of mind. 3. He justifieth the Virgin. 4. He informs him of the Mystery of the Incarnation. Ponder here how God was not wanting in due time to these holy persons, but when all humane means failed, sent them secure from heaven. Admire the divine Providence, which though it seems to leave us for a while, yet will not abandon us for good and all: For a moment, 
Is. 54.7.  a little while (saith he) have I forsaken thee, and in great mercies will I gather thee.  
Consider 2. What excess of joy St. Joseph was in, when he understood of the Mystery of the Incarnation, the Innocency of his Spouse, and her election to be Mother of God; where he understood himself to be assumed to that eminent dignity of being not only Guardian and Spouse to the Mother, but also the reputed father of the Son of God, and as father, to give him the name of Jesus. Think how he condemned himself as one rashly jealous. Congratulate with him for this honour, and reverence with singular devotion him, whom both Mother and Son so highly favoured.  

Cant. 5.2. & 2.11.  Consider 3. The Angel disappearing, probably St. Joseph impatient of delay, went forthwith to his most innocent Spouse, knocked at her chamber door, where she likely was watching in heavenly contemplation, and used those wo●ds of the Canticles. Open to me my sister, my love, my beautiful one, for winter is now past, the rain is gone and departed. Then he asked pardon with tears, and recounted to her the whole passage of the Angel's Vision. Think what joy there was between them. Learn to put your trust in God in like accidents, who after a tempest maketh a calm, 
T●b. 3.22.  and after tears and weeping poureth in joyfulness.   

Of the Expectation of the Virgin's Delivery. 1. Part.  

Luc. 12.50  COnsider 1. The Infant Christ shut up in his Mother's womb, did earnestly long for the coming of that hour, wherein he was to appear in the World, to perfect the work of our Salvation; so as even then to say, I have to be baptised with a Baptism, and how am I straitened till it be dispatched? He contained himself notwithstanding for nine whole months, neither would he dispense one day with himself in that tedious and painful Enclosure, but embraced it as a fit occasion of suffering for us, of which nature he would omit nothing that came in his way. What man in his wits (according to flesh and blood) would suffer himself to be so long shut up in such a prison, though it were to gain the world. Be ashamed then to complain of small inconveniences, when God himself suffered so great for you.  

Cant. 8.1.  Consider 2. The expectation on the behalf of the Mother now near her time, and most desirous to enjoy the sight of her Son, whom she knew to be God of God, and Man of her own nature and substance. She did probably apply to him, and herself those words of the Canticles. Who shall give to me thee my Son, that I may find thee without and kiss thee? In the mean while she exercised most ardent affections of love, and conformity to the divine will, both as to the time, place, and conveniences of her Delivery, casting herself and all her care upon God, 
1 Pet. 5.7.  (as St. Peter admonisheth us) for that he hath care of us. Do you the same in all your affairs, and examine wherein you are deficient.  
Consider 3. How well the divine Infant did requite the long harbour his Mother gave him in her Womb. If at his first entrance in his Conception, he bestowed upon her such extraordinary grace and favours, how did he increase them, during his nine month's abode? Illuminating her Understanding with an infused light and knowledge of the Mysteries of Faith, and inflaming her will with more than Seraphic Affections of divine Love? He was no burden, nor pain, nor the least trouble unto her, but a most welcome guest, an ease and comfort in all occasions. He would be so in proportion likewise to you in the Sacrament, if you would give him entertainment, and not pour yourself forth presently upon other affairs.   

Of the Expectation of the Virgin's Delivery. 2. Part.  

Is. 4●. 8.  COnsider 1. The Expectation on the behalf of the Fathers in Limbo, praying continually, and crying out, Drop dew ye heavens from above, and let the clouds rain the Just, be the earth opened, and bud forth a Saviour. They longed to be set free, that they might presently enjoy the Beatifical Vision. Therefore they said, Be manifest before Ephraim, 
Ps. 79.3. & 4.  Benjamin and Manasses; show thy face and we shall be saved. Quicken your dull heart with these inflamed desires. 
Ber. ser. 2. in Cant.  Be ashamed (saith St. Bernard) that the exhibition of this benefit doth not cause in thee a joy answerable to that inflamed desire which the bare promise enkindled in the hearts of the ancient Saints.  

Ps. 38.8.  Consider 2. What expectation every devout Soul ought to be in of having Christ Spiritually born in itself by Grace. What is my expectation, (said David) is it not our Lord? Wherefore we must employ all the saculties of our Soul. 1. Our Memory and Understanding in a serious and attentive consideration of his admirable Virtues and Perfections. 2. Our Will in ardent affections of love, and desire of expressing in ourselves what we behold in him; that, according to the Apostle, Beholding the glory of our Lord, 
2 Cor. 3.18.  we may be transformed into the same image.  

Gal. 4.19.  Consider 3. We must not content ourselves with bare affections and desires, for by these we only conceive Christ, not bring him forth, but we must also with the Apostle Travel (as women in labour) in the exercise of Christian Perfection, till Christ be form in us, labouring to bring to light the good desires, which by divine Inspiration we have conceived; otherwise they will but torment 〈◊〉 conscience, and prove at last our ruin, as it often happeneth to mothers when they miscarry; for, as the Wiseman saith, 
Prov. 21.25.  Desires kill the slothful. Wherefore encourage yourself, and inflame your heart by means of those Antiphons' the Church useth these days, 
Eccles●●▪ 〈◊〉 Officio Advent.  saying, O wisdom which hast issued forth of the mouth of the Highest, etc. O Adonal; and the like.   

Of the B. Virgin's Journey to Bethlehem.  

Luc. 2.1.  THere came forth an Edict from Cesar Augustus, etc. Consider 1. The wonderful disposition of the divine Providence. Christ could have been born where, at what time, and with what ease and convenience he had pleased; he would notwithstanding debar himself of all; and disposed it so, that it should happen to be in the Winter, and that Caesar's Edict should send his Parents far from home; that he might miss even of those small conveniences wherewith he might in some sort have been provided at Nazareth. 
Rem. 11.33.  O depth of the riches of the wisdom, and of the knowledge of God Go now, you that seek so greedily after your own ear and pleasures. Either God is deceived, 
●ern. de nativ. for. 3.  or the world in an error, (saith St. Bernard) because their dictament are quite contrary to one another.  

Cant. 2.9. & 16.  Consider 2. St. joseph's and the B. Virgin's Obedience to the Edict, with their own great inconvenience, taking a long journey of near about a hundred miles. Look upon the Travellers, see with what modesty, patience, and conformity to Gods will they carry themselves in all things: Think what sweet discourses the Virgin holdeth with her Son. My beloved to me, and I to him, etc. Behold he standeth behind our wall, looking through the windows, looking forth by the grates: For, All things are naked and open to his eyes. 
Heb. 4.13  Out of every thing gather something for yourself.  

Jo. 1. 1●  Consider 3. When they were come to Bethlehem, they went about all the Inns, but could find no entertainment. Good God there was place for the refuse of men, but no room to be found for the Son of God He came into his own, and his own received him not. See how patiently they bear this repulse, and betake themselves to a cave, or open and ruined stall. Imitate, and love to be set behind all. O how true was that, The foxes have holes, and the fowls of the air nests, but the Son of man hath not where to repose his head. Think now often you have denied him entertainment, while your heart was wholly taken up, and full of worldly vanities.   


If any be a little one, let him come to me. Prov. 9.4. Is. 9.6.  Of Holy Communion.  
Consider Christ as a little one.  

Luc. 2.12.  COnsider 1. What is said by isaiah. A little child (is) born to us, and a son is given to us. And in the Gospel. You shall find the Infant swaddled in clothes. Thus the Lord of Majesty delighteth in the name of a little one; and that he might be such, brought himself in a manner to nothing. See how little he is in his Crib, 
Is. 40.12.  Who pondereth the Heavens with a span, who poiseth with three fingers the huge greatness of the Earth.  

Gal. 2.20.  Consider 2. This little one will come to be Spiritually born this day in your heart by Holy Communion, if you prepare him a Crib in Bethleem, that is, in the house of Bread. He appeared to men first in flesh; now he will communicate himself anew unto you in bread, to impart unto you by this living Bread his own divine, and immortal life. Go then to this divine Mystery so, that he may be born anew in your heart; which will certainly be, if you begin to lead a life conformable to his; if you love nothing but what he loved; that you may say with the Apostle: I live, now not I, but Christ liveth in me.  

Matt. 18.3.  Consider 3. That you may enjoy this little one, you must become such an one yourself. For unless you become as little children, you shall not enter into the Kingdom of Heaven. Provide therefore for this little one a Crib, or place of repose in your Soul, swath him with the bands of Charity, defend him from the cold of a frozen heart. 
1 Reg. 15.17.  Lastly, Be little in your own eyes, that you may deserve to be made Chief in the Tribes, that is, great among the Saints. The Secrets of his Wisdom he revealeth to the little ones. 
Mat. 11.25 Ps. 18.8.  The testimony of our Lord is faithful, (saith David) giving wisdom to little ones.   

Of our Saviour's Birth. 1. Part.  
COnsider 1. The Blessed Virgin being in the Cave or Stable at Bethleem, and perceiving her time to draw near, retired herself as much as the place would permit, and being in Spirit wholly fixed upon God by most high contemplation, behold on a sudden bringeth forth into the world the Eternal Light. The Blessed Infant issueth forth without breach of his Mother's Virginal Enclosure, as afterwards he risen from his Monument, though shut and made fast up: And, as the great Master of Humility, at his first entrance into the world casteth himself on the bare ground. What feeling had the Virgin at that time? What affections of reverence towards her God, of love towards her Son? See how she takes him up in her lap, kisses him, wraps him in swathing bands, lays him in the manger between the beasts, that by their warm breath he might in some manner be defended against the cold. See how she adoreth, and giveth him thanks for his coming into the world, and making choice of her to be his Mother; How St. Joseph also performeth his part; And out of all draw something for your own benefit.  

Heb. 1.6.  Consider 2. What joy was then in heaven. How well pleased was the heavenly Father at this new sight. And when again he bringeth in the first-begotten into the world, he saith, And let all the Angels of God adore him. See how the Angels fall prostrate on their faces, and adore him, saying Holy, Holy, Holy, etc. And to the Blessed Virgin, 
In Breviar. ad Matut.  O Blessed Mother of God whose womb remaining untouched brought forth the Saviour of the World. Rejoice and congratulate with both, and adore your new born Saviour.  

Is. 1.3.  Consider. 3. Then was fulfilled that of isaiah; The Ox hath known his owner, and the Ass his master's Crib: but Israel hath not known me, and my people hath not understood. 
S. Bonav.  See how these silly creatures by divine instinct, prostrating themselves adore their Creator. 
Corn. in Is. c. 1.  See whether you be not one of those Israelites, and do not yet know your Lord, being more insensible than the very bruit beasts themselves. 
1 Jo. 2.4.  For he that saith he knoweth God, and keepeth not his commandments, is a liar.   

Of our Saviour's Birth. 2. Part.  
I Magine yourself in the Cave or Stable at Bethleem; and fixing your eyes on the B. Infant lying in the manger, ponder these general Circumstances. Who? What? Where? By what means? Why? How? and When?  

Ames 4. 13. Job. 26.11  Who is this Infant? The only begotten Son of God, and true God of God. Our Lord God of hosts is his name. The pillars of heaven tremble, and dread at his beck. Infinitely powerful, infinitely wise; immense, eternal, incomprehensible, etc.  
What? He lieth as one helpless; He suffereth extremity of cold; He is wrapped in poor swaddling clouts; He crieth and sheddeth rears as other Infarts.  

Ps. 21.7.  Where? Far from his own country and home; in a stable, in a manger; between two silly beasts; as A worm, and no man, a reproach of men, and outcast of the people.  
With what means, or conveniences? Destitute of all, without bed or bedding, without fire, without all manner of accommodation; no servants, or attendants; having none about him but his poor Parents, by whose care and labour he was maintained.  
Why? For your sake, for love of you, to give you example, 
In Offic. Nativ. Domini. Is. 53.7.  To restore lost man to the Kingdom of Heaven.  

Ps. 18.6.  How? Not forced, but of his own free election. He was offered because himself would. Cheerfully, and with joy: Therefore entering into the world He hath rejoiced as a Grant to run the way, though rough and painful.  

Act. 1.7.  When? In the very depth of Winter, at midnight, a time the most inconvenient of all other; and yet both times and moments are all in his power. Be astonished, give thanks, return love, imitate, etc. And if you receive to day this Blessed Infant into the Crib of your heart, be careful to entertain him well.   

Of our Saviour's Birth. 3. Part.  

Tit. 3.4.  COnsider 1. The admirable Virtues which are resplendent in this Mystery. 1. The infinite Goodness and Benignity of God. His Power appeared in the first Creation of the World, Providence in the Government; but after all, in this mystery as St. Paul saith, Appeared the Benignity and Kindness towards man of our Saviour God. He was made man, that he might the better be known by man; born in poverty and want, that he might the more endear himself unto us; In an open stable, to be the more easily found; He lieth in a manger to encourage the poor; his hands are bound, that you need not fear to approach; he concealeth his power, to take away terror; he putteth on meekness, to win you to himself, etc.  

2 Cor. 8.9.  Consider 2. His extreme Poverty, and love thereof, expressed in this Mystery. He made choice of a poor humble Maid for his Mother, and of a Carpenter for his reputed father. He was born out of house and home, and in a stable, lodged not in any bed of his own, but in a manger upon straw and hay without sheets or blankets, only wrapped up in a few clouts; and all this, being the Lord of all things. For you (saith the Apostle) he was made poor, whereas he was rich, that by his poverty you might be rich. If you be wise therefore be rich by imitating his poverty.  

If. 53.3. Ps. 72.23.  Consider 3. The incomparable example of his admirable Humility, who being by nature God equal to the Father, abased himself to the despicable condition of a slave, and that the very vilest of them, and the most abject of men; Nay he is become for us as a beast, even lying amongst them, that so he might be with us, without any regard to his honour, which you are so miserably fond of. Be confounded, for that being but a worm, you will be looked upon, and regarded above others.   

Of the Message sent to the Shepherds. 1. Part.  

Luc. 14.11 Luc. 2.8.  COnsider 1. Christ having humbled himself so low as the Manger, God his Father would honour him, and make him known to the Shepherds by Angels, and to the Sages by a Star; because He that humbleth himself, shall be exalted. Ponder the words of the Evangelist. And there were in the same country Shepherds watching, and keeping the night-watches over their flock; and behold an Angel of our Lord stood beside them, and the brightness of God did shine round about them.  
Consider 2. Christ would not be made known to the Wisemen about Bethleem, because they were proud; nor to the rich, because they were covetous; nor to the noble, because they were given to pleasures; but to Shepherds, that is, men that were poor, humble, laborious, vigilant and careful in their office. Be you therefore such an one, and be watchful over yourself, that you may deserve to be visited with divine illustrations.  
Consider 3. Such a Shepherd or Pastor was St. Thomas, whose Feast you celebrate this day; and therefore the Gospel of the good Shepherd is applied unto him. For the same reason, Christ manifested himself unto him after a special manner, towards an eminent degree of Sanctity in this life; and is now seen, and enjoyed by him in the other, to an equal proportion of Glory. See his Zeal for the Church of God; his Constancy in adversity, and Piety in Prosperity; and do your utmost to imitate him. And if you be to receive to day Christ the chief Pastor, in the Holy Eucharist, beseech him to instruct you how to feed and govern according to his, and St. Thomas his example, the flock committed to your charge; which in the first place is your own Soul, with all its powers, faculties, and senses; then, those that are under your charge, that by virtue of his divine illustrations you may yourself be enlightened all over, and with all be a light to others both by word and example: For as St. Gregory saith. 
Greg. Ep. 32. l. 7.  The flame or fire of the Shepherd is the light of the flock.   

Of the Message sent to the Shepherds. 2. Part.  

Luc. 2.10, 11.  COnsider 1. Those words of the Angel, I evangelise to you great joy, etc. because this day is born to you a Saviour, etc. The joys of the world are either base, or vain: The only true and solid content is of God, and of things appertaining to our eternal Salvation: and this joy (as our Saviour saith) no man shall take from you. 
Jo. 16.22.  Think therefore what cause you have to rejoice for the Birth of this Saviour, 
Mat. 1.21.  who saveth his people from their sins, from the power and slavery of the Devil, from hell and damnation; and bestoweth upon them all manner of Spiritual Blessings, Grace, Virtue, and Life everlasting: And this to you, as much as to all the world besides, and even this day and at all times that you will yourself. Say therefore with the Prophet, 
Habac. 3.18.  I will joy in our Lord, and will rejoice in God my Jesus.  
Consider 2. And this shall be a sign to you. You shall find the Infant swaddled in clothes, and laid in a manger. Good God what signs are these of the Messiah, Lord, and Saviour of the world? Infancy, clouts, and manger? Who would not have expected he should have heard of Courts, Thrones, Purple robes, etc. Try whether you can find such signs of Poverty, and Humility in your heart; that thence you may come to know whether or no Christ be as yet spiritually born within you.  
Consider 3. And suddenly there was with the Angel a multitude of the heavenly Army praising God, etc. O what heavenly Music was then heard! O with what Angelical Harmony was then first entoned Gloria in excelsis Deo. Glory in the highest to God. Learn hence to praise and glorify God in all things. And in earth peace to men of good will. Hence also learn that peace both interior and exterior, with God, and our Neighbour is a peculiar gift of Christ. For, 
Ps. 71.7,  There shall arise in those days Justice, and abundance of Peace. O how much is this Peace to be wished for? Yet it is not bestowed, but upon men of good will, that is, rightly subordinate to God: For, 
Is. 48.22.  There is no peace to the impious, saith our Lord.   


Luc. 2.15.  Of the Shepherds Adoring.  

2 Reg. 23.15.  COnsider 1. Let us go over to Bethleem, etc. See their prompt Obedience. With the same readiness ought you likewise to obey divine Inspirations. And they came with speed, that you may learn to be fervorous in the Service of God: For (as St. Ambrose saith) no body seeketh Christ slothfully. Go you also, and that frequently over to Bethleem, considering the Mysteries that were there exhibited for your Salvation. Say with David. O that some man would give me drink of the water out of the cistern that is in Bethleem! The cistern is the Cave, the Water is Christ, 
Jer. 2.13. Eccli. 1.5.  who is the Fountain of Living Water; and the Fountain of Wisdom.  
Consider 2, And they sound Mary, and Joseph, and the Infant, etc. Whence you may learn that the readiest way to find Christ, is by means of the B. Virgin, and the Intercession of Saints. See with what Spiritual Joy the Shepherds adore, what Presents they offer; How afterwards they return again, and recount to others what had passed Glorifying, and praising God in all things that they had seen and heard. And out of all gather something for yourself.  
Consider 3. But Mary kept all these words, etc. Observe four several sorts of persons then in Bethleem. 1. Some passing by did see the Shepherds and the Crib, but not finding any thing extraordinary, went on their ways without any further notice, or feeling. 2. Others heard, and admired what the Shepherds related unto them, but being busied with other affairs, thought no more of it. 3. The Shepherds themselves adored also, and with a lively faith, but returned afterwards to their own, uncertain with what event. 4. Only the B. Virgin and St. Joseph insisted upon the Mystery, pondering each particular, and bearing them constantly in mind. Think what rank you are of, or would wish to be.   


Behold thy Saviour cometh. Is. 62.11. O God save me in thy name. Ps. 53.3. Luc. 2.27.  Of Holy Communion.  
Consider Christ as he is Jesus, or Saviour.  

Ps. 129.7  COnsider 1. What is read to day in the Gospel, to wit, that in his Circumcision His Name was called Jesus, that is, Saviour: and with reason, for that to day he sheddeth his first blood, as the earnest penny of our Redemption, being to pay the remainder of our Ransom on Mount Calvary; so as to make good that of the Psalmist. And with him (there is) plenteous redemption. If Joseph, and some others were called Saviour's, for having delivered the people from famine and temporal death, how much more Justly is Christ so called, who saveth us from that which is everlasting? For he (saith the Angel) shall save his people from their sins. 
Mat. 1.21   

Ps. 30.8.  Consider 2. This Saviour will come to you to day in the Holy Eucharist to save thy Soul out of (her) necessities. To deliver you from your Spiritual Enemies, giving strength and forces to overcome them. He will wash, and cleanse you with the Sacred Blood he shed this day: And lastly he being the beginning both of the year, and of all other things, will give you himself as a New-year's Gift, and Pledge of a happy year, being willing to abide continually with you, if you will yourself. O what a benefit?  

Ps. 33.19. Ps. 16.7.  Consider 3. You must prepare a lodging in your Soul, against the coming of your Saviour. First by Humility, acknowledging your own unworthiness, and his Greatness: For, as the Prophet saith, The humble of spirit he will save. Secondly by a great confidence in his Goodness; for, He maketh his mercy's marvellous, and saveth them that hope in him. Prepare also a New-year's Gift for him, saying with David, I am thine, save me. 
Ps. 118.94 & 122. Ps. 59.19.  Receive thy servant unto Good. A contrite and humbled heart, O God, thou wilt not despise.   

Of our Lord's Circumcision. 1. Part.  
COnsider 1. Christ was not subject to the law of Circumcision, as being incapable of contracting Original Sin, whose remedy it was: He would notwithstanding undergo it, though most painful. 1. To honour the Law in his own Person. 2. Not to offend others by his singularity. 3. That he might soon begin to shed his blood for us. 4. That having taken upon himself our sins, he might also undergo the penalty. 5. To give us example of Obedience to the law of God; of contempt of all worldly reputation; and of mortifying ourselves. Learn to do even what you are not obliged unto, and to seek the mortification of your flesh; and cover not the reputation of a Saint, seeing you cannot but confess yourself a sinner.  
Consider 2. Probably Christ was Circumcised by his Mother, or St. Joseph, seeing the Law did not prescribe any certain place or Minister. Think with what tenderness they performed this action, with what compassion towards the Child, and resignation to the will of God, for that they knew he was not subject to the Law. Stir up in yourself like affections of Compassion, Resignation, etc.  

Erod. 4.26 1 Reg. 18.27.  Consider 3. The affections of the Infant. How he willingly offereth himself to his divine Father, to suffer in satisfaction for your unlawful pleasures, how patiently he endureth the pain, how at the same time he crieth as an Infant, but rejoiceth withal for promoting thus your Salvation. He is this day truly become a bloody Spouse, espousing us to himself, not as David did Michol, in the Prepuces of the Philistines, but in his own precious Blood. Excite yourself to suffer something for your Spouse, who endured so much for love of you.   

Of our Lord's Circumcision. 2. Part.  

Luc. 2.21.  HIs name was called Jesus. Consider 1. After the painful Act of Circumcision, is given him a name that is above all names. For God honoureth them that suffer any thing for his sake, and exalteth those that humble themselves. Behold the B. Virgin pronouncing this holy name, 
Phil. 2.9.  which she learned of the Angel, saying Jesus is his name. See how at the first utterance thereof, all the Celestials, Terrestrials, and Infernals bowed their knees; how all were transperted with joy, but chief the Blessed Mother, saying with the Prophet. I will rejoice in God my Jesus. Do you also rejoice for the imposing this Sacred Name wherein we must be saved.  

Habac. 3.18. Act. 4.12.  Consider 2. The Excellencies of this Name Jesus, or Saviour: for it expresseth all the divine Perfections. 1. Power, for that he hath taken us out of the hands of our most powerful enemy. 2. Wisdom, whereby he overreached his adversary, appearing in the form of a slave, and concealing under it that of God. 3. Charity, whereby, without any benefit to himself, and with his own great pains and labour, he set us at liberty. 4. Sanctity, for unless he had been without all blemish himself, he could not have cleansed others from their sins. 5. Divinity, for none but God could pay the infinite debt of Sin. 6. His dominion over all men, whom he bought with his precious blood. Truly Oil poured out is his Name; dilating its sweet sent in all manner of Spiritual Graces.  

Cant. 1.3.  Consider 3. How highly you ought to reverence this holy Name; how greatly to be affected towards it; how carefully to labour in propagating its Glory; following the counsel of the Apostle. All whatsoever you do in word or in work, all things in the name of our Lord Jesus Christ. Beg of him to make good the exposition of his Name, and to save you. Say with the Prophet. 
Col. 3.17.  Help us O God our Saviour, and for the glory of thy Name O Lord deliver us, and be propitious to our sins for thy Names sake. 
Ps. 78.9    

Of our Spiritual Circumcision. 1. Part.  

Jer. 4.4.  COnsider. 1. Every Christian ought Spiritually to be Circumcised, after the example of his Lord and Captain. This we are all enjoined in those words of the Prophet. Be circumcised to our Lord, and take away the prepuces of your hearts, ye men of Judah, and Inhabitants of Jerusalem, lest perhaps mine indignation go forth as fire, and be kindled, and there be none that can quench it, because of the malice of your cogitations. Hence conceive how great necessity there is of it, and take heed of incurring God's wrath and indignation.  
Consider 2. This Circumcision (as Saint Bernard noteth) must be throughout the whole man. 
Ber. ser. 1. de Circumc.  Therefore search yourself narrowly; cut off all disordinate passions, and all manner of superfluities, which may any ways hinder your Spiritual Progress. In the first place you must take away all stiffness in judgement and opinion, which is the fountain and origin of many evils: For, hence all manner of Heresies, Illusions of the Devil, Dissensions, Strifes, and the like, take their beginning. Wherefore detest it, as the plague and bane of Virtue. Learn to submit it willingly to the Church, your Superiors, and Spiritual Directours, whom you have in place of God, and as the Wiseman counselleth, Lean not upon thine own prudence, 
Prov. 3.5. & 7.  and, Be not wise in thine own conceit.  
Consider 3. You must also circumcise Self-love, the greatest enemy man hath. It blindeth the Understanding, it inflames the mind with hurtful desires, which drown men into destruction, 
1 Tim. 6.9  and perdition. Such are the desires of having; of enjoying the conveniences of this life; of being honoured and esteemed by men; of having our actions taken notice of, and preferred before others; likewise the desire of vain and unprofitable knowledge, love of vanities and pleasures of this world, and the like. Cut off therefore all these, 
Mat. 5.31.  and cast away from you. Deny yourself, and follow your Lord.   

Of our Spiritual Circumcision. 2. Part.  
COnsider 1. Not only the Inward man, as above, in the Understanding and Will, but also the Outward, in the Exterior Senses, is to be circumcised. Think with yourself how many Souls have been cast into Hell, by occasion of one single glance of the eye? How many have perished by the abuse of the other Senses, of Hearing, Tasting? etc. Wherefore refrain your eyes from the sight of dangerous objects, chief of Womer, and unchaste Pictures: Your ears from any thing that soundeth of Vanity, Curiosity, and much more of Dishonesty, Murmuring and Detraction: Your Taste from excess in eating and drinking, also unnecessary and untimely repasts, and so of the rest.  
Consider 2. You must not omit, among the rest, to have a care of your Tongue, and to cut off from it all Detraction, Murmuring, and whatsoever else serveth to sow discord. Likewise all manner of contentious, injurious, saucy, unseemly, or immodest language. Also lying, cursing, swearing, and the like. Lastly flattery, double dealing, dissimulation, vain compliments, etc. that you may be like to your Lord, of whom it is said. 
1 Pet. 2.22  Who did no sin, neither was there guile found in his mouth. Examine yourself in each particular, and beseech our Lord with David. 
Ps. 140.3.  To set a watch to your mouth, and a door round about to your lips. 
Jac. 3.2. Jac. 1.26.  For, If a man offend not in word, this is a perfect man. On the contrary, If any man think himself to be religious, not bridling his tongue, etc. this man's religion is vain.  

1 Tim. 6.8  Consider 3. You must finally cut off all Superfluities relating to the Body: as in Clothing, Sleep, Pastimes, and other Conveniences of this life. Having food (saith the Apostle) and wherewith to be covered, with these we are content. Wherefore quit yourself of all other things, that you may become the more like to Christ, who saith of himself. 
Ps. 87.16.  I am poor and in labours from my youth.   


Rehold, the Dominators (and) Lord cometh. Introit. Missae ex Malac. 3.1. Take with thee presents and go to meet him. 4 Reg. 8.8  Of Holy Communion.  
Consider Christ as your Sovereign Lord, to be adored with Offerings.  

Mat. 2.2.  COnsider 1. What is read to day in the Introit of the Mass. Behold there cometh the Sovereign Lord, and a Kingdom in his hand, etc. to wit, that Christ is the Supreme Lord of the whole Earth, to whom all men, even Kings and Princes, are to pay Tribute in acknowledgement of this Sovereignty. This the Sages by divine instinct understood, and accordingly came this day to offer their Gifts. He are come (say they) to adore him: And opening their treasures, they offered him gifts, Gold, Frankin couse, 
Ibid. v. 11.  and Myrrh.  

Deut. 16.6  Consider 2. This Sovereign Lord will come into your Soul to receive your Tribute and Presents; and withal to return other far more precious gifts. Wherefore Take gifts with you, and go forth to meet him. Bethink with yourself what you can ofter; for in Deuteronomy it was forbidden that any one should appear before our Lord without offerings. There shall not appear before our Lord any empty. But every one shall offer according to that be hath.  
Consider 3. You must prepare a Throne in the middle of your Heart, wherein to place and adore your Lord, when he cometh. Make him a Present of your Souls three Powers, Memory, Understanding, and Will; so that he may wholly dispose of them at his pleasure, and not permit you to know, affect, or even think of any thing that may be less pleasing to him. Offer him the Gold of Charity and Love, the Frankincense of Prayer, the Myrrh of Mortification. In fine, give as much as you can, for it will be returned back with advantage.   


I the Lord thy God, that teach thee profitable things. Is. 48.17. Lord show me thy ways, and teach me thy paths. Ps. 24.4. Joel. 2.23.  Of Holy Communion.  
Consider Christ as the Teacher of Justice.  
¶ This Sundays Meditation is to be inserted between the Week days, as it shall fall out.  
COnsider 1. What is read to day in the Gospel, tha● Christ was found in the middle o● Doctors hearing them, etc. He is truly our Doctor or Teacher, not of profane Erudition, but of Justice. Whence the Prophet. Ye children of Zion, rejoice, and be joyful in the Lord your God, because he hath given you a Doctor of Justice. And he himself by the mouth of David inviteth us to a lesson of the fear of God, 
Ps. 33.12  saying, Come Children hear me, I will teach you the fear of our Lord.  

Ps. 93.12  Consider 2. How much this Science of Justice ought to be preferred before all worldly Sciences: These cannot save us, but may serve to increase our damnation, if we make not right use of them: This alone can make us happy for ever. Hence think what a benefit it will be to have this Doctor come to day into your Soul; for, truly blessed is the man whom thou shalt instruct, O Lord, and shalt teach out of thy law.  

2 Cor. 6.16.  Consider 3. How Christ state to day in the Temple among the Doctors. See therefore that your Soul be a Temple of the living God, (as the Apostle warneth us) not of Dagon, that is of Sin. Let it be a house of prayer, not of worldly negotiation, nor a den of thiefs, that is, of vain thoughts of self-esteem, robbing God of the honour which is due to him alone. Then, with all humility fall at the feet of your Lord, with Magdalen, and beseech him to teach you the way of Salvation: For they that approach to his feet, 
Deut. 33.3  shall receive of his doctrine. Lastly bring with you an eagerness to learn, and resolve to put in execution, what he shall say unto you; lest otherwise he leave you to yourself, according to that of the Prophet. 
Jer. 6.8.  Be thou taught Jerusalem, lest perhaps my Soul doth departed from thee.   

Of the Sages Journey towards Jerusalem. 1. Part.  

Ps. 97.2.  COnsider 1. Our Lord being born, a Star appeared in the East; and the Eternal Father, as he had revealed his Son's Birth to the Jews by an Angel, so would he likewise manifest the same to the Gentiles by a Star; he being to be equally Saviour to both Jew and Gentile. Rejoice that the glory and greatness of your Lord was thus made known to the remote Nations of the World, and give God thanks for having made known his salvation in the sight of the Gentiles, whose first fruits these Sages were; and in them to yourself.  

Mat. 22, 14  Consider 2. The Star in the East appeared to all that were in those parts, but few would stir to seek out our Lord, or obey Gods call. Thus Many be called, but few elect. Many there are, to this day, so wholly bend upon their temporal affairs, that they neglect the light of divine inspirations. They pretend a thousand difficulties, 
Prov. 22.13. Job 6.16.  saying A lion is without, etc. I am to be slain. But (as Job saith) They that fear the whore frost, snow shall fall upon them. And they that are overmuch concerned for temporal losses, will incur that which is irrecoverable, and everlasting.  

1 Pet. 2.9.  Consider 3. The singular benefit bestowed upon the Sages, that they above all others should be efficaciously moved to seek Christ, even with neglect of all their other concerns. Such is the benefit, whereby, among so many thousands in England, God hath vouchsafed to call you from darkness into his marvellous light. Wherefore be ever grateful for it. Ponder besides how the Sages having overcome all difficulties, enter upon their journey, and how they encourage and comfort one the other. See how the Star goeth before, and directeth their steps. In like manner, to them that with courage and resolution undertake any enterprise in the service of God, there will not be wanting the conduct and assistance of divine Grace. They follow the course of the Star; do you follow the Guides which God hath given you of holy Inspirations, Superiors, Spiritual Directours, etc.   

Of the Sages Journey towards Jerusalem. 
Mat. 2.  2. Part.  

Cant. 3.3.  COnsider 1. The Sages being come near to Jerusalem, the Star disappeareth, in trial of their Faith and Constancy: So God doth often take away spiritual comfort from his servants, that they may know it is none of their own, but a free gift of his; and withal to exercise their patience, and fidelity towards him. The Sages are perhaps somewhat troubled at it, yet do not thereupon leave off their journey. So you, when spiritual consolation is taken from you, do not therefore give back, nor lose heart: But betake yourself to ordinary means; inquire of others with the Spouse in the Canticles. Have you seen him whom my soul loveth? Inform yourself by reading Spiritual Books; consult with your Ghostly Father, etc.  

Mat. 2.2.  Consider 2. How being entered the City, they boldly inquire after a newborn King, saying, Where is he that is born King of the Jews? Ponder 1. Their singular Faith, wherewith nothing doubting of the fact, they only sought after the place. 2. Their great courage, being not afraid, even in the Royal City, and in face of Herod himself, to make public enquiry after another King. 3. Their admirable Devotion, being not ashamed openly to confess Christ, and acknowledge that they came to do homage to him. And we are come to adore him. Learn to do the like; 
Rom. 1.16  and with St. Paul not to be ashamed of the Gospel.  

Prov. 2.14  Consider 3. Herod was troubled. So the wicked grieve, wherein they should most rejoice, and on the contrary rejoice in most wicked things. Think whether you do not feel some inward grudge, repining, and trouble, when good times put you in mind of disposing yourself to the Sacraments; or when any thing of greater perfection is proposed unto you; being loath to lose any thing of your wont liberty. And all Jerusalem with him. Thus Inferiors do easily fashion themselves to higher Powers, especially in what is evil. Learn to rejoice only in things appertaining to your eternal Salvation, and to give good example to them that are under your charge.   


Mat. 2.4. etc.  Of Herod's Enquiry after Christ.  
ASsembling together all the high Priests, and the Scribes of the people, he enquired of them where Christ should be born. And again Secretly calling the Sages, learned diligently of them the time of the Star, etc. Consider here 1. How diligent and full of care worldlings are in their temporal concerns; and how dull and slothful you are in that of Heaven. Herod made greater search after Christ to destroy him, than you do to love and serve him. 2. The wonderful providence of God, which maketh even the wicked instrumental in concurring with his divine will to our good; and disposeth so, that Herod himself was cause of manifesting Christ to the Sages, and so to the world, while he thought to obscure him, and make him away.  
Consider 2. How the Priests and Scribes point out the place of his Birth, saying in Bethleem of Juda; but themselves would not stir a foot. Miserable wretches! They perish near the fountain of life, which they had discovered to others. So do all they that preach to others the way to Heaven, which they will never follow themselves: Like (saith St. Augustine) to the bvilders of noah's Ark, 
Aug. ser. 65. de diversis.  Who built that wherein others might escape the Deluge, and themselves perished in the waters. Observe how Christ was not to be found in the head City, or at Court; or in a Palace, But in Bethleem, in a manger, and in clouts, 
Job 28.13  And as Job saith He is not found in the land of them that live pleasantly.  

Prov. 21.30. Job. 5 13  Consider 3. Herod's words to the Sages. Go and inquire diligently of the Child, and when you shall find him, make report to me, that I also may come and adore him. Thus did he think to make a prey of Christ. O Sacrilegious Hypocrite! to adore in words, and kill in heart the Son of God. But God blinded him so, as not to think of sending a Messenger with them, that might inform him of every thing; that hence you might learn There is no Wisdom, there is no prudence, there is no counsel against out Lord, etc. Who apprehendeth the wise in their subtlety, and dissipateth the counsel of the wicked.   

Of the Sages Arrival and Adoration at Bethleem, Mat. sup.  
COnsider 1. The Sages having heard the King, went their way. In seeking Christ they lose no time, but having informed themselves where they might find him, leaving the City with all its curiosities and entertainments, they follow on their journey. O that you did seek Christ as close, and not let yourself be taken up with worldly vanities. And behold, the Star, etc. Went before them: For, God is wont to be the more liberal of his Illustrations, the farther we are off from the trouble and noise of worldly affairs. Until it came and stood over where the Child was. Thus the divine Providence reacheth from end to end mightily. And seeing the Star they rejoiced with exceeding great joy; especially when they saw it point out the place, where they were to find what their hearts had so long wished, and sought for.  
Consider 2 And entering into the house they found the Child with Mary his Mother. Ponder their admirable faith, not being startled at a loathsome stable, and an Infant lying in a manger; nor doubting any thing of the Mystery. Consider the tears of devotion which the vileness of the house, the poverty and rags, together with the beauty of the Infant, and the Virgin's modesty did move them to. How were they struck with admiration to see the King of Kings, and Lord of Lords, (as now by faith they knew him to be) lying in a stable upon a bed of straw?  
Consider 3. And falling down adored him. 1. They prostrated themselves with most profound humility, as well interior as exterior, acknowledging their own unworthiness, and their subjection, and dependence on him. 2. They adored him with a most perfect act of Adoration, as their Sovereign Lord and God. 3. This Adoration was seconded with an entire oblation of themselves, and their Kingdoms, with sincere expressions of gratitude, both for their own particular, and for the general benefit of all, in his Incarnation, and Vocation of the Gentiles, together with most ardent affections of love, and desires that all the world might come to his knowledge and service. Learn hence what admirable effects a lively faith doth work in a devout Soul; and with that affections you are to come to the same Lord in the Holy Eucharist.   


Mat. 2.11.  Of the Sages Offerings or Gifts.  
ANd opening their treasures they offered to him gifts, Gold, Frankincense, and Myrrh. Consider how with the  affections of faith, humility, reverence, devotion and love, they offer gifts in homage to their Sovereign Lord, and that of the best things they had, and out of their treasures; that you might learn to give to God, and to employ the best, not the worst things you have, in divine uses. Consider the gifts in particular, and present yours jointly with them. They offer Gold as Tribute to their Lord and King. Offer him also Gold, that is 1. a heart full of Charity, loving him from your whole heart; for as Gold is the chief of Metals, so Charity is the Queen of Virtues. 2. Exterior worldly goods with an affection and love to Poverty, setting them all at naught in respect of his divine service, so as to be ready even actually to leave all, rather than to offend him only Venially.  

Ps. 140.2.  Consider 2. They offer Frankincense in acknowledgement of his Divinity. Offer also your Frankincense of fervent and frequent Prayer, saying with David, Let my prayer (O Lord) be directed as incense in thy sight. Offer again to God your Frankincense, that is your will, as a most sweet perfume, and this by Obedience to your Superiors, Governors and Directours whom God hath appointed in his place over you. For there is no Sacrifice more grateful to him, then that of our will by means of Obedience. 
1 Reg. 15.22.  Better is Obedience (saith Samuel) than Victims.  
Consider 3. They offer Myrrh as to a mortal man. Offer you also the Myrrh (which is of a bitter taste) of Mortification, chastifing your body with St. Paul, and bringing it to subjection, so as to obey the Spirit. Offer also a special Myrrh of Chastiry, carefully avoiding whatsoever may endamage it: for as Myrrh preserveth dead bodies from corruption, 
S. Greg. Orat. 16.  so Chastity doth keep both the bodies and minds of the living undefiled. Lastly consecrate your whole self to God, and give whatsoever you have to him, who hath given you all things.   

Of the Sages Return.  
¶ If the Octave fall upon Sunday, make this Meditation on Saturday, and on Sunday of H. Communion as above.  

1 Jo. 4.1. 2 Cor. 11.14.  COnsider 1. How the Sages having performed their homage, and duty of Adoration, having also presented the B. Virgin, and St. Joseph with some gifts, and taken their leave, were now ready for their return, full of spiritual joy, and zeal of bringing others to Christ, and amongst them Herod himself; but were admonished in their sleep that they should not go back to him. Whence you may learn that God hath a care of them that are his, and can easily frustrate the subtle intentions of the wicked: And that in the way of Virtue, not every motion which seems to be according to zeal, ought always to be followed; But we must prove the spirits if they be of God; for oftentimes (as the Apostle witnesseth) Satan transfigureth himself into an Angel of light.  
Consider 2. How they presently obeyed, and went back another way into their Country. 
Mat. 2.12.  So ought we to follow the inspirations of God; and they that have had more knowledge and experience of Christ, should enter into another course of life, of greater exactness and perfection in their progress towards their heavenly country; 
Greg. hom. in Epiph.  from which seeing we turned away by pleasures, we should return by the contrary way of sorrow and repentance. Think how the B. Virgin behaved herself in all these passages, and what joy she was in, to see her Son thus adored, and that of the Prophet fulfilled. 
Ps. 71.10.  The Kings of Tharsis, and the Islands shall offer presents, etc. Recommend yourself earnestly to her, saying with S. Bernard. 
Orat. S. Ber.  By you (Virgin Mother) let us have access to your Son.  

2 Cor. 9.6.  Consider 3. The B. Infant did not send the Sages away empty, but highly rewarded for their pains and devotion: He bestowed upon them supernatural and heavenly gifts in return to theirs; for their Gold he gave them the rich treasures of Wisdom and Charity; for their Frankincense the gift of Prayer and Devotion; for their Myrrh, the Sovereign Balm of his divine Grace against the corruption of Sin. We can give nothing to God that returneth not with advantage to ourselves; the more we give, the more we shall receive. Be liberal therefore to God, that he may be so to you; remembering what the Apostle saith. He that soweth sparingly, sparingly also shall reap, and he that soweth in blessings, of blessings also shall reap.  
¶ If there remain any days between the Octave and the 2. Sunday, repeat these Meditations, according to the number of the days; If a whole Week, then on Monday take the Meditation of the Purification, and go on with them the other days as they follow, intermitting that of the second Sunday, till it cometh in its course of that year.   


Behold the Bridegroom cometh, go ye forth to meet him. Mat. 25.6.  Of Holy Communion.  
Consider Christ as the Spouse of your Soul.  

Ose. 2.19.  COnsider 1. What is read to day in the Gospel. There was a Marriage made in Cana of Galilee, etc. Jo. 2.1. The like Espousals will be made this day between Christ and your Soul, if you will but give your consent; for he on his part doth earnestly desire it, according to that, I will despouse thee to me for ever, and I will despouse thee to me in Justice, and Judgement, and in Mercy, and in Commiserations. Nay, although you have often been disloyal unto him by your disordinate affection, and adhering to creatures, he is notwithstanding ready to pardon all, and even invites you again to him by the Prophet. 
Jer. 3.1.  Thou hast committed fornication with many lovers, nevertheless return unto me, saith our Lord, and I will receive thee.  

Ps. 44.3.  Consider 2. How great a dignity it is to be espoused to a King here upon Earth: How much greater then, to the King of Heaven? Think how incomparable is the beauty of this your Spouse, Goodly of beauty above the sons of men, how great his Nobility, Dignity, Glory, Riches, Wisdom and Power, that you may be the more inflamed with his love.  
Consider 3. Marriage is nothing else but a mutual Contract between two, of living together as one, with communication of goods and fortunes. Wherefore see you do not any more forsake him by sin, though it were to gain the whole world. Besides communicate freely with him, and give him up whatsoever you have. Adorn therefore, and set out yourself in the best manner you are able, against the time of your meeting; and like a good Spouse (as the Apostle admonisheth) in all things Study how you may please your Husband. 
1 Cor. 7.34.    


Luc. 2.22.  Of the B. Virgin's Purification.  
COnsider 1. The B. Virgin having retired herself forty days after her Childbirth, goeth up to Jerusalem together with the B. Infant, and St. Joseph, in compliance with a double law, of her own Purification, and her Son's Presentation. This Law concerned not her, who conceived by the Holy Ghost, not by man; yet she would submit herself unto it. 1. To imitate her Blessed Son, who would be subject to the Law of Circumcision. 2. Not to give offence, or scandal to the Jews, that knew nothing of the Mystery wrought in her. 3. To conform herself, in what was lawful, to others of her Sex, and not to appear singular. 4. To be exemplar in works of greater perfection. Note each particular, and seek to make your benefit thereof.  

If. 64.6.  Consider 2. The admirable Virtues she exercised in this action. 1. Her heroical Obedience, exactly fulfilling whatsoever the Law required of others; not pretending any exemption, privilege, or dispensation; nor using Epike●as, or interpretations, even in that wherein she might lawfully have used them. O that you were so, even in things that you are obliged to! 2. Her prefound Humility, in concealing the Mysteious Conception and Birth of her Son, and sustaining the repute of being unclean. Be ashamed of your own pride, in seeking to be accounted holy and without blame, whereas you are but a miserable sinner, and as the Prophet saith. All your Justices as the cloth of a menstrued woman, that is, imperfect and saulty.  

Ps. 83.3.  Consider 3. Her incomparable Purity, wherein although she did excel all creatures, yet out of the desire she had of becoming still more and more pure, would not be without that Ceremonial Purification, which the Law required in others. Learn hence to go continually increasing in purity of body and mind, though you may seem to yourself never so much free from sin and imperfection. Ponder lastly her singular Devotion, in hastening to the Temple, to offer up solemnly to the Eternal Father both his and her only Son. Her Soul coveted and fainted into the Courts of our Lord. Observe, and imitate, as often as you go to Mass, to make the same Offering.   


Luc. 2.22.  Of our Lord's Presentation in the Temple  

Gen. 8.21.  THey carried him into Jerusalem to present him to our Lord. Consider 1. this Presentation; and 1. in relation to the B. Virgin; what acts of Virtue she exercised therein, as of Faith, Adoration, Devotion, and Thanksgiving towards God; and of Charity towards men, for whom she offered her only Son. 2. In relation to the divine Insant; How he rejoiced that the hour was come, which he had so much longed for, wherein he was to be publicly presented to his Eternal Father, as a living Sacrifice for the sins of the whole world, and for yours in particular. Think with what zeal of his Father's Glory, and Man's Salvation he also offered himself. 3. In relation to the Eternal Father, how acceptable this action was unto him. If at the Offerings of No, and others, Our Lord smelled a sweet savour, how much more at this Oblation of his beloved Son, made also by himself, and in the arms of his bles●ed Mother?  

Lue. sup. Levit. 12.8  Consider 2. And to give a Sacrifice, etc. a pair of Turtles, or two young Pigcons. One for an Holocaust (saith the Law) and another for Sin. Where observe, how the Virgin disdained not to be reputed poor, (that being the Sacrifice ordained by the Law for them that were not able to offer a lamb) and a Sinner. Be ashamed to disown either, or to think much to be ranked among them. Ponder what manner of gifts God requireth: Turtles, Pigeons, Lambs; by the Turtle is signified mourning and Penance, by the Pigeon simplicity, by the Lamb mildness. With these Virtues therefore present yourself, that so your Offering may be acceptable to him.  

Exod. 13.13. Levit. 27.6  Consider 3. Christ's Parents to fulfil the Law, redeem their Son with five Sicles, although the Evangelists mention it not. Ponder 1. Who buyeth? His Blessed Mother; not to keep him for herself, but to nurse, and bring him up for us. 2. Of whom doth she buy him? Of his Eternal Father, to whom he had lately been presented: Thus, he would have his Son to be ours by a double title, first by Gift in his Incarnation, and now again by Sale. O that you were so liberal of yourself to God What is the price? Five Sicles, or pieces of silver. Think at how easy a rate you may make God your own, and withal, how inexcusable you are, in refusing to bestow that pains and labour for him, which you do for the Vanities of the World.   


Luc. 2.25.  Of what passed with Simeon, and others. 1. Part.  

Eccle. 7.19.  COnsider 1. And behold, there was a man in Jerusalem, etc. Here is described the Sanctity of those that gave testimony of Christ; for there is nothing of greater credit or authority, than Innocency of life. 1. He was Just and religious, careful not to offend God in the least; for he that feareth God, neglecteth nothing. 2. He was expecting the consolation of Israel by ardent desires, and prayers poured forth with a great and holy confidence. 3. And the Holy Ghost was in him, inspiring him after a special manner to fix his thoughts and desires upon these heavenly things, not on the terrene and vain objects of this world: Such aught to be all those that have consecrated themselves to God, Expecting, not earthly things, 
Tit. 2.13.  but (as the Apostle saith) the blessed hope and advent of the glory of the great God and our Saviour Jesus Christ.  
Consider 2. And he came in Spirit into the Temple. Ponder the difference of them that frequent the Church; some coming in Spirit, others out of custom. See how he came presently to know the Saviour of the World, so much desired and longed for, by the ancient Patriarches, and Prophets. See how he runneth to the Mother, taketh the Blessed Infant into his arms, and there entertains him with holy kisses and embrace. O what flames of love would it kindle to have the Son of God so near? Imitate these affections as often as you receive the Holy Eucharist, and learn to go in spirit to the Church, and not out of mere custom.  
Consider 3. How well the Blessed Infant did recompense the long expectation of this Holy Man, not only favouring him with his corporal presence, and that in his arms, but also working interiorly in his Soul admirable effects of his divine grace, and replenishing him with heavenly comfort, so to the full, as to make him bid adieu to all earthly things, and to life itself, breaking forth into that sweet Canticle. Now thou dost dismiss thy Servant, O Lord, according to thy word in peace, Because mine eyes have seen thy Salvation. O that you could likewise bid farewell to all worldly desires, and say with the Apostle. I have a desire to be dissolved, 
Phil. 1.23.  and to be with Christ.   


Luc. 2.34.  Of what passed with Holy Simeon and others. Part. 2.  
COnsider 1. What Simeon said of Christ. Behold this (Infant) is set unto the ruin, and unto the resurrection of many in Israel. Christ will indeed prove to be the ruin both of the unbelievers, and of those that work not according to their belief, but withal a resurrection, and everlasting life to the Just. Think how you would have him be to you; and take notice how even the holiest things will turn to our ruin and damnation, if we make ill use of them. Reflect therefore upon yourself, and examine what use you make of God's benefits, and of the means bestowed upon you to work your Salvation.  

Coloss. 2.3  Consider 2. And for a sign which shall be contradicted. O wonder! He was the Increated Wisdom of God, In whom be all the treasures of Wisdom and Knowledge bid, and yet he was contradicted by many: His words and actions were commonly calumniated, and condemned; and thou silly man that thou art, dost thou wonder and repine that men sometimes do contradict thee, and reprove thy do and say? Learn to suffer patiently. If you desire to be Christ's Disciple, you must be content to be as a set mark for others to aim at in contradiction; 
Mat. 10.24  For the Disciple is not above the Master.  

Eccli. 11.27.  Consider 3. What the Holy man said to the B. Virgin. And thine own Soul shall a sword pierce, etc. Ponder how God mixeth sorrow with gladness, and amidst those excessive joys wherewith her Soul must necessarily be filled, to see her Son honoured in that solemn manner, he puts her in mind of her future sorrows. Ponder the singular modesty of the Virgin, and withal, her resignation, wherewith she accepted at the hands of God the piercing sword. Imitate her example, and learn, not to be overjoyed in time of Consolation, but to think then of the Desolation that may ensue. In the day of good things (saith Ecclesiasticus) be not unmindful of evil.   


Luc. 2.36.  Of what passed with Anna and others. Part 1.  

Ps. 38.5.  COnsider 1. In this Mystery are proposed unto us the Virtues of this Saint, for our imitation. After seven years of a married life, she lived continually in the Temple, till the fourscore and fourth year of her age, by fasting, and prayers serving night and day. Ponder her great love of Chastity, her continual exercise of Prayer and Mortification, and constant perseverance of so many years in the Service of God. Compare these Virtues with your Inconstancy and Tepidity, That you may know what is lacking to you.  
Consider 2. And she at the same hour suddenly coming in, confessed to our Lord. Ponder here 1. God's sweet Providence in inspiring her to come so opportunely, and withal revealing unto her the Mystery of his Son's Incarnation. 2. Her concurrence with the divine Inspiration, not letting slip one moment of the hour that was allotted her for the obtaining of so great a blessing. Who knoweth whether this be not the hour, wherein God intends you some special favour, if you would make right use of it? Learn hence to be ready at all hours, and let not any slip from you. You may lose many, by neglecting one.  

Mat. 20.16 2 Pet. 1.10  Consider 3. Many others there were at that time in the Temple, who both saw, and heard what passed, yet these two alone had their eyes open to know him; for that this Blessed Infant in the exterior, made no show of any thing that was singular, or above other children. Learn hence to conceal what is in you; and withal, not to judge of others by their outside. Learn also that among so many that come to the Holy Eucharist, those alone do truly know him, and do taste of his sweetness, who come in spirit and devotion to the Church, and are rightly disposed. Lastly, learn hence that many are called, but few elect. Labour therefore the more (as St. Peter admonisheth) that by good works you make sure your Vocation and Election.   


Luc. 2.38.  Of what passed with Anna and others. Part 2.  
COnsider 1. The Interiour Acts of Virtue this holy Woman exercised, when she beheld the Blessed Infant: Her Faith, Hope, Love, Joy and Congratulation with herself; perfect Resignation, etc. Observe and imitate as often as you come to the same Christ in the Holy Eucharist. If you believe, where is your Humility, Reverence and Devotion? If you hope in him, why do you afflict yourself for crosses and adversities? If you love him, why do you set your affection upon creatures? If your joy be in him, why do you beg content and satisfaction from earthly comforts? If, last, you have resigned yourself to him, why do you so often recall yourself, and seek your own will?  

Mat. 12.34  Consider 2. Out of the Vehemency of her affection and zeal, she broke forth into the praises of God. She confessed to our Lord, and spoke of him to all, etc. professing him to be the Messiah of the world, extolling his mercies, admiring his humility, inviting all to acknowledge, reverence and love him, as their Lord and Saviour. O how true is that! Of the abundance of the heart the mouth speaketh. The reason why you are so dumb in the praises of God, is, because you are cold and tepid in affection. Learn of this holy Woman to speak freely of God, and of heavenly things in your private discourses and conversation with others: Be not content to enjoy God alone, but endeavour to bring others to him, both by word and example.  
Consider 3. And his Father and Mother were marveling upon those things, which were spoken concerning him. They admired the divine Providence in revealing these Sublime Mysteries to a few only, and those but obscure persons, rather than to the great and wise men of the world. And after that they had wholly done all things according to the law of our Lord, they returned. Learn by this their example, eractly to accomplish the will of God in all, even the least things. Accompany them home. Observe their religious comportment on the way. See how they being now returned to Bethleem, apply themselves, each one in their several duties, to tend and serve the divine Infant.   

Of Holy Communion.  

Heal me, O Lord, and I shall be healed, save me and I shall be saved. Jer. 17.14.  Consider Christ as the Physician of your Soul.  

Is. 61.1.  COnsider 1. What is read this day in the Gospel, to wit, that Christ healed the Leper, and after that the Centurion's servant, Matt. 8. and that he is the general Physician of all our Souls; who therefore came into the world, That I should heal (saith he) the contrite of heart. And while he was upon earth, wheresoever he came, Virtue went forth from him, 
Luc. 6.19.  and healed all.  
Consider 2. How many diseases Man is subject unto; Our fever (saith St. Ambrose) is covetousness, our fever is sensuality, our fever is rage and anger etc. So many are our diseases, as we have vices. Ponder what concern and danger they are of, as bringing with them everlasting death; how hard to be cured, being of the nature not of outward diseases that easily discover themselves, but of inward malignities that lie hid from the patiented himself, and are in a manner rooted in the very substance of the Soul. What a happiness were it to be cured of all these, and to have a Physician at hand who knows how to apply sovereign remedies against them?  

Is. 53.4.  Consider 3. We ought to put great trust in this our heavenly Physician. 1. Because he is most skilful, and knowing all things; and that he might have a more experimental knowledge of our necessities, He hath born our infirmities, and our sorrows he hath carried. 2. Because he is most compassionate, even thirsting after our health and Salvation; and therefore of his own accord asked that man in the Gospel, Wilt thou be made whole? 3. To the end he might the more effectually cure us, 
Jo. 5.7.  he hath made a most admirable Balsam of his most precious Body and Blood, for us to take, as a most sovereign remedy. Cast yourself therefore at his feet, and say with the Prophet, Have mercy on me, Lord, 
Ps. 6.2.  because I am weak. Dispose yourself to obey whatsoever this divine Physician shall prescribe.   

Of Christ's flying into Egypt. Part 1. 
Mat. 2.13.   
COnsider 1. How different are the ways of God, from those of men. Christ, as soon as born, is sent into banishment. God could have taken Herod away, or easily have appeased his wrath, or have rendered his Son invisible: but he would have him fly. Think how derogatory this was to the dignity of the Son of God, how full of inconvenience: Thus God dealeth with them whom he loveth best. Are you greater, or better than the Son of God? why then do you complain when he permits you to suffer some hardships? Take these as tokens of his love, and you will bear them the better, and that with joy and thanks too.  
Consider 2. God would not have him go to the Sages, where he would have been held in honour and veneration, and could have wanted nothing; but into Egypt a barbarous nation, and ever averse from the Israelites; far from home, from his kindred and acquaintance: Thus did he take from his Son during his infancy all manner of comfort, help and relief, which he might otherwise have had from his friends. Why then do you so much seek to be respected and served by all? and think much if you suffer any incommodity? If you did love and serve Christ in earnest, you would rather rejoice, and think it honour enough to be neglected, despised, and afflicted with, and for him. It sufficeth the disciple, that he be as his Master, 
Mat. 10.25  and the servant as his Lord.  

Heb. 13.14  Consider 3. Christ, as he would be born far from home, so would he be banished far from his own Country. 1. That we should both own, and carry ourselves as strangers, and exiled persons; not as Citizens, or natives of this world; knowing that we have not here a permanent City, but we seek that which is to come. 2. That those who were afterwards to suffer banishment for his sake, might find comfort in his example. Learn willingly for the love of Christ to be exiled from your native country and friends; for true is that saying, A man of resolution makes every country his own. 
Cic. Tusc. 5.    

Of Christ's flying into Egypt. Part 2. 
Mat. sup.   
COnsider 1. Behold an Angel of our Lord appeared in sleep to Joseph, saying, Arise and take the Child and his Mother, and fly into Egypt. Ponder the particulars. 1. The Angel commandeth in the name of God, who is our Supreme Lord. 2. He delivereth it not to the Virgin, though the more worthy, but to Joseph as head of the Family. Thus God doth first Illuminate Superiors by himself, then us by them. 3. He appeareth in sleep, recommending thereby God's care of us, who while we are at sleep, is watching for our good. 4. He bids him take the Child and his Mother, without care of any thing else. O that Jesus and Mary were your only care and love! 5. He assigneth him the place he is to go to. Learn hence ●ot to be your own chooser, but to take all from the hand of God, place, employment, prosperity, adversity, etc.  

Pro. 20.24 Ps. 90.10.  Consider 2. Those words of the Angel, Be there until I shall tell thee. He could have told him determinately till such, or such a time: but God would not have them know it, that they might the more depend on his providence. Be not in your affairs solicitous for the future, as to time, place, and other circumstances; learn to depend in all things on the divine providence; for the steps of man are directed of our Lord, as the Wiseman saith. And, He hath given his Angels charge of thee, that they keep thee in all thy ways. Fellow this conduct, not your own ways, and you will ever live in security.  
Consider 3. Who arose, and took the Child, and his Mother by night, etc. Ponder here S. joseph's perfect obedience. 1. In submitting his judgement, whereas there wanted not many things which he might have objected against so sudden a departure. 2. In readily conforming his will, notwithstanding the many difficulties that represented themselves. 3. In his prompt and exact execution, in every particular, rising that very time of night, with breaking his sleep and rest, and leaving all that he had, uncertain of returning any more. 4. In performing all this with great chearfalness, knowing he did therein the will of God. Compare, and reform your Obedience in all things to this perfect Example.   

Of Christ's flying into Egypt. Part 3. 
Matt. 2.14.   
ANd retired into Egypt. Consider 1. How without delay they put themselves upon their journey; Ponder the tender affection of the Mother, and compassion towards her Child, beginning even now from his infancy to train himself up to hardships; and how notwithstanding, she resigneth her self to the will of God. Think also how the divine Infant freely offereth himself to his eternal Father, even in these early days for banishment, labours, and miseries. He rejoiceth to go into Egypt to sanctify it with his divine presence, and to destroy the Idols that were in it. 
Isa. 19.1.  Behold our Lord etc. Will enter into Egypt, and the Idols of Egypt shall be moved at his presence. Beseech him likewise to sanctify you in the Holy Eucharist, and to destroy in you all the Idols of your Vicious affections.  
Consider 2. What they do and suffer in the way. Offer yourself as companion: Observe their religious comportment, their pious discourses, their interior recollection with God. See with what patience they endure, and overcome the many difficulties of a very long and troublesome journey, of about two hundred and seventy miles. Think what they suffer in the Inns, and other places, being poor, and strangers in the country. Have compassion on them, and be confounded for being so nice, and seeking so much your own ease and satisfaction, in meat, drink, lodging etc.  
Consider 3. How being come into Egypt, they took up there habitation, for seven or eight years, between Heliopolis and Cairus. Think what manner of life they led all that time. 1. Their religious observance towards God, and his laws, as much as the condition of banishment in a Heathenish country would permit. 2. Their Charity and Union among themselves. 3. Their extreme poverty, having nothing but what they got by labour of their hands to maintain themselves and the Child. 4. Their patience in the ill usages of the Egyptians. 5. The edification they gave to their Neighbours, and zeal in endevoring their conversion; and that probably, not without success in many. Ponder every thing attentively, and gather something for yourself.   

Of the Murder of the Holy innocents. 
Mat. 2.16.   

Ps. 2.4.  COnsider 1. Then Herod perceiving that he was deluded by the Sages, was exceeding angry, and sending murdered all men children etc. Observe the barbarous cruelty, and into what enormities Ambition doth plunge a man; that you may conceive the greater hatred against it. But let the wicked rage, and fume, as they please, let them devise practices against our Lord, and his Saints: He that dwelleth in the Heavens shall laugh at them, and our Lord shall scorn them, as he did Herod, and frustrated his design. Learn therefore to confide in our Lord.  
Consider 2. The cruelty of the Officers, exceeding even that of the Tyrant. See how readily, and to the full they execute their Prince's command, murdering as many as they could find all about Bethleem. Be confounded in yourself, for being so remiss in doing good. Imagine what a heart-breaking this must needs prove to these children's mothers. See that your concern and grief be no less, as often as Christ is taken from you by sin. Think how Christ, though a far of, beholdeth all these things with compassion, but withal rejoiceth at the Infant's glory, and crowns in Heaven.  

Judic. 14.8  Consider 3. The goodness of God, who knoweth how to draw good out of the Wickedness of man, and produce a honey comb out of the Lion's jaws. He permitted therefore this slaughter, that so he might raise the Infants to the crown of Martyrdom. Commit yourself, and all you have to God, for he knows better how to dispose all things than you your self. Wish that you also may come to shed your blood for him; but first imitate the Innocency of these Saints, by purity of life, 
Apoc. 14.5.  That you may be without spot, before the throne of God.   

Of Christ's Return out of Egypt to Nazareth. 
Mat. 2.19.   

Psa. 33.6.  COnsider 1. When Herod was dead, behold an Angel of our Lord appeared in sleep to Joseph in Egypt, saying, arise and take the Child, and his Mother, and go into the Land of Israel. Who being afterwards in doubt where to dwell, for fear of Archelaus, was admonished again to go into Galilee. Observe here 1. How short is the prosperity of the wicked in this life, and how soon it is changed into everlasting miseries of the next. 2. What a special care and providence God hath of the Just, taking them in due time out of the afflictions he permitted them to fall into for their greater good; and directing them in all their ways. Therefore Come ye to him, and be illuminated, and your faces shall not be confounded.  

Cant. 2.1.  Consider 2. And coming, he dwelled in a City called Nazareth. Imagine the joy and congratulations of their friends, and kindred, for their return, and for the increase of a son; where admire their singular modesty, in concealing the admirable Mysteries which God had wrought in them, leaving it to him to reveal them in due time. Observe how Christ from Nazareth was called a Nazarite; and Nazareth signifieth a flower; and Christ saith of himself in the Canticles, I am the flower of the field, not of the garden; that is, born of mean, not of noble or wealthy parents; and the Lily of the Valleys, not of the mountains; that is, springing forth of the hearts of the humble, not of the proud and high minded. Be you therefore a Valley, that is, humble; that the pure lily of Chastity may bud forth of your heart, and yourself flourish for ever in the presence and company of your Lord.  
Consider 3. Many are the followers of Jesus the Nazarite, but few of the Crucified; They willingly hear him company in a prosperous and flourishing condition, but leave him in adversity. They would be sharers of his kingdom, not of his Passion, of his Crown, not of his Cross. But you my soul, so follow the Nazarite, as to run after the sweet odour of his Virtues; and follow him also crucified, for that by his Cross, and not otherwise, you must pass to his Crown.   

A summary of the Virtues which Christ exercised in his Infancy.  
HAving considered the Mysteries of Christ's Infancy, it will not be amiss to cast an eye back, and reflect upon the admirable examples of Virtue, which he gave us therein.  
1. Of Contempt of the World. He would be born secretly, in the night, without any pomp or attendants, unknown to all. Being born, he would be visited by none of his country but by poor silly shepherds; in the Temple he chose to be manifested by two mean and obscure persons, Simeon and Anna; and lived afterwards obscurely in banishment, refusing and contemning all the enjoyments of this World.  
2. Of Humility. From the God of infinite Majesty become a helpless Infant in his birth; an outcast in Bethleem; a companion of beasts in a stable; a reputed sinner in his Circumcision; a weak worm and fugitive in his flight into Egypt. I am a worm and no man, a reproach of men, 
Psa. 21.7.  and outcast of the people.  
3. Of Poverty. For you he was made poor, 
2 Cor. 8.9.  whereas he was rich: scarce admitting necessaries, and in what he had, ever choosing the meanest and worst: a stable for his house, a manger for his cradle, straw for his bed, course swathing clouts for his garments, a poor Virgin for his Mother, a needy Carpenter for his reputed father. Make use of all this by imitation, That by bis poverty you may be rich. 
Ibid. Phil. 2.8.   
4. Of Obedience. He humbled himself made obedient etc. His birth in Bethleem was an actual exercise of Obedience to Caesar's edict, though to his extreme great inconvenience. He would observe the general Laws of Circumcision, Presentation etc. Though unconcerned therein; and in all things obeyed his parents.  
5. Of Patience. Although by right of his Divinity he was impassable, and by merit of his Innocency unpunishable, yet would he in that tender age suffer cold, hunger, infirmity, and want, the knife and wound of Circumcision, the hardships of travelling, the affliction of banishment; besides the other common miseries of Infancy, whereof he was most sensible, as having the perfect use of reason.  
6. Of love and Charity, both towards God and Man; directing all that he did and suffered, to his honour and our good: He shed tears, and blood also in his Circumcision, not for himself, as other Children, but to bewail the offence of God, and our sins. He took upon him our infirmities and miseries, not by constraint, or necessity, but out of pure love both to satisfy for us, and to teach us by his own example all manner of Virtue. Return therefore love for love. Learn to contemn the world, to be humble and obedient, to suffer willingly want and hardships, and all this for the love of God and your Neighbour.   


Save me O God, because waters are entered into▪ my Soul. Psa. 68.1.  Of Holy Communion.  
Consider Christ as the Peace and Tranquillity of the Soul.  

Mat. 8.23.  COnsider 1. What is read to day in the Gospel. How Christ allayed the tempest at Sea, etc. Our soul is in this life as in a tumultuous Sea, tossed with many storms and tempests, partly from the raging winds of temptations raised by the malignant spirits, partly also from the swelling waves of our own passions and concupiscences, which unless they be kept under will certainly sink us to the bottom of perdition. 
Isa. 57.20.  The Impious (saith the Prophet) are as it were the raging sea, which cannot be quiet, etc. O how many famous men being swallowed up in it, 
Exo. 15.5.  are sunk into the bottom like a stone?  

Ps. 88.10.  Consider 2. There is no other remedy against these Tempests than the protection of God. Thou rulest over the power of the Sea, and the moving of the waves thereof thou dost mitigate. For he is the Peace and Tranquillity of the soul, appeasing its turbulent motions at his pleasure: 
Mat. sup.  for to day he commanded the winds and the Sea, and there ensued a great calm. The like he will do to you, at his coming in the Holy Eucharist, if you be rightly disposed.  

Mat. 14.31.  Consider 3. God often permitteth us to be tossed with the waves of troubles, and temptations, while he seemeth to sleep; so to try our constancy, and increase our Crown of glory. Besides, he is much pleased with the confidence we put in him in such like dangers: Whence he reprehended S. Peter for his diffidence, saying. O thou little of faith, why didst thou doubt? See therefore with what passions you are most disordered; and coming with great confidence to the Holy Eucharist cry out with the Apostles, 
Mat. 8.25. Psa. 68.16.  Lord save us, we perish, or with David let not the Tempest of water drown me, nor the depth swallow me.   


Luc. 2.41.  Of Christ's going up to the Temple, etc. Part. 1.  
COnsider 1. It was a law among the Jews that all of the Male kind should thrice in the year appear before our Lord at Jerusalem. Hence S. Joseph and the blessed Virgin also went; He in obedience to the Law, she out of devotion to the house of God. Christ went up also with them, both to glorify his Eternal father, and to give solemn thanks for all benefits received, as well general as particular, for which end or cause that Law was instituted. Learn willingly to visit the house of God, as often as you may, and to observe exactly the Laws or rules of the place where you live.  
Consider 2. His Parents went every year unto Jerusalem, etc. according to the custom of the festival day; to teach you Constancy and Perseverance in good works. Besides, although they had a good custom of going, yet they did it not merely for custom sake, but with devotion and spirit; which we ought greatly to observe in all matters of Religion, and chief in frequenting the Holy Sacraments.  
Consider. 3. When they returned, the Child Jesus remained in Jerusalem. Our blessed Lord would leave his parents for a time; to give us example of renouncing flesh and blood, where the service and honour of God is concerned. Whence, afterwards he pronounced, 
Mat. 10.37  He that loveth Father or Mother more than me, is not worthy of me. All carnal friends are to be left for God, neither are they to be consulted withal in this point, much less to be heard or followed, if they prove contrary. Whence is that renowned saying of S. Jerome. 
Hieron, apud. Bern. Ep. 351.  Trample over your father, trample over your mother, and with dry checks fly away to the standard of the Cross.   

Of Christ's going up to the Temple, etc. Part. 2.  
COnsider 1. What Christ did those three days. It is probable he remained all that time in the Temple, wholly taken up in divine things, 
Barrad. Tom. 1.  employing himself in prayer, and conversing with the Doctors. He lay upon the ground, lived without any other food, than what was very sparing, and that perhaps got by begging (as some are of opinion) out of his great love to poverty; so as to fulfil that of the Prophet, I am a beggar and poor, 
Psa. 39.18.  our Lord is careful of me.  
Consider 2. How he behaved himself among the Doctors. Ponder 1. The Modesty of his countenance, words, and actions, wherewith the Doctors were so much taken, as to admit him into their company, and conversation. 2. His Humility in ask questions, and harkering to their answers, as a learner, not as a teacher, although he were the Wisdom of God himself. 3. His Prudence in the questions, and answers he made, even to the astonishment of them all. 4. His Zeal wherewith he acted all purely for the glory of God, not out of vain ostentation. How contrary do most Scholars now a days, who with pride and arrogancy boast of, and foolishly blab out, what they know. See whither you be not one of them.  

Ps. 37.22.  Consider 3. How his good parents grieve for the loss of their son. Ponder 1. Their Patience; for their sorrow was such that it disturbed not the quiet and peace of their minds. 2. Their Humility, in ascribing it to their own fault, whereas there was none on their part. 3. Their care in seeking after him with sorrow and love. 4. The Prayer they made that whole night, begging earnestly of God the return of the Child. It often happeneth that we lose Christ, in the day time of prosperity, and that we come not to take notice of it till the night of tribulation. Beg of your Lord not to leave you, say with the Prophet Forsake me not O Lord, my God, depart not from me.   

Christ is sought for by his Parents. 
Luc. 2.45.   

Cant. 1.7.  COnsider 1. The great care of the B. Virgin and S. Joseph in seeking after their son, who appeared not all that first night of their journey. They returned into Jerusalem seeking him; Leaving no place either in the way, or City unsearched, if so perhaps they might find him out, whom their hearts loved so entirely. The B. Virgin might probably say that of the Canticles, Show me, O thou whom my soul loveth, where thou feedest, where thou liest in the midday, or heat and height of my affliction. See with what fervour you ought to seek after your Lord, as often as you have lost either his personal presence with you, by Mortal sin, or his most gracious familiarity, by Tepidity.  
Consider 2. Christ could not be found among his kindred and acquaintance; that you might learn to quit yourself of all inordinate affection towards your kindred, country, and friends, if you desire to enjoy the company of Jesus. 
Bern.  For as S. Bernard elegantly saith, How shall I find you (good Jesus) among my kindred, who could not be found among your own?  

Cant. 3.1. & 2.  Consider 3. Neither yet is he found in some pleasant field, nor in the Market place, nor common Inn. Nor did the spouse in the Canticles find her beloved in the bed of ease and pleasures, nor in the streets and high ways of distractions. He was sound at last in the Temple amongst the Doctors. Seek our Lord therefore in the Church, and by prayer; and if you find him not the first or second night, persever still in seeking after him, for as the Wise man saith of Wisdom, 
Sap. 6. 1●.  He is easily seen of them that love him, and is found of them that seek him.   


Luc. sup,  Christ is found by his Parents.  
COnsider 1. And it came to pass after three days they found him in the Temple. Behold the B. Virgin entering into the Temple, and think with what joy her very bowels were filled, when she saw her Son, who was the very light of her eyes; yet she did not thrust herself into the assembly, nor vainly boast herself as Mother of such a Son, but silently and modestly waited the end. Do you the like in such occasions.  

Mat. 27. 4● Luc. sup.  Consider 2. The Mother's words; Son why hast thou so done to us? This was not a complaint, but an amorous expression of her grief, such as was that of Christ to his Father, My God, My God, why hast thou forsaken me? Behold thy father and I, etc. She honoureth her spouse in calling him father, whereas he was but foster-father to the Child; she prefers him before herself by naming him in the first place, that you might learn to prefer others before yourself. Sorrowing did seek thee. And therefore they found him; 
Ps. 125.5.  for They that s●● in tears, shall reap in joyfulness.  
Consider 3. The Child's answer. Did you not know that I must be about those things which are my fathers? A true golden sentence, and worthy to be ever born in mind; teaching you to prefer the service of God before other affairs, or concern whatsoever. Examine yourself, whither you be wholly taken up in those things that are of your heavenly father, or rather in toys, in things of this world, in self concerns, in affairs opposite to Heaven, and contrary to your vocation.   

Of Christ's Return to Nazareth, and of his Obedience to his Parents. 
Luc. 2.51.  Part. I.  
COnsider 1. Christ having now performed the will of his Eternal father, notwithstanding his great love to solitude, prayer, and the immediate worship of God in the Temple, Wet down with them, and came to Nazareth, and was subject to them: To teach us by his own example, that God expecteth not the highest and most spiritual actions from all, and at all times; but requireth rather that we condescend to others, and conform our life in the exterior to the condition of our calling, performing the proper and ordinary actions thereof with perfection. Think how Christ related to his B. Mother by the way what passed between him and the Doctors. And his Mother kept all these words in her heart. Do you likewise keep the word of God in your heart, that it may keep you.  
Consider 2. The admirable example of Obedience which Christ vouchsafed to give, and declare in these words. And was subject to them. 
Bern. ser. 2. super Missus  Ponder with S. Bernard. Who? to whom? God to Men; God to whom the Angels are subject, whom the Principalitys and Powers obey, was subject to Mary, etc. And in what things? In all, even in the meanest and vilest offices. 
Id. in Cantser. 19 Idem sup. Missus.  The word and Wisdom of God despised not a Carpenter and a Woman.  
Consider 3. With what good reason the same saint cryeth out, Learn O man to obey, Earth learn to be subject, learn dust to submit. Be ashamed proud ashes; God humbleth himself, and do you exalt yourself? God submits himself to men, and do you seek to domineer, and prefer yourself before your maker? If being man yourself, you scorn to follow the example of man, surely it will not be beneath you to follow your Creator.   

Of Christ's Obedience to his Parents. Part. 2.  

1 Reg. 15.22.  COnsider 1. That you may be the more excited to imitate this admirable example of Obedience in Christ, towards Superiors, Governors, and Directours under whom God hath already, or shall hereafter place you; Consider the many advantages that accompany Obedience. And first, nothing more acceptable can be offered to God. God, indeed, is pacified with victim, and Sacrifice, as the chiefest act of Religion, and worship, that man can exercise; and yet he assureth us, that Obedience is more grateful unto him. Better is Obedience then victim (saith he by his Prophet) and to harken, rather than to offer the f●t of ramms. And with good reason (saith S. Gregory) for that in Sacrifice the flesh of an other, but by Odedience ou● own will is killed, and the whole man offered in Sacrifice.  

Pro. 12.15  Consider 2. There is no safer way to Heaven: for, as the holy Saints teach us, there is nothing more dangerous in a spiritual life, then to be ones own guide, and to follow his own judgement, whence S. Bernard saith excellently well. He that is his own Master, hath a fool for his Scholar; for (as Solomon saith) The way of a fool is right in his eyes, but he that is wise, heareth counsels.  

August.  Consider 3. In this one Virtue are included all others; whence by the Holy Fathers it is called the Mother and Guardian of other Virtues: for he that is Obedient, is also humble, patiented, meek, charitable, continent, and Master of himself, for, (as the Wise man saith) An obedient man shall speak Victory. 
Pro. 21.28  Procure therefore to be well affected to this Virtue, and to exercise it when occasion is, in imitation of Christ.   


Behold I sow my Law in you and it shall bring fourth fruit in you. 4 Esd. 9.31 Mat. 13.24  Of Holy Communion.  
Consider Christ as the good seed of our Soul.  

Zach. 9.17.  COnsider 1. What is said to day in the Gospel. The Kingdom of Heaven is resembled to a man that sowed good seed in his field. Ponder therefore how your soul is a field, capable both of good and bad seed; and that God doth cast into it many good seeds, of holy Inspirations, and pious affections, by good books, Preachers, Directours, etc. But the choicest seed of all is his own precious body, which he soweth in your soul by the Eucharist; for this is the corn of the Elect, and the seed that yields fruit of eternal life.  
Consider 2. The soil of your soul, of itself, is fruitless, and barren, bringing forth nothing but thorns and briars, and subject to be overgrown with cockle, which resembling the good seed of Virtues, do fill up, and cozen the soul with vain hopes of fruit; and in harvest time, that is, in the later judgement, are cast into the fire. Cleanse therefore your soul carefully from the weeds and briars of Vice, with the harrow of Mortification; Separate the cockle from the pure wheat, true Virtue from that which is false, and counterfeit; that the seed of the heavenly sower may not be choked up within you.  

Heb. 6.7. etc.  Consider 3. How seriously you ought to labour, to the end that by means of so much sowing, and frequent receiving the Sacraments, you may yield fruit, answerably, lest otherwise the heavenly husbandman provoked to indignation condemn you to the fire. For the earth (saith the Apostle) drinking the rain often coming upon it, and bringing forth grass commodious for them by whom it is tilled, receiveth blessing of God; but bringing forth thorns and briars, it is reprobate, and very near a curse, whose end is to be burnt.   


Luc. 2.52.  Of Christ's growing in Age and Wisdom, etc. Part I.  
COnsider 1. And Jesus proceeded in Wisdom, and age, and grace, with God and men. Christ from his first conception had all fullness of Grace, Wisdom, and all manner of Virtue; but he proceeded still forward in them, to the outward appearance, accommodating his actions and discourses suitably to his age; that you might learn to conform yourself to the time and place you are in, and to make continual progress in Virtue.  

Luc. 9.62.  Consider 2. There are divers ways both of profiting, and of failing in a spiritual life. First, some after they have begun well, give back through Inconstancy; and these our Lord condemneth when he saith, No man putting his hand to the plough, and looking back, is apt for the Kingdom of God; and biddeth us remember Lot's wife who was turned into a pillar of Salt, that others might be the wiser by her misfortune.  

Apoc. 2.4.  Consider 3. Others in their progress, grow remiss in fervour and use of those means whereby they might profit, and therefore are in danger of falling. To such Christ speaketh in the Apocalypse. I have against thee a few things, because thou hast left thy first charity: Others again, begin and go on with a slow pace; and although outwardly there appear no defect, yet for the most part there is a real decay within. Finally others when they have once begun well, 
Ps. 83.6.  go on cheerfully, disposing ascension in their hearts, etc. From one Virtue to another. See in what class you are, or would wish to be, and mend your pace towards gaining the prize.   


Luc. 2.52.  Of Christ's growing in Age, Wisdom, etc. Part 2.  
COnsider 1. Jesus proceeded in Wisdom and age and grace with God, and Men (saith the Evangeast.) We must therefore join both together, and avoid two extremes: Wherefore ponder how some there are, wh●se care only it is to carry a fair outside in the eyes of men, and do little regard their own true interior profit, in the sight of God, and their own conscience. So did the Pharisees, of whom Christ, 
Mat. 6.16.  They disfigure their faces that they may appear unto men to fast, Amen I say to you that they have received their reward. See whither you do your actions so; for example, frequenting the Sacraments, hearing Mass, and the like, only for human respects, and that you might not seem indevout: And see you mend.  

Rom. 10.2  Consider 2. Others there are on the contrary, who have no regard to the edification of their Neighbour, in what they do out of fervour, having sometimes an over great, and indiscreet Zeal of God, but not according to knowledge, as the Apostle saith. And these, the same Apostle admonisheth to be providing good things, not only before God, 
Rom. 12.17.  but also before Men.  

Mat. 5.17.  Consider 3. Lastly, Others join both together, and that in due manner, according to the example of Christ, who said, So let your light shine before men, that they may see your good works, and glorify your Father which is in Heaven. Run over all your actions in particular, and see what you are wont to do only to please men, what again to please God alone, though it be with the offence and disedification of others; and endeavour in all things to please God by a right intention, and to edify men by good example.   

Of the Necessity which all have of profiting in Virtue. Part 1.  
COnsider 1. All that are disciples of Christ must make continual progress in spirit. 1. Because not to go forwards in the way of God, as the Saints do teach, is to go backwards. For as a boat cannot keep its ground in a swift river, but must necessarily be carried down ward by force of the stream, unless it be born upward by means of oars; so unless you go continually on struggling with main force against the impulse of nature, you will certainly by force thereof be cast back, for as S. Bernard saith Not to gain, doubtless is to lose ground, 
Ber. Ep. 341  whence you will come to fall at last into the hands of your enemies, whom you desire to escape.  

Mat. 5.48.  Consider 2. Because such is the will of God, who will have us to be pure and holy in his sight without spot or wrinkle. Be you perfect therefore (saith Christ) as also your Heavenly Father is perfect. No man becometh eminent all on a sudden: Let every one therefore seek to perfect himself by degrees, that he may at last arrive to the top of perfection.  

S. Bern.  Consider 3. Because so it becometh a disciple of Christ to do. Whence S. Bernard elegantly saith The scholar that profiteth, is a glory to his Master; Whosoever therefore profits not in Christ's school, is unworthy to have him for his Master. What a shame would it be for one after seven year's study of Philosophy and Divinity, to have profited nothing, and to end his course no better a scholar than he began? Much more ought you to be ashamed, if (which God forbidden) you become worse, more remiss in prayer, more given to detraction, and a greater lover of yourself and your own ease and satisfaction, then when you first entered the school of Virtue. Endeavour therefore continually to better yourself.   

Of the Necessity which all have of profiting in Virtue. Part 2.  

Apoc. 2.5.  COnsider 1. The Damages which the neglect of advancing in spirit doth bring: for first it provoketh God to wrath: Therefore in the Apocalypse it is said to the Bishop who had done many good works, but had left his first Charity or fervour, Be mindful from whence thou art fallen, etc. And do the first works: But if not, I come to thee, and will move thy candlestick out of his place. God perchance hath designed you for a candlestick to give light to many: Have a care therefore he do not remove you, for leaving your first Charity, or fervour of devotion.  

Pro. 10.4.  Consider 2. How the aforesaid neglect depriveth us of great spiritual gains, and rewards. The slothful hand hath wrought poverty saith the Wiseman. O what glory should we purchase in Heaven, if we were always intent upon our spiritual profit, and took hold of all occasions of exercising Virtue? Think what care and labour worldly Merchants take to heap up money, which is to perish and moulder away; and you that are a Merchant of Heaven, neglect everlasting treasures, that are freely offered unto you.  

Mat. 25.28.30.  Consider 3. How this same neglect disposeth us to a final decay, and absolute breaking; for, of the servant that neglected to increase the stock or talon which he received, it was said, take ye away therefore the talon from him, etc. And the unprofitable servant cast ye out into the utter darkness, etc. Excite yourself therefore to go on cheerfully: Examen wherein you are wont to be most at a stand, and resolve to go through with courage. You have Christ for your Captain, and for your reward life everlasting.   

Of Christ's life from the twelfth to the thirtieth year of his age. Part 1.  
COnsider 1. There is nothing exstant in the Gospel, of Christ's life, from the twelfth to the thirtieth year of his age, but of his Obedience to his parents, and progress in Virtue, as we have seen above; that you may make the greater account of them.  
Consider 2. It seemeth certain that Christ spent great part of that time in most high contemplation, and conversing with his heavenly father; for he that was afterwards to say of Mary Magdalen, that she had chosen the better part, in respect of her love and exercise of contemplation, must needs practise it himself much more perfectly. And if David seven times a day did utter praise to God, and besides, did rise at midnight to confess unto him, 
Ps. 118.164. Item v. 62.  how much more did Christ? Learn hence to give yourself to prayer, both for your own and your neighbours good; and that the frequent exercise thereof, and familiar conversation with God, are prime, and necessary duties of a Christian.  

Jo. 7.15. Mar. 3.21.  Consider 3. All that time Christ concealed his Wisdom, so that he was held unlearned by all; whence afterwards for a wonder, they said How doth this man know letters, whereas he hath not learned? Nay, they said that he was become mad, for that he spoke, and wrought such strange things, as could not be expected from him; Love to be unknown, and of no account. Believe me (said one) He hath lived well that hath lain well hid. 
Ovid.  Be not too forward to vent your knowledge, though you take yourself to be more knowing than others. Let not the Wise man glory in his wisdom, 
Jer. 9.23.  etc. But he that glorieth, let him glory in this to understand and know me.   

Of Christ's life from the twelfth to the thirtieth year of his age. Part. 2.  

Mar. 6.3.  COnsider 1. As to the exterior manner of living, 'tis probable Christ our Lord practised the Carpenter's trade, also after S. Joseph's death; whence the Jews said of him, Is not this the Carpenter, the son of Mary? Imagine yourself therefore to see the Word of God, and Lord of Heaven handling his hatcher, and plainer; hewing, sawing, plaining, and joining boards and other timber together; and with astonishment think Who? What? Where? etc. And how true that saying is, His work is strange from him. 
If. 28.21.   

Gen. 3.19.  Consider 2. Christ did this, first out of love to Humility, for he that had taken upon him other miseries of human nature, and had freely submitted himself to the general malediction of Death, would also submit himself to the other malediction of toil and labour, wherein it was said to Adam In the sweat of thy face shalt thou eat bread. Secondly he did it to teach us by his example to shun idleness the fountain and origin of all evil. See therefore you imitate him, 
Eccli. 33.29.  for idleness (as the wise man saith) hath taught much naughtiness.  
Consider 3. What singular profit the B. Virgin made all that time, of so long and familiar conversation with her son. Imagine what discourses they hold one with another, always of God, and of divine matters. See the Virgin standing in amaze, and beholding her son, while he out of love to humility sweepeth the house, washeth the pots, maketh the fire, and dresseth meat for his mother, and the like. 
Rom. 11.33.  O depth of the riches of the wisdom and of the knowledge of God Reflect upon every particular, and draw something out of all for your own benefit, etc.   


The Maana was as it were the seed of Coriander. Num. 11.7  Of Holy Communion.  
Consider Christ as a Grain of Mustardseed.  

Mat. 13.31  COnsider 1. What is said to day in the Gospel. The Kingdom of Heaven is like to a Mustardseed, etc. To wit, that Christ was the Mustardseed, being indeed, in outward appearance, the least of all men, 
Ps. 21.7.  according to what he saith of himself, I am a worm, and no man; but in Virtue and efficacy, greater than the Angels themselves: and this is verified of him most of all in the Eucharist: For, as to sense, what is of less show than a morsel of bread? but what more divine than the Holy Eucharist, as to the Virtue and excellency it containeth with in it?  

S. Tho. Oppose. 58. 〈◊〉 21.  Consider 2. The many admirable Virtues of this Eucharistical grain. S. Thomas recounteth twelve, like to the twelve fruits of the tree of life, of which we read in the Apocalypse. 1. It driveth the Devil from us. 2. It al●ayeth the heat of Concupi cence. 
Apoc. 22.2  3. It clearseth the heart from sin. 4. It appeaseth the wrath of God. 5. It enlighteneth the understanding. 6. It inflameth the will. 7. It spiritually delighteth the memory. 8. It confirmeth the whole man in good. 9 It freeth from everlasting death. 10. It multiplieth our merits. 11. It bringeth us to Paradise. 12. It raiseth the body to life. How great is the multitude of thy sweetness O Lord, 
Ps. 30.20.  which thou hast hid for them that fear thee?  
Consider 3. The Mustardseed discovereth not its Virtue, unless it be bruised; but being well bruised, or ground, it discloseth its heat and relish. In the same manner, you must before hand by frequent meditating, and serious consideration, beat upon, and bruise this divine seed of the Eucharist; otherwise you will not understand its Virtue. Wherefore ruminate it well, pondering its secret and hidden Virtues, and withal think what disposition it requireth in you: and then, to your great benefit you will perceive what a sovereign heat and relish it hath.  
[If there are six Weeks after Epiphany, then in the sixth repeat the Meditations of the fifth; For by reason it seldom falleth out that there are so many weeks, it seemed needless to provide distinct Meditations for the sixth Week: Or else make the Meditations of the four and twentith Week after Pentecost of the Parables which that year are to be left out.]   

Things to be noted concerning the Meditations of our Lord's Passion.  
THe Holy Church from Septuagesme leaveth off her Allelluias' and Canticles of Joy, and disposeth us to mourning, and the memory of our Lord's Passion; for therefore is this Sunday called Septuagesme (saith Rupertus) because it beginneth the seventh week before Passion Sunday. Wherefore it hath seemed good from thence to enter into the Meditations of the Passion, wherein, though many affections may be exercised for the Colloquies, as appeareth by what hath been said in the Preface, yet chief seven are noted by some as most proper to this Subject; the which because we can not with our intended brevity insert in every Meditation, we have thought good to touch them briefly in this place. The Affections are these, Admiration, Compassion, Compunction, Love, Hope, Thanksgiving, Imitation.  
1. Admire in each Mystery the dignity of the Person that suffereth, and the greatness of the pains, which he freely undergoeth. 
Is. 63.1.2.  Who is this that cometh from Edom with died garments from Bosra? Why then is thy clothing red, and thy garments as theirs that tread in the Wine-press?  
2. Condole with him, as Childerens do with their Parents in their adversities, Brothers with one another, Spouses with their beloved, Servants with their Masters; for Christ is as much to you as all these. 
2. Reg. 18.33.  Who would grant me that I might die for thee, Absolom my son, my son Absolom?  
3. Be confounded, and full of Compunction, for that your sins are cause of all his Sufferings; for from whom would not that draw tears, which from Christ drew so much blood? 
Psa. 50.5.  I do know mine Iniquity, and my sin is before me always.  
4. Love him that is so loving to you, and suffereth so much for your sake. Lord (said S. Ambross) I own more to your injuries for my redemption, 
Ambr. l. 1. in Luc.  then to your works for my creation.  
5. Hope, and promise yourself all good that your heart can wish for, for he that hath given himself, How will he not also give us all things? 
Rom. 8.32.   
6. Give him every where thanks for having suffered so much for you, 
Chryso. hom. 26. in Mat.  The best keeper of benefits (saith S. Chrysostom) is a faithful Memory of them, and constant profession of Gratitude.  
7. Lastly Imitate your Lord and Captain, in sufferings, reproaches, and injuries. Hath he suffered so much for you? and what have you, or what will you suffer for him? Christ suffered for us (saith S. Peter) leaving you an example that you may follow his steps.   


Let my beloved come into his garden, and eat the fruit of his Apple trees. Cant. 5.1.  Of Holy Communion.  
Consider Christ as the Master of the Vineyard of your Soul.  

Mat. 20.1.  COnsider 1. Your soul, and the soul of every man, is a particular Vineyard belonging to the great Householder, of whom we read to day in the Gospel, etc. Make account therefore that he will come to day to visit your soul his Vineyard, to gather some fruit out of it. Imagine that he saith with the spouse in the Canticles. 
Cant. 7.12.  Let us rise early to the Vineyards, let us set if the Vineyard flourish, if the flowers be ready to bring forth fruits.  

Jer. 2.21.  Consider 2. This divine householder hath omitted nothing on his part, that might make you a fruitful Vineyard. I planted thee (saith he by his Prophet) an elect Vineyard, all true seed, etc. He hath sowed within you many seeds of true piety; he hath hedged you in with holy Laws, he hath provided you with the benefit of the Holy Sacraments, as so many Presses and Conduits of his Grace. 
Isa. 5.4. etc.  Finally what is there that I ought to do more to my Vineyard (saith he himself) and ba●● not done to it? Procure therefore to yield him ripe fruit. See whither he may not say of your Vineyard I looked it should yield grapes, and it hath yielded wild grapes, that is, sour and unpleasant grapes; for than he will power out upon it that heavy curse that followeth. I will lay it waste, it shall not be pruned, and it shall not be digged; and briars and thorns shall overgrow it, and I will command the clouds that they rain no shower upon it, Which his infinite goodness avert.  

Cant. 8.12. Ps. 1.3.  Consider 3. You must therefore Husband your Vineyard carefully against his coming; Prime all superfluities by Mortification: Digg, and dive deeply into your soul by a profound knowledge of yourself: Root out by contrary acts the briars of vicious habits, and by the tears of compunction water the dry affections of your heart: Lastly, let your Vineyard be before you, by continually looking to it, And it will give its fruit i● its time.   

Christ inviteth all men to contemplate his Passion.  

Ps. 68.21.  COnsider 1. Christ with all reason doth complain, that having suffered so many, and so great pains and torments for man, man should be so ungrateful, as not vouchsafe to think of them. I expected somebody that would be sorry together with me, and there was none, and that would comfort me, and I found not. Therefore Isay, The Just peri heath, 
Ps. 57.1.  and there is none that considereth in his heart. Think what it is to consider in ones heart, to wi●, with compassion, and compunction.  

Thren. 1.12.  Consider 2. Nothing can we do more acceptable to Christ, then often to meditate on his passion, for which cause he lovingly inviteth all unto it, by his Prophet. O all ye that pass by the way, attend, and see if, there be sorrow like to my sorrow: and in another place, 
Thren. 3.19.  Rememb●r my poverty &c, the wormwood and the g●ill. Think with yourself, if you had lost but an arm or a foot● indefence of your friend, might you not justly, expect that he should be ever mindful of the favour? And what is that to what Christ hath suffered for you?  

Thren. 3.20.  Consider 3. Offer therefore yourself to Christ as an attentive spectator of his Sufferings, and as a mindful and grateful partaker of his benefits. Say with the same Prophet. Remembering I will be mindful and my soul shall languish in me. Recording this thing in my heart, therefore I will hope. And with reason may you hope; seeing he suffered to the end that he might be our Advocate, and that he might wash away our sins with his precious blood; finally, seeing that even upon the Cross he granted Salvation, and his Kingdom of Heaven to the Thief.   

Of Christ's Passion in General. Who Suffereth?  
THat you may be the better disposed to revolve the whole history of the Passion, Consider first its general Circumstances, and in the first place. Who it is that Suffereth.  
1. He that suffereth is the Immacular Lamb of God Who did no sin, 
1 Pet. 2.22.  (as S. Peter saith) neither was guile found in his mouth. The Holy of Holies, who received the divine spirit beyond measure; and one, whom his own Crucifiers confessed to be Just, 
Mat. 27.54  and the Son of God.  
2. He suffereth, who had bestowed himself wholly for the good of others. 
Act. 10.39  Doing good, and healing all that were oppressed of the Devil. Wherefore he did not only not deserve those Sufferings, but on the contrary, all respect and honour was due to him; so that he might justly complain with David They repaid me evil things for good. Learn to suffer evil at their hands, 
Ps. 34.12.  from whom you have deserved kindness and gratitude.  
3. He that suffereth is the great lover of mankind, who is become all things to us! for he is our Father, and our brother; He is our Master, Physician, Spouse, Pastor, Cretour, Redeemer, and Benefactor. If therefore the Son ought to be sensible of his Father's Sufferings, the spouse of her beloved's; See that you have compassion of him, who is your Father, Spouse, and Redeemer; and bear his marks, if not in your flesh, as the Apostle, at least in your heart and mind. Think what you may do or suffer, in return, for his sake.   

Of Christ's Passion in General, How much he Suffereth?  
Consider 1. He suffereth in all kinds. 1. In external goods, for he was despoiled of all things, stripped of his clothes to the very skin, and hanged naked on the Cross before all the world. 2. In his honour, for that all manner of reproach and slander was cast upon him. 3. In fame, being variously traduced in matters belonging to all sorts of Virtues, held for a Samaritan, and possessed of the Devil, a Glutton and lover of Wine, a Blasphemer, and Seducer. 4. In point of knowledge, he was esteemed as one without literature or learning, a madman, and fool. 5. As for Miracles, he was accounted an Impostor, and Enchanter; 6. He suffered in his friends, being forsaken by them all.  
Consider 2. How much he suffered in his body. Go through all his senses. His eyes are defiled with spittle, and filled with blood falling down from his sacred head, they were also tormented to see the scornful gestures, and mockeries of them that reviled him. His cares were wounded with rough pulls and pinches, but much more with blasphemies against God, and unjust accusations brought against himself. His smell annoyed with the stench of Calvary; His taste tormented with vehement thirst, and bitter drench of Vinegar and gall. Lastly the sense of feeling over all the parts of his body, by stripes, thorns and nails; so that it was most truly said of him, 
Js. 1.6.  from the sole of the foot to the top of the head there is no health.  
Consider. 3. And add to these the Interior anguishs of his mind; as that of his Agony in the Garden, that other of his being left by his Father on the Cross, and others such like. Be ashamed, that you cannot so much as endure the cold of winter, or heat of Summer, and much less suffer patiently some small sickness; Wish that you may come to suffer any thing, and even die for Christ.   

Of Christ's Passion in General.  
From whom he suffereth?  
COnsider 1. He suffereth from all sorts of Men, from the highest and the lowest, from the Sacred, and the profane; being dragged about the streets by the scum of the people, forsaken by his friends, accused by the Priests, made a laughing stock by the Soldiers, condemned in the High Priests Council, ignominiously treated in the King's Court, and sentenced to death at the Precedents Tribunal. Learn hence to contemn the judgements of men, who were so highly unjust and injurious to Christ.  

Jo. 15.25.  Consider 2. He suffered from those, whom he came to save, and to whom he had been singularly beneficial, all the time of his preaching; so that he might truly say That they hated him gratis (for nothing.) And which is yet more, he suffered himself to be betrayed by his own disciple, to give us example of Parience in the like failings of friends. For the man also of my peace, 
Ps. 40.10.  in whom I hoped &c Hath greatly trodden me ●●d●r foot.  

Luc. 22.53.  Consider 3. How he was exposed, and left to the Tyranny of the Devil, according to that of S. Luke. This is your hour, and the power of darkness. He was given over to Satan, not as Job was, with that restriction Yet save his life, but absolutely, 
Job. 2.6.  and even to death itself. Have compassion towards your Lord thus forsaken by his friends, and left to the mercy of his enemies; and if at any time it be your fortune to experience the like mockeries of men, 
Mat. 10.24  remember that the Diciple is not to be above his Master.   

Of Christ's Passion in General.  
For whom he Suffereth?  
COnsider 1. He suffereth not for himself, being incapable of doing any thing that might deserve punishment, but for all men; to reconcile them to his Eternal Father, and to open unto them all (as much as lay in him) the gates of Heaven. And because the whole man was wounded, he would suffer in every kind, that so he might apply proper remedies to every vice. Therefore against our Covetousness he opposed his Nakedness, his Reproaches against our Pride, his Torments against our Luxury, his vinegar and Gall against our Gluttony, and so of the rest.  

Rom. 5.8.10.  Consider 2. More particularly how he suffered also for his Enemies, that is, for all Sinners. God commendeth his charity in us, because when at yet we were Sinners, Christ died for us, etc. And when we were enemies, we were reconciled to God by the death of his Son. And which is more, he prayed for his own Executioners, 
Rom. 12.21.  that you might learn to overcome in good the evil.  

Gal. 2.20. Ps. 115.3.  Consider 3. He suffered for all, so that he offered to his Eternal Father his Sufferings for every one in particular. Wherefore take them to yourself, and use them as your own, saying with S. Paul, Who loved me and delivered himself for me. Think what return you can make him. What shall I render to our Lord for all things that he hath rendered to me? I will take the chalice of Salvation. Take therefore the chalice of his Passion, and drink it up, at least spiritually by contemplation, and you will thereby have made the most proper and most acceptable return.   

Of Christ's Passion in General.  
With what affection he suffereth?  

Luc. 12.50  FIrst with the affection of a most ardent Love, most earnestly beforehand wishing the hour of his Passion were come, and saying. I have to be baptised with a baptism, and how am I straightened, till it be dispatched?  
2. Of most profuse Liberality; for whereas the least drop of his blood would have sufficed to redeem the whole world, by reason of the dignity of his person, he would notwithstanding power out all he had: 
Ps. 21.15. Ps. 129.7. 1 Pet. 2.23.  As water I am poured out. Because with him (is) plenteous Redemption.  
3. Of the greatest meekness. Who when he was reviled, did not revile, when he suffered, he threatened not, but delivered himself to him that judged him unjustly; 
Is. 53.7.  And was led as a sheep to slaughter.  
4. Of an Insatiable zeal, thirsting the salvation of all men, which made him cry out on the Cross I thirst. 
Jo. 19.28. Ps. 21.6.   
5. Of an incomparable Humility making himself the Reproach of men, and outcast of the people, who notwithstanding was in form of God.  
Of extreme Proverty, renouncing all earthly goods whatsoever, even his own garments, so as to hang naked on the Cross.  
7. Of Invincible Patience and Fortitude, in suffering constantly to the end most grievous torments.  
8. Of the perfectest Obedience, being obedient in a matter of the greatest difficulty, unto death, 
Phil. 2.8.  even the death of the Cross: And that, not only to his Eternal father, but also to his bloody Executioners. I have given my body to the strikers, 
Is. 50.6.  and my cheeks to the pluckers. I have not turned away my face from the rebukers, and spitters. Look throughly into this pattern of all Virtue, and do according to what you see therein.   


I will sow her unto me into the Earth, and will have mercy on her that was without mercy. Osee. 2.23 Luc. 8.5.  Of Holy Communion.  
Consider Christ as the Seed of Eternal Life.  

Galat. 6.8.  COnsider 1. What is read to day in the Gospel. The sour went forth to sow his seed, etc. Christ our Lord is both the sour, and seed itself; for he soweth his own precious body under the form of wheat, in the hearts of the faithful, not unto a corruptible, but an incorruptible harvest, and unto life everlasting. For, He that soweth in the Spirit (saith S. Paul) of the Spirit shall reap life everlasting. Think with yourself how much this blessed harvest is to be wished for.  
Consider 2. This divine seed, although in itself it be most fruitful, notwithstanding, requireth the concurrence of a good soil to bring forth fruit. Wherefore if it fall in the high way, it is trampled upon by the passengers (as in the Gospel;) if upon stones, it's dried up to nothing; if among thorns, it is choked up. See therefore whither your soul be a fit soil, well cleansed, supple, far from the high way; or rather whither it be not thorny, stony, full of the cares and occupations of this life hard to receive heavenly influences, and open to all manner of thoughts, and distractions. But if it be so, see that you mend yourself, and prepare your Soul to receive this heavenly seed.  
Consider 3. This seed, though in a good soil, and in the best heart, doth not yield fruit, but in patience (as Christ saith) that you might learn to persever with patience in expectation of the effect, 
Luc. sup. 15.  and fruit of this divine grain, and of whatsoever other Visitation of God: and give not over to cultivate your Soul, for that perhaps you do not perceive that fruit which you desire. Behold the Husband was expecteth the precious fruit of the Earth, patiently bearing, 
J●c. 5.7.  till he receive the timely and the lateward, (that is, either timely, or later fruit.) Do you the like, and you will bring forth plenty of excellent fruit.   

He fortelleth his Disciples his Passion. 
Mat. 20. Marc. 10. Luc. 18.   

Mat. 20.18  COnsider 1. Behold we go up to Jerusalem, etc. The time being now come, wherein Christ had decreed from all Eternity to suffer for the redemption of the world, he went up with his Disciples to Jerusalem, with great cheerfulness and speed; for he went before them, 
Mar. 10.32  and they were astonished, and following were afraid. Thus did he hasten to his death, carried on by the force of his love. You on the contrary are slow in suffering any thing; He also went before, leading the way; that you might learn to show first by example, what you would persuade by words.  

Mat. sup.  Consider 2. He revealeth his Passion to his Disciples. The son of man shall be delivered to the chief Priests. He had done this before, but now more expressly. He maketh this frequent mention of his Passion, though most bitter in itself, for that he did continually bear it in mind; and amidst all his glory in the Transfiguration, he treated of his decease that he should accomplish in Jerusalem. 
Luc. 9.31.  Do you endeavour to be piously affected towards the memory of it, that you may say with the spouse in the Canticles A bundle of Myrrhs my beloved is to me. 
Cant. 1.13.   

Luc. 18.34  Consider 3. And they understood none of these things. The Apostles were as yet worldly given, and bend upon honours and preferments. 
Luc. 22.24.  And there fell also a contention between them, which of them seemed to be greater. Therefore they understood not the Mystery of the Cross, and what great good consisted in Humility, and suffering of reproach. Cast you off all these worldly affections, if you will understand the Mystery of the Cross. Ponder Christ's severe reprehension of S. Peter, dissuading him from the ignominy of his Passion. Go after me sathan, 
Mat. 16.23  thou art a scandal unto me, because thou savorest not the things that are of God, but the things that are of men.   


Mat. 21. Luc. 19  Of Christ's solemn Entrance into Jerusalem before his Passion. Part. 1.  

Zachar. 9.9  COnsider 1. Christ drawing near to Jerusalem, sendeth two of his Disciples to bring unto him an Ass, upon which he intended to ride into the City. At other times he used to go on foot to the places where he Preached; now he would be carried, though not in a Chariot, nor on a Sumptuous horse, but on the back of a  Ass; whereby he would manifest to the world that Poverty, Humility, and Meekness are the proper Ensigns of his Kingdom. Whence the Prophet. Rejoice greatly O daughter of Zion, etc. Behold thy King will come to thee, the Just and Saviour, himself poor, and riding upon an Ass, etc.  

Hym. Vexilla.  Consider 2. Our Saviour would enter after that unusual manner. 1. To show with what alacrity he went to die, as if he were going to a Kingdom, as indeed he was, for on the tree God possessed his reign. 2. To teach us to triumph in the midst of reproaches and contempts. 3. That the Ignominy of his Passion might be so much the greater, by how much the greater was his precedent glory. And being exalted, 
Ps. 87.16.  (saith the Prophet) I am humbled, and troubled.  

Mat. 21.15  Consider 3. The Acclamations of the people Hosanna to the Son of David, etc. Where ponder first, that this cry was of the mean and common sort of people, not of the rich, or wise men of the world, from whom these mysteries were kept hidden. Secondly, how different was this acclamation from that wherein soon after they cried out, Crucify, 
Luc. 23.21  Crucify him! How inconstant, and deceitful is the favour of the world! which you notwithstanding do regard and value so much; but if you be wise, God forbidden that you should glory, 
Gal. 6.14.  saving in the Cross of our Lord Jesus Christ.   

Of Christ's solemn Entrance into Jerusalem, and his Weeping upon the City. Part 2.  

Ps. 61.11.  COnsider 1. Christ in the midst of that Triumph, drawing nearer to the City, wept for it. 1. To show that he was not, and that we ought not to be, transported with like honours, when they are done us, but if riches (or honours) abound, set not your heart upon them. 2. Out of Charity he bewailed the blindness of the Jews, which he knew would prove to be their ruin. 3. To give us example of weeping and lamenting in this vale of tears; for we read of him to have wept several times, but not ever to have laughed; and to have prounounced them Blessed that mourn. 
Mat. 5.5.   

Luc. 19.42 & 43.  Consider 2. Christ's words upon the City. Because if thou also hadst known, etc. Thou wouldst, surely, weep. For the days shall come upon thee, and thy enemies shall compass thee, etc. Take these words as spoken to yourself, for that if you did but know, and that in this thy day, the things that appertain to thy peace, and what were to befall you hereafter what temptations, what miseries, what falls, you would certainly weep, and spend the time you enjoy at present more profitably. Do it therefore now with all diligence, and fortify yourself so, that you be not hereafter overcome, and cast down by your spiritual enemies.  

Luc. sup.  Consider 3. Christ assigneth the cause of the City's ruin to this Because thou hast not known the time of thy Visitation. How greatly doth it import to know the time wherein God doth visit you, by his holy inspirations, by pious books, etc. exciting you to Virtue, to the contempt of the world and the like? Endeavour therefore to understand the time of your Visitation. 
Ps. 94.8.  And even in this very day (that is, in this loser time of Shrovetide) if you shall hear his voice harden not your heart, but go follow him. Betake yourself to prayer, and deplore the general not and folly of men in these days.   


Mat. 26. Luc. 22.  Christ is sold by Judas for thirty pieces of Silver.  

Ambr. l. 5. in Luc. c. 6.  COnsider 1. Christ could many ways have been delivered up into the hands of the Jews, but for the greater ignominy would be sold, and that by his own Disciple, and whom himself made choice of for an Apostle; that we might learn to bear with false brethren, and that there is no place, or state of life so holy, that is not in danger of falling. He was not ignorant that it would be held a foul disgrace to his school; notwithstanding he chose him for an Apostle, for our instruction; And In that point (as S. Ambrose saith) he had rather have his judgement called in question by us, than his affection.  

Mat. 26.14  Consider 2. To what a height of madness the Spirit of Avarice doth bring a man. What will you give me, and I will deliver him unto you? Ponder who it is that is sold. It is the Lord, and God of all things. For how much? for thirty pieces of Silver, for which scarce any labouring beast or slave can be had: At so easy a rate is sold the Sovereign of the World, so vilely is he undervalved. By whom? By his own beloved Disciple. To whom? To his mortal and sworn enemies. Compassioned your Lord, and disdain not at any time to be treated below your deserts, and quality.  

Pro. 10.23  Consider 3. How often you have sold the same Lord for less, while you have parted with him, for some petty delight, for a sinful thought, for a detracting word, and the like. Think how many there are, this time of Shro●etide, that do the same over and overagain, and out of extreme folly and madness, set God to sale for trifles. A fool worketh mischief as it were by laughter, Saith Solomon. Look that you be none of them; and endeavour to appease God's wrath against them that do so.   


Marc. 14. Luc. 22.  Of the Paschal Lamb.  

Marc. 14.15.  COnsider 1. Christ, the day before he suffered, to teach us perfect Obedience to the Laws of God, would eat the Paschal Lamb with his Disciples, sending before Peter and John (Faith and Charity) to prepare a room, which was a Great chamber, adorned. Such aught to be your Soul, enlarged with Charity, and adorned with all manner of Virtue, as often as you entertain Christ in Holy Communion. Ponder how Christ being sat down with his Disciples said to them, 
Luc. 22.15  with desire I have desired to eat this Pasch with you before I suffer. Admire the excess of his love towards us, longing for the time wherein he was to leave us his precious body and blood, and to suffer and die for us. O that you were so desirous of occasions to do and suffer for him!  

Exod. 12.  Consider 2. How religiously Christ observeth all the Ceremonies and Rites ordained by the Law for the eating of the Paschal Lamb; In each of them reflecting upon himself and his Passion, whereof it was a representative figure. Christ our Pasch (saith the Church) is immolated, 
In Praef. Pasch.  for he is the true Lamb that taketh away the sins of the world. Behold therefore Christ with his Disciples standing at the table, girded about the reins, with shoes on feet, and staves in hand, like passengers, eating speedily, etc. whereby were expressed the vigour of mind and promptness wherewith he suffered. 
Exod. 12.11.   
Consider 3. Christ beholding the Lamb upon the table, dead, flayed, and roasted, he reflected how himself was to be extended upon the Cross, dead, flayed with whips, and scorched with the heat and rage of his torments. Beholding the same Lamb cut in pieces, without breaking any of the bones, he considered the mangling of his own sacred body, and disjointing of his bones, though without the breach of any. The haste, wherewith they were to eat the Lamb, represented the hasty fury and rage of his enemies to make him away. The bitter Lettuce called to his mind the Gall, and bitter chalice of his Passion. And the staff in his hand represented the Cross which he was to embrace, and to be fastened unto.   


Jo. 13.  Of Washing the Disciples feet.  

Jo. 13.1. etc.  COnsider 1. After the Paschal Lamb was eaten, Christ intending to institute a new memorial of himself, in leaving us his precious body and blood to teach us with what Humility and Purity we ought to come to it, would wash the feet of his Disciples. Ponder the admirable Charity and Humility of Christ in this action, expressed unto us in very signal terms by the Evangelist. Jesus knowing that his hour was come that he should pass out of this world to his father, whereas he had loved his that were in the world, unto the end he loved them. And when supper was done, whereas the Devil had now put into the heart of Judas &c, to betray him, knowing that the father gave him all things into his hands, and that he came from God, and goeth to God, he riseth from supper, and layeth aside his garments, and having taken a towel, girded himself. Ponder each particular.  
Consider 2. After that, he put water into a basin, and began to wash the feet of the Disciples, and to wipe them with the towel wherewith he was girded. Behold the God of Heaven cast at the feet of poor fishermen, and performing the office of the meanest servant, which made S. Peter cry out, Lord, dost thou wash my feet? and again. Thou shalt not wash my feet for ever. Ponder Christ's severe reprehension of this Disobedience. If I wash thee not, thou shalt not have part with me; and learn, that it is but false virtue, and Humility, that opposeth itself to Obedience.  
Consider 3. How Christ also washeth Judas his feet, and no doubt, but with tender expressions of kindness, thereby to mollify his hard heart; but all in vain. Learn to love your enemies, and to gain them to you by doing good turns. Take heed of a hard heart: for The Impious when he shall come to the depth of sins, 
Prov. 18.3.  contemneth; but ignominy and reproach followeth him. Ponder and observe those words of Christ. 
Jo. sup.  I have given you an example that as I have done to you, so you do also.   


Arise, be illuminated Jerusalem, because thy light is come, etc. upon thee shall our Lord arise. Is. 60.1.  Of Holy Communion.  
Consider Christ as the light of your Soul.  

Ps. 39.13.  COnsider 1. And imagine yourself to be that blind man in this days Gospel that sat by the way begging Luc. 18.35; for you are truly blind in many things, not distinguishing between black and white, true and false, solid and counterfited good; nor able to see your own defects; so that you may truly say with the Prophet, Mile Iniquities have overtaken me, and I was not able to see.  

Tob. 5.12.  Consider 2. What a sad and uncomfortable life it is, to be in continual darkness, without corporeal light. How much more than to live in spiritual darkness, and blindness of mind? What manner of joy shall it be to me (said Toby when he was blind) which sit in darkness, and see not the light of Heaven? Think with yourself, whether you behold the clear light of Heaven, or rather the dim and fading light of the Earth, and earthly things. Consider also how dangerous it is to be in darkness; 
Jo. 12.35.  for he that waiketh in darkness knoweth not whither he goeth, and is exposed to a thousand dangers and falls; that you may hence learn rightly to esteem the benefit of divine light.  

Mal. 4.2. Jo. 1.9.  Consider 3. How Christ out Lord is the San of Justice (as the Prophet saith) and the true light which lighteneth every man that cometh into this world. Beseech him therefore, that coming this day into your soul, he would produce therein the usual effects of light, and open your eyes to see your secret defects, and to distinguish true and real goods from such as are only counterfited; and have a care you do not close your eyes, or shut your windows against this light. 
Job. 24.13  Job saith of sinners They have been rebellious to the light, they have not known his ways. See you be not rebellious, set open the windows of your heart, and say with the Prophet Thou dost illuminat my lemp, 
Ps. 17.29.  O Lord. My God ibluminat my darkness.   


Mat. 26.26 Mar. 14.22 Luc. 22.19 1 Cor. 11.24.  Of the Institution of the B. Sacrament. Part 1.  

Ps. 144.17  COnsider 1. Christ, after he had washed his Disciples feet, sat down again to table, and intending to leave behind him a singular Memorial of his love towards us, took bread into his hands, to show that it was the gift of a most liberal hand. Thou openest thy hand; and fillest every living creature with blessing. Then He lifted up his eyes to Heaven, to show whence this bread cometh. He gave thanks to his Eternal father for so great a gift be slowed upon man by his means. He blessed i●, and blessing it transformed it into his own body; do you also give thanks for being made partaker of the same divine bread, and beseech him to give you such a blessing as may turn you into another man.  
Consider 2. How the Apostles were astonished, when they heard that Christ would give them ●●s own body; but they were together illuminated with a heavenly light, wherewith they believed all things possible to him: That you might also learn to captivate your understanding in Obedience to faith. See with what Humility, Reverence, and Devotion, each one communicateth, and do you the like, when you come to the same table. Judas alone in that company Eateth, 
1 Cor. 11.29.  and drinketh judgement to himself not discerning the body of our Lord.  
Consider 3. This do ye for the commemoration of me. 
Ibid. v. 25.  Ponder Christ's infinite Charity and liberality, whereby he would have this divine benefit continued throughout all ages; and therein gave power to Priests, by virtue of his words to consecrate his precious body; which was never granted to the Angels themselves. Think what a dignity this is; learn to reverence them, whom God hath so highly honoured; and to hear their voice, to which the Eternal word and Wisdom of God himself is so obedient at the Altar. Be ever grateful, and endeavour to come always worthily to this divine Mystery.   

Of the Institution of the B. Sacrament. Part 2.  
COnsider 1. Christ would institute this divine Mystery immediately before his Passion. 1. To testify the excess of his love towards men, in preparing for them a heavenly banquet, and inestimable present, even then, when they were contriving his death. 2. To manifest the desire he had of ever remaining with us, even corporally; for being now to departed out of the world, he would notwithstanding leave himself, after a special manner, to abide with us for ever. 3. To leave us a perpetual Memorial of his Passion, and a living Sacrifice, (The Sacrifices of the ancient law ceasing by his death) by which the fruit and virtue of his Passion might be applied to us. 4. To make us the more sensible of his love, bequeathing himself unto us by his last will and Testament.  

Jo. 6.57.  Consider 2. Christ did institute this Sacrament under the forms of bread and wine. 1. That so he might the straighter be united with us, becoming meat and drink to us, penetrating our very bowels, and incorporating himself with us. 2. To signify that he doth work in our Souls what bread and wine doth in our bodies; that is, nourish, conserve, and augment our Spiritual life, so as even to transform us into himself. He that eateth me, the same also shall live by me. 3. That as bread is made one mass of many grains, and wine one liquor of many grapes, so by participation of this divine Sacrament, the hearts of the faithful are made one Spirit; and therefore it is properly called Communion, or union of many among themselves, and of all with Christ.  

Ps. 115.4.  Consider 3. Although in each Sacramental form, the entire body and blood of Christ is contained, without any real Separation of one from the other, yet Christ would institute the Sacrament in two different forms, the better to put us in mind of his Passion, and to signify that thereby all his precious blood was entirely separated from his body; namely by his sweat in the garden, by whips at the pillar, by the thorns, by the nails, and by the lance on the Cross. Think what you can return to our Lord for his infinite love towards you, expressed in this Sacrament; Say with David I will take the Chalice of Salvation, by grateful remembrance, and compassion, and I will invocate the name of our Lord.   

Of our Lord's Sermon after Supper. Part 1.  

Jo. c. 14.15 16.17.  COnsider 1. Christ after the Communion of his Body, had that long Sermon to the Apostles, which is in S. John, for that is the time wherein he is wont to treat more at large with the faithful Soul, and would likewise with you, but that you leave him presently after Communion, or do not hearken to him, and therefore profit little. In that divine Sermon our Lord performed the part, 1. Of a Master, delivering such things as he would chief have observed. 2. Of a Comforter, allaying his Disciples grief for his future absence, showing how expedient it was for them: 3. Of an Intercessor on our behalf to his Eternal Father, praying him to preserve us. See you observe what he enjoineth, and be thankful for the rest.  

Jo. 15.9.  Consider 2. As our Master he doth chief recommend unto us the love of God, and of himself above all things. As my father hath loved me, I also have loved you, Abide in my love. Think whither you love him as he hath loved you; and yet there can be no comparison between yours and his love; for his is infinitely beneficial to you, but yours wholly unprofitable to him; Notwithstanding out of pure love to you, and to gain yours to himself, he hath given you his own flesh and blood for meat and drink, and his life upon the Cross for your Redemption. 
Ibid. v. 13.  And greater love than this no man hath. Are you ready to lay down yours for him?  

Jo. 14.15. Ibid. v. 23.  Consider 3. If you love me (saith he) keep my commandments. And again, If any one love me, he will keep my word. The proof therefore of love, 
Greg. hom. 30.  (saith S. Gregory) is the performance of deeds. If you love Christ, resolve to do and suffer something for him: at least put on the affection of compassion for his sufferings, and leave it not off all this time of Lent. Offer up your fasting, and whatsoever you may suffer thereby, in union with his pains and dolours.   

Of our Lord's Sermon after Supper. Part 2.  

Jo. 15.12. Jo. 13.34.  COnsider 1. After the love of God, Christ doth earnestly recommend the love of our Neighbour. This is my precept, And, A new commandment I give to you that you love one another, as I have loved you. He calleth it his and a new commandment, because he renewed it being fallen to decay; And New, as to the manner, and perfection; requiring that our love be like his, that is, universal to all, friends and enemies, without respect to deserts, or recompense, even with our own temporal incommodity, and if need be, with loss of life; In this all men shall know that you are my Disciples if you have love to one another. 
Ibid.  See you be his disciple in this, and take to heart what he going now to die inculcated in such weighty terms.  

Jo. 16.24.  Consider 2. Christ doth also much recommend unto us the use of prayer. Until now you have not asked any thing in my name. Ask and you shall receive. Whatsoever you shall ask in my name, 
Jo. 14.13.  that will I do, etc. So friendly an invitation cannot but ground a great confidence: The poor and needy are provoked, and even pressed to receive benefits; and he inviteth, that is both able to make good his word, and cannot deceive. Only we must be careful to pray in due manner; to wit, in Christ's name, that is, only for such things as appartain to our Salvation; and with Preseverance.  

Jo. 16.2.  Consider 3. Christ our Lord doth arimat his Disciples, and all that follow him, to endure patiently reproach, torments, and death itself in his cause. Our of the Synogogues they will cast you. The hour cometh that every one which killeth you, shall think that he doth service to God. He encourageth them. 
Jo. 15.20.  1. By his own example. The servant is not greater than his master: If they have persecuted me, you also will they prosecute. 2. In delivering it as a sign of Predestination. 
Ibid. v. 19  Because you are not of the world, therefore the world hateth you. 3. By proposing the reward. 
Jo. 16.20.  Your sorrow shall be turned into joy. Here offer yourself to suffer whatsoever for Christ.   

Christ is Sorrowful and prayeth in the Garden.  

Mat. 26.30 Jo. 18.1.  COnsider 1. An Hymn being said He went forth with his Disciples beyond the Torrent Cedron where was a Garden; that where began our ruin, there might also begin our reparation. As he went, He began to fear, and to be heavy and sad, Saying My soul is sorrowful even unto death; 
Marc. 14.33. Mar. sup. v. 37. 〈…〉  that is, my grief is equal to the pangs of death, and such as would take away my life, did I not reserve it for other torments. Christ could have been free of all this, and have gone to suffer with a pleasant heart; for that the Joys of the Beatifical Vision, which he ever possessed, were able to have drowned what grief soever: But he would take upon him also these Interiour afflictions, that he might be like to us in all things, and with all, instruct us by his example, how to behave ourselves in the like sufferings.  

Luc. 22.40  Consider 2. When he was come to, the place, be said to them, Pray, lest you enter into tempration. Then, being gone forward a little, 
Mat. 26.38  he fell upon his face, praying and saying. My Father, if it it possible, let this Chalice pass from me; Nevertheless not as I will, but as thou. Ponder. 1. His profound Rererence in prostrating himself. 2. His filial and fiducial Love in the tender name of Father. 3. His perfect Resignation. Not as I will, but as thou. 4. His continuing therein for a whole hour. 
Ibid. v. 40.  Can you not watch one hour with me. Take this as a partern to pray by, and compare your prayers with it. Learn hence chief to resign yourself perfectly to God, in all things saying Not as I will but as thou.  
Consider 3. Christ like a good Pastor careful of his flock, even in that great distress, and in the heat of his prayer visits his Disciples; but finds them a sleep, the first, second, and third time. Presently after Communion they were so fervorous as to offer themselves to die for their Master; but now cannot so much as hold up their heads in prayer; See whether you do not as easily resent from your good purposes. They formerly watched all night, for their worldly interest, in fishing: Now when it concerned their Souls good, though commanded to watch, they sleep without care. Take heed of sloth, tediousness, and forgetfulness in spiritual things, whereby the Soul doth truly slumber and sleep. The Souls sleep, 
Aug. in Psal. 62.  (saith S. Augustin) is to forget God.   


Luc. 22.43.  Christ is comforted by an Angel, and sweateth blood.  
COnsider 1. Christ having left his Disciples and being in prayer the third time, There appeared to him an Angel from Heaven, strengthening him. Good God So far did our Lord give himself over to grief, as to borrow comfort from his own creature. Observe here how God sendeth comfort at last to those that persever in prayer. Think what reasons the Angel might use in comforting our Lord: representing unto him the necessity of his Passion, The Glory that would thereby redound to his Father and himself, The Redemption of Mankind, and the like; the which although he understood better himself, yet would he not refuse the proffer of comfort, that you should not disdain to learn of, and be beholding to your inferiors.  
Consider 2. And his sweat became as drops of blood trickling down upon the Earth. See how all over his body it gusheth forth of the pores, and imbrueth the earth. Beseech him to wash your soul also with the same. Detest your own coldness in prayer, who can scarce let fall one single tear for your sins. Ponder the causes of so strange a sweat. 1. The lively apprehension of all his torments, as if they had been then present. 2. A deep resentment of the sins, which notwithstanding would be committed, and of men's Ingratitude, for whom in vain he suffered those torments. Condole with your Saviour, and grieve that you were also cause of his so great affliction.  
Consider 3. And being in an Agony he prayed the longer. Learn hence the more you are afflicted, the more to persist in prayer. Christ could easily have freed himself from this Agony, or strife between the flesh and the spirit, but would suffer it, to give us example of resisting our passions, even to the shedding of our blood. Think how easily notwithstanding you let yourself be overcome by them, and for the least fear give over your good purposes. Wherefore in like occasions Do manfully, 
Psa. 26.14.  and let thy heart take courage, and expect our Lord.   


Deliver me from my Enemies O my God, & from them that rise up against me, defend me. Ps. 58.2.  Of Holy Communion.  
Consider Christ as your Captain.  

Mat. 4.1.  COnsider 1. What Job saith. The life of man upon Earth is a warfare. Job. 7.1. We are in a continual conflict with three most fierce enemies, that are always working our ruin the Flesh, the World, and the Devil. Christ (as we read in this days Gospel) would be tempted by the Devil, and fight hand to hand with him, to train us up, like a good Commander, by his own example. Therefore David cryeth out, 
Ps. 143.1.  Blessed be our Lord my God, who teacheth my hands to battle, and my fingers to War.  

Ps. 17.40.  Consider 2. How much it doth import us not to be overcome in this War, where we fight for an Eternity. View yourself throughly, and see in what particular you are most weak, and defective, and in what manner of encounters you are more frequently wounded. Rely on the defence and conduct of this your Captain, who is to come this day into your Soul. For He will gird you with strength to battle. He will protect, and guard you. If camps stand together against you, 
Ps. 26.3.  your heart shall not fear.  

Ps. 142.9.  Consider 3. Soldiers are wont to be sworn to their Captain: So ought you to yours. This duty you have once performed in Baptism, by renouncing the Devil and his pomps. But, O how often have you played the Renegade, and shamefully left your colours? Yield yourself now up again to your Captain, renew your Oath, and promise from hence forwards a more exact Obedience. Cast forth of your heart whatsoever may be suspected to have confederacy with his, and your own enemies. Say with the Prophet. Deliver me from mine enemies O Lord, to thee I have fled, teach me to do thy will, because thou art my God.   


Mat. 26.46. etc.  Christ meeteth Judas and his followers.  

Zachar. 11.  COnsider 1. Christ having ended his prayer, Said to his Disciples Rise, let us go; behold he. approacheth that shall betray me. And As he yet spoke, behold Judas one of the twelve came, etc. Observe Judas his diligence in his wicked design. The other Apostles sleep, and are scarce roused up at the third call; But Judas watcheth, to betray his Master. How buisy are men in their temporal affairs, how careless in their spiritual? Deplore this extreme folly of the world. Judas one of the twelve came. O prodigious ingratitude! He, who was so highly favoured by his Master, cometh in the head of his enemies, to deliver him up into their hands. Learn not to rely much on gifts bestowed gratis and without deserts, of which the more you have, the more you also have to answer for, and the greater cause to fear. Howl thou firre tree (saith the Prophet) because the Cedar is fallen, etc. If an Apostle fell, why may not you likewise fall?  

Ps. 21.17.  Consider 2. And with him a great multitude with swords and clubs. Behold the wicked Rout; see how they come all armed with malice, and prepared to work their wicked ends upon Jesus, contriving with themselves by the way the manner of laying hold on him, and securing him from escape; How Judas giveth them a sign, saying whomsoever I shall kiss, that is he, hold him. Think what fright the Apostles were in at the noise of the Soldiers. Then was truly fulfiled that of the Prophet Many dogs have compassed me, the counsel of the malignant have besieged me.  
Consider 3. Christ did not fly, nor render himself invisible, as easily he might, 
4 Reg. 1.10. Jo. 18.4.  not called fire from Heaven to consume his enemies, as did Elias; but with an undaunted courage, and desireous of dying for you, went forth towards them. See you be grateful; and learn Constancy in adversity, and not to avoid occasions of suffering for Christ, but rather with courage and resolution to meet and entertain them.   


Mat. 26.49. etc.  Of Judas his Kiss.  

Ps. 54.22.  COnsider 1. And forthwith (Judas) coming to Jesus, he said Hail Rabbi, and he kissed him. Ponder the Impudence of this treacherous disciple. He fawns upon his Master to destroy him. Such are the allurements of the world: They seem kisses, but truly are so many darts. His words are made softer than oil, and the same are darts. How many are there, that with outward signs of devotion fond fawn upon our Lord, while they carry about them a treacherous mind? how many again, that have nothing but fair words, and honey in their mouths, while their heart is full of gall, poison, and rancour against their neighbour? See you be none of these; but above all, take heed you give not Christ such a kiss in the Sacrament.  
Consider 2. Christ's admirable Meekness and Charity. He upbraideth not, teprocheth not, refuseth not, but receiveth the Kiss, and speaketh friendly to him, Saying Friend, whereto art thou come? if so at least he might win him to repentance: he calleth him friend, to make him one; he asketh what he cometh for, that entering into himself he might come to understand the enormity of his fact, in so foully betraying his best Friend and Benefactor, his Master, his Lord and God. See how mercifully God doth seek to reclaim Sinners; and learn with what mildness you ought to behave yourself to your brother that injureth you.  

Luc. 22.48  Consider 3. Those other words, Judas, with a kiss dost thou betray the Son of Man? What stony heart would not these words mollify? and yet they move him not. We condemn Judas for his hard heart, but little reflect that we are often guilty of the same, while we are nothing moved by the inspirations of God, and checks of our own conscience, crying out with a loud voice, What do you do? will you sin? will you offend God? etc. It was a circumstance highly aggravating Judas his sin, to make the kiss of peace an instrument of his treason. What then will it be to turn, by abuse, the gifts of Grace into instruments of God's offence, and our own damnation? Take warning therefore in time.   

Christ casteth his Enemies on the ground, and is taken.  

Jo. 18.4.5.  COnsider 1. Jesus, having asked the Soldiers whom seek ye? They answered him, Jesus of Nazareth. Jesus Saith to them I am he, and thereby cast them on the ground; to give them a testimony of his divinity; and to show that he could not be apprehended, unless he had pleased. Ponder how those words I am are of singular comfort to the Just, and signify as much as, I am your Father and Protector, your Joy and Comfort; your wisdom, your Justice, your Sanctification and Redemption, etc. It is I, fear ye not: 
Mat. 14. 2●.  But to the wicked they are full of terror, threatening wrath, indignation, punishment, revenge, and damnation. If now therefore they strike such terror into his enemies, when it was (as he said) their hour and the power of darkness, what will they do, 
Luc. 22.53  when it will be his day, and hour of exercising the power of Judge?  

Jo. 18.6.  Consider 2. They went backward and fell to the ground. This is a type of obstinate and impenitent Sinners, that fall flat on their backs, so as not to see, or regard their falls. Beseech our Lord, that if at any time you come to fall, it may be upon your face, that you may see and acknowledge your fall by Humility, and get soon up again by Penance. See how S. Peter draweth his sword, and cutteth off the ear of Malchus, but Christ reprehendeth him for it, forbiddeth all violence and resistance, and healeth the servants ear; that you should learn to do good for evil to your enemies.  
Consider 3. Christ having said If you seek me, let these go their ways, forgetful of himself, solicitous for his Disciples, 
Mar. 26.50  Then they drew ●eer, and laid hands on Jesus, and held him. Behold with what rage those Hellhounds rush upon the meek lamb; buffet, kick, and beat him with their clubs, cast him on the ground, and trample over him. Good God what a spectacle is this? He who sitteth upon the Cherubs, 
Ps. 79.3.  is trodden under the fecr of the wicked. The same do all Sinners, who (as S. Paul saith) tread the Son of God under foot. 
Heb. 10.29.  See you be not one.   

Christ is bound. The Disciples fly.  

Jo. 18.12.  COnsider 1. Having apprehended Jesus, they bond him, doubtless with hard cords. See how he yields his sacred hands and arms to be bound, who notwithstanding, if he had pleased, could more easily than Samson have broken those cords all in pieces, 
Judic. 10.12.  as threads of Linen cloth. It was love alone that could fetter those hands which framed the Heavens, and wrought wonders on earth. Do you likewise permit yourself to be bound with the bands of Charity, with the tye of Obedience, and obligation of such duties as appartain to the state and condition you live in. 
Eccli. 6.25  Thrust thy foot into her fetters, and thy neck into her chains (saith the wiseman speaking of true wisdom) and be not weary of her bands.  

Mar. 14.50  Consider 2. Then his Disciples leaving him, all fled. Think what a sore affliction it was to Christ to be left so by his friends; whereof he often complaineth by his Prophets. 
Ps. 87.9.  Thou hast made my familiars far from me, they have put me abomination to themselves. 
Ps. 63.3.  I have trodden the press alone, and of the Gentiles there is not a man with me. Besides, it was an action that redounded to the dishonour and reproach of his school, which had brought up such timorous and saint-hearted Disciples. But he was chief concerned for their want of faith, wherein they did all waver. See you do not leave Christ to suffer alone; bear him company, at least, by affection and compassion. Be content to be slighted, and left by your friends.  

Mat. 26.35  Consider 3. The weakness of man's nature, in these Apostles, who, notwithstanding the many miracles they had seen Christ work, the grace which they lately received by the divine Eucharist, and fervour wherein every one said Although I should die together with thee, I will not deny thee, Yet no sooner were they assaulted with temptation, but they all failed. Think how little reason you have to trust yourself. 
Eccli. 2.1.  Therefore coming to the service of God (saith the wise man) stand in fear, and prepare thy Soul to Tentation. And the Apostle, 
Phil. 2.12.  With fear and trembling work your Salvation.   

Christ is led to Annas.  

Jo. 18.13.  COnsider 1. They brought him to A●●ta● first. Ponder how Christ would be brought before all the Tribunal seats, for the greater Ignominy. all the Tribunal seats, for the greater Ignominy. Therefore he is led first to Annas as Precedent of the supreme Council, whereunto it appertained to judge of Doctrines. See with what Clamour, Laughter, and Ignominy, Christ is hurried along the ways and streets, people running every where to their doors and windows to see the Captive. How different was this entrance into Jerusalem, from that which he made, some sew days before, when they cried out Blessed is be that cometh in the name 
Mat. 21.9.  of our Lord? Hence learn to contemn the inconstancy of worldly favour.  

Is. 9.3.  Consider 2. How Christ is brought as a Criminal to the Tribunal of this Judge. The Creator stands before his Creature; The Eternal Wisdom of God is brought to the bar, to give account of his Doctrine to an arrogant smatterer in the Law: Behold the Doctors round about him, all puffed up with their learning, Rejoicing as conquerors rejoice; after a prey is taken. Hear how they question him concerning his Doctrine, and Disciples. Beseech our Lord to instruct you in things appertaining to your salvation, and not to let you hearken after vain Sciences, whose fruit is no other than pride, and ostentation.  

Jo. 18.20, 21.  Consider 3. How Christ beareth their reproaches with silence; but answereth resolutly to the point of Doctrine, because thereon depended the salvation of many. I have openly spoken to the world, etc. Why askest thou me? ask them who have heard, etc. Learn hence to stand resolute in defence of your faith, and of truth; and to be silent in your own private injuries. See how he saith nothing of his Disciples; because being he could not commend them, as staggerers in their faith, he would not say any thing to their dispraife. Do you in the same manner endeavour to hid others defects, when you may, and not to discover them, but to a good end.   


Aug. l. 3. de Cons. c. 6.  Of the Blow Christ received in Annas' House.  

Jo. 18.22.  COnsider 1. One of the Ministers standing by gave Jesus a blow. Ponder here the General Circumstances. Who? To whom? and What? Think 1. How cruel this blow was, as being given by a furious and armed Soldier. 2. How ignominious, before so great an assembly, and inflicted upon his person, whose sanctity of life, and Miracles made him to be admired, and respected by all. 3. How unjust and Injurious, for a most just and prudent answer. 4. How grievous, as being seconded with the loud laughter, and scornful applause of the company. O amiable countenance, which the Angels so much desire to behold, how hath this ignominious buffet set you all over in a blush! Now my beloved is (truly) white and ruddy, 
Cant. 5.10.  and to be imitated by me both in candour of life, and Vermilion of patience.  

Jo. s●p.  Consider 2. On the contrary the mildness, and patience of our Lord: He is not moved to indignation he revengeth not, though it were in his power, and could in a moment have annihilated the wretch; Yet modestly he justifyeth himself, that he might not seem to have injured the high Priest, whom he respected, for the place and authority he bore. If I have spoken n ill, give testimony of evil, but if well, why strikest thou me? How different are your replies, when you have done amiss? Endeavour therefore to imitate your Lord, 
Luc. 21.19  and in your patience to possess your Soul.  

The Third Station.  Consider 3. And Annas sent him bound to Caiphas. Imagine what a painful and ignominious journey this was to our Lord, being haled, and dragged about the streets, at that time of night, like some notorious malefactor, from one Judgement seat to another. Think what indignities he suffereth, as he passeth along, from all sorts of people even those that had received benefits from him. What a spectacle was it to Heaven to see the Lord of Angels thus abused? Condole, admire, give thanks, imitate, etc.   


The Spirit of our Lord shall seize upon thee, etc. And thou shalt be cha●ged into an other man. 1 Reg. 10.9.  Of Holy Communion.  
Consider Christ as the Transfigurer of your Soul.  
COnsider 1. What is read to day in the Gospel that Christ transfigured himself, taking upon him the form of a glorious body. Mat. 17.1. The same will he do this day to your soul, transfiguring it into himself, by virtue of the Holy Eucharist, if you do not otherwise hinder him. For the Eucharist makes us (as S. Thomas speaketh) the same with God. 
S. Tho. Opus. 58. c. 15. Aug. Cons. l. 7.10.  And S. Augustin maketh God to say. I am the food of great ones, grow and you shall feed on me, yet so, that thou shalt not change me into thee, but thou shalt be changed into me.  

Rom. 8.29 Gen. 3.5.  Consider 2. What an inestimable benefit, and dignity it is for man to be transformed into God, and to be made conformable to the image of his Son. It was the temptation of our first Parents You shall be as Gods: but they were deluded. By the Eucharist, and the Grace that proceedeth from it, we truly become one with God, being made partakers of the divine nature, and even incorporated, and of the same blood, 
S. Cypr. Cat. 4. 1 Reg. 18.18. Jo. 1.12.  with Christ, as that Holy Father speaketh. Humble yourself therefore, and say with the Prophet What am I, or what is my life, or the kindred of my father, that I should be made not the Son in law of a King, but the true adoptive Son of God? for as many as received him, be gave them power to be made the Sons of God.  

Exod. 34.29.  Consider 3. What is said of Moses, that his face was horned (that is, resplendent, and shining with two rays of glory) by the conversation of the talk of our Lord. Be you also much conversant with God in prayer, that you may in like manner be transfigured. Besides, you must make him the only object of your love and affection, and perfectly hate whatsoever is displeasing unto him, for, as S. Augustine saith, Every one is such as is his love; 
August. Tom. 2. 〈◊〉. Ep. 1. Jo.  if you love earth you will be earth, if you love God, you shall be God: love God therefore that you may be one with him.   

Christ is accused before Caiphas, etc.  

Mat. 26.59  COnsider 1. Christ being brought before Caiphas, The chief Priests, and the whole Council sought false witness against Jesus, that they might put him to death. O Injustice! Judges who should punish, seek false witness, against known innocency; and patronise their private unjust en●●● and hatred, by the pretence of public Justice. See how the son of God standeth at the bar before his sworn enemies, and forsworn witnesses, and accusers. The innocent lamb who did no sin, 
1 Pet. 2.22.  neither was guile found in his mouth, answereth all his accusations with silence. 
Ps. 37.14.  But I as one deaf did not hear, and as one damn not opening his mouth. Learn hence to be deaf and dumb in like occasions, and to commit your cause to God.  
Consider 2. So irreprehensible was Christ's life, that his very enemies, even upon false informations, could not fasten upon any thing, that could make up a crime against him. Wherefore the high Priest conjureth him, by the living God, to say whether he were Christ, That he might condemn him of Blasphemy if he affirmed. Christ who had been silent before, in reverence to the sacred name of God answereth Thou sayest; 
Mat. sup. Mar. 14.62  I am, and withal giveth them an Item of the later judgement, if perhaps, for fear thereof they might be moved to desist from their wicked intents. But the perverse are hardly corrected. 
Eccle. 1.15  Beseech our Lord you may never come to be one of them.  

Mat. 26.65  Consider 3. The counterfited zeal of the wicked. Then the high Priest rend his garments saying, He hath blasphemed. Do you rather rend your heart with true contrition for being the cause of all these sufferings of Christ. 
Joel. 2.13.  Rend your hearts, and not your garments (says our Lord) Hear how they all cry out with one voice He is guilty of death. 
Mat. sup.  O most unjust Sentence! Sweet Jesus, do you thus endure to be held a blasphemer, and sentenced to death, and shall I seek to be thought more of by all, and better than I am?   

Of the Injuries which Christ suffered in the House of Caiphas. Part 1.  

Mat. 26.67  COnsider 1. How Christ being sentenced guilty of death, Then did they spit on his face, and buffeted him; and others smote his face with the palms of their hands, saying, prophecy unto us, etc. Ponder five extraordinary kinds of Ignominy which Christ suffered all that night. 1. They spit upon him, who with spittle had given sight to the blind, speech to the dumb, and hearing to the deaf: and on that face, which the Angels adore, and just Souls long after, saying, show thy face, and we shall be saved. 
Ps. 79.20.  He was spit on by most lewd miscreants, striving to out do on another; so that he was covered all over with filth. But he, like a meek lamb, made good that of the Prophet, 
Is. 50.6.  I have not turned away my face from the rebukers, and spitters, but with a peaceable countenance received all. But do not Sinners still to this day spit on thee? Are not our Sins, for which you suffered all this, and death itself, more loathsome unto you, than the Spittle of the Jews?  

Luc. 22.64.  Consider 2. The second Ignominy. And they did, blind fold him. No doubt, but with some loathsome clout, that their sport might be the more completely injurious. 
Heb. 4.13.  They veil those eyes to whom all things are naked and open: and cover that face, whereof all nations stand in love and admiration. The same do all Sinners, who that they may sin with the greater liberty, hid God from themselves, and think that he seethe them not. They say according to Job, For what knoweth God? etc. The clouds are his covert, 
Job. 22.13  neither doth he consider our things. Have a care you be not one of these.  

Mat. 26.67  Consider 3. They buffeted him, and smote his face with the palms of their hands. Ponder how thick one upon an other, with what cruelty, and how Ignominiously, by those ruffians, every one striving to out do an other in scoffs and blows. Then was truly fulfiled that of the Prophet. He shall give the cheek to him that striketh him, 
Thren. ●. 30.  he shall be filled with, reproaches. Admire, compassionate, Imitate.   

Of the Injuries which Christ suffered in the House of Caiphas. Part. 2.  
COnsider 1. The fourth kind of Ignominy was the insolency they practised upon the Sacred hair and beard of our Lord, pulling, and tearing both off with violence; the which although the Evangelists do not express, yet isaiah doth signify as much in those words, 
Is. 50.6. Judic. 16.  I have given my body to the strikers, and my cheeks to the pluckers. Samson cut of fond love to Dalils lost his hair; but you O Lord, out of a better love to mankind, suffer yourself after a violent and cruel manner to be despoiled of yours, so as to become even bald again. O make me suffer the like for love of you, that having out of all superfluities, I may follow you, as naked, as you made yourself for me.  

Mat. 26.68 Luc. 22.65  Consider 2. The fifth kind of Ignominy, of insulting over him, with reviling and reproachful language, saying, Prophecy unto us O Christ, who is he that struck thee. And blaspheming, many other things they said against him. Here they rip up their old slanders, calling him a glutton, a drurk●rd, a seducer, a blasphemer, possessed with the Devil, and the like; so that that of Job was verified in his sacred person. 
Job. 16.11.  They have opened their months upon me, and exprobrating have strooken my check; they are ●illed with my pains. Consider with what patience Christ endured all this, and be confounded at your own impatience, who can scarce take a light word at your brother's hands.  
Consider 3. These Indignities lasted the whole night; for they of the Court and Council, in all likelihood repairing home, to take rest in their soft beds, Christ was delivered up to the guards, to be strictly, watched, and treated at their pleasure and mercy. Think what sense and feeling our B. Lord had all that night, in the condition of being tired out with ill usage, and want of sleep and rest; and thence gather what yours ought to be. Be ashamed of your little mortification and patience in bearing light affronts, and occasions of your own confusion, seeing your Lord for your sake hath endured far greater, in all kinds, and at the hands of the basest sort of people.   

Of S. Peter's denying Christ. Part 1.  

Mat. 26.69.  COnsider 1. S. Peter having followed our Lord into Caiphas his house, and standing with the rest at the fire, There came to him one wench, saying, thou also wast with Jesus the Galilean; but he denied before them all, saying, I wots not what thou sayest, etc. He who but some few hours before said Though I should die with thee I will not deny thee, now at the first word, and that of a woman, 
Ibid. v. 35.  out of shame and fear, foully denyeth that he ever knew him. O how many are there now a days, who not out of humility, but out of a shameful ●ear of what the world would say or think of them, 
Luc. 22.57.  dare not own any Christian or Virtuous action, nor profess themselves disciples and followers of Christ! See you be none of these.  

Mat. 26.74  Consider 2. Peter being still in the same company, and ta●ed by divers of being Christ's Disciple, he persisteth in his denial, the second and third time: neither minded he the first cock crowing; or at least, cared not, but Began to curse and to sw●are that he knew not the man. Observe the different effects of good, and evil company. Peter among his fellow disciples, was so fervorous, as to offer to die for his Master; in this lewd company he disoweneth even to know any such man. Learn hence to avoid evil company and conversation; for as the Apostle, 
1 Cor. 15.33.  saith Evil communications corrupt good manners.  
Consider 3. Some particular circumstances of S. Peter's fall, which all the Evangelists do set down at large, to teach us to be wary by others harms. 1. The occasion or cause of this fall was that vain presumption of himself. 
Mat. 26.33.  Although all shall be scandalised in thee, I will never be scandalised. 2. His Negligence in prayer, yielding to sleep, when he should have watched in prayer, by Christ's express command, 
Ibid. v. 41.  Watch ye and pray, that ye enter not into temptation. 3. The instrument of this fall was a Woman, as was that of Adam's first Sin. Admire and tremble to see the pillar of the Church cast down at the voice of a Woman. 4. His sin increased by degrees, passing from a simple denial to execration, and open Perjury. Learn to resist the very beginnings of evil, and to be greatly concerned for small defects; 
Eccli. 19.1.  for he that contemneth small things, shall fall by little and little.   

Of S. Peter's denying Christ. Part 2.  
COnsider 1. Our Lord turning looked on Peter. 
Lue. 22.61 ●●rad. To. 4 l. 6. c. 21. S. Aug. l. 1. de Gratia. c. 45.  While Peter was actually denying our Lord the third time, Jesus happened to be led down from the upper room where he was condemned, to the lower Court where Peter was, and graciously looked upon his sheep that was perishing; Or, (as some do expound) with the interior eyes of his mercy looked upon him a far of, and by his grace moved him to repentance. See how in the midst of his own afflictions, he forgetteth not his ungrateful Disciple. 
Ps. 24.16.  With the same eyes, O Lord, have respect to me, and have mercy on me.  

Mat. 26.75  Consider 2. The Conversion and Repentance of S. Peter. And going forth he wept bitterly, not out of the servile fear of punishment, but out of love, and sense of his ingratitude in offending so good a Lord, Master, and Benefactor. He rightly understood that of Jeremy. 
Jer. 2.19.  That it is an evil, and a bitter thing to thee to have left thy Lord thy God. Do you also procure to understand it a right, that you may henceforwards keep yourself from falling. O How often have you, not only in bare words, but by deeds, denied your Lord, and offended him, perhaps more than Peter, but have not as yet duly lamented your fault, as he did?  

Theod. Hist.  Consider 3. The long Penance S. Peter performed for this denying his Master. He is said to have bewailed it his whole life time, breaking forth into tears, as often as the Cock-crowing, or other occasion refreshed the memory of his sin; in so much, that his eyes were become as two fountains of tears, and his continual weeping had made furrows in his cheeks. Be confounded to see that nothing drieth up sooner than your tears. Persever therefore in works of Penance, and as Ecclesiasticus admonisheth, 
Eccli. 5.5.  Of sin forgiven be not without fear.   

Of Judas his Despair.  

Mat. 27.3.  COnsider 1. Then Judas that betrayed him, seeing that he was condemned, repenting him, returned the thirty silver pieces, etc. Saying I have sinned betraying just blood. Think what an unquiet mind Judas carried, after his treacherous and Sacrilegious fact; so that he could take no joy in the money, for which he sold his Lord; but the worm of his guilty conscience gnawing his heart, he brought it back; whence you may learn that Sinners reap no solid content out of their wickedness, but much pain, 
Aug. l. 1. Coaf. c. 11.  disquiet, and trouble. Lord you have ordained it, (saith S. Augustine) and accordingly it is in are, that every disordinate mind is its own punishment. Therefore in Job it is said of the Impious. 
Job. 15.21  The sound of terror is always in his ears.  

Mat. sup.  Consider 2. The answer of the Wicked Priests. What is that to us? look thou to it. They are little concerned for their Neighbour, whether he perish or not; and like Cain will not be their brother's guardians: Not so the good ones, who with all endeavour labour to pull their neighbour out of the depth of sin. They do not say What is it to us? look you to it; but do help and assist, whom, and what they are able, some with charitable offices, others by their prayers; They are tender to all in compassion, 
1 Cor. 9.22  and with the Apostle, To all men become all things, that they may save all. These you must also procure to imitate.  

Mat. sup.  Consider 3. He went, and hanged himself with an halter. See how one sin is the punishment of another, despair of treachery; God often permitting us to fall the second time in punishment of the first sin; that you may learn to shun all. Take notice of the fubtile wiles of the Devil, who at first provoketh to sin, and afterwards taking away all hopes of pardon, casteth the Sinner headlong into damnation by despair. Observe also how desperate, and mad are the determinations of a troubled conscience, so that the Wise man had reason to say, 
Sap. 17.10.  A troubled conscience doth always presume cruel things. Lastly from this final ruin of an Apostle. He that thinketh himself to stand, let him take heed lest he fall. 1 Cor. 10.12.   


I have sinned, what shall I do to thee O Keeper of Men? Job. 7.20.  Of Holy Communion.  
Consider Christ as the Guardian of your Soul.  

Ps. 23.8. Gen. 15.3. Ps. 120.4.  COnsider 1. What is said in this days Gospel, When the strong armed keepeth his Court, those things are in peace that he possesseth. Luc. 11.21. Imagine therefore your soul to be a Court or Castle, which Christ our Lord, who is both strong and armed, desireth to guard, that whatsoever she possesseth, may be preserved in peace and security. There is none stronger than this Champion of ours. Our Lord strong and mighty. Our Lord is a Man of War, Omnipotent is his name. No keeper can be more watchful than he. He shall not slumber, nor sleep, that keepeth Israel, and doth all with that care and love, as if it were to keep the apple of his own eye, as Moses speaketh. 
Deut. 32.10  O what a happiness it is to be under the protection of such a Guardian?  

Ps. 22.5.  Consider 2. This Guardian of yours will enter to day, in the holy Eucharist, the Castle, or fortress of your Soul, to visit, strengthen, and defend it against your Mortal enemy the Devil, who surrounds it day and night, seeking how he may destroy it. For, this divine banquet, or table (as David saith) is chief instituted as a fence against our enemies. Thou hast prepared in my sight a table against them that trouble me. Hence conceive a great confidence in your Guardian, and as great a desire of the happy hour wherein you are to receive him.  
Consider 3. In what manner you may best entertain this Guardian. You must be sure to cast out of your heart whatsoever may offend his purest eyes, lest otherwise being offended at his entrance, he presently leave you, and deliver you over to your enemies. Deliver him up the keys of your. Castle, that he may freely dispose of you and yours in all things, and upon all occasions. Ask pardon for your former offences, 
Ps. 139.5.  Say with the Prophet. Keep me, O Lord, from the hand of the sinner, and from unjust m●n deliver me.   

Christ is led from Caiphas to Pilate.  

Mat. 27.1.  COnsider 1. And when morning was come, all the chief Priests and Ancients of the people consulted together against Jesus, that they might put him to death. How diligent are the sons of darkness in prosecuting their wicked designs, scarce giving themselves time to sleep, or rest? O that you were as zealous in the service of God Think how welcome to our B. Lord was that last morning, in which he was to perfect the work of our Redemption. Ponder how being now in full Council, they examine our Lord over again, condemn him as a Blasphemer, vote him guilty of death, and deliver him finally over to the secular power to be executed.  

Luc. 23.1.  Consider 2. All the multitude of them rising up, led him to Pilat. Think what a heavy journey this was to our B. Lord. By this time the whole town was full of what had passed the night before, and in a longing expectation of the result of the high Council; and now they see the Captive hurried along by their doors, and accompanied by their high Priests and Elders, as so many unquestionable witnesses and proclaimers of his guiltiness. Our B. Lord is held and treated by all as a Notorious Malefactor, and entertained all along as he passed with loud shouts and clamours, with scoffs, with reproaches, and with barbarous insolences of the rude and enraged people; And even those who before held him in veneration, as a great Prophet, and their Messiah, now hold themselves as miserably seduced, and him for a grand Impostor. Who ever did, or could suffer so much in his reputation?  

Jo. 18.28.  Consider 3. Being come to Pilat's Court, they went not into the Palace, (it being the habitation of a Gentil) that they might not be contaminated, but that they might eat the Pasch. O superstitious Hypocrisy! They pretend Religion and Conscience in a small matter, while they are actually contriving murder and Sacrilege. They strain a gnat, and swallow a Camel. 
Mat. 23.24  Yet would to God you were as nice, and zealous, in point of purity, when you come to eat the true Pasch, in the Holy Eucharist, and would not thrust yourself in, after so distracted a manner, and full of worldly cogitations.   

Christ is accused before Pilate.  

Luc. 23.2.  COnsider 1. Pilate having brought Jesus forth to the People and demanded what accusations they had against him, They began to accuse him. 1. As a seditions person We have found this man subverting our Nation; who ever taught and practised Obedience, and did good to all. 2. As Prohibiting to give Tributes to Cesar, who notwithstanding was known to pay tribute for himself, though otherwise exempt. And. 3. For saying that he is Christ the King. 
Jo. 6.15.  And yet (though he were truly so) when they would have made him King, he fled, and hid himself. 
Ps. 61.10.  Learn hence what liars the children of men are in their balances, and how easy a matter it is to calumniat the Innocent.  

Mat. 27.14  Consider 2. Christ our Lord could easily have cleared himself with a word, but would answer all his accusations with silence, so that the Precedent did marvel exceedingly, fullfilling thereby that of the Psalmist I have set a guard to my mouth when the sinner 'slud against me. 
Psa. 38.2.  O that you would do the same when others rise up against you. Know that an Innocent life is the best plea; and that true courage and fortitude consisteth in silence, and contempt of injuries and affronts, committing our cause to God, according to that of the Prophet, In silence and in hope shall your strength be. 
Js. 30.15.   
Consider 3. Pilate laying hold of the last accusation, asked Jesus whether he were King of the Jews, 
Luc. sup. Jo. 18.36.  who answered, Thou sayest; but withal, My Kingdom is not of this world, nor of worldly greatness, pomp, and state; but of Poverty, Contempt, 
Hymn. Vexilla.  Obedience, Humility, and the Cross. God took his reign from the Cross, Think whether or no you belong to his Kingdom; for if you are of the world, that is, if you mind, and seek after things of this world, you are none of his; They are not of the world. 
Jo. 17.14.  (saith Christ of his Disciples) as I also am not of the world. Learn hence to have a high value of the Cross, Humility, etc.   

Christ is sent to Herod.  

Luc. 23.4.  COnsider 1. Pilat sought what he could to set Christ at liberty, for that (saith he) I find no cause in this man. The Pharises urge the more, saying. He stirreth up the people, etc. Beginning from Gali●●e even hither; whence he taketh occasion to send him to Herod, as one belonging to his jurisdiction, but withal straight bound as a Malefactor, guarded with Soldiers, and accompanied with the Priests his accusers. Thus was our B. Lord posted from one Tribunal to another, and exposed to the public view and scorn of the whole City. Good God ●ow were the former affronts and insolences redoubled upon him, and that of Jeremy verified to the full? 
Thren. ●. 15  All that passed by the way have clapped their hands upon thee, they have hissed and moved their head.  

Luc. 23.10  Consider 2. Christ at first is civility entertained by Herod, who hoped to see him work some miracle; but our Lord abhorred his lewdness, and would not comply with his curiosity, nor own his life, which he so much desired to lay down, to his favour and courtesy, nor return one single word to many of his; and though the chief Priests and the Scribes stood constantly accusing him, he made no answer. Admire and imitate the courage and constancy of his mind, which could neither be bend by flattery, nor overcome with ill usage; and learn withal to be reserved, and not familiar with persons of a lewd life, without certain hopes of gaining them.  

Ibid.  Consider 3. And Herod with his army set him at naught, and he mocked him putting on him a white garment. Ponder how Christ our Lord, the eternal wisdom of God, is held for a fool, and one that out of simplicity had called himself King; and is treated as such by the King and his whole Court, delighting themselves with flouting and scoffing at him. And in this plight he is sent back to Herod, and proclaimed all along as he went for a fool, and fantastical King. Good Lord! Is this the way you choose to cure my pride, and confound my arrogancy? With how much truth did the Apostle say, 
1 Cor. 3.18  if any man seem to be wise among you in this world, let him become a fool, that he may be wise?   

Barrabas is preferred before Christ.  

Mar. 27.15  COnsider 1. Upon the solemn day the Precedent had accustomed to release unto the people one prisoner, whom they would. Hence, desirous to release Jesus, whose innocency was clearer than the Sun, he puts him in balance with a most wicked fellow, that was guilty both of sedition and murder: Offering them their choice, whom they would have freed of the two. Think what a comparison this was, of light with darkness, of a murderer with the author of life, of a common robber with a most munificent Benefactor, and giver of all good. And yet Christ disdained it not.  

Luc. 23.18.  Consider 2. The foolish and most unjust demand of the people. Dispatch him, and release us Barrabas. It was a foul disgrace, and ignominy to be matched with so bare, and notorious a Villain, but much greater to be set behind him. Now was truly fulfiled that of the Prophet. 
Ps. 21.7.  I am a worm and no man, a reproach of men, and outcast of the people. What are the judgements of the world? What wise man would rely on them, or care whither they praise or reprove? The like judgement to that of the Jews you do pass, as often as you sin mortally, preferring in your heart and affection, some momentary delight before an infinite good, some vile creature before the Creator, and even a Barrabas before Christ.  

Mat. 27.22  Consider 3. Pilate demandeth, What shall I do then with Jesus? The people cry out saying Crucify, crucify him. 
Luc. 23.21.  Think with what Modesty and Patience Christ received these unjust demands, not uttering the least word against them. Ask yourself often this question, What will you do with Jesus? Will you Esteem, Love, Serve, and Honour him, as you ought, or rather choose to afflict, injury, and even crucify him a new? for, no less do all Sinners, Crucifying again (as the Apostle saith) to themselves the Son of God, 
Heb. 6.6.  and making him a mockery.   

Of the Whipping at the Pillar. Part 1.  

Jo. 19.1.  COnsider 1. Then therefore Pilate took Jesus, and scourged him. To the end he might in some part satisfy the rage of the Jews, and so set him afterwards at liberty. Think notwithstanding how this sentence was 1. Unjust, as being pronounced against him, who by the Judges own confession was innocent. 2. Infamous, it being the usual punishment of common slaves. 3. Cruel, it being decreed purposely to satiate the Jews fury. See how readily, for all that, and how cheerfully Christ doth accept of it, saying with the Prophet. 
Ps. 37.18.  I am ready for scourges: And this to satisfy for your Sins.  
Consider 2. So soon as the sentence was given, how impudently the Soldiers strip him of his clothes, and bind him to the pillar. Ponder the Virginal bashfulness, and shame our most chaste Lord was in, to see himself exposed all naked to the view of so great a multitude. See with what promptitude of Obedience he stretcheth forth his arms to be bound, without making the least complaint, or resistance, and learn hence how truly meek and humble of heart he is, 
Mat. 11.29.  and you ought to be.  
Consider 3. The Grievousness and Cruelty of this scourging. 1. In regard of the instruments, which are credibly said to have been of three sorts, to wit, thorny rods, hard sinews, and Iron chains. 2. By reason of his , and tender complexion, being also much exhausted with his late bloody sweat, and ill treating, restless night, and painful journeys of that morning. 3. Through the cruel usage of his tormentors, who were set on, and provoked by the Pharises that stood by. 4. For the multitude of stripes, which, as is gathered out of S. Brigits revelations, surmounted the number of five thousand; Whereas the law of Moses allowed not full forty for any Malefactor. Therefore isaiah from the sole of the foot to the top of the head, 
Is. 1.6.  there is no health in him.   

Of the Whipping at the Pillar. Part 2.  
I Magin yourself to see Christ our Lord fast bound to the Pillar, with a company of Soldiers round about, tyrannising over him with their whips; and consider the general Circumstances Who? What? Where? etc.  

Heb. 1.3.  Who is he that is tied to the Pillar? The only begotten Son of God, The brightness of his glory, and the figure of his substance. He is higher than Heaven, 
Job. 11.8.  deeper than Hell. The most high Creator omnipotent, and mighty King, and to be feared exceedingly. 
Eccli. 1.8.  Sitting upon his throne, and the God of dominion.  

Is. 53.4.  What? He is most unhumanly scourged, even to the discovery of his ribs, and bones. No slave was ever so cruelly handled. We have thought him as it were a leper, and strickin of God and humbled.  
Where? In the very middle of the world, in a most populous City, in the open Court of the Precedent; a whole Legion of Soldiers, and an infinite multitude of people looking on.  

Is. 63.5.  With what helps? Destitute of all human assistance. There was none to appear in his defence, none to comfort him. I looked about (saith he by the Prophet) and there was no helper, I sought, and there was none to aid.  

Ps. 90.4.  Wherefore? To satisfy for your sins, to make a bath of his precious blood to wash and cleanse you withal. He took upon his shoulders stripes which were due to you; whereby he made good that of the Prophet. With his shoulders shall he overshadow thee.  

Is. 50.6. Is. 53.7.  How? Of his own free choice, cheerfully, constantly, and silently. I have given my body to the strikers, etc. As a lamb before his shoarer be was dumb.  
When? In the most solemn feast of the Pasch, at what time an infinite number of people were resorted from all parts to celebrate that Mystery. All which made to his greater ignominy, and confusion.   


Come, eat ye my bread and drink the wine which I have mingled for you. Prov. 9.5.  Of Holy Communion.  
Consider Christ as the food of your Soul.  

Jo. 6.55.  COnsider 1. What is read to day in the Gospel, how Christ with five loaves fed five thousand persons, Jo. 6. He will come this day into your soul, to feed it with a food, the sweetest, most precious and wholesome, that ever was from the beginning of the world, his own sacred Body and Blood. For My flesh is meat indeed, and my blood is drink indeed; and that you might not fear to come, he invites, and calls upon you. Eat, 
Cant. 5.1.  O friends, and drink, and be inebriated my dearest.  
Consider 2. Three chief effects which corporal food worketh in the body. 1. It nourishes and strengthens. 2. It satiat's. 3. It preserv's life. In the same manner (as S. Thomas saith) this divine food worketh in the Soul. 
Opusc. 58. c. 9  It strengthens, giving Grace and Virtue to overcome vice; It satiat's, in begetting a loathing of worldly pleasures; for (as the wise man saith) A soul that is full shall tread upon the honey comb, 
Prov. 27.7  that is, the delights of this world; Lastly it preserv's the spiritual life of the Soul, and advanceth it to a blessed Eternity. 
Jo. 6.58.  He that eateth this bread (saith Christ) shall live for ever. O what a happiness is it to feed upon such bread?  
Consider 3. No meat, though never so wholesome, does good, but in a body well disposed, and taken in a clean stomach, as the Physicians affirm: Foul bodies the more you nourish, the more you endanger; for in these all nourishment is turned into ill humours. See therefore that you duly prepare your Soul, 
Ps. 33.9.  if you desire to taste how sweet our Lord is. Purge yourself of bad humours, and evil affections, which hinder spiritual digestion. Let a man prove himself, and so, 
1 Cor. 11.28.  that is, well proved and examined, and not otherwise, let him eat of that bread, and drink of the chalice.   

Of the Crowning with Thorns.  

Ps. 37.15.  COnsider 1. Christ out of his excessive love of suffering for us, not content with ordinary sufferings, permitted the Soldiers to invent, and practice upon him an unheard-of kind of cruelty, striving to out do, both in invention and cruelty, what was newly done in Herod's Court. 1. Therefore they strip him of his own clothes, not without great torment, they being now cloven to the gore blood which ran from his wounds: then they put about him a purple garment in token of a mock-King. See how he lets them abuse him a● their pleasure, without the least resistance, or contradiction, being become as a man not having reproofs in his mouth.  

Mat. 27.29  Consider 2. And plating a crown of thorns; put it upon his head. O unheard-of torment! Some affirm that our Lord was wounded in seventy two distinct places of his head by those thorns. 
Cant. 3.11.  Go forth, my Soul, and see King Solomon in the diadem wherewith his mother, the Synagog, whereof he was according to flesh, hath crowned him, and be astonished. Away with Pride, away with all sensuality. Be ashamed (saith S. Bernard) to be a  or nice member, 
Bern. ser. 5. de. Om. SS.  under a thorny head.  

Mat. sup.  Consider 3. And they put a reed in his right hand. And bowing the knee before him, they mocked him, saying, Hail King of the Jews, and spitting upon him, they took the reed, and smote his head. What indignities are these? What torments? Ponder severally each one. See how the King of invincible patience letteth not go, but keepeth still in his hand the Sceptre of scorn and derision, to provoke you to imitate. Now was fulfiled that of the Prophet Behold my servant, 
Mat. 12.18 & Isa. 42.1.  etc. He shall not contend, nor cry out, neither shall any man hear in the streets his voice, The reed bruised he shall not break, and smoking flax he shall not extinguish.   


Jo. 29.  Lo the Man. Part. 1.  

Jo. 19.5.  COnsider 1. Jesus therefore went forth carrying the Crown of thorns and the purple Vestment. Ponder how Pilate to move the Jews to commiseration, brought forth our Lord, scourged, and crowned, as he was, and shown him to the people. Think what a confusion it was to our Lord to be exposed thus for a sight to the Pharises, and his other enemies, and with what humility and patience our meek Lamb bore it. O how are you, sweet Jesus, altered from what you lately were, when you appeared glorious on the mount Thabor? or when you sat upon the Cherubins, displaying the raves of your Majesty in the highest Heavens?  

Is. 53.2.  Consider 2. Pilat said Lo the Man. He was so disfigured, that he could be scarce known for a man. How true was that of the Prophet, There is no beauty in him, nor comeliness, and we have seen him, and there was no sightlines? Who would not melt with tears to behold so sad a spectacle? and yet the hard hearted Jews are nothing moved, but cry out the more. Crucify, crucify him. O most beautiful of men, where is now that gracious aspect of yours? where those rays of your divine countenance? Do not consider me (saith he) that I am brown, 
Cant. 1.6.  because the Sun hath altered my colour. The Sun, and heat of your charity, O Lord, hath indeed altered your colour, and metamorphized you into a worm, and the reproach of men for us.  

Pro. 29.25.  Consider 3. Pilat had long laboured to release Christ, but when he heard those words of the Jews, If thou release this man, thou art not Caesar's friend. out of human respects, and policy, lest perhaps he might be accused to Cesar, yielded him unto them against all Justice. Have a care that like human respects prevail not with you against Justice and Equity. He that feareth man, shall soon fall (saith Solomon) He that trusteth in our Lord shall be lifted up.   


Jo. 19  Lo the Man. Part 2.  
COnsider 1. Having set Christ before your eyes with the Crown of thorns on his head, and Robe of scorn on his shoulders, as in the former Meditation, and wounded all over from head to foot, Imagine those words, behold the man, spoken to you by the holy Ghost, to the end you should more attentively contemplate him; as much as if he should say, He whom you behold in the outward shape of man, the same is God, and Lord of all things, the Messiah, Saviour, Doctor, and Pastor of men, who for love of mankind, abased himself beneath the condition of a slave, even to this lamentable plight.  

Mat. 12.18  Consider 2. And imagine these same words spoken by the Eternal Father proposing his Son as an example of all Virtue for you to imitate. Behold the man. Behold the servant whom I have chosen, my beloved, in whom my soul hath well liked. Look, 
Exod. 25.40.  and make it (or do) according to the pattern. He suffereth himself to be contemned and scoffed at, to confound your pride; He is naked to correct your Covetousness; He endureth excessive torments to satisfy for your sensuality; He turneth his cheek to the striker, to allay your anger and passion; and so of the rest. See therefore how you may imitate.  

1 Jo. 2.2. Ps. 83.10.  Consider 3. These words may be spoken by you, and by the whole Church to the Eternal Father, offering Christ unto him as a pacific Host for all our sins. O Eternal Father Behold the man, who in the name of all mankind is come to pay Adam's ransom. He is the Propitiation for our sins. Therefore behold O God our Protector, and look upon the face of thy Christ. Say the same often to yourself, with affections of compassion to your Lord and Saviour, of gratitude for suffering so much for love of you, of confidence and hope in so great a goodness, and of an ardent desire of imitating his example, and of suffering for love of him.   


Mat. 27. Luc. 23.  Christ is condemned to death.  

Mat. 27.19  COnsider 1. As Pilate was sitting in place of Judgement, his wife sent unto him, etc. Ponder the goodness of God, seeking divers ways to hinder the sins of men, as here he did, admonishing Pilate by his wife, and her in sleep, so that it may be justly objected to every sinner Perdition is thine O Israel. O how often hath he admonished you, 
Osee. 13.9  speaking interiorly to your heart by holy Inspirations, and exteriorly by Preachers and superiors, forbidding you to do this, or that, and yet you have not given over! Be careful hereafter to be more observant of his admonitions.  

Mat. 27.24  Consider 2. Pilate seeing that he nothing prevailed, etc. Taking water washed his hands saying I am innocent of the blood of this Just man. And yet at the same time pronounced sentence of Death against him. So, many pretend innocency in their life, but matter not their foul mouths; they will not offend their neighbour in their outward actions, but scruple not to wound him with their tongues. Hear how the Jews cry out. His blood be upon us, and upon our Children. See how the heat of passion casteth a man headlong upon his own ruin: And have a care you be not overruled by any.  

Luc. 23.24  Consider 3. And Pilate judged their petition to be done. Think how unjust this sentence was, whereby the Author of life was condemned to death, almost in the same breath wherewith he was pronounced Just and innocent, and how wickedly Pilate did in yielding to their unjust demands, against his own conscience; that you might learn to stand resolutly for Justice, although you were to suffer a thousand deaths for it. Think with what shouts the people welcomed this sentence, and how the Priests and Pharises triumphed. Ponder what feeling Christ himself had at that time, how he complained not, nor made any opposition, but with an undaunted mind, 
1 Pet. 2.23.  delivered himself to him that judged him unjustly.   

Christ carrieth his Cross.  

Rom. 13.14.  COnsider 1. Sentence of Death being given, Christ is stripped of the Purple Garment, and clothed with his own, that he might be the better known in his own attire. The robe is taken off, not the crown, that he might not be without torment. So you likewise, if you desire to carry your Cross after our Lord, must cast off the purple robe, that is, the love of the world, and put on the garments and livery of Christ, to wit, Mildness, and Patience, according to that of the Apostle. Do ye on our Lord Jesus Christ.  
Consider 2. The Cross being brought forth, ponderous in weight, and fifteen foot in length, our Saviour doubtless exulted, and with greater reason, and feeling, than did afterwards his Disciple S. Andrew, saluted the same in those, or the like words. Welcome O precious Cross, long wished-for, 
Barrad. l. 7. c. 10.  entirely beloved, and now at last prepared to my hearts desire; he embraced, kissed, and took it upon his shoulders. O what shouting and laughter was there then among the people? For his greater Ignominy there are led with him two thiefs: But with what difference both of countenance, and disposition of mind do they bear their several Crosses? Think with yourself whom you will rather choose to imitate in carrying yours.  

Jo. 19.17.  Consider 3. And bearing his own Cross he went forth, etc. To wit, between two thiefs, the Crier all along proclaiming the respective causes of their death. 
Gen. 22.6.  So did Isaac formerly carry on his shoulders the wood of the Holocaust, whereon himself was to be sacrificed: See how the tender and feeble members of Christ shrink under the heavy burden; and how he stumbleth and falleth often to the ground, as he goeth, being quite tired-out and exhausted by his torments. O Angels of Heaven! why do you not ease his burden? But your sins, O my Soul, are more burdensome unto him, for our Lord hath put upon him (saith isaiah) the Iniquity of all us. Cease therefore to sin, 
Is. 53.6.  that you may likewise cease to burden him.   

Of Meeting the Blessed Virgin.  
COnsider 1. Christ being sentenced to death, the news was probably carried to the B. Virgin, by some of the Disciples. Ponder how according to Simeons' prophecy, her Soul is here pierced with the sword of grief. She might likely say with David, Who would grant me that I might die for thee Jesus my Son, my Son Jesus? She resigned herself, 
2 Reg. 18.33.  notwithstanding, wholly to the will of God, according to that, As it shall be the will in Heaven, so be it done. 
1 Mach. 3.60.   
Consider 2. How notwithstanding her grief, with an undaunted courage, she resolveth to go to the place of Execution, to give her last embracements, and farewell to her B. Son: She stays therefore with other women, by the way side, where her Son was to pass by. Think what torment of mind she felt, when she first saw the rout of people coming along with Nails, Hammers, Ladders, and other such like instruments; What afterward when she beheld her most innocent Son coming between two thiefs, laden with a heavy Cross, and cudgeled on by the Soldiers to make haste. Condole with them both, and grieve for giving cause of their sufferings by your Sins.  

Luc. 23.28.  Consider 3. Those words of Christ to the other women that followed, Weep not upon me, but weep upon yourselves, and upon your Children, etc. For if in the green wood they do these things, in the dry what shall be done? Christ was a fresh, green, and juicy stock, full of all manner of grace and perfection: all we sinners are as so many dry sticks, fit for nothing but the fire. If then the green wood was in that heat of suffering for the sins of others, how will the dry withered sticks burn in Hell, or Purgatory, for their own? And if God the father did so severely chastise the offences of his slaves in the person of his most innocent Son, how much more will he punish them in the offenders themselves, 
Eccla. in Off. Def.  when That day shall once come, the day of wrath, calamity, and misery? Weep therefore for yourself now, that you may not hereafter be forced to weep for ever.   


I will expect our Lord who hath hid his face from the house of Jacob, and I will wait for him. Is. 8.17.  Of Holy Communion.  
Consider Christ as a hidden God.  

Is. 45.15.  COnsider 1. What is read to day in the Gospel, how Christ hide himself from the Jews that would have stoned him; Jo. 8.59. in memory whereof the Crosses this day are covered in the Churches, and Christ himself by isaiah is termed a hidden God. Verily thou art God hidden, the God of Israel, a Saviour. And speaking of him in his Passion he saith. 
Is. 53.3.  His look, as it were hid, and despised. He hide his Divinity under the disguise of flesh and blood, his glory with the Ignominy of his Passion, and both his flesh and Divinity under the forms of bread and wine; so that the Psalmist with reason said of him, 
Ps. 30.20.  How great is the multitude of thy sweetness, O Lord, which thou hast hid for them that fear thee?  

Seq. in fest● Corp. Chr.  Consider 2. In the Eucharist not only the flesh itself of Christ is hidden from our senses, for the greater merit of our faith, but also its Virtue and efficacy; whence it is, that not all that come to this Sacrament, do taste of its sweetness and delight; nay it is no less than death to the bad as it is life to the good: And even among the good, it worketh in every one very different effects; so that it may deservedly be called a hidden Manna, and a white counter, and a new name written, 
Apoc. 2.17  which no man knoweth but he that receiveth it.  

Ibid.  Consider 3. If you desire to know the sweetness of this hidden Manna, 1. Be Master of yourself, and your Appetites; for, To him that overcometh (saith our Lord) I will give the hidden Manna. 2. Be humble, and little in your own eyes. 
Mat. 11.25  Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. 
Cant. 2.14 Deut. 32.13. 1 Cor. 10.4  3. Hid yourself in the holes of the Rock, in Christ's wounds, and Meditation of his Passion, and so you will come truly to suck honey out of the Rock. For, The Rock, as the Apostle saith, was Christ.   

Of Crucifying our Lord. Part 1.  
COnsider 1. Being come to the place appointed for execution, our Lord is again stripped naked of his clothes in the sight of so great a multitude, before the insolent Soldiers, and them that sought for nothing more than subject of scorn and laughter. He beareth patiently this Ignominy due to our Sins, and giveth us thereby in his own person a lively example of Evangelical poverty. Then, to the end that no sense might be without its torment, 
Mat. 27.34  They gave him wine to drink mingled with gall. And when he had tasted, he would not drink. 
Ambr. in Luc. c. 25.  Not for the galls sake (saith S. Ambrose) but for that he refuseth such bitternesses as are mingled with wine. For our Saviour would swallow down the bitter pills of his Passion without the mixture of any sweetness. Be ashamed for seeking dainties for your , and for murmuring when they are not afforded.  

Is. 55.8.  Consider 2. The Circumstance of Place. It was a high hill, exposed to the view of all, for the greater Ignominy; full of deadman's bones, for the greater horror and loathsomeness. Our Lord made choice of an obscure place to be born in, thereby to conceal his glory, but would die hanged up a loft, openly in the sight of all, and in the middle of the Earth, as some observe, for the greater infamy. How different, O Lord, are your cogitations from our cogitations, and your ways from our ways? We strive what we can to conceal whatsoever is in us that may turn to our disgrace, and divulge al● that makes to our praise and commendation.  

Is. 53.7.  Consider 3. The Circumstance of Time. On the most solemn festivity of Easter, at what time all the people were wont to flock to Jerusalem; at broad light, and in the very heat of Noon day, to signify the fervour of his Charity, wherewith, as with fire, this holocaust was consumed. For, he was offered because himself would, and at what time he would, and where he would, and with whom he would, but withal would do it in that manner, that he might teach us by his own example to contemn all things.   

Of Crucifying our Lord. Part 2.  

Gen. 22.9.  COnsider 1. All things being now ready for his crucifying, he is insolently thrown down by the Executioner upon the Cross; See how obediently he placeth himself thereon; and like Isaac when he lay on the Altar upon the pile of wood, offereth himself in Sacrifice to his Eternal Father. See how he stretcheth forth his hands to the holes whereto they were to be nailed, for Adam's stretching forth his to the forbidden fruit. Hear the hideous sound of the hammers knocking the nails into his Sacred hands and feet. See the streams of blood running down upon the ground, and learn by the example of our Lord to crucify your flesh, 
Galat. 5.24  with the vices and concupiscences as the Apostle teacheth.  

Ps. 21.18.  Consider 2. What excessive torment must our blessed Lord feel in those tender parts, and full of sinews, especially being violently stretched out, and probably also disjointed to make them reach to the holes; so as to fulfil that of the Prophet. They have digged my hands, and my feet, they have numbered all my bones. Compassionate your dear Lord, and grieve for having been cause of these his torments by your sins. 
Bern. ser. de Nativit.  Acknowledge O man (saith S. Bernard) how grievous your wounds are (that is your sins) for which it was necessary our Lord should be wounded.  
Consider 3. Our Lord being nailed, to the Cross, is pulled up on high, and violently let down again into the trench they had made to fasten the Cross in, to the unspeakable increase of all his torments. O what a spectacle was this to the World, to Angels, 
1 Cor. 4.9.  and to Men? Of compassion, and astonishment to the Angels, of scorn and derision to the wicked, of compunction and example to the Just, and a Sacrifice most acceptable to the Eternal Father. Fall at the feet of the Crucifix, take up the sacred blood that falleth down, and speak what affection shall suggest.   

Of Crucifying our Lord. Part 3.  
COnsider 1. What Christ might do, say, or think, hanging on the Cross, and in those hideous torments, when he received no comfort either exteriorly from men, or interiorly in his Soul. If he stirred his body, it was tormented a fresh by the wounds of his hands and feet, whereon the whole weight of his body did hang. If he moved his head, the thorns were strooken in the deeper; and yet not the least sigh, or moan, or complaint was heard to proceed from him; but he offered all to his Eternal Father for your and others sins.  

Mat. 27.39 etc.  Consider 2. And they that passed-by blasphemed him; The Priests, the Soldiers, and all sorts of men. They upbraided him. 1. With Impotency. He saved others, himself he cannot save. 2. With Arrogancy, as vainly taking upon him the title of King. If he be King of Isarel, let him come down. 3. As counterfeiting himself Son of God, and presumptuously relying thereon. He trusted in God, let him now deliver him, if he will, etc. 4. As boasting of himself. Vah! thou that destroyest the Temple of God, and in three days dost reedify it. To all this he holdeth his peace, as a dumb sign or mark exposed to all manner of contradiction, So as to be filled with reproaches. 
Thren. 3. 3●   

Is. 53.5.  Consider 3. Christ would not come down from the Cross, nor shorten the durance of his pains, as easily he might, but would continue in them to the last breath, without admitting any manner of comfort; that you might also learn to persever in good, even until death. Take notice also that he suffered all this for our sins. He was wounded for our iniquities, he was broken for our sins. Take heed therefore lest returning to sin, 
Hebr. 6.6.  you crucify again to yourself (as the Apostle speaketh) and to your own ruin, the Son of God.   

Of Christ's first word on the Cross. Father forgive them, etc. 
Luc. 23.34.   

Luc. 9. 3●.  COnsider 1. Christ's was given to the world by his Eternal Father, as a Doctor or Master, to teach us the way of Salvation. This is my beloved Son, bear him. Hear him then from the Cross, as his Pulpit, or chair, reading seven admirable lessons unto you: and seek to prove a diligent disciple in his school, that you may say with the Apostle. 
1 Cor. 2.2.  I judged not myself to know any thing among you but Jesus Christ, and him crucified.  

Is. 53.12.  Consider 2. Christ's first Lesson is of loving our Enemies, and praying for them. Father, forgive them, for they know not what they do. He doth not call fire down from Heaven upon his persecutors, as did Elias, nor curseth them, as Elizeus; but asketh pardon for his enemies, and (as isaiah saith) prayeth for the transgressors, fullfilling by deeds what before he commended in words Pray for them that persecute, 
Mat. 5.44.  and abuse you. See whether you do so, I say not only for your enemies that persecute you, but for your familiars and neighbours, who may perhaps offend you with some light word, or injury.  
Consider 3. More particularly each circumstance. Who is it that prayeth? The Son of God. Whom doth he pray? His Eternal Father. Where? On the tree of the Cross. At what time? When he was quite spent, and exhausted with suffering, and now ready to die. In what manner? Not sitting, or lying at his ease, but straight erected upon his feet, and stretching forth his hands. In what terms? Not many, but full of affection, and mingled with sighs, tears, and blood. For whom? for sinners, for his enemies, persecuters, and torments. What doth he ask? Mercy. Before whom? To the hearing of all, even his Adversaries, that you might learn Mildness, and Charity towards all, and in all occasions.   

Of the Second Word.  

Luc. 23.43  This day thou shalt be with me in Paradise.  

Is. 53.12.  COnsider 1. It was none of the least Ignominies which our Saviour suffered, to hang between two thiefs, as their ringleader, making good that of the Prophet. And he was reputed with the wicked. He was born between two silly beasts, and would die between two thiefs, to give us example of Humility, though in Heaven he be seated between the Father and the Holy Ghost. 
Ambr. in Luc. c. 23.  Even he himself (as S. Ambrose speaketh) was a thief by Mystery, laying wait for the Devil, to steal away his weapons; and on the Cross rob him of a thief. O Lord rob me thus of my heart, that it may serve you alone.  

Ambr. sup.  Consider 2. Those words of Christ. This day thou shalt be with me in Paradise. Admire the riches of God's Bounty, and Longanimity. He takes up infamous robbers, and makes them his sons, and heirs of his Kingdom, and this at the first word, without any put-ofs, or delays. This very day thou shalt be with me. He giveth the thief incomparably more than he demanded of him. He craved only a remembrance, and Christ promiseth him a Kingdom; for (as S. Ambrose saith) Our Lord ever bestoweth more than is demanded of him, and his grant is larger than the Petition. Who would not love, and willingly serve such a Lord?  

Job. 33.27  Consider 3. Three several sorts of sufferers in these three that were put to the same death of the Cross: some deservedly, but impatiently, as the bad thief: Others though deservedly, yet patiently, as the good thief: Others again both undeservedly, and withal patiently, as Christ our Lord. Seek to be one of the two later sorts; at least be of the second, and confess with holy Job, I have sinned, and indeed I have offended, and as I was worthy, I have not received; for you are truly worthy of many stripes.   

Of the Third Word.  
Woman behold thy Son.  

Jo. 19.25.  COnsider 1. And there stood beside the Cross of Jesus his Mother. Ponder how his blessed Mother, and other devout persons stood near the Cross: Whence you may learn that the lovers of Christ, are also lovers of his Cross, and the nearer they stand to this, the more they show their love to him. Think how his B. Mother was afflicted when she saw her son, and that such an one, so barbarously used. 
S. Bonav.  Your Son O Virgi● (saith S. Bonaventure) suffered in his body, you in mind. The several wounds, which were all over his body, met together in one within your heart. Yet she gave not the least sign of impatience; not did she any thing misbeseeming her person; that you might learn to compassionate Christ together with her, and withal to suffer your own adversities with courage.  

Jo. sup.  Consider 2. Woman behold thy Son. He calleth her woman, not Mother, that he might not seem to regard flesh and blood, who was wholly employed in doing the will of his Eternal Father; and that he might not the more deeply wound her afflicted heart with the tender name of Mother. He commends unto her his Disciple S. John, and in him all Christians; that she who is so powerful with God, might be a Mother to us. She willingly accepteth the charge, so that she is deservedly styled by the Saints The Mother of the living. 
S. Epiph. l. 3. hom. 78. Hym. Ave Maris stella  Recommend yourself therefore unto her, saying with the Church, show yourself a Mother.  

Eccli. 13.20.  Consider 3. Behold your Mother. To wit, so as to have recours unto her, as a child to his Mother; and that you love, respect, and assist her as your own parent: Teaching us herein to be careful of our parents to our last breath. Observe how he recommends Virgin to Virgin. Be therefore a lover of Chastity, if you desire to be ranked among the sons of Mary. For like to like, and as the Wise man saith, Every man will associate himself to his like. Imitat S. John in devotion to your Sacred Mother, who from that hour took her to his own.   


Behold thy King cometh to thee meek.  Of Holy Communion.  
Consider Christ as a mild King.  

Mat. 21.5.  COnsider 1. What is said this day in the Gospel. Behold thy King cometh to thee meek. Thou art the same my King, and my God, 
Ps. 43.5.  which commandest the Salvations of Jacob. At other times we may take him as the King of Majesty, the King of Glory, a powerful King, and exceeding dreadful. But in his Passion he would show himself a mild King. who when he suffered, threatened not, etc. 
1 Pet. 2.23.  And therefore to day sitteth upon an Ass, a gentle, tame beast; 
Ps. 98.1. Ps. 103.3.  who at other times is said to sit upon the Cherubs, and walk upon the wings of the winds. With this mildness he will come to you in the Eucharist, wherein that you might not dread his Majesty, he lieth hid under the disguise and form of most delicious food, and suffereth himself, with admirable patience and longanimity, to be taken into the mouths and breasts even of his enemies.  

Ps. 22.2.  Consider 2. How much you ought to wish that this King may come and reign in your soul, and subdue all your unruly passions; For he is both of infinite wisdom and power to govern and protect you; and as infinitely rich, and bountiful to reward, and Crown you. Our Lord ruleth me (saith David) and nothing shall be wanting to me. Wherefore if you will want nothing, deliver yourself to be ruled by him.  
Consider 3. You must duly prepare your soul to receive your King, so, that he may come to visit you in his mildness, not in his fury and indignation. Go forth therefore to meet him like the Children of Jerusalem, carrying with you fresh green branches of good works; speed your garments in his way, and cast under his feet, at least in affection, all earthly and worldly concerns; sound forth and sing his praises, and say with the Prophet, I will exalt thee my God the King, 
Ps. 144.1. Ps. 5.3.  and I will bless thy name for ever. And, Attend to the voice of my prayer, my King, and my God.   

Of the fourth Word.  
My God, my God. etc.  

Mat. 27.46  COnsider 1. About the ninth hour Jesus cried with a mighty Voice saying, My God, my God, why hast thou forsaken me? A loud cry and voice are signs of excessive grief, for our Lord was left all alone in his sufferings, which continued a long time, with exceeding great torment; destitute of all manner of comfort, which might arise from the Inferior part of the soul; forsaken of his own people, even Disciples; overseeing withal, that the greatest part of the world would forsake him, to whom all those bitter torments of his would prove in vain; so that now was truly fulfiled that of Jeremy the Prophet. 
Thren. 2.13.  Great is thy destruction as the Sea, who shall heal thee?  
Consider 2. Christ our Lord could easily have freed himself from these interious anguishes of mind, by giving way to the joys of the Beatifical vision, which possessed the Superior Powers of his Soul, to overflow also the inferior; but would endure them all, that he might be the more like to us in all things, and withal to instruct us how to behave ourselves in time of Desolation, Dryness in Devotion, and Trouble of mind, which are incident to persons even of the greatest Virtue and Perfection. Learn therefore to stand resolutly in like occasions, to betake yourself to prayer, and to hold out with patience in expectation of God's divine assistance, 
Habac. 2.3.  Because coming he will come (saith the Prophet) and he will not slack.  

Ps. 25.2.  Consider 3. If God the Father left his beloved Son in this manner, wonder not if he seem to leave you to yourself for some time without all comfort. Nay such Desolations are signs of his love, sent us for trial of our Constancy, and enlargement of our Crown. Whence it is that David said, Prove me O Lord, and tempt me: burn my reins and my heart. Offer yourself in like manner; Only beg of him with the same Prophet, that when he leaves you, 
Ps. 118.8.  he forsakes you not wholly.   

Of the fifth Word. I thirst.  

Jo. 19.28.  COnsider 1. Jesus knowing that all things were now consummate, etc. He saith, I thirst. Christ had a double thirst, Corporal, and Spiritual. His Corporal thirst was most vehement, and inflamed with his last nights restless watching, weariness, interior affliction, and effusion of so much blood. Our Blessed Lord would also suffer this torment for our instruction, neither would he quench his own thirst, 
Ps. 77.16. Judic. 15.19.  who brought forth water out of the Rock, for his people that thirsted in the desert, and afforded Samson in his thirst drink out of the jaw of an Ass; that you might learn to suffer hunger, thirst, and other corporal incommodities.  
Consider 2. And they putting a sponge full of Vinegar about Hyssop, on the top of a cane, offered to his mouth, not to refresh but to torment him a new. 
Ps. 135.25. Ps. 144.17.  What a potion was this for the Son of God? who giveth food to all flesh. And filleth every living creature with blessing. How much better drink doth ●ie afford us of his own precious blood in the Holy Eucharist? 
Ps. 22.5.  And your chalice inebriating, O Lord, how good is it? Be ashamed for being so nice in your drink, and perhaps complaining also, if it happen to be any thing stolen, harsh, unpleasant, etc.  

Mat. 5.6.  Consider 3. Christ's spiritual thirst, which was chief of three things. 1. Of obeying his Heavenly Father, and fullfilling whatsoever was written of him. 2. Of suffering yet more; to which purpose he openly proclaimed his thirst, whereby he might be the more tormented, not refreshed. 3. Of effectually redeeming whole Mankind, for whom he died. Strive to imitate him in all these. Blessed are they that hunger and thirst after Justice, for they shall have their fill.   

Of Christ's last Words, and Death.  

Jo. 19.30.  COnsider 1. Jesus therefore when he had taken the Vinegar, said, It is consummate. He congratulated with himself. 1. For having performed the will of his Heavenly Father, 
Phil. 2.8.  being made Obedient unto death, even the death of the Cross. 2. For having fulfiled the Prophecies, and figures that were of him, 
Mat. 5.18.  of which he said, I came not to break the Law but to fulfil. 3. For being come to an end of all his labours, which he endured to the very last; drinking up the chalice prepared for him, to the bottom, dregs and all. Well therefore might he say to his Eternal Father, I have consummated the work which thou gavest me to do, etc. And I come to thee. 
Jo. 17.4. & 10. Luc. 23.46.   

Judic. 7.20  Consider 2. The Last Word. Father into thy bands I commend my Spirit. He said it with a loud voice, in sign of Triumph over Death, Sin, and the Devil. So Gedeon with broken pitchers, and loud cry, proclaimed Victory over the Madianits. He teacheth us withal how to recommend ourselves to God at the hour of death, and what we ought chief to be careful of at that time, casting off all thoughts of worldly affairs. Beseech our Lord that death may not so steal upon you at unawates, as to prevent these, or the like good affections.  

Jo. 19.30.  Consider 3. And bowing his head he gave up the ghost. O unspeakable Mystery! The Sun of glory is eclipsed: The Temple of the living God is dissolved: The Author of life yields to death. O how true is that of the Apostle! You are bought with a great price. Wherefore Glorify, 
1 Cor. 6.20  and bear God in your body, but much more in your mind. See that you be not more insensible than the senseless creatures themselves. The Sun was darkened, and the veil of the Temple was rend in the midst. The Earth did quake, and the rocks were reat, 
Luc. 23.45. Mat. 27.51.  and the graves were opened, etc. Be ashamed, and confounded for your sins; Tear a sunder the double veil of self-love and will, that hangeth between God and you; Tremble at the account you are to give for Christ's death and Passion; Rend your hard heart by true Contrition; And lastly quit the loathsome Grave of Sin, and Tepidity.   


Arise, sit up Jerusalem, lose the hands of thy neck etc. You were sold for nought and without silver you shall be redeemed. Is. 52.2.  Of Holy Communion.  
Consider Christ as your Redeemer.  

Ps. 110.9.  COnsider 1. The benefit of our Redemption, which the Church doth most particularly solemnize all this holy time. We were all under the Tyranny of the Devil, cast off from the face of God, by demerit of our sins: nor was there any one, that could free us from this slavery; no creature being sufficient to pay our ransom. We were all lost for ever. When behold the only begotten Son of God sent redemption to his people, offering himself in Sacrifice for our sins, being truly our Father, 
Is. 63.16.  our Redeemer, as Esaie speaketh, from the beginning such is his name.  

1 Pet. 1.18.  Consider 2. At what rare we were redeemed, namely, Not with corruptible things, Gold, or Silver, but with his own precious blood. And whereas one single drop had been abundantly sufficient, he would notwithstanding powr● it all forth, and suffer so many bitter torments; 
Ps. 129.7.  Because with our Lord there is mercy, and with him plenteous redemption. Besides, not content with redeeming us once, he hath left himself unto us in the Eucharist, so that although you should often fall into the Enemy's hands, you might have wherewithal to free yourself again. O unspeakable love! Return the best thanks you are able.  
Consider 3. This Redeemer will come to day into your soul to free you from the relics of your former captivity, and to lose the bands of vicious habits, if any be in you. Prepare yourself therefore to meet him. Bestow yourself as a thing none of your own, but wholly his, who bought you. 
1 Cor. 6.19  You are not your own (saith the Apostle) for you are bought with a great price. Wherefore render yourself wholly to him, whose you are, and cast off all affection to whatsoever else. Say with the Psalmist. I am thine, save me, 
Ps. 118.94 Orat. deVen Sacr.  and with the Church pray that you may feel in yourself the benefit of his Redemption.   

A Summary of our Lord's Passion.  

Thren. 1.12.  I Magine yourself to stand at the foot of the Cross on Mount Calvary, and to hear our Saviour call out in these words of the Prophet, O all ye that pass by the way, attend, and see if there be sorrow like to my sorrow. Ponder attentively the whole Passion according to four particular Circumstances.  
1. How ignominious it was. He was hanged as a thief aloft in the air, as one unworthy either to live, or die on the earth; He was condemned at four several Tribunals, hurried along the streets, and pointed at as a Blasphemer, Seducer, Impostor, Glutton, Madman, and Fool. What say you to all this, that are so nice of your Reputation!  
2. How Grievous it was. 1. By reason of his delicate and tender complexion. 2. Because he would admit of no manner of comfort, either interior, or exterior. 3. For that he was left all alone, and forsaken by his friends. 
Ps. 68.9.  I am become a foreigner to my brethren, and a stranger to the Sons of my Mother, the Synagogue. 4. Upon the Cross, if he would seek any ease by moving, or turning himself the whole weight of his body lay the heavier upon the wounds of his hands, and feet, with increase of his torments. If he went to lean his head, the thorns were stricken the deeper in; If he thirsted, his drink was Vinegar and Gall etc. Good God what torment?  

Is. 1.6.  3. How Universal it was; both in body and mind. That of the Prophet was truly fulfiled in him. From the Sole of the foot to the top of the head, there is no health. His head was pierced with thorns, his face buffeted with fists, and defiled with spittle; his eyes black and blue; his lips swollen; his teeth strucken out; his beard plucked off; his ears rend with pulls and pinches; his nose beaten flat; his shoulders torn with stripes; his side pierced with a lance; his hands and feet bored through with nails: in fine his whole body imbrued in his own blood.  
4. How lasting it was; His whole life was a continual suffering. I am poor, and in labours (saith he by his Prophet) from my Youth. 
Ps. 87.16.  But those things which he suffered from his last supper to his last breath, were intolerable, and lasted all that night, and day fellowing, for about twenty hours together. Speak what affection shall suggest.   

Of our Lord's Burial.  

Mat. 27.  COnsider 1. After our Lord was dead, his sacred body was taken down from the Cross with great devotion and tears, by Nicodemus and Joseph of Arimathia, who laid it in the Mother's arms; whereby that of the Canticles was fulfiled. 
Cant. 1.13  A Buadle of Myrrh my beloved is to me, he shall abide between my breasts. Think what expressions of grief and sorrow, what sighs, and tears passed from her. Ponder what was said and done at that time by her, and her devout companions. See that your beloved Lord be also to you a bundle of Myrrh; and that by frequent contemplation of his Passion, you lodge him in your bosom and heart.  

2 Cor 4.10.  Consider 2. Grief and love having acted their parts, they embaulm the sacred Corpse, and wrap it up in a clean winding sheet. Our Lord is delighted with cleanliness even in his grave; that you might learn diligently to cleanse your heart, as often as you receive him in the Holy Eucharist. Our Lord will have his Mystical members embalmed, especially with the Myrrh of Mortification, that with the Apostle, Always bearing about in our body the Mortification of Jesus, the life also of Jesus may be manifested in our bodies. Think how you may put this in practice.  

Tit. 2.13.  Consider 3. Our Lord being buried, every one betake themselves to their own home; for they were not permitted by the keepers to remain at the Sepulchre. Think in what solitude the B. Mother, and other devout persons were in, and how they gave themselves wholly to prayer, Expecting the blessed hope, and advent of the glory of the great God. The B. Virgin doubtless comforted herself with that of the Psalm. At evening shall weeping abide, and in the morning gladness. 
Ps. 29.6.  Do you likewise in Desolation have recourse to prayer, and learn to put your trust in God.   

Things to be observed concerning the Meditations of the Mysteries after our Lord's Resurrection.  

1 Cor. 6.17.  THe Meditations upon the Mysteries after our Lord's Resurrection appertain to the Unitive way. This being an Uniting of our will with the divine will of God, by way of affection, maketh that our will, as it were, going forth of herself, layeth hold on the goodness of God represented unto it, and adhereth unto him, and by this adhesion is united with him, according to that of the Apostle, He that clea●eth to our Lord, is one Spirit. Hence this Unitive way hath divers affections properly belonging unto it, which we may make use of in the ensuing meditations. The chief are these following.  

1. Admiration of God's Majesty whom we contemplate, and of his Attributes, and Perfections.  
2. Joy and content for that God is so absolutely perfect in himself, good to others, and so admirable in his works.  
3. Praise, and thanksgiving for his gifts and benefits, with desire of seeing and enjoying him, and of honouring, and obeying him.  
4. Zeal of God's Glory, and good of Souls, wishing that all the world might come to know, love, and serve him.  
5. Trust in his Goodness and Providence, together with a filial respect, standing in fear of being separated from him, or of committing any thing which may justly offend so great a Majesty; and bewailing all the sins whereby we had incurred at any time his just indignation.  
6. Desire of these Heavenly things we contemplate; so that whatsoever is upon earth may seem but dirt unto us, while we look up to heaven, saying with the Prophet. How beloved are thy tabernacles, 
Ps. 83.2.  O Lord of hosts! my Soul coveteth, and fainteth unto the Courts of our Lord. And, 
Ps. 41.2.  Even as the hart desireth after the fountains of waters, so doth my Soul desire after thee, O God.   

2 Cor. 3.18.  By these, and such like affections, let us endeavour to obtain, that Beholding the glory of our Lord, etc. We may be transformed (as the Apostle speaketh) into the same image from glory unto glory; that is, that we may become like unto him, by the union of our wills; increasing daily more and more in the knowledge of him, till at length passing from the imperfect clarity of this life and pilgrimage, we arrive to the perfect clarity, and glory of our native Country and Beatifical Vision.   


Rise thou that sleepest and arise from the dead, and Christ will illuminate thee. Ephe. 5.14.  Of Holy Communion.  
Consider Christ as our Resurrection.  

Apoc. 3.17  COnsider 1. The manner wherewith Christ raised his body out of the Sepulchre, of deformed rendering it glorious. Ponder what a difference there is between a body that is dead, pale, wan, destitute of all sense and motion, and the same when it is invested with the array and endowments of glory: The same difference is between the Soul in Sin, and in the state of Grace; and almost the same between tepidity and fervour. For in the state of Tepidity the Soul is as it were in a slumber, and void of all heroical motion, she is insensible of things appertaining to God, and being possessed with innumerable fantasies, pursueth vain trifles, and dreams, instead of real, and solid goods. She thinks herself in a good state, when in truth she is like that man in the Apocalypse, miserable, and poor, and blind, and naked.  

Jo. 11.25.  Consider 2. Christ is ready to raise us out of these miserable states; therefore he saith, I am the resurrection and the life. To wit, the cause, and Author of both, and as well of the Soul, as of the body. O what a benefit it is, and how infinitely to be valued, to be raised from the death of Sin, and grave of Tepidity, and to be placed in the clear light of the Childerens of God, that walk and work with fervour? The same will Christ bestow upon you, this day, in the Holy Eucharist, if you hinder him not. For therefore he is called the bread of life: 
Jo. 6.35. Ibid. v. 40. S. Tho. & alii.  and as we own unto him the Resurrection of our bodies, in the last day, so do we now the Resurrection and reviving of our Souls.  

Colos. 3.1.  Consider 3. The signs of our rising with Christ are to seek, and mind the things that are above, not the things that are upon earth. So the Apostle, If you be risen with Christ, seek the things that are above, etc. Seek therefore and affect only heavenly things, 
Rom. 6.9.  and as Christ Rising again from the dead, now dyeth no more; So you being raised from the state of Tepidity to Fervour, have a care you fall not into a relapse.   

Of our Lord's Resurrection.  
COnsider 1. There having now passed time sufficient to evidence the certainty of his death, on the third day, early in the morning, our Lord hastened to bring forth the Holy Fathers our of Limbus, to comfort his B. Mother, and desolate Disciples, and Illustrate the whole world with the rays of his glory. What Jubily were the Holy Fathers in at that time, when they saw that Blessed hour come of their delivery, which they had longed for, so many ages? Free, O Lord, in like manner my Soul from the Lion's mouth, and from the deep lake, and let not my Enemies, The World, the Flesh, and the Devil, ever domineer over me.  
Consider 2. How when Christ's Soul was come out of Limbus to the body in the Sepulchre, he shown it to the Holy Fathers, as it lay, pale, and wan, all mangled, and disfigured; that they might see how much he had suffered for them, and at what rate he had redeemed them. Then he reunited it to the Soul, and that of David was fulfiled, Our Lord hath reigned, 
Ps. 92.1.  he hath put on beauty; Our Lord hath put on strength, and hath girded himself. For he took upon him the four properties of a glorified body. 1. Of Clarity, rendering it brighter than the Sun itself. 2. Of Subtlety, to penetrate the Sepulchre, and whatsoever other corporal substance. 3. Of Agility, to move itself to the remotest places in a moment. 4. Of Impassibility, so as to be incapable of dying, or suffering any more. Being thus crowned with glory, he might say to his Eternal Father with David, Thou hast turned my mourning into joy unto me, thou hast cut my sackcloth, 
Ps. 29.12.  and hast compassed me with gladness.  

Apoc. 5.12  Consider 3. How the Eternal Father congratulateth with his son, as also do the Angels of Heaven, and the Fathers of Limbus, for the reunion of his body; all crying out as with one voice, The Lamb that was slain, is worthy to receive power, and divinity, and wisdom, and strength and honour, and glory, and benediction. Join you with them, and say, This is the day which our Lord made, 
Ps. 117.24  let us rejoice and be glad therein. Learn hence that the Tribulations of the Just are but short, but their glory everlasting, 
Rom. 8.17  and that if we suffer (with Christ) we shall also be glorified with him.   

Of our Lords Apparitions, and how he appeared first to his Blessed Mother.  

Act. 1.3.  COnsider 1. Christ three different ways manifested his Resurrection. 1. By Saints, who arose in their bodies, and appeared to many. 2. By Angels at the Sepulchre. 3. In his own person, showing himself alive in many arguments, for forty days appearing, etc. After the same manner, he is wont to manifest himself to his devout servants, by spiritual men, by their Angel Guardians, and immediately by himself. He that loveth me, etc. I will love him, 
Jo. 14.11.  and will manifest myself to him. Love him therefore, that he may manifest himself also to you.  

2 Cor. 1.7.  Consider 2. Christ first of all appeared to his B. Mother, according to the pious belief of the Church; that she who had drunk most of the bitter chalice of his Passion, should be the first in partaking the joy of his Resurrection, As you are partakers of the Passions, so shall you be of the consolation also. She did most certainly believe, and most ardently expect the hour of his Resurrection, and said with David, Arise my glory, 
Ps. 56.9.  arise psalter and harp, and therefore she was not frustrated of her desire; that you might learn both fervently to desire heavenly things, and withal patiently to expect the time. 
Habec. 2.3.  If he shall make tarriance, expect him, because coming he will come, and he will not slack, and will recompense his delay.  
Consider 3. What joy possessed the Mother's heart, when she beheld her son? What holy embrace passed between them? What was said, or done on both sides? Doubtless the Holy Fathers Adam, Abraham, Moses, David, and others, did congratulate with the Virgin, and say, Thou Daughter art blessed of our Lord, for that by thee we have partaken the fruit of life. 
Ecl. in Off. E. V.  Do you likewise congratulate with her, from your heart, and say with the Church, Rejoice thou Queen of Heaven Alleluia, because whom thou didst deserve to bear Alleluia, 
Regina. Coeli.  is risen again as he said Alleluia, Pray unto God for us Alleluia.   

Angels appear to the Women at the Sepulchre. Mar. 16.1.  

Jo. 20.1.  ANd very early, the first of the Sabbaths, they come to the monument. Consider 1. The devotion of these three women. 1. They brought Spices, not sparing any cost to perform the last Obsequies of their love, in annoyling the corpse of their Lord. 2. For the same purpose they rise very early, and when it was yet dark. Learn to spare no labour, nor cost in the service of God, according to your ability: and that as the wife man sayeth, 
Sap. 16.28.  We ought to prevent the Sun to bless God, and at the rising of the light to adore him. See whether you be so early in the morning employed in the Divine Service.  
Consider 2. And they said one to an other, who shall role us back the stone from the door of the monument? Among their pious discourses in the way, they were in care about removing the stone. But no sooner were they come, but they saw the stone roled back. So we fancy to ourselves many difficulties in the way of virtue, and perfection, which notwithstanding when we come to practise, Almighty God doth facilitate unto us, and take away. And entering into the monument they saw a young man sitting on the right hand. God rewardeth the women's devotion with the vision of an Angel. And his countenance was as lightning, and his garment as Snow. 
Mat. 28.3.  Who would not wish to dwell with such happy company?  

Galat. 6.14 1 Cor. 2.2.  Consider 3. Be not dismayed; you seek Jesus of Nazareth that was crucified. Among the titles of our Lord now in glory, is also ranked that of being Crucified, that you might learn with the Apostle not to glory, saving in the Cross of our Lord Jesus Christ, etc. And even not to know any thing but Jesus Christ and him Crucified. Think what joy the holy Women were in, to hear that Christ was risen, and how they went forth quickly out of the monument with fear and great joy, 
Mat. 28.8.  running to tell his Disciples.   

Christ appeareth to Mary Magdalen. Jo. 20.11.  
Marry stood at the Monument without, weeping. Consider the fervorous love of this pious Woman, and Constancy in persevering still at the Sepulchre, whereas the others returned back: whereby she deserved to see our Lord before the rest; for, as S. Gregory upon this place saith, 
Greg. hom. 25. in Evang.  The Virtue, value, or worth of a good work is perseverance. Learn hence how to seek our Lord, when by sin he is taken from you, or when by desolation he withdraweth himself; you must do it with sighs, tears, and ardent love, whereby you will come to find him whom your Soul loveth. 
Cant. 3.4.   
Consider 2. Angels appear unto Mary, and ask her Woman why weepest thou? but could not satisfy her mind or affection; for no worldly comfort is able to content the soul that truly seeketh God. Then Christ himself appeareth, but first in the shape of a Gardener, so as she knew him not, saying, Sir if thou hast carried him away, tell me where thou hast laid him, and I will take him away. Great was the force of her love: She excepted no place, feared no danger, but was ready to seek her Lord upon any terms. See whether your love be such.  

job. 3.22.  Consider 3. Jesus saith to her, Mary. Our Lord doth often conceal his presence, and seemeth to be far off from his servants, when he is near at hand; He conceals himself under a disguise, the better to try our love and inflame our desires; but discovereth himself at last, and (as Sara said) after tears and weeping poureth in joyfulness. Beseech our Lord, that he would vouchsafe to be so intimate and familiar with you, as to call you by your name, and speak so to your heart, that you may come to know his voice, and with B. Magdalen, be more and more inflamed with his love.   

Our Lord appeareth to the other Women. Mat. 28.9.  
COnsider 1. While the Holy Women, among whom probably was S. Mary Magdalen, were in their return from the Sepulchre to the City, Christ met them in the way, and saluted them, saying, All hail. Ponder here the great goodness of our Lord, affording comfort in a most seasonable time, and not disdaining the weaker for. Ponder also that word All hail, which the Angel Gabriel likewise used to the B. Virgin, and did work in their hearts what it did outwardly signify. O Lord speak so to my Soul. 
Cant. 2.14.  Let thy voice sound in my ears, for thy voice is sweet, and thy face comely.  

Ps. 44.8.  Consider 2. But they came near, and took hold of his feet, and adored him. They were permitted to touch and kiss his sacred feet. O with what reverence, and joy of heart did they do it? In reward of their good desires of anealing his sacred Corpse in the Sepulchre, they were themselves anointed with the oil of gladness above their fellows. Learn hence with what affections you ought to embrace, not his feet, but whole Christ in the Eucharist, as often as you frequent it. Lay fast hold on your Beloved, and let him not go from you, till he hath given you his blessing, 
Gen. 32.26.29.  as he did to Jacob.  

Pro. 18.19  Consider 3. Jesus said to them, Fear not, go tell my brothers, etc. Admire the sweetness of our Lord in comforting his servants, and taking from them all fear. Ponder those words My Brothers, bearing a most friendly and sweet name; He who was now King of Glory, disdained not to call poor ignorant fishermen his brothers. O what a happiness it is to have such a brother? Love him therefore as your brother, and put your trust in him; for if the Brother that is helped of Brother (as the Wise man saith) is as a strong City, how much more he who is helped of such a Brother?   

Peter and John go to the Sepulchre, and Our Lord appeareth to Peter.  

Luc. 24.11.  COnsider 1. The devour Women relate what they had seen at the Sepulchre to the Disciples that were assembled together: But it seemed before them as dotage; for the Apostles were as yet fixed to sensible things, and were not enlightened by the Holy Ghost. So the Mysteries of the Cross, and Resurrection, seem no better then mere folly to the Wise men of this world. Beseech our Lord to enlighten your darkness, that you may not dote so miserably with the World.  
Consider 2. Peter and John more desireous than the rest of knowing the truth, ran to the Sepulchre, entered in, looked throughly about, and found all as the women had related; but neither Angels nor our Lord appeared unto them, for their further trial, and for that the relations of others ought to have sufficed. By John is signified Faith, by Peter Charity: with both we must seek Christ, if at any time he be taken from us.  
Consider 3. On the same day afterwards Christ appeared (as is gathered out of S. Luke) unto Peter, 
Ibid. & v. 34.  who went away marveling with himself at that which was done. And, Our Lord hath risea indeed, and hath appeared to Simon. Thus our Lord would comfort him. 1. That he might afterwards confirm others in the same belief. 2. Because he had already blotted out the Sin of his denial with due penance, and now deserved to receive corsolation. 3. Because of all the Disciples he loved Christ most, and therefore conceived more grief than any for his death. Learn to bear Christ company in his sufferings, that you may rejoice with him in his Resurrection. For, 
Ps. 93.19.  according to the multitude of my sorrows in my heart, thy consolations have made my Soul Joyful.   


I will hear what our Lord God will speak in me, because he will speak peace upon his people. Ps. 84.9.  Of Holy Communion.  
Consider Christ as the Prince of Peace.  

Jer. 29.11. Is. 9.6.  COnsider 1. What is read to day in the Gospel, how Christ appeared unto the Apostles, and thrice imparted unto them his peace, saying, Peace be to you, Jo. 20.19. For he is our peace (as the Apostle saith, Ephes. 2.14.) intending cogitations of peace, and not of affliction: and therefore among other titles▪ he is called by isaiah the Prince of Peace.  

Gal. 5.17.  Consider 2. There are three sorts of peace, which we are to procure. 1. With God. 2. With our Neighbour 3. With out, solves; for the flesh lusteth against the Spirit, and the Spirit against the flesh; 
Ps. 37.4.  and therefore David said My bones have no peace: And a man's enemies (are) they of his own household, to wit, 
Mich. 7.6.  his own unlawful Appetites This threefould peace the Prince and Author of it will bring unto you in the Eucharist, if you hinder not; for the Eucharist is properly a Pacifick Host, between God and us; The Symbol and band of Charity between us and our Neighbour: 
Cyril. lib. 4. in c. 27. Je.  and lastly that which (as S. Cyril saith) doth restrain the raging tyranny of our members, and doth entrench us round about with perfect peace. Whence David said. 
Ps. 147.3.  He hath set thy borders peace, and filleth thee with the fat of corn.  

Levit. 26.6  Consider 3. Christ brought Peace this day to the Arostles, when the doors were shut, and they assembled together within, and in prayer. Therefore shut up carefully the gates of your senses, and retire yourself within the inward closet of your heart; and our Lord Will give peace in your coasts. You shall sleep, and there shall be none to make you afraid. But above all, purge yourself throughly from sin. 
〈◊〉. 48.22.  For There is no peace to the impious saith our Lord.   


Luc. 24.13.  Our Lord appeareth to the Disciples going to Emmaus. Part. 1.  
COnsider 1. Behold two of them went the same day into a town, etc. They went therefore on the very day of the Resurrection to a neighbouring town, or village, and while they were discoursing together of our Lord's Passion, and of the reports and signs of his Resurrection, Christ joined himself with them; that you might learn how grateful unto him are pious discourses especially of his Passion. They knew not our Lord, because they wavered in their Faith. Wherefore if you will understand divine things, you must firmly believe; 
Is. 7.9. Juxta Septuag.  for (as isaiah saith) If you will not believe, you shall not understand. God is often with us at hand, and we take no notice of him.  
Consider 2. How sweetly Christ did insinuat himself to his Disciples. What are these communications that you confer one with another? Like a Physician he searches the wound to apply his salve. They answered. Concerning Jesus of Nazareth, who was a Man, a Prophet, mighty in work and word, before God, and all the People. An honourable opinion of our Saviour. Such aught to be all those that are employed in gaining Souls, joining action to their words and exhortation, and teaching first by example, what they are to Preach by word of mouth. 
Greg. l. 1. Ep. 24.  For that speech doth more easily penetrate the hearts of the auditors, which hath recommendation from the Orators life, as S. Gregory saith.  

Mat. 11.12  Consider 3. Those words of Christ. Ought not Christ to have suffered these things, and so to enter into his glory? to wit by his passion. And what way will you enter, that seek your own ease, convenience, and satisfaction in all things? and can not endure to suffer in the least? Think how little you have suffered hitherto in God's cause; and yet The Kingdom of Heaven suffereth violence, and the violent bear it away.   


Luc. 24.30. etc.  Our Lord appeareth to the Disciples, etc. Part 2.  
COnsider 1. How Christ walketh with his Disciples, and explicateth unto them the mysteries of his Passion. O how their hearts were inflamed by the divine fire, which was so near them? So that with good reason they might afterwards say, Was not our heart bur●ing in us? etc. A sign therefore of Christ's presence in a Soul, is fervour, if you be cold and without fervour, Christ is not with you.  

Prov. 8.31.  Consider 2. How the Disciples being come to their journey's end, invite Christ to take up with them. He makes as if he had further to go; but they prevail with him to stay. In the same manner, although he desireth nothing more than to be with us, according to that, My delights (are) to be with the Children of Men, yet he loves to be entreated, and in a manner forced to it by earnest Prayer. So Jacob compelled the Angel. I will not let thee go unless thou bless me. 
Gen. 22.26. Mat. 15.28  So likewise the Cananean Woman, by still urging on, after the first repulse, obtained her Daughter's care.  

Author Imperf. August Paulinus Beda & theophilact. hic.  Consider 3. Whiles he sat at the table with them, he took bread, and blessed, and broke, and did reach to them, Whereupon Their eyes were opened, and they knew him. These signal actions, and the singular effect of notifying Christ, show that it was a Sacramental entertainment (as also the Holy Fathers do generally teach.) The Souls of the faithful and worthy receivers are truly enlightened by the breaking of the Eucharistical bread, and their eyes opened to see, acknowledge, and love the infinite goodness of the Author. Christ having thus discovered himself, presently disappeareth; for he would not have us entertain ourselves overlong, even in spiritual consolations, but betake ourselves to our employments: and therefore the Disciples rising up the same hour, went back into Jerusalem, and related with great joy what had happened.   

Christ appeareth to his Disciples gathered together, S. Thomas being absent. 
Jo. 20.19.  Part 1.  

Is. 66.11.  COnsider 1. When it was late that day, etc. And the doors were shut, Jesus came and stood in the midst, etc. This is the sixth apparition, wherewith Christ was pleased to comfort his friends, on the very day of his Resurrection. That all might be filled of the breast of his consolation, and flow with delights in all manner of his Glory. But here he appeareth. 1. Late in the evening, that you should learn to expect our Lord with patience and Longanimity. 2. He entered, the doors being shut, to show the subtlety wherewith his body, now in glory, was endowed. Do you in like manner shut the doors of your senses. You must be a garden enclosed, 
Cant. 4.12  a fountain sealed up, if you desire to entertain Christ. 3. He stood in the middle, as a Shepherd amidst his flock, as a Master among his disciples, and as the Sun in the middle of the world. Stand thus, O Lord, in the centre of my Soul, Feeding, Teaching and Illuminating her.  

Phil. 4.7.  Consider 2. He saith to them, Peace be to you. He wisheth them not plenty of Riches, nor Honours, nor the like, but Peace, and this with God, within themselves, and among one another. Learn to prize and purchase this peace before all worldly wealth; and beseech our Lord That the Peace of God, which passeth all understanding, keep your heart and Intelligence in Christ Jesus.  
Consider 3. To confirm them the more, he asketh whether they have any thing to eat, And they offered him a piece of fish broiled, 
Luc. 24.42  and a honey comb, and he did eat thereof. Christ doth often ask of you some thing to eat; For The Word of God (as S. Ambrose saith) feedeth upon the virtues of our Souls. 
De bon. Mor. c. 5.  You are as a fish swimming in the main Sea of this world, all wet and slabby with the vanities thereof: Be therefore broiled with the fire of Charity, and seasoned with the honey of Devotion, that you may make up a dish fit for our Lord's table.   


Jo. sup.  Christ appeareth to his Disciples gathered together, etc. Part 2.  
COnsider 1. How after he had eaten he ordained his Disciples as Missionants, Doctors, and Pastors of his flock; but first repeateth, Peace be unto you; to show how necessary Peace and union is among themselves, in Apostolical men. As my father hath sent me, I also do send you. That is, with the same authority that my father sent me, I also send you; and as my father sent me into the world not to seek my ease and pleasure, but to take pains, and suffer afflictions, after the same manner I send you; that you may learn hence what things Apostolical men ought to be lovers of.  
Consider 2. When he had said this, he breathed; and he said to them, Receive ye the Holy Ghost. Our Lord could have given it without breathing on them, but he would use this Ceremony, that you might learn to reverence the like ceremonies of the Holy Church; for likewise by means of them is conferred the Holy Ghost, and his Grace, which is done either by virtue of the work itself, or in respect of the merits and disposition of the person that worketh. Beseech our Lord that he would in like manner breath upon you, inspiring you with his divine Spirit. Say with the Spouse in the Canticles. Come Southwind, 
Cant. 4.16.  blow through my garden, and let the aromatical Spices thereof flow, that is, all manner of virtue.  

Zachar. 13.1.  Consider 3. Whose Sins you shall forgive, they are forgiven, etc. Ponder the dignity and power expressed and conferred in these words. He gave not the like to the Priests of the old law, nor to the Angels themselves. Besides, he did not confine it to any determinate number, or quality either of Sins, or of Priests, but would have it general for all, by the Sacrament of Confession, to show the Riches of his Bounty. Give him thanks for so great a benefit, and so easy a remedy of your Sins. For this is truly a fountain lying open to the house of David, and to the Inhabitants of Jerusalem, for the ablution of the Sinner, and of the menstruous Woman.   


Jo. 20.26.  Christ appeareth to his Disciples when S. Thomas was present.  
Consider 1. The great Incredulity of S. Thomas, and how he came to fall into it. 1. He was singular, and a part from the rest, when Jesus appeared. 2. He stubbornly rejected what the others alleged in testimony of the Resurrection. 3. He presumptuously prescribed God the means, without which he would not believe. Unless I see in his hands the print of his ●ailes, etc. I will not believe. 4. He persisted in that obstinacy eight whole days, notwithstanding the persuasions, and endeavours of them all, and probably of the B. Virgin herself. See you be not singular; and Learn how dangerous a thing it is, wilfully to be ruled by ones own judgement, and not to yield to others.  
Consider 2. Christ's goodness, like a good Pastor seeking after his lost sheep. He returneth therefore, he entereth again, the doors being shut, he saluteth as before, and turning to Thomas, rebukes him not, nor reprehends him, but sweetly calls him to himself in these words, Pat in thy singer hither, and see my hands, and bring hither thy hand, and put it into my side, and be not incredulous, but faithful. O how was his heart inflamed, when he put his hand into those burning fornates of love! In like manner ought yours to be inflamed, as often as you receive him in the Holy Eucharist, if you were not wholly insensible, and colder than the very Ice.  

Ps. 29.9. & 13.  Consider 3. The Admirable Confession of S. Thomas. My Lord, and my God. He acknowledgeth him true Man, and true God; expressing his ●●●an nature in the first word, and his divine nature in the other. Ponder with yourself these titles; and seeing he is your Lord, carry yourself not as your own man, but as his; and for that he is also your God, see that you yield him due Worship and Honour. Say with the Prophet To thee O Lord I will cry, and I will pray to my God. And, Lord my God, for ever I will confess to thee.   

Of Christ's wounds showed to S. Thomas, remaining in his Glorious Body.  

Jo. 16.33.  COnsider 1. Our Lord out of his goodness would retain the marks of his wounds, and the very holes of the nails, for divers ends. 1. To strengthen his Disciples and us in the belief of his Resurrection; demonstrating thereby that it was the same body that risen, and that was before nailed to the Cross. 2. In sign of his Victory, and Triumph over the world, according to that. Have confidence, I have overcome the world. 3. That they might be a perpetual memorial of his love towards us, to provoke us to return our love, and to suffer for him; whence S. Paul said I bear the marks of our Lord Jesus in my body; to wit, 
Gal. 6.17.  by continual mortifying the flesh.  

Is. 49.15.16.  Consider 2. He retained them. 4. To show what care he would have of us in Heaven, according to that of isaiah, why, can a woman forget her infant? etc. Yet will not I forget thee; Behold; I have written thee in my hands. 5. That he might present them to his Eternal father, pleading for us as our Advocate; Whence it is that David said, Behold O God, our Protector, 
Ps. 83.10.  and look upon the face of thy Christ.  

ss. 12.3.  Consider 3. He kept them, that they might be as so many fountains, and rivers of his grace, and favours, like to those fountains which watered all Paradise. Whence the Prophet said. You shall draw waters in joy out of the Saviour's fountains. 7. That they might be an universal refuge in all out afflictions, according to that. 
Ps. 103. 1●  The rock a refuge for the Irchins, that is, Sinners. For the Rosk, as the Apostle saith, was Christ. As often therefore as you are afflicted, betake yourself to these wounds. Enter into the rock (with isaiah) and be hid in a pit, 
Isa. 2.10.  in them ground, from the face of the fear of our Lord. Abide with the Spouse in the Canticles, in the holes of the Rock, 
Cant. 2.14  in the hollow places of the wall.   


Our Lord ruleth me, and nothing shall be wanting to me: in the place of pasture, there he hath placed me. Ps. 22.2. Gen. 31.40  Of Holy Communion.  
Consider Christ as a Good Pastor.  

Is. 53.7.  COnsider 1. What Christ saith to day in the Gospel. I am the good Pastor. Jo. 10.11. Ponder how well this title aggregeth with him. A good Pastor was Jacob who said of himself Day and night I was parched with heat, and with frost, and sleep did fly from mine eyes: But much better was Christ, who after thirty three years heats, and colds, lastly laid down his life for his sheep, and himself become as a sheep, was led to slaughter. But what Shepherd did ever feed his sheep with his own blood? That did Christ, to raise and make them fit for Heaven; He gave them his body and blood for meat and drink. Who would not wish to be fed by such a Pastor?  

Ezech. 45.11. etc.  Consider 2. This Pastor will come to you to day in the Holy Eucharist, to take care of you, to feed, to cherish, and to defend you from the Infernal wolves. For there is no part of a Shepherd's Office which he doth not most willingly perform. Therefore he saith by the Prophet. Behold I myself will seek my sheep and will visit them as the Pastor visiteth his flock, etc. In the most plentiful pastures will I feed them, etc. That which was jost, I will seek, and that which was cast away I will bring again, and that which was broken, I will bind up, and that which was weak I will strengthen, and that which was fat and strong I will keep, and will feed them in Judgement. Ponder each particular; for all is full of pith.  

Jo. 10.27.  Consider 3. Seeing you are a sheep endowed with reason, you must be careful that nothing be in you that may be ungrateful to the eyes of this your Pastor; wherefore wash yourself from the dirt and filth of sin, that you may appear in his sight with a pure and clean fleece. Besides, My sheep (saith he) Hear my voice. Hear therefore and obey him, diligently, that you may deserve to remain for ever in his sold.   


Jo. 21.1.  Our Lord appeareth to the seven Disciples that were fishing. Part 1.  
COnsider 1. There were together Simon Peter, and Thomas, and Nathanael, etc. Peter inviting them to fishing, they all show a readiness to accompany him: We also come with thee; teaching us thereby what union and concord ought to be among Evangelical Labourers in the fishing for Souls. They go a fishing, both for the relief of their poverty and want, and to avoid Idleness; that you might learn to esteem the one and shun the other.  

Ps. 126.1.  Consider 2. How that night they took nothing. So all humane industry whatsoever, of itself is in vain, without the divine concurrence. Unless our Lord build the house, they have laboured in vain that build it. This hath place chief in the gaining of Souls; that you should learn not to trust to your own abilities, but to place all your hopes of success in the divine assistance. 
1 Cor. 3.7.  Neither he that planteth is any thing, nor he that watereth; but he that giveth the increase, God. Observe likewise that in the night of sin nothing is to be taken, in order to Eternal life; but all our labour, though otherwise never so good, during that state (as to merit) is wholly lost.  

Prov. 21.28.  Consider 3. How when morning was now come, Jesus 'slud on the shore, yet the Disciples knew not that it was Jesus. So he often is it hand in our necessities, though we mind him not. Then he asketh whether they have any meat, though he knew they had not; because he will have us acknowledge our wants, before he bestoweth his gifts. Lastly he biddeth them cast the Net on the right side of the boat; and having obeyed, now they were not able to draw it for the multitude of fishes, in reward of their Obedience; that you might learn also to follow and obey the Counsels of your Superiors. For, An obedient man (saith Solomon) shall speak Victory.   


Jo. 21.7.  Our Lord appeareth to the seven Disciples that were fishing. Part. 2.  
COnsider 1. John knowing it to be Christ, by the miraculous draught of fish, undoubtedly pronounceth, It is our Lord. And Peter presently in all haste flingeth himself into the Sea, to swim unto him. In John is expressed the light of the contemplative life, which is quick sighted to know our Lord, and to point him out to others. In Peter is figured the fervour of the Active life, which is always forward upon works of Piety. Give yourself to both, that by contemplation you may come to know the Divine will, and by Action you may effectually put it in practice.  

Mat. 11.28.  Consider 2. Our good Lord had prepared a dinner for them (probably) by the hands of Angels, against they were come on shore. For After they came down to land, they saw hot Coals lying, and fish laid thereon, and bread. Observe how lovingly he invites them, saying Come dine, etc. And himself distributes the bread among them. In like manner he invites us all to partake of his fullness. Come ye to me all that labour, and are burdened, and I will refresh you. Wonderful is the care and providence of God over his servants, that you may learn to cast your care upon our Lord, 
Ps. 54.23.  for he will nourish thee.  
Consider 3. If it be your calling to fish for Souls, you must be sure to cast your net on the right side, by a right and pure intention, only seeking the glory of God, and gain of Souls: not on the left, seeking your own temporal profit. The Apostles (saith S. Bernard) did spread their nets to catch fish, not Gold, nor Silver. 
Bern. Ep. 137.  See that you do the like.   


Jo. 21.15.  Our Lord commits his sheep to Peter.  
COnsider 1. How presently after they were refreshed: Christ intending to make Peter his Vicar, and to commit unto him the care of his flock, questions him first about his love towards him, and that thrice, one after another, Saying, Simon of John, lovest thou me more than these? to teach us how well grounded he must be in Christ's love, whosoever undertaketh the government of Souls, for the undergoing with courage and resolution the labours which accompany that charge. Examen yourself whether you have a sufficient stock of love to discharge your duty in this point, according to your calling.  

Ezech. 34.2.3.  Consider 2. What Christ said, feed my sheep. Ponder what it is to feed, and how it is to be done. For it is the same as to further them towards their Eternal life, by Preaching the word of God, by administration of Sacraments and by the example of a good life. Let such of this calling take heed they be not the number of those, whom our Lord speaks of by his Prophet, Woe to the Pastors of Israel, etc. You did eat the milk, and were covered with the wool, and that which was fat you killed, but my flock you fed not.  
Consider 3. Our Lord foretold Peter his death, and manner thereof, which he was to suffer for his sake, as a certain pledge of their mutual love, that you might learn to esteem such sufferings, and death itself as tokens of God's love, and special favour towards you, as truly they are: Therefore the Prophet said (according to the Septuagint) who are weyned from milk, 
Is. 28.9. juxta Septuag.  expect tribulation upon tribulation, hope upon hope, etc. That is, you who are come to man's estate in Virtue and perfection, expect tribulation upon tribulation; that you may deserve for your reward hope upon hope.   


Mat. 28.16.  Our Lord appeareth to all the Disciples on the Mount.  
COnsider 1. The unspeakable Goodness of our Lord, who that he might comfort his friends to the full, appointed them to repair to a mountain of Gallile, where they might all see him at once. For probably this was that famous Apparition, of which S. Paul mentioneth. 
1 Cor. 15.6  Then was he seen of more than five hundred Brothers together. Think with what fervour they all went to see our Lord. O that you would come with the like, to receive him in the Holy Eucharist!  

Ps. 26.3.  Consider 2. How our Lord appearing unto them, comforted, and confirmed them in their faith, and among other things, said unto them, All power is given to me in Heaven, and in Earth. He had the same Power from all eternity as God: but received it now due to him as man, in reward of his merits and sufferings. Rejoice that so great power is reposed in him, who loves you so entirely. How well may you assure yourself of his Protection, and say with the Prophet? If camps stand together against me, my heart shall not fear. If battle rise up against me, in this will I hope.  

Jac. 2.10.  Consider 3. It followeth. Going therefore teach ye all Nations, baptising them, etc. Where he instituted the Sacrament of Baptism, in place of Circumcision. And as that was the door or entrance in the ancient Law so is Baptism in the new; but with far greater advantages of grace, etc. Observe likewise that Baptism, or faith alone, sufficeth not to Salvation, and that there is also required the observance of all the Commandments, Teaching them to observe all things, etc. For whosoever offendeth in one, is made guilty of all. Therefore (David said) I was directed to all thy commandments; 
Ps. 118.128.  all wicked way I have hated. Do you the like.   

Of other Apparitions within the forty days.  

Act. 1.3.  COnsider 1. How our Lord (as S. Luke saith) Shown himself alive after his Passion in many arguments, for forty days appearing, etc. So long would our Blessed Lord remain with them, to confirm them the more in the belief of his Resurrection. And during that time, although he was ever present with them after an invisible manner, yet visibly he appeared only at times; that so like a tender mother, he might use them by degrees to more , though harder fare, to wit, the want of his corporal presence.  

Ibid.  Consider 2. How in these Apparitions (saith S. Luke) he spoke of the Kingdom of God. Not of vanities, or curiosities, or of things delightful to sense, nor of news, nor of other worldly trifles; but of purchasing the Kingdom of God; and that by sufferings, and Tribulations, by mortification of ourselves, and violence; according to that, The Kingdom of Heaven suffereth violence, 
Mat. 11.12  and the violent bear it away. Learn hence to treat willingly of Heavenly things. Moreover, it is like, our Lord in that time did teach the Apostles those things, which they afterwards delivered to the Church by Tradition. Beseech our Lord that he would vouchsafe to converse with you in the secret closet of your heart and there instruct you in his law. Say with the Prophet Blessed art thou, 
Ps. 118.12.  O Lord, teach me thy Justifications.  
Consider 3. And reflect seriously upon yourself, how often God hath spoken within your heart, concerning the Kingdom of God; moving you both to the desire and purchase thereof, by works of Perfection, of Charity, of Humility, of Temperance and the like. And you have not heard his voice. Listen therefore to him hereafter, lest perhaps he bring upon you those plagues of which Moses, Our Lord shall increase thy plague, 
Deut. 28. v. 59.62.  etc. Great plagues and continuing, sore infirmities and perpetual, etc. Because thou heardst not the voice of our Lord thy God.   

Of divers Circumstances of Christ's Apparitions.  

Cant. 5. ●.  COnsider 1. Divers Circumstances of these Apparitions, which were made after the Resurrection; for that almost the like do daily happen in the interior Visitation of the Soul. 1. These Apparitions were not of continuance, but short and by fits, and more or less frequent, according to the disposition and fervour of desire in the parties. The same order our Lord observeth with a devoute Soul, communicating himself unto her, not always, or without intermission; but at times, and by fits only. Inflame yourself with his love, that you may the oftener enjoy him, and be able to say with the spouse. If you shall find my beloved tell him that I languish with love.  
Consider 2. He appeared for the most part unexpectedly, and as suddenly he with drew himself; and commonly made but a short stay; whereby he nourished in them a desire of himself. In the same manner he visits the faithful Soul. Whence saith S. Bernard. 
Bern. in Can● ser. 32.  There may in this life be joy and content in the spouses' presence, but not satiety. Therefore do not expect to have your fill here, but let it suffice you to have a taste only of the joys of his divine presence. 
Ps. 16.15.  You shall be filled (with David) when his glory shall appear.  

Jo. 3.8.  Consider 3. The time and place were different, So it is in the interior Visits of the Soul, which happen sometimes in prayer, sometimes in reading, at other times in midst of buisiness and affairs. For the spirit breatheth where he will. Lastly, at sometimes he appeared in a disguise, as he did to Mary Magdalen, and the two Disciples going to Emmaus, sometimes in his own shape and figure, at other times again he made himself known only by Angels. In the same manner he manifesteth himself to us, now immediately by himself, and that apparently, now obscurely, now again by our Superiors, Preachers, etc. Beseech him to open your eyes, that you may know him, in what manner soever he shall please to show himself to you. Say with the Spouse, 
Cant. 1.7.  Show me where thou feedest, where thou liest in the midday.   


Our Lord will comfort Zion, and all the ruins thereof, and he will make her desert, as delicacies. Is 51.3.  Of Holy Communion.  
Consider Christ as the Comforter of our Soul.  

Ps. 33.20.  COnsider 1. What is read in this days Gospel. I will see you again, and your heart shall rejoice, and your joy no man shall take from you. Jo. 16.22. Think how many are the tribulations of the Just in this life, from within, and without: That all the delights of this world are but vain and empty, and that there is not any solid comfort, or joy to be taken in any thing but in God alone, who therefore by S. Paul is said to be the God of all comfort, who comforteth us in all our tribulation. 
2 Cor. 1.3.   

Ps. 22.5.  Consider 2. Christ in the Eucharist is properly the comforter of the afflicted. Therefore David: Thou hast prepared in my sight a table against them that trouble me. And, My chalice inebriating how goodly is it? For the Holy Eucharist is a torrent of pleasure, a river flowing with sweetness, an Ocean of Spiritual delights, inebriating the mind with unspeakable sweetness, according to that of the Psalm. Thou hast visited the Earth, and hast inebriated it, 
Ps. 64.10.  thou hast multiplied to enrich it. If it doth not inebriat, nor enrich you, it is a sign you are not sufficiently disposed.  

Ps. 93.19.  Consider 3. The necessary disposition to enjoy this sweetness, and these Spiritual comforts is. 1. A perfect grief for your sins. For according to the multitude of my Sorrows in my heart (saith David) thy consolations have made my Soul joyful. 2. An aversion and loathing of the World, with a hunger and longing desire of Heavenly things. Therefore our Lord saith by Jeremy, 
Jer. 31.25.  I have inebriated the weary Soul, and every hungry Soul I have filled. Come therefore confidently with these, 
Is. 66.11.  that you may suck and be filled of the breast of (his) consolation.   

Of the Benefit of Creation. Part 1.  
COnsider 1. What you were before God created you: As to your Soul you were quite nothing; as to your body little better; for that which you have from your parents, how easily might God have hindered, and turned it into some other substance? Therefore out of his mere goodness, without any merits of yours, among innumerable other creatures, which he could have produced instead of you, he decreed to take you out of the abyss of your nothing, and to bestow upon you the form, or being, not of a stone, or tree, or of some brute beast, 
Jer. 18.6.  but of Man. Behold saith our Lord, as clay in the hand of the Potter so are you in my hand.  
Consider 2. The Excellency of your Soul, which God hath placed in your body. 1. It is a spirit like unto the Angels, and God himself, that you should learn to regard only Spiritual things, and not hunt so wretchedly as you do, after corporal pleasures and riches. 2. It is Immortal, and cannot be destroyed by any created power; See therefore that as you are immortal by nature, you be likewise so by grace. For the death of the Soul is Sin.  

Deut. 32.18.  Consider 3. The noble powers wherewith God hath endowed your Soul; chief the Memory, Will, and understanding; also the Prerogative of free will, whereby you are Lord and Master of your own actions. Likewise a capableness of Wisdom, Grace, and the like. Think what you may return to your Creator for all these benefits; at least return him these same again without blemish, and take heed you come not to suffer that reproach. God that-begat thee thou hast forsaken, and hast forgotten our Lord thy Creator.   

Of the Benefit of Creation. Part 2.  

Job. 10.8. & 10.  COnsider 1. The many benefits that are discovered in the composition of your body. Thy hands have made me (saith Job) and framed me wholly round about, etc. Thou hast as milk milked me, and carded me as cheese, etc. See with what variety of members, senses, and necessary instruments and conveniences for the exercise of its several Functions, God hath furnished you; how admirably and fitly he hath disposed all things in their due place and order; so that in the whole Fabric nothing can be found either superfluous, or wanting, or disordered. 
Ps. 138.6. S. Basil. apud Bellarm.  Hence David with reason cryeth out, Thy knowledge is become marvellous of me; that is (as S. Basil expoundeth) out of the structure of my body; it is made great, and I cannot reach to it.  

Rom. 6.19  Consider 2. How every member of your body is a particular benefit of God: Think how it would be with you, if you should want your eyes, your tongue, or hand, or any other member; how much would you esteem yourself bound to him that should restore any single one of these that had been lost? How much more grateful than ought you to be to God, who hath bestowed them all upon you, whole and entire? See therefore you do not abuse these same benefits, to the displeasure and dishonour of your Creator, by exhibiting your members to serve uncleanness, and iniquity to iniquity, rather than to serve Justice (as the Apostle admonisheth) unto Sanctification.  

1 Cor. 9.7.  Consider 3. How just a thing it is, that he who hath created your whole self, should likewise wholly and entirely possess you: For, as the Apostle saith, Who planteth a Vine, and eateth not of the fruit thereof? God hath planted you as a choice Vine in his Vineyard: yield him therefore the fruits thereof, fruits of Piety, Charity, Patience, and of other like Virtues. 
Bern. de quadr. debite.  All that you have (saith S. Bernard) you own it him, of whom you have it.   

Of the benefit of Conservation. Part 1.  
COnsider 1. The greatness of this benefit. By Creation alone God gave you yourself but once; by Conservation he doth the same every moment of your life; for unless he did preserve you, you would immediately return to your own nothing. The Noon-beams have not so strict a dependence of the Sun, as you have of God. If therefore one that should hang by a small thread held in an others hand, ready to fall from a high Tower into a deep Pit, (if the thread should be let go) would not dare to revile, or injure him that held the thread, how dare you that depend immediately on the hand of God, provoke him, by sin, to let go the thread of his concurrence, and your life?  
Consider 2. As you cannot live without God, so neither can you, though living, exercise any action of life, without his special concurrence, not so much as to move a hand, or open your eyes, or utter a word, or do the least thing; for (as S. Paul said) in him we live, 
Act. 17.28 Aug. in So●●leq. c. 18.  and move, and be. Whence S. Augustine: You oblige me to you, Lord, every moment, while every moment you afford me your large benefits.  
Consider 3. God doth not barely preserve your life, but withal defends it from innumerable evils and miseries which others suffer; so that others miseries are your benefits. Think with yourself why you are not, as many others are, blind, deaf, dumb, same, and oppressed with a thousand diseases and infirmities; why not slain by Sword, consumed by fire or water, or dashed in pieces by some ruin, and the like. God hath delivered you from all these misfortunes, that being so highly obliged to him for his benefits, 
Lue. 1.74, 75.  you might serve him in Holiness and Justice before him, all the days of your life.   

Of the benefit of Conservation. Part 2.  

Ps. 8.5. & 8.  COnsider 1. Almighty God for your better p●●servation, hath not only removed evils from you, (as we have seen) but also, as a most indulgent Father, hath abundantly provided you both with necessaries, and all useful conveniences. He hath furnished this lower world for you, as a house to dwell in, and hath adorned it with the Sun, Moon and Stars, for your benefit and delight, and hath stored it with all manner of living creatures for your use. In fine, whatsoever flourisheth in gardens, walketh in the fields, swimmeth in the waters, flieth in the air, or shineth in the Heavens, is all for you. What is man that thou art mindful of him? etc. Thou baste subjected all things under his feet, all sheep and Oxen: Moreover also the beasts of the field, the birds of the air, and fishes of the Sea, that walk the paths of the Sea.  
Consider 2. How God not content to have provided all these creatures for your use, vouchsafeth also jointly to concur with them; for seeing he hath necessary influence into all their actions, with the fire he doth truly warm you, with the Sun he illuminates you, with the air he refreshes you, with meat and drink he feeds you, with the flowers he delights you; and so of the rest. Wherefore say with S. Augustine; As there is not any hour, Lord, 
Aug. in Soliloq. c. 18.  or moment of all my life, wherein I do not enjoy your benefits, so ought there not to be any moment, wherein I have you not before my eyes by remembrance, and love you not with my whole strength.  

Ps. 115.3.  Consider 3. Other benefits of God appertaining particularly to the mind; such as are good Education, care of Parents and Superiors, counsel and example of the Virtuous, the endowments of Knowledge, Arts and Sciences, together with the conveniences of this life, and that perhaps with little care or labour of your own, which many others cannot get without sweat of brow, and hazard oftentimes of soul. Think therefore what you shall render to our Lord for all things that he hath rendered to you. 
Pro. 23.26  He desires nothing but yourself: My Son (saith he) give me thy heart●.   

Of the benefit of Redemption. Part. 1.  
COnsider 1. That you may the better understand the greatness of this benefit, ponder what a misery it is to live in Slavery, under some cruel Tyrant, where you are to endure perpetual imprisonment, hunger and thirst, stripes, and other torments. Think what the Children of Israel suffered in the bondage of Egypt, and Captivity of Babylon, and what you were like to suffer, if you were condemned perpetually to the Galleys under the Turk, and what you would give for your Ransom.  

2 Tim. 2.26.  Consider 2. The Slavery of Sin is incomparably greater than all this, which makes us Slaves of the Devil (as the Apostle-speaketh) and liable to the torments of Hell: We were all under this slavery; nor was there possible any humane means of escaping; when behold, the only begotten Son of God came down from heaven, and took upon him to satisfy for our sins, that so he might deliver us from so cursed a servitude: 
Tit. 2.14.  Who gave himself (saith the Apostle) for us, that he might redeem us from all iniquity.  

Ps. 15.2.  Consider 3. The cause of so great a mercy: Christ did it not for any profit of his, as if he had need of us: Thou art my God (saith David) because thou needest not my goods. Nor for any deserts of ours, which then neither were, nor could be any; but out of his own mere goodness and mercy; according to that of isaiah; In his love, 
Is. 63.9.  and in his indulgence he redeemed them, and bore them, and lifted them up all the days of the world. Who would not love so loving a Lord, and give himself up wholly to him, without whom he had been lost for ever?   

Of the benefit of Redemption. Part 2.  

Ps. 129.7.  COnsider 1. The manner wherewith Christ redeemed you from the said slavery: With good reason David said, With him is plenteous Redemption; for he could by his absolute power have remitted all our sins, without taking man's flesh upon him: He might also have satisfied the rigour of Justice by the least action of his, after his Incarnation; but would suffer so much, that where sin abounded, 
Rom. 5.20  grace might more abound: and that he might leave us example, according to S. Peter, 
1 Pet. 2.21  that we may follow his steps.  
Consider 2. More in particular what he suffered. In the Manger, in his Circumcision, in his flight, and in Egypt itself; by hunger and thirst, by cold and nakedness, by much travelling, and frequent dangers. Lastly, during the time of his Passion, by his scourging at the Pillar, by the crowning with Thorns, and nailing on the Cross: and all this he suffered for his Enemies; that is, for all sinners. Who did ever suffer so much even for his friends? Wherefore the Church on Easter Eve breaketh forth into those admirable notes; O happy fault, which deserved to have such, 
In benedic. Cerei.  and so greet a Redeemer!  
Consider 3. What you ought to do in return, and what to offer to such a Redeemer: Ask yourself that question with S. Bernard; If I own my whole self for being made, 
Bern. de diligendo Deo.  what more shall I add for being repaired, and repaired in such manner? for I was not so easily repaired, as first made. Wherefore behave yourself as a Bondslave of Christ, as truly you are; thank him for so great a favour, and give yourself wholly to his service. Reflect often upon that saying of the Apostle; 
1 Cor. 6.20.  You are bought with a great price; glorify, and bear God in your body.   

Of Holy Communion.  
Consider Christ at the Advocate of our Soul. 
Behold the Lord God my helper, who is he that shall condemn me? Is. 50.9.   

1 Jo. 2.1.  COnsider 1. What is read to day in the Gospel. I go to him that sent me, etc. And, it is expedient for you that I go, Jo. 6.5.7. For our Lord went to his Eternal Father to plead for us, and that he might be in that Supreme Consistory of Heaven, our Patron, Advocate, Mediator, or Intercessor, according to that of S. John; We have an Advocate with the Father. Jesus Christ the Just. And that of S. Paul; 
1 Tim. 2.5  There is one Mediator of God and men, Man Christ Jesus. Therefore it was truly expedient for us, that he should go to his Father, to intercede in our behalf, being guilty of many crimes.  

Apoc. 1.5.  Consider 2. What a benefit it were to have for Proctor, or Advocate, in the Court of some worldly Prince the King's only Son, ready upon all occasions to defend you with his Father, and to further and promote you what he could: Such an one is Christ our most loving Lord, who hath loved us, and washed us from our sins in his blood; most willing to help us, who will all men to be saved: And lastly, 
1 Tim. 2.4  most powerful to obtain what thing soever of his Father; 
Luc. 10.22.  All things are delivered to me of my Father.  

Sap. 1.4.  Consider 3. How much you are to wish for that hour, wherein this Advocate of yours is to come into your Soul, in the H. Eucharist; for than you may confidently open unto him all your miseries and necessities, that he may plead to his Father for officacious redress: See therefore that the lodging of your heart be clean, for he is wonderfully delighted with cleanliness; and as the wise man saith, Wisdom will not enter into a malicious Soul, nor dwell in a body subject to sins.   

Of the benefit of Adoption: Part 1.  

1 Jo. 3.1.  COnsider 1. That of S. John: See what manner of charity the Father hath given us, that we should be named, and be the Sons of God. The Father of Mercies was not satisfied with redeeming us, but would also adopt us to be his Children: The benefit is the greater, in regard of the meanness of the person, and the Excellency of the Dignity to which he is raised: For what more vile or base then Man? What more excellent than God? Man, as to his body, is no better than dirt and dust, a sack of dung, and meat for worms: As to his Soul he is the very sink of sin, an Abyss of ignorance, and Mirror of Inconstancy: Think how slender is his ability, how little it is he knoweth, what miseries he is subject unto: so that Job said with reason, What is man that thou magnifiest him, 
Job 7.17.  or why settest thou thy heart toward him?  

Gen. 41.40. 1 Reg. 9 Ps. 77.70.  Consider 2. On the other side, what God is, and how great is his Majesty, Glory, Riches, Beauty, Power, etc. and what a dignity it is to be his adoptive Son: If it was esteemed a great and wonderful thing in Joseph the Patriarch, to be taken out of prison, and made Lord of Egypt; in Saul from following of Asses, to be anointed King; and in David, from following after the Ewes with young, to be assumed to a Kingdom: How much more is it to be admired, that a lump of earth should be raised to dignity of being the Son of God? and that the harbourer of worms should become the companion of Angels?  

Ps. 112.7, 8  Consider 3. How much you own to God for having so highly exalted you, Raising up the needy from the earth, and lifting up the poor out of the dung, to place you with the Princes of his heavenly Court. O unspeakable honour! you deserve not the name of God's servant, 
Leo Serm. 1. de Nativit.  and you are made his Son: Acknowledge therefore, O Christian, (saith S. Leo) your dignity, and being made partaker of the Divine Nature, do not by unworthy behaviour degenerate to your former baseness.   

Of the benefit of Adoption. Part 2.  
COnsider 1. The admirable effects of this benefit. 1. It puts us under God's special providence and protection, so as to bring us up, govern, maintain, and defend us, as a loving Father doth his Children. Whence David said, 
Ps. 102.13  As a father hath compassion of his children, so hath our Lord compassion on them that fear him, etc. And by isaiah he promiseth yet more: Why, 
Is. 49.15.  can a woman forget her Infant, that she will not have pity on the son of her womb? And if she should forget, yet will not I forget thee. O what a security it is to be protected by such a Father? If God stand for us, who will be against us?  

2 Pet. 1.4.  Consider 2. How by this adoption we are made partakers of the Divine Nature, and in a manner Gods, according to that of the Psalmist; I said you are Gods, and the sons of the highest all; 
Ps. 81. ●.  for it makes us partakers in some degree of God's perfections and excellencies; as of his Wisdom, Fortitude, Constancy, Justice, Charity, and other Attributes, which in him are by nature, and are communicated to us as his children, by grace. Learn therefore greatly to esteem such a benefit, that makes you like to God himself.  

Rom. 8.17  Consider 3. How it makes us also Heirs of the Kingdom of Heaven, according to that of the Apostle, And if sons, heirs also, heirs truly of God, and coheirs of Christ. O what a happiness! Look therefore upon heaven as your own by inheritance: Say with that Philosopher, 
Corn. ad Rom. c. 1●, 14.  I am born to greater things, then to make myself a slave to my own flesh. Direct your thoughts and cares thither, where you are sure to inherit endless treasures, contemn all mortal things, and give your mind only to such as are truly great and everlasting; and as a certain holy man was wont to say, 
In Vita P. Balt Alvarez.  Do not degenerate from the high thoughts of the sons of God.   

Of the benefit of Adoption. Part 3.  

Deut. 32.6  COnsider the several Obligations we have, by reason of this benefit. The first is, of loving tenderly, and from our whole heart, so loving a Father: For if children of this world do naturally love their Parents, of whom they only receive their corporal substance, and earthly goods; how much more are you bound to love God, from whom all proceeds that is good, and who hath possessed thee, and made, and created thee.  

Exod. 20.12.  The second Obligation is of honouring him as our Father; that is, reverencing him with exterior worship, and serving him what we can, with all respect and duty. Honour thy Father, and thy Mother, that thou mayst be long lived upon the earth: And our Lord himself by Malachy saith; And if I be the father, 
Mal. 1.6.  where is my honour?  

Mat. 5.48. Ephes. 5.1.  The third Obligation is of imitating God, as children do their Parents: Therefore Christ said, Be you perfect, as also your heavenly father is perfect: And S. Paul, Be followers of God, as most dear children. You must therefore imitate his Sanctity and Immunity from sin, his Charity, Mercy, Justice, and other Virtues: 
Leu. 11.45  You shall be holy (saith our Lord) because I am holy.  

Leu. 19.3.  The fourth Obligation is of fearing ever to offend our Father, according to that of Leviticus, Let every one fear his Father and Mother: And if children of this world fear to offend their Parents, that they may not be disinherited by them, how much more ought we to fear God? Take heed that it be not ever objected to you, 
Is. 1.2.  I have brought up children, and exalted them, but they have despised me. You will despise him, if you prefer your own will and desires, before his Counsels and Commands.   

Of the benefit of the H. Sacraments.  

Is. 12.3.  COnsider 1. The wonderful care your Heavenly Father hath of you: for, to conserve you in the grace of his Adoption, he hath provided you with many means, for which you own thanks and gratitude; the chief of them are the seven Sacraments, which as so many Fountains he would have to flow with several gifts of Grace, in all abundance, according to the diversity of our necessities, so as to make good that of the Prophet; You shall draw waters in joy out of the Saviour's Fountains.  

Ps. 83.5.  Consider 2. The infinite Wisdom of God, in most fitly ordaining each Sacrament: for, that man might be born into a spiritual life, he instituted Baptism; to grow up, and be strengthened in the same, Confirmation; to be nourished, Holy Eucharist: That he might have a remedy, and certain cure against his spiritual diseases, Penance: That he might be armed for his last Combat, Extreme Unction. Lastly, for the right discharging of several states and duties in his Church, he instituted H. Order, and Matrimony. Truly blessed are they that dwell in thy house, O Lord, who dost so abundantly provide for them that fear thee.  

Is. 55.1.  Consider 3. These Fountains of Grace 1. Are open to all; none are excluded, though never so poor: Whence the Prophet cryeth out, All ye that thirst, come to the waters, and you that have no silver, make haste, buy, and eat. 2. They are ever flowing, without cessation, like that Woman's Oil in the fourth of the Kings, which never failed to run, 
4 Reg. 4.  so long as there were any empty Vessels. 3. They do infallibly work their effect, by force of that virtue which they receive by the Divine Institution, unless we put an impediment. 4. They are placed in obvious things, and easy to be had, for our more certain use and benefit: Be thankful to God for so great a liberality, and endeavour to come ever worthily unto them.   

Of the benefit of the Custody of Angels.  

Ps. 90.11.  COnsider 1. What David said, He hath given his Angels charge of thee, that they keep thee in all thy ways. Our heavenly Father not content to make us his Sons, would also provide us (as Princes do their children) with Tutors, and Guardians. This charge he committed to the Angels themselves, who should illuminate, govern, and protect us; 
Heb. 1.14.  for they are all ministering spirits (saith the Apostle) seat to ministen for them, which shall receive the inheritance of salvation.  

Eze. 28.12.  Consider 2. To whom, and of whom he hath committed this charge: To the Angels, who are most Noble Creatures, pure Spirits, immortal by nature, full of wisdom, and perfect of beauty, more powerful and strong then whole Armies of men, adorned with all manner of grace and glory, and ever enjoying the Vision of God: To these than he hath committed thee, who art but a silly worm, and no better than dirt and ashes, 
Ps. 90.12.  that they should bear thee in their hands, lest perhaps thou knock thy foot against a stone: O what a care and protection is this of the Angels! what a favour?  
Consider 3. How this ear of theirs aught to stir up in us (as S. Bernard admonisheth) Reverence, Devotion, 
Bern. in Ps. 90.  and Confidence in them; Reverence in regard of their presence, Devotion for their benevolence, Confidence in their sure custod●. If I should deliver myself to be thy servant (said young Tobias to the Angel Raphael his Guardian) I should not deserve thy providence. 
Tob. 9.2.  Reverence therefore your Angel-Guardian with affection, and do not presume in his sight, who is always present, to do that which you would be ashamed of before man. Observe him, 
Exod. 23.21, 22.  and hear his voice, etc. (saith our Lord) and I will be Enemy to thine Enemies, and will afflict them that afflict thee: And mine Angel shall go before thee.   

Of the benefit of the Patronage of Saints. and chief of the Blessed Virgin.  

Job 42.8.  COnsider 1. Our heavenly Father hath not only provided us with Guardians, but also Patrons and Advocates; to wit, the Blessed that reign with him in Heaven; to the end, that in regard he is also our Judge, we might have those that would continually intercede for us, and move him to mercy. Go (saith our Lord) to my servant Job, and offer Holocaust for yourselves, and my servant Job shall pray for you: His face I will receive, that the folly be not imputed to you.  

2 Machab. 15.14.  Consider 2. With what care and love the Saints in Heaven perform this Office, and with what benefit to us, obtaining for us all manner of good, as is evident by infinite Miracles and Revelations. Of holy Jeremy it is said in the second of the Macha●ces, This is a lover of his Brethren, and of the people of Israel; this is he that prayeth much for the people, and for the whole City. What confidence therefore may we justly put in the protection of such powerful Advocates? If it be a thing of great account, to have a powerful friend in some worldly Prince's Court, how much more to have one in the Court of Heaven?  
Consider 3. How diligent you ought to be in the worship and Invocation of the Saints, especially these of your Name, and your Patrons, that they may obtain of our Lord what you stand in need of. But above all, you must procure to be fervent in devotion, and reverence to the B. Virgin, who being Mother of all the living (as the Fathers call her) she exceeds all others, 
S. Epiph. Serm. 78.  both in love to us, and in power with her Son. Give God thanks therefore for so powerful an Advocate, and recommend yourself with all earnestness unto her; 
Zach. Ep. Foro. l. 2. to 1. c. 7.  for she denieth help to none that doth duly ask it, and intercedes not for any in vain to her Son.   

Of Holy Communion. 
Incline thine car, O Lord, and hear me, because I am needy and poor. Ps. 85.1.   
Consider Christ as a Liberal bestower of Gifts.  

Eccli. 24.26.  COnsider 1. What is read to day in the Gospel. Until now you have not asked any thing in my Name; ask, and you shall receive, etc. Jo. 16.24. Imagine yourself, on the one side, as a poor naked beggar, and wanting many things necessary for the maintenance of your spiritual life, and Christ our Lord, on the other, infinitely rich, infinitely liberal, and desirous that all should partake of his plenty: Hear his solemn proffer; Ask, and you shall receive. Never did any Prince make so liberal a promise: He longeth, in a manner, to be rid of his gifts: Pass to me all ye that desire me, and be filled of my Generations. He is more ready to give, than we to receive.  
Consider 2. This bountiful Lord will come this day unto you, in the Eucharist; and if you be gracious in his sight, will say unto you, as Assuerus did to Esther, What is thy Petition, Esther, 
Esther 7.2  that it may be given thee? and what wilt thou have done? although thou shalt ask the half part of my Kingdom, thou shalt obtain. See therefore what you stand most in need of, and have ready your Petition, and adorn yourself as Esther did, that you may gain his good will to you, when he comes.  

Jo. 9.31.  Consider 3. The impediments which will render your prayers of no effect, to the end you may take them away. 1. Sinners God doth not hear, that is, as long as they persist in sin without repentance. 2. Neither doth he hear those that ask vain and unprofitable things, but sends them away with that check and rebuke, You know not what you desire. 
Mat. 20.22.  3. Nor yet those that pray tepidly and coldly: But because thou art lukewarm, 
Apoc. 3.16.  etc. I will begin to vomit thee out of my mouth. 4. And lastly, he requireth constancy and perseverance in ask: So to him that persevered knocking were given Loaves, Luc. 11. Even for his importunity, as many as he needed. 
Luc. 11.8.    

Of the benefit of Prayer. Part 1.  

Psa. 140. ●  COnsider the benefit of Prayer, which the Church recommendeth particularly unto us, these Rogation days. Consider therefore first, the Dignity and Excellency of Prayer. 1. It is an act of Religion, and divine worship, offered to God, and accepted by him as Incense, and Sacrifice; according to that, Let my prayer be directed as Incense in thy sight, and the elevation of my hands, as evening Sacrifice. 2. By Prayer man becometh companion of the Angels, and converseth familiarly with God himself. 3. God takes himself to be honoured by our prayers, as he expressly tells us by his Prophet, Invocate me in the day of tribulation, 
Ps. 49.15.  I will deliver thee, and thou shalt glorify me.  

1 Pet. 5.8.  Consider 2. The necessity we have of Prayer, in regard of the miseries of this mortal life, and continual dangers 1. Of Soul; from the assaults of the Devil, who as a roaring Lion goeth about, seeking whom he may devour; from the allurements of the world, and from the rebellion of our own flesh. 2. Of Body, from War, Famine, and Pestilence; from poverty, sickness, loss of goods and fortunes, death of friends, and from innumerable other crosses and afflictions: All which make us to cry out with King Josaphat to our Lord; Whereas we are ignorant what to do, 
2 Paral. 20.12.  this only we have lest, that we direct our eyes to thee.  

Luc. 18.1.  Consider 3. The goodness of God, who whereas he could sufficiently redress all our necessities, with the general Providence, wherewith he provideth for his other creatures; yet to endear us the more to himself, requireth that we have our recourse unto him by prayer, acknowledging him the Author of all good, and depending wholly on him in all occasions; and therefore he hath given us an express Command thereof, delivered by Christ in these words: It behoveth always to pray. Reflect upon your own particular necessities, spiritual and temporal, 
Heb. 4.16.  and go with confidence to the Throne of Grace, that you may obtain mercy, and find grace in seasonable aid.   

Of the benefit of Prayer. Part 2.  
COnsider 1. More in particular the benefits and efficacy of Prayer, which as S. Hierom saith, overcometh the invincible, 
Hieron. in Epist.  and b●adeth the Almighty moving him to mercy, and tying his hands from punishing our sins: Suffer me (said God to Moses, 
Exod. 32.10.  when he was praying for the people) that my fury may be angry against them. It is a general remedy against all difficulties and temptations; 
Prosp. in Serm. Exod. 17.11. etc. Jos. 10.14.  and a Scourge (as S. Prosper saith) to the Devils. Moses' lifting up his hands in prayer, obtained victory over the Amalecites; Josue by prayer made the Sun and Moon stand still, our Lord obeying the voice of a man: How much more than may we hope the effect of our prayers for the obtaining of spiritual blessings?  
Consider 2. Prayer, as S. Augustine saith, 
Aug. Serm. 26. the temp. Luc. 11.13  is the Key of Heaven, opening unto us all manner of heavenly treasures: For by prayer we obtain 1. The divine Spirit of God: Your father from heaven will give the good Spirit to them that ask him. 2. Increase of habitual and sanctifying grace. 3. More frequent supplies of actual grace. 4. All manner of virtues, and supernatural gifts: Besides, in the exercise thereof, our faith is quickened, our hopes raised, and our love and affection inflamed towards God, whom therein we acknowledge to be our chief Benefactor, and Author of all good.  

Is. 65.24.  Consider 3. All this, and whatever else we can desire for our good. Almighty God is readier to bestow upon us, than we to ask, and doth even prevent our prayers, according to that; And it shall be, before they call, I will hear; as they are yet speaking I will hear: And if he denieth us any thing, it is our fault (in demanding, either what we ought not, or not in the manner we ought) but still his mercy; 
Aug. Ser. 53. de Verb. Dom.  for God in his mercy (saith S. Augustine) denieth such things, which he could not grant, but in wrath. Be grateful for so great a benefit, and serve yourself of it, by a due and constant use in all your occasions.   

Of the benefit of Prayer. Part 3.  

Eccli. 18.23.  COnsider 1. That of the wise man: Before prayer prepare thy soul. This preparation consisteth 1. In an humble heart towards God, acknowledging our sins, and unworthiness to appear in his sight, as did the Publican, and Centurion; for God hath had respect to the prayer of the humble, 
Ps. 101.18  and he hath not despised their Petition. And, the prayer of him that humbleth himself shall penetrate the Clouds. 
Eccl. 35.19.  2. In peace and charity with our Neighbour, pardoning all injuries and offences: When you shall stand to pray, 
Mar. 11.25  forgive, if you have aught against any man, etc. 3. In putting off all hardness of heart towards the needy; for (as the wise man saith) He that stoppeth his ear at the cry of the poor, 
Pro. 21.13  himself also shall cry, and shall not be heard.  

Mat. 6.6.  Consider 2. In our prayer we must observe what Christ requireth in those words: When thou shalt pray, enter into thy chamber, and having shut the door, pray to thy father in secret, etc. That is, we must retire ourselves from all distracting objects, and shut the doors of our senses: We must also pray in spirit, 
Jo. 4.23.  and verity, that is, with a serious and earnest application of mind, intending from our heart, what we outwardly express in words, that we may not be in the number of those, of whom the Prophet, This people honoureth me with their lips, 
Mat. 15.8.  but their heart is far from me. We must finally bring a lively faith, and confidence: All things whatsoever you ask praying (saith Christ) believe that you shall receive, 
Mar. 11.24  and they shall come unto you.  
Consider 3. The grounds of this confidence, which are chief three. 1. The love of the Eternal Father towards us: For as Christ said, 
Jo. 16.27.  The Father himself loveth you; and who of his own accord bestowed his only Son upon us, will not stick to grant us, upon earnest entreaty, lesser blessings. 2. The Merits and Passion of Christ, who is our Mediator and Advocate, and assures us, 
Jo. 14.13.  Whatsoever we shall ask in his name, that he will do. 3. The intercession which the Divine Spirit himself doth make for us, who, as the Apostle saith, 
Rom. 8.26  requesteth for us with groan unspeakable.   

On the Feast of our Lords Ascension. 
Arise, be illuminated Jerusalem, upon thee shall our Lord arise, and his glory shall be seen upon thee, Is. 60.1   
Of Holy Communion. Consider Christ as the King of Glory.  

Ps. 46.6.  COnsider 1. Christ is often in the Scripture called the King of Glory, and this day in triumphant manner he ascended the highest Heavens, in great Glory and Majesty: God is ascended in Jubilation, and our Lord in the voice of Trumpet. He is the Fountain whence Glory is derived to all the blessed, and the several gifts of grace to the faithful; but especially in this day of his Triumph, as great Princes are wont, in like occasions, he prodigally distributeth his gifts and favours among his people; according to that of the Apostle, Ascending on high, he led captivity captive, 
Ephes. 4.8.  he gave gifts to men.  

If. 60.13.  Consider 2. This King of Glory will come this day to you, though under the Cloud of the Eucharistical Species; to the end, that by the gifts of his grace, he may dispose you to partake also of his glory: The glory of Libanus shall come to thee, etc. to adorn the place of my sanctification, and the place of my feet I will glorify. O what a favour, and benefit is this? What may you not hope for from so bountiful a Guest, in this day of your solemnity?  

Ps. 23.7.  Consider 3. How to receive worthily this King of Glory: Lift up your gates, ye Princes, and be ye lifted up, O Eternal Gates, and the King of Glory shall enter in. The gates of the Soul are our interior powers, Reason and Will, by which there is a mutual intercourse between our Soul, and enteriour objects; they entering into her, and she going forth to them: Lift up therefore these gates on high: raise them only to such things as are heavenly, and everlasting; and then the King of Glory will enter into you, and make you partaker of his Glory.   

Of our Lord's Ascension. Part 1.  

Mar. 16.14  COnsider 1. The forty days being expired, which our Lord was pleased to spend in comforting and instructing the Apostles, after his Resurrection, last he appeared to those cleven, as they sat at the Table; and having strengthened their faith, which wavered yet in some of them, he leads them forth to Mount Olivet, that where he had began his Passion by his Bloody Sweat, there he might also begin his Triumph. See with what tenderness of love he doth all this; and withal learn hence, that the way to glory is by suffering.  

Luc. 24.49  Consider 2. These words of Christ to his Disciples; But you, tarry in the City, till you be endowed with power from high. If our Lord would not have his Apostles too forward in preaching, but quietly, and in prayer to expect power and virtue from Heaven, how fitting is it, that others who have not been trained up in Christ's School, as they were, should first prepare themselves in private, and holy cetiredness, and long prayer, for preaching, and other Apostolical Functions?  

Ps. 103.3.  Consider 3. After they were all come to the Mount, our Lord being now to departed, lifting up both his hands, to signify the fullness of his blessing, he blessed them; then raising himself up, he ascended by degrees, till he was out of their sight. Think how the Disciples rejoiced to behold the glory of their Lord, Making the Cloud to ascend on, and walking upon the wings of winds: Do you also ascend in spirit with him, 
Ps. 83.6.  Dispose ascensions in your heart (as the Prophet speaketh) making continual progress from one virtue to another, till you arrive to the height of perfection.   

Of our Lord's Ascension. Part 2.  

Ephes. 4.8.  COnsider 1. Our Lord being out of the sight of his Disciples, entereth into Heaven, in a triumphant manner: He was accompanied with an infinite multitude of Angels, who came forth to meet him: there followed a numerous Train of the Holy Fathers, whom he had redeemed out of captivity, according to that, Ascending on high, he led captivity captive. Neither was there wanting solemn and public Jubily: God is ascended in Jubilation, 
Psa. 46.6.  and our Lord in the voice of Trumpet: The Angels inviting one the other in those terms, Sing to our Lord, 
Ps. 67.33, 34.  sing ye to God that mounteth upon the Heaven of Heaven to the East: And the like.  
Consider 2. Christ being come to the Throne of his Eternal Father, presents him with the holy company of Saints, as spoils taken from the Infernal Enemy; he gives him account of the work he had accomplished, 
Jo. 17.4, 5, 6.  saying, I have glorified thee upon Earth: I have consummated the work which thou gavest me to do; And now glorify thou me, O Father, with thyself, etc. I have manifested thy Name to men, etc. The Father welcometh his Sons return with unspeakable expressions of love, and placeth him on his right hand; fulfilling that of the Psalm; Our Lord said to my Lord, 
Ps. 109.1.  sit on my right hand, etc.  

Apoc. 5.12  Consider 3. The Jubily which was at that time in Heaven; of the Holy Fathers, for the happiness they were arrived to; of the Angels, both for the company of the Saints, and for the filling up of the places which had been so long empty. Lastly, of them all, for the humanity of Christ our Lord, which they saw glorified according to its deserts: Then did they likewise break forth into those words of the Apocalypse, The Lamb that was slain, is worthy to receive power, and dignity, and wisdom, and strength, and honour, and glory, and benediction. Join your lauds and praises with theirs, rejoice for having such an Advocate with your Father; and fix your thoughts there, whither your Head, and best part of you, is already gone.   

Of Holy Communion. 
Our Lord will give Grace and Glory: He will not deprive them of good things that walk in Innocency. Ps. 83.12, 13.   
Consider Christ as a Pledge of Future Glory.  
COnsider 1. How great is the Glory of God, and of all the Blessed in Heaven, how excellent a place, what noble Citizens, and what happy concord and union among that blessed company, and the like. Our most merciful Lord promiseth us in due time the fellowship of this glory, and in the mean while, gives us for a pawn, or pledge, his most precious Body and Blood. Wherefore the Church cryeth out, O sacred Banquet, 
Brev. Rom  wherein Christ is received, etc. and a pledge of future glory is given us.  

Deut. 4.7.  Consider 2. What a great matter you would think it, if some Prince should promise you a Kingdom, after the term of some few years, and in the mean time should give you his only Son for security: Truly there is no other Nation so great, that hath God's approaching unto them, as our God is present to us. He is present with us here in nourishment, that he may afterwards be wholly ours in reward.  

2 Cor. 1.22.  Consider 3. This divine pledge doth not only serve as an assurance, but doth, even in this life, produce in some sort the effects of Glory, if it be not hindered. For 1. It brings with it the lustre of Habitual Grace, than the which nothing is more glorious in the sight of God. 2. It rendereth the Soul impassable, that is, not subject to be moved or disturbed by any worldly adversity. 3. It gives us a spiritual agility, promptly and readily to obey the Commands of God. 4. It assords us also a certain subtlety, to go through, and overcome what difficulties soever. Prepare yourself therefore worthily to receive it, and bless the infinite mercy of God who hath given the pledge of the Spirit (as the Apostle saith) in our hearts.   

Of Heavenly Glory, as it is in itself.  
COnsider 1. Christ ascended into Heaven to prepare us a place: 
Jo. 14.2. Leo Se●. 1. de Ascens.  I go (saith he) to prepare you a place. For Christ Ascension (as S. Leo saith) is our promotion; so that where the glory of the Head is gone before, there is hopes for the rest of the body to follow after. Give God thanks for having vouchsafed to call you; and contemplate the happiness of that state, that you may be the more inflamed with the love of it.  
Consider 2. Heavenly Bliss (as the Divines define it out of Boetius) is a state perfected by the concurrence of all good. There are no evils to molest you, 
Greg. in fine 7. Psal. Penit.  nor any good wanting which you can desire. There, saith S. Gregory, will be light without eclipse, joy without sighs, desire without pain, love without sorrow, satiety without cloying, safety without danger, life without death, health without impair, and so of other happinesses, without the admixture of those evils, of which nothing in this life is free.  

Jo. 16.22.  Consider 3. All these happinesses are everlasting, and never to be lost: Wherefore after a thousand millions of years they will not decay, nor diminish, but will be then as new as ever; And your joy (saith Christ) no man shall take from you. Think how different are the enjoyments of this life, which soon pass; 
Bern.  and as S. Bernard saith, While they are possessed, they burden, while they are loved, they defile, and when they are gone, they torment. See which you will choose to prefer.   

Of Heavenly Glory, as to the Place and Company.  

Baruc. 3.24. Apoc. 21.18. etc.  COnsider 1. The happiness of the State, in regard of the Place, which is the highest Heaven, than the which nothing can be imagined more beautiful, pleasant, or glorious. O Israel (said the Prophet) how great is the House of God, and how great is the place of his possession! This is that City described in the Apocalypse, whose gates are of Pearl, the walls of Jasper stone, the foundations of the walls of other precious stone, the streets, and the City itself, of pure gold: The City needeth not Sun, 
Ibid. v. 23.  nor Moon, etc. for the Lamb is the lamp thereof: O! How beloved are thy Tabernacles, O Lord of Hosts! My soul coveteth, 
Ps. 83.2, 3.  and fainteth unto the Courts of our Lord.  

Apoc. 7.9.  Consider 2. The happiness arising from the company: There will be a great multitude which no man can number, of all Nations, and Tribes, and Peoples, and Tongues, etc. There is to be seen an infinite number without dissension, distinction of degrees without envy, free communication without confusion. If it be a pleasure in this life to converse with such as are learned, noble, and of agreeable conversation, how much greater pleasure and satisfaction will it be, to have Angels for our companions, who are most Noble Spirits, and endowed with all manner of Science and Virtue? and to live for ever in the company of Patriarches, Prophets, Apostles, Martyrs, Confessors, Virgins, and the other Saints of heaven.  

Phil. 3.8.  Consider 3. How vile and contemptible all earthly things should appear unto you, while you look up to heaven; and how you ought to esteem all things as detriment, and dung, to gain heaven.   

Of Heavenly Glory, as to the Soul.  

Ps. 144.7.  COnsider 1. The Essential Glory of the Soul, which shall be wholly replenished with God, as a burning hot iron is with fire. In the first place, the Memory will be employed in the remembrance of most delightful objects, nor shall the mind be ever diverted from the present happiness it enjoyeth. They shall utter the memory of the abundance of thy sweetness, and in thy Justice they shall rejoice.  
Secondly, The Understanding shall be wholly taken up with the Vision of God, intuitively beholding the Divine Nature, Persons, Attributes, and Mysteries, that now lie hidden from us. There it will see the profound secrets of God's Counsels, and of his Providence, both over us, and all others: We see now by a glass (saith the Apostle) in a dark sort, 
1 Cor. 13.12. 1 Jo. 3.2. Ps. 138.17  but then face to face: And as S. John saith, We shall see him as he is: O what a happiness! O how honourable are become thy friends, O God  

Ps. 35.9.  Thirdly, The Will, after an unspeakable manner, shall adhere to God, and be as it were transformed into him by love; whence it will even overflow with the excess of joy; and that of the Psalm will be fulfilled, They shall be inebriated with the plenty of thy house, and with the torrent of thy pleasure thou shalt make them driak: Their whole life and employment shall be wholly to contemplate, love, and enjoy their Creator, to delight and rejoice in him, and to praise, bless, thank, and congratulate with him for his infinite perfections. Who would not be content to suffer not only patiently, but also willingly the afflictions of this life, to purchase such a Crown of Glory? O how true it is, that the passions of this time are not condign to the glory to come, 
Rom. 8.18  that shall be revealed in us!   

Of Heavenly Glory, as to the Body.  

Mat. 13.43  COnsider 1. The proper gifts of a glorious body: The first is, Clarity or Brightness, shineing like unto the Sun: Then shall the Just shine as the Sun in the Kingdom of their Father. The second is Impassibility; for as S. John saith, They shall no more hunger, 
Apoc. 7.16 Sap. 3.7.  nor thirst. The third is Agility, The Just shall shine, and as sparks in a place of reeds they shall run abroad. The fourth is Subtlety, whereby they shall be able to penetrate other bodies, and be like unto Spirits, free from the necessities belonging to the vegetative life; 
Mat. 22.30  as the Angels of God.  

Job 19.26  Consider 2. The happiness of each Sense. 1. The Sight shall be delighted in beholding the glorious bodies of the Saints, especially of Christ, and his Mother: I know (saith Job) that in my flesh I shall see God my Redeemer. 2. The Hearing shall be recreated with heavenly Music, Hymns and Canticles. 
Lesle. de SS. bon. l. 3. c. 8.  3. The Smelling shall be filled with unspeakable sweetness, issuing forth of the glorified bodies: Your Saints, O Lord, shall flourish as the Lily, and shall be as the odour of Balm with you. 4. The Taste, though not by way of food, shall have also its proper delight? 
Ps. 35.9.  With the torrent of thy pleasure thou shalt make them drink. 5. Lastly, the Touching shall have its fill of most pure delight, and that, all the body over. So that the Apostle with good reason did say, Eye hath not seen, nor ear hath heard, 
1 Cor. 2.9  neither hath it ascended into the heart of man what things God hath prepared for them that love him.  

Mat. 11.12  Consider 3. What is fit for you to do, to obtain so great a reward: The Kingdom of Heaven suffereth violence: Offer therefore violence to yourself, and you shall have it.   

Of the Expectation of the Holy Ghost. Part 1.  

Act. 1.14.  COnsider 1. How the Apostles being returned from the Mount, whence our Lord: scended, they repair all of them into one Room, and by continual prayer, and servant acts, dispose themselves to receive the Holy Ghost: They were persevering with one mind in prayer with the women, and Mary the Mother of Jesus, and his Brethren. The dispositions therefore which they used were: 1. Retiredness in a private room, far from noise and profane company. 2. Perseverance in prayer. 3. Concord, and umon of minds. 4. The company of the B. Virgin.  

Luc. 24.49  Consider 2. If our Lord would have the Apostles to prepare themselves in this manner, for the receiving the Holy Ghost, whom neverthele she was to send, for the establishing and propagating of his glory, how much more necessary is it for others of the like calling, to tarry in the City, as they did, in solitude and retirement; and by continual contemplation of divine things to prepare themselves, till they be endowed with power from high, to exercise their Apostolical Functions? Do you also imitate the Apostles fervour in seeking the Holy Spirit; say with the Prophet, 
Ps. 50.12.  Create a clean heart in me O God, and renew a right spirit in my bowels.  
Consider 3, The coming of the Holy Ghost upon the Apostles was deferred ten days; which number in Scripture generally signifieth multitude, that we might learn with long patience to expect our Lord; whose presence, though never so short, will abundantly recompense whatsoever delay. God, ●●●th S. Augustine, 
S. Aug. Ep. ●. Fra●. a●. 4.  by deferring, extends our desire, by desiring, enlargeth our heart, by enlarging, makes it the more capacious.   

Of the Expectation of the Holy Ghost. Part 2.  

Jo. 3.16.  COnsider 1. The causes of giving the H. Ghost: The first was the infinite goodness of God, who so loved the world, that he gave his only begotten son. And although the world had treated him so ill, he would notwithstanding also give us the H. Ghost, who might teach us all truth: The second were the merits and prayers of Christ: I will ask the Father, 
Jo. 16.13. Jo. 14.16.  and he will give you another Paraclete: The third, for that he was to consummate the work of our Redemption, giving us the gifts of his divine grace, whereby we might obtain heaven.  

Rom. 5.5.  Consider 2. The greatness of this gift, than the which nothing can be more excellent or divine, for it is God himself: The Charity of God is poured forth in our hearts, by the Holy Ghost which is given us. With himself therefore he gives us all things; for he is, as the Church singeth, 
Seq. in Missa.  the bestower. of gifts, and the light of our hearts: He is as an everflowing river, whence all manner of grace is derived unto us: He that believeth in me, 
Jo. 7.38.  out of his belly shall flow rivers of living waters: And this he said of the Spirit that they should receive, which believed in him.  

Prov. 3.32  Consider 3. To whom he is given: First to Idiots, and Fishermen; for he is the Father of the poor, And his communication is with the simple. Secondly, he is given to all faithful souls that fervently desire him; 
Joel 2.28.  I will pour out my spirit upon all flesh. Pray therefore with a fervent desire, and prepare yourself worthily, that he may come, and remain ever with you.   

Of Holy Communion. 
Lo, our Lord will come in Fire. Is. 66.15.   
Consider Christ as a Fire.  
COnsider 1. How the Holy Ghost descended this day upon the Apostles in the form of Fire; how he enlightened, and inflamed them, and made them quite other men. Think how greatly you stand in want of this heavenly Fire, who are so cold in God's service, and all over full of the dross of worldly affections, and have need to be throughly purged. 
Is. 1.22.25  Thy silver is turned into dross, etc. I will turn my hand to thee, and I will boil out thy dross till it be pure, and will take away all thy tin.  

Deut. 4.24  Consider 2. Christ in the Eucharist is properly a Fire to your Soul, but covered with a Cloud: Thy God (saith Moses') is a consuming fire, for it consumes the chaff of terrene affections, takes away the dross of imperfections, inflames our tepidity, and illuminates our darkness; and as S. Gregory speaketh, 
Greg. Hom 5. in Ezech. Is. 6.7. etc.  purifieth the soul, which it doth replenish, from the rust of sin. The Eucharist is like to that hot Cole taken from the Altar, which cleansed the lips of isaiah, and endowed him with the spirit of Prophecy: Confide that it will also work the same effects in your Soul, if you be worthily disposed.  
Consider 3. The dispositions to this Fire in the Apostles were, as hath been said. 1. Retirement. 2. Constant Prayer. 3. Mutual concord. 4. The B. Virgin's company and pretection. Imitate therefore their example, and take heed lest being once warmed at this Divine Fire, you return to your former state of coldness and tepidity.   

Of the coming of the H. Ghost upon the Apostles. 
Act. 2.1. etc.  Part 1.  
COnsider 1. The time being expired which God had ordained, and the Apostles being duly disposed by prayer, the H. Ghost came upon them, being all together in one place, that you should learn to give yourself to prayer, to follow the community, and fly singularity, if you desire to be visited by the H. Ghost. Besides, he came suddenly, because his Visitation hath no prefixed time, and therefore ought without intermission to be sought for, and with long expectation to be attended.  

Is. 11.9.  Consider 2. And it filled the whole house where they were sitting. Ponder the bounteous liberality of the Divine Spirit, leaving nothing void of his gifts: The earth is replenished with the knowledge of our Lord, as the covering waters of the Sea: And although they were all full, yet one received more than another, according to the greater or lesser capacity of each one's Vessel: Whence the B. Virgin received more than all the rest. Enlarge therefore your vessel, or heart, that you may deserve to receive a ●●rge proportion: 
Ps. 80.11.  Dilate thy mouth (saith he by his Prophet) and I will fill it.  
Consider 3. And there appeared to them parted Tongues, as of fire. The H. Ghost took upon him the form of Fiery Tongues, because (as S. Gregory saith) whom he replenisheth, he maketh both fervent and eloquent: 
Greg. Hom. 3. in Evang.  Desire him to effect both in you, the first for your own good, the other for the benefit and edification of others.   

Of the coming of the Holy Ghost, 
Act. 2.4. etc.  etc. Part 2.  

Mat. 12.34  COnsider 1. And they began to speak with several Tongues, as the H. Ghost gave them to speak. Ponder 1. The greatness of the Miracle; poor Fishermen that were ignorant, and unlearned, speak the Languages of all Nations. Ponder 2. What they speak of; to wit, the great works of Christ, not of vain trifles, or worldly rumours. So those who are full of God, speak not but of such things as are of God; for, Of the abundance of the heart the mouth speaketh. See therefore whether or no thy speech doth bewray thee, 
Mat. 26.73  and prove that thou art full of the World, not of God.  
Consider 2. The multitude came together, and was astonished in mind, whereof some did believe; but others deriding, said, that these are full of new wine: So there will not be ever wanting those that will laugh at good works, but we must not therefore leave off: Beseech our Lord to make you drunk with the like wine; for he whom God's love doth inebriate (saith S. Bernard) knoweth how Jesus doth relish: 
S. Bern. in Jubilo.  O how happy is that man whom he doth satiate, there is not any thing l●ft him to desire.  

Ephes. 5.18, 19  Consider 3. The effects which the Holy Ghost doth work in a faithful soul: Be filled with the spirit; speaking to yourselves in Psalms, and Hymns, and spiritual Canticles, chanting, and singing in your hearts to our Lord, saith the Apostle. See whether you do so; at least excite, and stir yourself up to like actions.   

Of the Gifts of the Holy Ghost. Part 1.  
COnsider 1. How bountiful the Divine Spirit is to us, who having no need of us in the least, notwithstanding doth liberally bestow upon us most precious, and beneficial gifts, which are, as S. Thomas saith, 
S. Tho. 1.2. q. 68 a. 4. c.  Habits enabling a man to follow promptly the instinct of the Holy Ghost, chief in order to Noble and Heroic Acts, and are commonly accounted seven, out of isaiah, to wit, The spirit of wisdom and understanding, 
Is. 11.2.  the spirit of counsel and strength, the spirit of knowledge and piety, and the spirit of the fear of our Lord.  
Consider 3. These gifts serve us as Spiritual Armour to strengthen our several infirmities; for the spirit (saith S. Paul) helpeth our infirmity: 
Rom. 8.26 Greg. Mor. l. 2. c. 27.  Therefore he giveth us (as S. Gregory teacheth) wisdom against folly, understanding against dulness, counsel against rashness, fortitude against fear, science against ignorance, piety against indevotion, the fear of our Lord against pride.  

Seq. in Missa.  Consider 3. How much you are subject to these infirmities, how foolishly you prefer the things of this life before Eternity, how dull and heavy you are in things appertaining to the service of God; and so of the rest. Beseech the Divine Spirit to arm you with the even-fold Shield of his gifts: Say with the Church; Come holy Spirit, send forth a beam of your heavenly light, etc.   

Of the gifts of the Holy Ghost. Part 2.  
COnsider 1. By the foresaid gifts we are not only helped against whatsoever infirmities, for the avoiding of evil, but also provided with excellent helps for the obtaining of good. 1. Wisdom helpeth to understand the divine perfections of God, and that with gust, and affections of love. 2. Understanding, to penetrate the mysteries of faith, and the profound secrets that lie hidden therein. S. Knowledge, to contemplate with profit created things as they proceed from, and lead us to God, and inform our life and manners.  

Sap. 9.14.  Consider 2. We are also helped by Counsel in our doubts and perplexities: For the cogitations of mortal men be fearful, and our providences uncertain: And as a woman that traveleth, 
Eccli. 34.6.  thy heart suffereth fantasies, unless it be a Vision sent forth from the Highest. And because it is dangerous to trust to ourselves, by the gift of Counsel we are moved to let ourselves be led by others, especially Superiors and spiritual Directors, according to that, Establish with thyself an heart of good counsel, 
Eccli. 37.17, 18.  and persuade yourself, that the soul of a holy man uttereth true things, etc.  

Prov. 8.13  Consider 3. By Fortitude we are encouraged to undergo manfully whatsoever difficulties, and dangers in God's service, and with an undaunted courage to suffer torments, and Martyrdom. By Piety we are informed to carry ourselves as children towards our Superiors, as Mothers towards our Inferiors, with the bowels of charity, and as Brethren to our Equals. Lastly, The fear of our Lord hateth evil, and preserves us from sin, even the least: Because he that feareth God, 
Eccl. 7.19.  neglecteth nothing. Therefore beg these gifts of our Lord, who giveth to all men abundantly. 
Jac. 1.5.    

Of the fruits of the Holy Ghost.  

Galat. 5.22, 23.  COnsider 1. The Holy Ghost is like a great Tree, whose top reacheth to heaven, and whose branches shadow the whole earth; its fruits are recounted by the Apostle twelve in number: The fruit of the spirit is, Charity, Joy, Peace, Patience, Benignity, Goodness, Longanimity, Mildness, Faith, Modesty, Continency, Chastity. These are most precious fruit, and fall of all sweetness: And his fruit (saith the Spouse) was sweet to my throat. 
Cant. 2.3.   

Mat. 7.16.  Consider 2. And examine yourself whether you have the Spirit of God; and whether you be partaker of his fruits; for by their fruits you shall know them, saith Christ. Think therefore with yourself, how charitable you are, how patiented, mild, and modest, and so of the rest; for if you find yourself destitute of these, it is a sign the divine spirit hath for as yet overshadowed you, nor come into you; for he that liveth in the spirit, 
Gal. 5.25.  in the spirit also walketh.  

Sap. 1.5.  Consider 3. The prime disposition requisite for the receiving the Holy Ghost, is a pure intention of serving God in all things, for his own sake, not for worldly respects; for (as the wise man saith) The Holy Ghost of discipline, will fly from him that feigneth. Wherefore endeavour to please him in all things, and to conform yourself to the discipline of the place and calling you are of, and that not in the outward show only, but sincerely, and from the heart.   

Of the manner of life which the Holy Ghost inspired into the first Christians.  

Act. 2.42.  COnsider 1. They were persevering in the Doctrine of the Apostles, and in the communication of the breaking of bread, and of prayers; for chief by these three things spiritual life is nourished, and increased, to wit: 1. By hearing, or reading the Word of God. 2. By frequenting the Sacraments, and principally that of the Altar. 3. By continual prayer. Do you likewise insist chief upon these.  
Consider 2. Their living in common: All they also that believed, were together, 
Ibid. v. 44.  and had all things common. Their Charity and mutual concord: And the multitude of believers had one heart, 
Act. 4.32.  and one soul. Their Evangelical Poverty, for love of which, As many as were owners of lands, or houses, sold, 
Ibid. 34, 35  and bought the prices of those things which they sold, and laid it before the feet of the Apostles, etc. Neither did any one say, 
Sup. v. 32.  that aught was his own of those things which he possessed, but all things were common to them.  

Act. 2.46, 47.  Consider 3. The rest of their life; they were daily also continuing with one accord in the Temple; and breaking bread from house to house (as well the Eucharistical bread in Communion, as common bread in Hospitality) they took their meat with joy and simplicity of heart, praising God, and having grace with all the people. How far are we off from the like fervour, assiduity of prayer, and simplicity of heart? Let us therefore imitate their example, that we may come to enjoy their company in heaven.   


Lord, if I have found grace in thy sight, go not past thy servant. Gen. 18.3.  Trinity Sunday.  
Of Holy Communion. Consider Christ as the Second Person of the most Blessed Trinity.  

Isa. 6.3.  COnsider 1. What Faith teacheth us concerning this most sacred mystery; to wit, three Persons subsistent in one single Nature, or Essence of Divinity, the Father unbegotten, his only begotten Son, and the Holy Ghost, proceeding from both. Imagine yourself to see innumerable millions of Saints and Angels in heaven prostrate before the Throne of the Divinity, with most prefound reverence, and admiration of this incomprehensible Mystery, and continually singing forth, Holy, holy, holy the Lord God of Hosts.  
Consider 2. The Second Person of this Sacred Trinity will abide with you this day, and with him the other two, the Father, and the H. Ghost, who being the selfsame in Nature with the Son, 
Suar. 2. p. to 3. dis●. 51. See. 6.  in a special manner are also present in the Eucharist. What entertainment therefore will be sitting for such Guests, what care of neatness, and adorning yourself with acts of virtue?  
Consider 3. With what fervour, humility, and devotion Abraham entertained the three Angels, who represented the B. Trinity: He received three, but adored only one (saith S. Augustine) saying, 
Aug. l. 16. c. 29. Civit.  Lord, if I have found grace in thy sight, go not past thy servant. Then himself ran to the Herd, took from thence one of the best Calves, and caused it to be boiled, and set before them. Do you the like, and present your guests with the best you have, to wit, your heart well prepared by the sire of Charity, and say with the Church, 
In Offic. ss. Triritatis.  Blessed be the holy and undivided Trinity, now and ever, and world without end.   

Of the first Person of the B. Trinity, or of the Eternal Father.  

2 Cor. 4.4. Heb. 1.3.  COnsider 1. The Eternal Father (as Faith teacheth) is the Fountain and Origin of the other persons in the B. Trinity; for understanding himself by an Intuitive Vision, he begetteth the Eternal Word, that is, a most perfect and substantial Image of himself, which is the Son, the Image of God, and the figure of his substance. And again, together with the Son, by mutual love, breatheth forth the Holy Ghost; communicating unto them both his entire Nature without division, retaining in himself his own proper personality uncommunicated. Admire the sublimeness of this Mystery: stir yourself up to acts of Faith, and acknowledge how weak man's understanding is to comprehend divine things: O depth of the riches of the wisdom, 
Rom. 11.33.  I and of the knowledge of God, etc.  
Consider 2. Although all exterior works of God are common to the whole Trinity, notwithstanding those of Power and Omnipotency are appropriated to the Father; such are the Creation, Conservation, and Government of the World: whence you may learn both how much you ought to love him who created you; and for your sake produced this admirable Structure of the Universe, and how much reason you have to fear him, 
Mat. 10.28  who in a moment can destroy both soul and body into hell.  

Jo. 16.27.  Consider 3. This Father, and Lord of all things, notwithstanding the greatness of his Majesty, stoopeth so low beneath himself, for love of us, who at the best are but his Slaves and Vassals; as to make us his children, and heirs by adoption: For the Father himself loveth you (saith Christ) Nay, God so loved the world, 
Jo. 3.16.  that he gave bis only begotten Son for its redemption. See therefore how much reason you have to love and reverence with your whole heart, and with all your strength, so loving a Father.   

Of the Second Person of the B Trinity, or of the Son.  

Is. 53.8.  COnsider 1. That, as Faith teacheth, the Son was begotten from all Eternity, without the least difference of time, or point of inequality: for he is Consubstantial; Coeternal; and in all things equal to the Father; he is properly the Word of the Divine Intellect, expressing in himself the whole substance of the Divinity, the which being made as it were Vocal by the Incarnation, declared unto us the secret Mysteries of the Father: Who shall declare his generation? Neither the Angels themselves can comprehend this unspeakable Procession: Therefore what you cannot conceive either by sense or reason, believe with a firm faith, and rejoice for the glory of the Son, equal in all things with the Father.  
Consider 2. The Sons love towards mankind who to redeem his Slave, delivered himself over to death: For us men, and for our salvation, 
Symb. Nicen.  he descended from heaven, and was incarnate, and born, and that in so humble and contemptible a manner: God was made man, that man might be made God: 
Aug. Ser. 9 de Nat. Leo Ser. 6. de Nat.  Or as S. Leo saith, Christ was made the Son of man, that we might be made the Sons of God. O ineffable love! O incomprehensible favour!  
Consider 3. How you may requite so great a love: Doubtless it requires that you both reverence his divine person with the greatest devotion and respect, and with as great tenderness, love that sacred humanity which he took upon him, and nailed to the Cross for your sake: Say with S. Bernard, 
S. Bern. Ser. 1. de Epiph.  The more vile he is become for me, so much the more dear he is to me; and take heed least by sinning you alienate from yourself so loving a friend.   

Of the Third Person of the B. Trinity, or of the Holy Ghost.  

Pref. Miss.  COnsider 1. The Holy Ghost as the Third Person of the B. Trinity, proceeding from the Father and the Son, but coeternal, and consubstantial to them both, of equal power, wisdom, and so of the other divine Attributes: For there is (as the Church singeth) Propriety in the Persons, unity in the Essence, and Equality in Majesty. Do you also reverence and honour this divine person, and join your voice with the Seraphins, crying out, Holy, 
Is. 6.3.  holy, holy, etc.  
Consider 2. The Holy Ghost appeared over our Lord in the form of a Dove, both to express his love towards us, for the Dove is a Symbol of sociable love; and withal to teach us mildness, and simplicity in our life and actions. To him likewise are attributed the works of our Justification, the distribution of Graces, and the benefits of Inspirations, and Illuminations: The spirit breatheth where he will, 
Jo. 3.8.  and thou hearest his voice: That you may hence see how much you stand in need of his divine help and protection.  

1 Cor. 6.19.  Consider 3. The Holy Ghost doth not only communicate the gifts of his Grace, but also his own substance and person to the Just, inhabiting and abiding in them after a special manner, as Divines teach, according to that of the Apostle; Know you not that your members are the Temple of the Holy Ghost, which is in you? See therefore that you make not his Temple a Den of Thiefs, by sin: Beg of him by continual prayer, that he would wash away what is unclean in you, 
Seq. in Missa de S. Spiritu.  water what is dry, heal what is wounded, bend what is stiff and unruly, cherish what is cold and faint, and redress whatsoever is amiss.   

Corpus Christi Day. 
He hath made a memory of his admirable works, etc. He hath given meat to them that fear him. Ps. 110.4.5   
Of Holy Communion. Consider Christ as the Instituter of the most Blessed Sacrament.  

Eccli. 39.27.  COnsider 1. How much you are bound to Christ for instituting so admirable and beneficial a Mystery, from which, as from a Fountain, all manner of good doth flow: For the Eucharist 1. Is properly a sacrifice for our sins. 2. Spiritual food to keep us in heart. 3. A lively Memorial of our Lord's Passion. 4. The Spring and Fountain of all grace and virtue. His blessing (saith Ecclesiasticus) hath overflowed as a stream.  

Supra.  Consider 2. This divine Instuter, who several ways had showed himself wonderful in his other works, would in this single one employ all the treasures of his power and wisdom; for in the Eucharist there are discovered: 1. His infinite wisdom in inventing so admirable a food. 2. The like power in the Transubstantiation of Bread and Wine. 3. His goodness in communicating himself, and penetrating our very bowels; in the nature of meat and drink. 4. His liberality in giving himself wholly to each one, even to the wicked. 5. Patience in permitting himself to be unworthily handled, and even trodden under feet sometimes by the wicked; and so of other virtues: He hath made a memory of his marvellous works, etc. He hath given meat to them that fear him.  

Seq. in Missa.  Consider 3. Hence the Church, with good reason, these days doth celebrate the memory of this Mystery with great pomp and solemnity. If the Ark of God formerly was carried with so great state, the King himself dancing all the way before it; how much more honour doth the H. Eucharist deserve? Go forth therefore to meet it in the best array of your Soul; praise, honour, and thank the Author of it: At least do what you are able, because he is above all praise, and you cannot praise him sufficiently.   

Of the H. Eucharist compared with the Manna. Part 1.  
COnsider 1. Nothing in the Ancient Law was more wonderful than the Manna, which for forty years together fell daily from heaven, for the sustenance of the people: whence David said of it, He hath made a memory of his marvellous works, etc. Consider therefore twelve admirable proprieties of it, 
Ps. 110.4.  in a far more perfect manner expressed in the Eucharist.  
1. The Manna was bread, but without seed, or tillage; not growing out of the earth, but coming down from heaven: So the H. Eucharist; This is the bread that came down from heaven: 
Jo. 6.58.  And the sacred Body of Christ, which is contained therein, proceeded not by humane generation, but from the Virgin alone, and by the divine influence of the Holy Ghost.  
2. The Manna was made only by Angels, whence it was called The bread of Angels; 
Ps. 77.25. Malac. 2.7.  and the Eucharist only by Priests, who are the Angels of the Lord of Hosts upon earth.  
3. The Manna contained in itself alone, All delectation, and the sweetness of all taste: 
Sap. 16.20 Cyp. tract. de Coena Dom.  so the Eucharist surpasseth (saith S. Cyprian) all delicacies prepared for the taste; and all the dainties of sweet meats.  
4. The Manna in such variety of taste and delight, yet did relish differently to each one, according as they desired: For, serving every man's will, it was turned to that that every man would: 
Sap. 16.21  so the Eucharist affordeth whatsoever virtue any one can desire; to some Humility, to others Chastity, and so of the rest.  
5. The sweetness of the Manna was hidden, and enjoyed only by the just: whence the wicked complained, saying, Our soul now loatheth at this most light meat: 
Num. 21.5  so with sinners the Eucharist relisheth no better than ordinary bread, and therefore is called a hidden Manna.  
6. The Manna was like to the seed of Coriander, whose property it is said to be, that though it be broken into never so many pieces, yet it retains in every one the whole virtue or strength of the seed: so the Eucharist, though broken into a thousand parts, still as much will remain in one single parcel, 
Seq. in Missa.  as was before in the whole.   

Of the H. Eucharist compared with the Manna. Part 2.  

Exod. 16.18.  COnsider the other Proprieties. 7. Therefore Manna was given in an equal measure to every one: Neither he that gathered more, had above, nor he that gathered less, found under: so in the Eucharist, one takes, a thousand takes, but as much he, 
Seq. in Missa.  as they, etc.  
8. The Manna was to be gathered betimes, 
Exod. sup. 21.  before the Sun rising, otherwise it presently melted away, although within doors it would endure both fire and Mortar; 
Sap. 16.28  That it might be known to all men (saith the wise man) that we ought to prevent the Sun to bless thee: so the Eucharist doth impart its sweetness, not to slothful and sluggish people, but to the fervent: 
Prov. 8.18  They that watch toward me shall find me.  
9 The Manna in an equal proportion served as well men as children, old and young: 
Exod. sup. 18.  so the Eucharist, still the same in itself, doth work differently in all, according to their capacity, and the disposition they bring.  
10. The Manna being kept only till the next day, out of covetousness, became full of worms, 
Exod. sup. 20. & 32.  and putrified; yet being laid up by God's Command in a Golden Vessel, lasted incorrupt for many Generations: so the Eucharist, to them that receive it unworthily, turneth to corruption, and to their greater judgement, and damnation; but in the golden vessel of a good and perfect heart, it becometh the seed of eternal life.  
11. The Manna, 
Sup. 35.  all the time of their Pilgrimage, for forty years together, never failed: so likewise the Eucharist is our constant and never-failing provision, during the time of our Pilgrimage: I am with you all days, even to the consummation of the world.  
12. The Manna fell daily, 
Exod. sup. 22. etc.  without intermission, except Sabbath days, on which they lived upon what they had gathered the day before: The Eucharist is our daily bread in this life, but will cease on the Sabbath of Eternal repose, where we shall live for ever upon what we have gathered in this life.   

Of Holy Communion. 
Come eat ye my bread, and drink the wine which I have mingled for you. Prov. 9.5.   
Consider the Eucharist as a Banquet. Part 1.  

Mat. 11.28  COnsider 1. What is read this day in the Gospel: A certain man made a great supper, etc. This man is Christ, and the Eucharist the supper or banquet, to which all men are invited: Come ye to me all that labour, and are burdened, and I will refresh you. Never was there from the beginning of the world, by any Prince, made so sumptuous and magnificent a banquet: Wherefore prepare the appetite of your soul, that it may take its fill of it; and ponder the admirable properties of this heavenly banquet.  
1. It is infinite in greatness, made not for one City or Province, but for all Nations to feed on: Our Lord of Hosts shall make to all peoples in this Mount a feast of fat things, 
Is. 25.6.  a feast of Vintage.  
2. It is perpetual, and never failing, and not for many days only, as was that of Affuerus, nor yet for some years: it hath already lasted above 1600 years, and is to last yet, 
Mat. 28.20  even to the consummation of the world.  
3. It is furnished with admirable variety, containing in itself (as the wise man saith)▪ 
Sap. 16.20  all delectation, and the sweetness of all taste.  
4. The meat of this Feast is most wholesome: He that eateth this bread shall live for ever. 
Jo. 6.58. Ps. 80.17. 1 Cor. 10.4.   
5. It is most delitions: He fed them of the fat of corn; and out of the rock, with honey he filled them: And the rock (saith S. Paul) was Christ.  
6. It is most exquisite; for what more rare and excellent, than the only Son of God? 
Deut. 32.39.  See ye that I am only, and there is no other God besides me.  
7. It is most precious, above dissolved pearl: for what can be more precious than that blood, which was the ransom of the whole world? Therefore come unto this divine feast with a longing desire, and say with the Church, O sacred Feast, 
In Offic. Corp. Christi  in which Christ is received, the memory of his Passion renewed, our mind filled with grace, and a pledge of future glory given us.   

Of the Eucharist as a Banquet. Part 2.  

Dan. 5.1.  COnsider 1. Besides the fare, also the dignity of the Guests, the quality and number of Waiters, and the sumptuous service of the meat, in plate of gold, silver, etc. do make to the commendation, and magnificence of the Feast. Baltasser the King made a great feast to his Nobles, a thousand, in gold and silver Vessels. The Guests in this Banquet are the three Divine Persons of the most B. Trinity: What more Royal and Divine? 
Apoc. 3.20  If any man shall open to me the gate, I will enter in to him, and will sup with him, and he with me. And in another place; If any man love me, 
Jo. 14.23.  etc. my Father will love him, and we will come to him, and will make abode with him.  

Dan. 7.10.  Consider 2. The Waiters are Angels, the most excellent of all creatures by nature: Thousand of thousands minister to him, and ten thousand hundred thousands assist him: They assist therefore their Lord, as the holy Fathers say, in time of Divine Sacrifice, and so long as he remains personally with you, 
Chrys. de Sacerd. l. 6.  they also attend you; that you may learn even by this with what reverence you ought to behave yourself in time of Communion.  

Is. 52.11.  Consider 3. The furniture and service in the outward show, are but mean and plain, but in truth surpass all the power of Nature: For the Mess of Life is handed to you under the vail of accidents, which are miraculously preserved without their proper substances; then the which there is no greater wonder in Nature. Learn therefore hence, how well adorned with virtues you ought to come to this heavenly Banquet: Be cleansed (saith the Prophet) ye that carry the Vessels of our Lord: How much more you that receive within you our Lord himself?   

Of the Eucharist compared to the Tree of Life, and its fruits. Part 1.  

Apoc. 22.2  COnsider 1. How the Tree of Life in Paradise restored the decaying forces of Nature, and kept man, who was then immortal, in continual repair. And in the Apocalypse it is said, the Angel shown me the Tree of Life, yielding twelve fruits, etc. The Eucharist is the Bread of Life, so called by Christ, 
Jo. 6.48.  because by the Grace which it giveth, it makes us immortal, and yieldeth twelve sorts of fruit most Sovereign against so many infirmities, 
S. Tho. Opusc. 58. c. 21.  or miseries (as S. Thomas teacheth) which man's Nature is subject to by sin.  

1 Pet. 5.8.  Our first Misery doth arise from the assaults of the Devil, who as a roaring Lion goeth about, seeking whom he may devour .. Against this the Eucharist doth arm us, giving strength both to resist, and to chase our Adversary away, like to that Fish of Toby, whereof it is said, 
Tob. 6.8.  The smoke thereof driveth out all kind of Devils.  

Rom. 7.23  The second Misery is the Rebellion of Concupiscence, of which the Apostle saith, I see another law in my members, repugning to the law of my mind: Another law, that is, concupiscence of sin in our members; as in the eye to covet, in the tongue to slander, etc. This heat of Concupiscence is allayed by the H. Eucharist; to which purpose, the Manna is said to have lain like unto the hoar frost on the ground. And our Lord by the Prophet; 
Exod. 16.14.  I will be as Dew, Israel shall spring as the Lilly. 
Ose 14.6.   

Eccles. 7.21  The third is the stain and corruption of the heart: For there is no just man in the earth, that doth good, and sinneth not. This the Eucharist doth cleanse, like to the hot Coal that cleansed the lips of isaiah. 
Is. 6.6.   

Pro. 21.14  The fourth is the offence of the Creator: This also the Eucharist taketh away, appeasing his wrath and indignation against us: A gift hide (saith the wise man) quencheth angers. There is none more acceptable and obliging gift, than the only Son of God, who is truly hid, and offered to his Eternal Father, in the Eucharist.   

Of the Eucharist compared to the Tree of Life, and its fruits. Part 2.  

Gen. 1.2.  THe fifth Misery, is want of the knowledge of ourselves; Darkness was upon the face of the depth: so is it likewise upon the heart of that man, that is not enlightened with the grace of God: Therefore the Prophet saith, The heart of man is perverse, 
Jer. 17.9.  and unsearchable, who shall know it? The Eucharist remedieth this, enlightening our understanding; like to the honey, that enlightened the eyes of Jonathas: Yourselves have seen that mine eyes are illuminated, 
1 Reg. 14.29.  because I have tasted a little of this honey.  

Mat. 24.12  The sixth is want of love towards God, and our Neighbour: for where Iniquity shall abound, Charity shall wax cold: This is cured by the Eucharist, which inflameth the heart with divine love; for the lamps thereof, lamps of fire, and flames.  

Cant. 8.6.  The seventh is the indisposition of our spiritual appetite, whereby we relish not spiritual things; for the sensual man perceiveth not these things that are of the Spirit of God: 
1 Cor. 2.14.  And he that feedeth himself with the pleasures of this present life, his interior senses are so disordered thereby, that he cannot relish spiritual things. The Eucharist helpeth this, curing the  of our heart, so that we may taste, and see that our Lord is sweet. 
Ps. 33.9.   

Luc. 14.30  The eighth is a faintness in perfecting what is good; we often begin fervorously, but soon fail: This man began to build, and he could not finish it: Against this the H. Eucharist doth strengthen us; like to that Loaf of Bread, 
3 Reg. 19.8.  which the Angel brought to Elias, In the strength whereof he walked forty days and forty nights, without any toil, unto the Mount of God, Horeb. Beg therefore of our Lord these fruits, especially that you may be constant in good: For of all Virtues (saith S. Bernard) Perseverance alone is crowned. 
Bernard.    

Of the Eucharist compared with the Tree of Life, and its fruits. Part 3.  

Ephes. 2.3  OUr ninth Misery is the penalty of Eternal Death: For we were (as the Apostle saith) by nature the children of wrath. From this evil the Eucharist freeth us, giving us Eternal Life: For if any man eat of this bread (saith our Lord) he shall live for ever. 
Jo. 6.51.   

Gen. 8.21.  The tenth is our continual decay in good, passing daily from bad to worse: For the sense and cogitation of man's heart, are prone to evil from their youth. This is taken away by means of the H. Eucharist, whereby, as by spiritual food, man groweth up in a spiritual life, and increaseth in merits of good works; for he that abideth in me, and I in him, 
Jo. 15.5.  the same beareth much fruit.  

Ps. 119.5.  The eleventh is the irksomeness of this worldly banishment; of which David, Woe is to me that my sejourning is prolonged: The Eucharist doth mitigate this tediousness, and is given also as a Viaticum, or provision, to live upon in this our Pilgrimage, as was the Manna to the Israelites in the Desert, till they were brought into the Land of Promise, which to us is the Kingdom of everlasting glory.  

Gen. 3.19.  The twelfth is a total corruption of our corporal substance; because dust thou art, and into dust thou shalt return. And thus, according to the course of Nature, this our body would perish for ever; but by reason of the corporal participation of Christ (as S. Thomas saith) the Saints shall rise again in their bodies, more glorious than the Sun; according to that of Christ, He that eateth my flesh, and drinketh my blood, hath life everlasting, 
Jo. 6.54.  and I will raise him up in the last day.  

Ps. 102.2. & 3.  Admire the admirable virtue of these heavenly fruits, and be thankful for so powerful a remedy and preservative against all your maladies: My soul, bless thou our Lord, etc. who healeth all thine infirmities.   

Of Preparation for receiving the H. Eucharist by Faith, and Purity.  

1 Cor. 11.28.  COnsider 1. How necessary is a due preparation before hand for receiving the H. Eucharist, lest otherwise, through mortal sin you make that your poison, which is the food of life; or through indevotion and tepidity, you partake less of its sweetness. Therefore the Apostle admonisheth; Let a man prove himself, and so let him eat of that bread: And Mat. 22. he that presumed to come to the Marriage Feast, without the wedding garment, was cast into utter darkness.  

Heb. 10.22.  Consider 2. The first preparation must be by Faith, which is as it were the ground and foundation of all the rest: therefore the Apostle saith, Let us approach with a true heart, in fullness of faith. Kindle therefore in yourself a lively faith, as often as you frequent this Sacred Mystery, and denying whatsoever sense shall object to the contrary, offer your life and blood to defend the truth of God's Word.  
Consider 3. The second preparation must be by Parity, which the greater it shall be, the more you will partake of its divine fruits, and taste of its hidden sweetness: wherefore the Prophet; Be cleansed, ye that carry the Vessels of our Lord: 
Is. 52.11.  The same doth the Church recommend unto us, by ordaining the H. Eucharist to be consecrated upon clean Corporals; 
S. Tho. 6.11.  which (as S. Thomas observes) are first washed, then wrung, and thirdly dried; so he that goes to receive this Sacrament, must first of all be washed with the tears of Penance, then wrung by works of Mortification; and thirdly, well dried of worldly affections, by the fervour of Charity. See whether you find these dispositions in yourself.   

Of Preparation for receiving the H. Eucharist by holy Desires and Prayer.  

Eccli. 24.26.  COnsider 1. To the foresaid Purity must be joined an ardent desire, and hunger after this heavenly Banquet; for our Lord inviteth such to himself, in those words, Pass to me all ye that desire me, and be filled of my generations: And by the Psalmist he telleth us, 
Ps. 106.9.  that he hath filled the empty (that is the thirsty) soul, and the hungry soul he hath filled with good things. Procure therefore in yourself this hunger, and thirst, as often as you come to this Divine Table; Dilate thy mouth, 
Ps. 80.11.  and I will fill it, faith our Lord.  

Ps. 104.40  Consider 2. To this desire must be added earnest Prayer, for God bestoweth all he hath upon them that ask: Therefore said David, They made petition, and the Quail came, and he filled them with the Bread of Heaven. If therefore you desire to have your fill of this heavenly Bread, you must make earnest suit for it, and give yourself to Prayer and Meditation: Under his shadow whom I desired, 
Cant. 2.3.  I sat, that is, in holy Meditation, and Contemplation; whence having had experience of its sweetness, the Spouse presently adjoineth, and his fruit was sweet unto my throat.  
Consider 3. You must not wonder, if after diligent preparation on your part, you do not always perceive the sweetness of this heavenly food: For as the Physician to some Patients prescribeth such Physic as is pleasing to their sensitive palate, or appetite, to others again, such as is agreeable only to the rational appetite, as being more wholesome than toothsome: 
S. Tho. cit. c. 22.  So God doth temper the sweetness of this heavenly potion, that it doth relish to some by affectual devotion, to others only by the knowledge and satisfaction they receive of its great profit and benefit, as he knoweth to be most expedient for every one: Submit yourself therefore to this heavenly Physician, and beg of him to give you that relish, which he knoweth to be most for your benefit.   

Of Holy Communion. 
I have strayed as a sheep that is lost, seek thy servant. Ps. 118.176.   
Consider Christ as a Shepherd, seeking after one of his strayed Sheep.  

Luc. 15.4.  COnsider 1. What is read to day in the Gospel of a Shepherd, who having a hundred sheep in his Flock, went to seek one that had gone astray: Consider how that Christ is this Shepherd: Ponder his exceeding care of this one lost sheep, whereas he had ninety nine, that is, innumerable others, to wit, Angels grazing on the Eternal Hills. He wanted neither the wool, nor milk of his wandering sheep, and yet seeketh up and down, every where, in sweat and labour, to find him out; and having found him, he neither beats, nor kicks him, but lays him on his shoulders, and brings him home. O God What is man that thou magnifiest him, 
Job 7.17.  or why settest thou thy heart toward him?  

Is. 53.6.  Consider 2. That your Soul in particular is a strayed sheep, which hath hitherto wandered up and down, through the thickets and briars of your own inventions, out of your Fold, and out of the bounds of that perfection which God hath called you to: You do not yield him the wool of your exterior actions, nor the milk of your interior: You take no delight in his rich and pleasant pastures, but rather cast yourself upon the vile Fodder of worldly delights. All we have strayed as sheep, every one hath declined into his own way, saith the Prophet.  
Consider 3. This loving Pastor will come to day unto you, to bring you back into your right way: Therefore ask him pardon, for having hitherto so foolishly gone astray, and that you have not been more attentive to his Call, and holy Inspirations: Offer him from hence forwards the wool and milk of all your actions: Say with the Prophet; I have strayed as a sheep that is lost; seek thy servant, because I have not forgotten thy Commandments.   

Meditations of the Life and Doctrine of Christ our Lord, from his Baptism to his Passion.  

Note.  THe Life and Doctrine of Christ, during the time of his three years Preaching, yield plentiful matter for Meditation. But because we cannot go through with every passage, we will insist upon the chief, and therein follow, not so much the order of the History, which is often in controversy, as a certain similitude, and connection of one matter with another; as we find others to have done before us.   

Of the Preaching of S. John Baptist. Part 1.  
In these days cometh John the Baptist Preaching in the Desert, 
Mat. 3.1.  etc.  

Marc. 1.2.  COnsider 1. The Preaching of John goeth before the Preaching of Christ, as doth the break of day before the rising of the Sun; for of him it is said, Behold I send mine Angel before thy face, who shall prepare thy way before thee. John therefore was an Angel, 
Malac. 3.1.  both by Office, and in the Innocency of his Life, and manners, such as ought to be all Priests, who are often in the Scripture called Angels. 
Malac. 2.7.   

Mat. 3.4.  Consider 2. More in particular the admirable Virtues of this holy Preacher: First his austerity of life; for as the Evangelist testifieth, He had his garment of Camel's hair, and a girdle of a skin about his loins, and his meat was Locusts, and wild honey. Doubtless his lodging and bed were answerable, to wit, the bare ground, under some Den or Cave, nor had he any better defence against the cold of Winter, and heat of Summer. Think how much you come short of this great Preacher, who are not content with those conveniences which your state of life affords you.  
Consider 3. This austerity of life was accompanied with continual contemplation of heavenly things, wherein he spent his whole life, to the thirtieth year of his age: Admire his Constancy in so long a warfare; for there can be no doubt, but that in all that time he had many Combats with the Devil. Ponder his incomparable Innocency of life, without committing the least Venial sin, as most are of opinion; and withal, endeavour to imitate, and come as near him as you can.   

Of the Preaching of S. John Baptist, 
Mat. 3.2.  Part 2.  
COnsider 1. The Subject of his Preaching was nothing but Penance, saying, Do Penance, etc. to which he exhorts his Auditors, by proposing to them first hopes of the Kingdom of Heaven, than the fear of Gods most severe judgement, representing him with his Fan in his hand, to cleanse the Wheat from the Chaff. Think how much you stand in need of this Penance; see whether you be Wheat, or Chaff; if the first, see you do not degenerate; if the second, endeavour to convert yourself, by the Divine Assistance, into pure Wheat, that you may not deserve to be cast into unquenchable fire.  

Is. 5.4.  Consider 2. Those words; Every tree that doth not yield good fruit, shall be cut down, and cast into the fire. It is not enough to produce any kind of fruit, but it must be pure good. Examine your works, what they are, whether good, solid, and perfect, or not rather counterfeited, and fair only to the outward appearance, or at least imperfect, and not of full growth and maturity, lest that may be said of you; I looked it should yield grapes, and it hath yielded wild grapes: And that other, Cut it down, whereto doth it also occupy the ground? 
Luc. 13.7.   
Consider 3. John beginneth not, but at a mature Age, and after a long preparation by Prayer and Mortification: But then by the impulse of the Divine Spirit, by whose Inspiration also he had before retired himself, entereth with an invincible courage upon his charge: For the Holy Ghost is wont to set them, whom he hath once perfected, upon the perfecting of others. Your Desert is a private retired life, wherein you must prepare yourself by Prayer, Mortification, and holy Solitude, attending to God alone, that you may prove the sitter Instrument, either of the Gospel (if such be your calling) or of your own and your Neighbour's perfection.   

Of the Jews Message to John. 
Jo. 1.19.  Part 1.  
COnsider 1. The Jews moved with the Sanctity of John, made great resort unto him; and not only the common people, but the chief Magistrates began to doubt whether he were not Christ: Therefore they sent from Jerusalem Priests and Levites to him, that they should ask him, who art thou? Ponder how powerful Innocency of life is to move men's minds, and how true is that which S. Bernard saith, 
Bern. Serm 55. in Cant.  That louder is the voice of works, then of words.  
Consider 2. The divers acts of Humility of S. John in this occasion; for whereas he was in such esteem with the Jews, as to be held for Christ, he did not therefore vainly vaunt himself above what he was, as worldly men are wont, in like occasions; but confessed, and did not deny, and he confessed that I am not Christ. This is the first degree of Humility, to disown what he knew belonged not unto himself, and to resign it where it was due. See whether you do not otherwise, making yourself more than you are, and concealing what in truth you are.  

Mat. 11.9.  Consider 3. How when the Jews demanded again, whether he were not Elias, or some Prophet; he answered No. He might have given himself out for Elias in Spirit, though not in person; and for a Prophet, and more than a Prophet, as he was styled by the Angel, and by Christ himself. But he that is truly humble, doth not only refuse what is not his own, but also takes off (as far as truth will permit) from what is his due. He never commendeth himself, 
Bern. Ep. 87.  but rather (as S. Bernard saith) as much as lies in him, will not be known what he is. Be ashamed therefore to seek the applause of others, and not content with that, to be your own Trumpeter.   

Of the Jews Message to John. 
Jo. 1.23.  Part 2.  
COnsider 1. The Jews still urging him to give some account of himself, He said, I am the voice of one crying in the Desert, make strait the way of our Lord. He boasteth not of his Race, Parents, Priesthood, etc. as worldly men are wont: He calleth himself a Voice, expressing thereby his Office of Precursor, and signifying withal, that whatsoever he was, belonged wholly to another, to wit, God, whose Instrument he was in speaking. This is a third degree of Humility, that when we are constrained to discover some good, or perfection that we have, we acknowledge it only as a gift of God, and not as any thing of our own.  
Consider 2. They said to him; Why then dost thou baptise, if thou be not Christ? The Jews check him, as taking upon him, by his own private Authority, an Office not belonging unto him: But he contendeth not in his own defence, nor maketh any Apology, but referring the matter to God, proceedeth in vilifying himself, Saying, I baptise in water, but there hath stood in the mids of you, whom you know not, etc. whose latchet of his Shoe, I am not worthy to lose. This is a fourth degree of Humility, to be backwards in one's own excuse. O that we would all practice it!  
Consider 3. The Jews sent the Message to John, not to Christ, of whom notwithstanding they might have been better informed: So we often seek comfort from creatures, instead of the Creator. Observe moreover the blindness of the Jews, who hearing of John, that Christ (whom they fought) conversed among them, notwithstanding made no further enquiry after him. For your part, be diligent to understand the Will of God in all things, and when you have understood it, be as faithful to put it in execution, etc.   

Of Christ's Baptism. 
Mat. 3.13.  Part 1.  
COnsider 1. How Christ beginning his Preaching, goeth first to be baptised; to teach us, that we should begin the work of God with a clean heart. Therefore he taketh leave of his Mother, who though she cannot but grieve thereat, for the absence of such a Son, yet withal, she rejoiceth for the Redemption of Israel, drawing so near at hand: He taketh a long journey to John, the greater to the lesser, the Lord to the Servant, to be baptised by him as a finner, among the Publicans and Soldiers, and among the Rout and Scum of people. Admire this Humility of the Son of God, and learn, that it is the best preparation towards the undertaking of great things, according to that; And that which shall b● saved of the House of Juda, and which is left, 
Is. 37.31.  shall take root downward, and shall bear fruit upward.  
Consider 2. How John by Divine Revelation knowing our Lord at his coming, modestly refuseth to baptise him; saying, I ought to be baptised of thee, and comest thou to me? Think what affections of joy, reverence, and submission, John felt at that time in his heart, seeing the Creator humbling himself so low as to receive Baptism of his Creature. Stir up the like affections in yourself, as often as he comes to you in the B. Sacrament.  
Consider 3. Christ's answer: Suffer me for this time, for so it becometh us to fulfil all Justice. Ponder those words, All Justice, and learn to omit nothing in the way of Virtue, that may benefit yourself, or edify your Neighbour. Examine yourself whether you do so, and whether you put in practice what you teach others by word of mouth; for as S. Ambrose saith, That Pastor fulfilleth Justice, 
Ambr. in 3. Luc.  that makes good by deeds, what he teacheth by words.   

Of Christ's Baptism. Part 2.  

Luc. 3.21, 22.  COnsider 1. What S. Luke saith; Jesus being baptised, and praying, Heaven was opened, and the Holy Ghost descended in corporal shape, as a Dove upon him: For God is wont to exalt, and honour the humble. Christ therefore is honoured here: 1. By the opening of the Heavens, to signify that by him Heaven Gates were opened to us. 2. By the coming down of the H. Ghost, to express the fullness of Grace, and Heavenly Gifts, which were in him, and were by him to be derived unto us all. 3. He is proclaimed the Natural Son of God, to whom all creatutes ought to give due honour.  
Consider 2. The Holy Ghost appeared in the form of a Dove, to show what manner of life ought all they to lead that are baptised: That every one may understand (saith S. Augustine) if he hath the simple spirit (that is, 
August. Tract. 6. in Joan.  of truth and sincerity) that he must be like a Dove, have peace with his Brethren, which the Doves kind kisses do signify: And last●y, to hurt no body, for the Dove hurteth not so much as a fly.  

Is. 54.7.  Consider 3. The heavenly effects of our Sacrament of Baptism, expressed unto us in Christ's Baptism. 1. The opening of Heaven Gates. 2. The revealing of Divine Mysteries. 3. The Remission of Sins. 4. The Unction of the Holy Ghost. 5. The Adoption to be the Children of God. Give thanks for so manifold a benefit, and being now made the Son of God, raise up your thoughts, and affections to your heavenly habitation, that lieth open for you: Say with the Prophet, who will give me wings as of a Dove, and I will fly, and rest?   

Of Holy Communion. 
Direct, 〈◊〉 Lord, my way in thy sight. Ps. 5.9.   
Consider Christ as the Director of our Actions.  

Luc. 5.5.  COnsider 1. What is read to day in the Gospel: Master, labouring all the night, we have taken nothing; for men live in a great Mist, or darkness of Ignorance, not knowing what to do, nor what will prove beneficial, or hurtful for them; wherefore they stand in need of a Divine Light, whereby they may be directed in all things. 
2 Paralip. 20.12.  Whence King Josephat said, Whereas we are ignorant what we ought to do, this only we have left, that we direct our eyes to thee. Neither doth God refuse the Office of a Director; for it is said of Joseph, 
Gen. 39.23.  Our Lord was with him, and directed all his works.  
Consider 2. Christ, as we read in this day's Gospel, directed the Apostles Fishing, and presently there was taken a great quantity of Fish: He will likewise come this day into your Soul, and direct your Fishing, that is, your spiritual affairs; so that you have great reason to hope for much profit, provided that you lose your Net in his Word, 
Luc. sup.  that it, follow his directions, and promptly obey his interior Inspirations.  
Consider 3. You must prepare your heart against the coming of this your Director; and first purge it from all sin: And therefore S. Peter in this day's Gospel said, Go forth from me, 
Sup. v. 8.  because I am a sinful man, O Lord: Knowing that Christ cannot stand with sin, Secondly, you must make earnest suit unto our Lord, beseeching him to do you that favour: for of King Ozias it is said; 
2. Paralip. 26.5.  And when he sought our Lord, be directed him in all things. Wherefore say with the Prophet, Look upon thy servants, and upon thy works, and direct their children: And let the brightness of our Lord God be upon us, 
Ps. 89.16.  and direct thou the works of our hands over us; and the work of our hands do thou direct.   

Of Christ's retiring into the Desert, etc. Mat. 4. Marc. 1. Luc. 4.  

Mat. 4.1.  COnsider 1. Jesus full of the Holy Ghost, returned from Jordan, and was driven in the Spirit into the Desert, etc. Ponder whither the Holy Spirit doth lead the Soul, which it hath once replenished; to wit, to prayer, and contemplation of heavenly things: Besides, our Lord retired himself, to avoid the applause of the people, which was like to follow from those wonderful signs, which they had seen in his Baptism. He would before his Preaching make use of these Spiritual Exercises of 40 days, that you might learn to be well affected towards the: like, and to perform them with Spirit and Devotion, in their time, according to the example of our Lord.  

Rom. 8.14  Consider 2. Christ is said, after his Baptism, to have followed the Conduct of the Holy Ghost; to intimate, that all who are baptised, aught to follow the direction of the Divine Spirit, not their own judgement. Examine yourself by what Spirit you are led in your actions, whether of Perfection, or of Vanity. If you be the Son of God, you must in all things be led by his Spirit: For, according to that of the Apostle, whosoever are led by the Spirit of God, they are the Sons of God.  

Marc. 1.13  Consider 3. What S. Mark saith of Christ; And he was with Beasts. Admire the Humility of our Lord, who being the Creator of all, disdained not for forty days to keep company with bruit beasts: He might truly say with Job, I, was the Brother of Dragons, 
Job 30.29  and fellow of Ostriches. Be confounded, that you cannot live contentedly, but with those of your own humour: Learn to bear patiently the fellowship of troublesome companions, if you chance to live among them: 
Greg. in cap. 30. Job  For as S. Gregory saith, No body is perfect, that is impatient among ill Neighbours.   

Of Christ's Fasting, Mat. 4. Luc. 4.  

Mat. 4.2.  COnsider 1. And when he had fasted forty days, and forty nights, afterward be was hungry. Consider how Christ joined Fasting, and Mortification to his Prayer in the Desert; for Prayer, and Mortification, are as two Sisters, helping one the other: Prayer quickeneth Mortification, and Mortification refineth Prayer, as Fire doth Gold. In this manner, therefore, 
Cant. 3.6.  Christ's prayer ascended by the Desert, as a little rod of smoke of the Aromatical Spices of Myrrh and Frankincense: Endeavour that yours may ascend in like manner; and remember what the Angel said, 
Tob. 12.8.  Prayer is good with Fasting and Alms.  

Pro. 21.27  Consider 2. Our Lord fasted with that rigour, in the beginning of his Preaching, to teach us, that the beginning of a spiritual life (much more of an Apostolical one) ought to be taken from taming our sensual appetite. Hence the ancient Fathers, as Cassian witnesseth, ordained, that the first Spiritual Lesson should be of taming this appetite; for he that cannot master these palpable, and grosser Vices, how will he be able to subdue those that are more subtle and secret? See therefore how you are in this point, and ponder that of the wise man; He that loveth good cheer shall be in poverty (to wit spiritual) he that loveth wine, and fat things, shall not be rich.  
Consider 3. The many fruits of Fasting, that you may give yourself to it, as far as your health and strength of body will permit. 1. It tameth the rebellion of the flesh. 2. It purifieth the mind, and makes it fit for heavenly contemplation. 3. It appeaseth God's wrath and indignation. 4. It satisfieth for sin. 5. It is meritorious of eternal life. 6. It often obtains likewise temporal blessings. 7. It is the Devil's scourge. 8. It is the food and nourishment of all Virtue.   

Of Christ's Temptations in the Desert. 
Mat. 4. Luc. 4.   

Heb. 4.15. Heb. 2.18.  COnsider 1. After 40 days fast in the Desert, our Lord suffered himself to be tempted by the Devil, in point of Glurtony, vain Glory, Ambition, and Avarice. 1. That he might learn by his own experience, to have compassion on our infirmities: For in that wherein himself suffered, and was tempted, he is able to help them also that are tempted. 2. That as a good Captain he might instruct us how to fight in this spiritual warfare: Thank him therefore for so great an example of humility, and say with the Prophet; Blessed be our Lord my God, who teacheth my hands to bated, 
Ps. 143.1.  and my fingers to war.  

S. Hilar.  Consider 2. No body in this life, although he be a Saint, is free from Temptation. This appeareth by the example of Christ, and his Saints, in so much, that the perfecter a man is, the more fiercely he is assaulted by the Devil, who is more pleased (saith S. Hilary) with victory over Saints. Be not therefore troubled, if you find yourself at any time tempted in this, or that matter; but as the wise man adviseth: Son, coming to the service of God, etc. prepare thy soul to tentation; 
Eccli. 2.1.  knowing that our Enemy, though he rageth never so much, can overcome none (saith S. Bernard) but such as will themselves. 
S. Bern.   

Tob. 12.13  Consider 3. Temptations come to us, not only by the Devil, to overthrow us, but also by Almighty God, to Crown us for victory over them: And therefore it was that he tempted Abraham, and all his friends, as it is said of Toby: Because thou wast acceptable to God, it was necessary that tentation should prove thee. 
Jac. 1.2.  Hence the Apostie admonisheth us to rejoice in our tentations, and to trust in God, 
1 Cor. 10.13.  who is faithful, and will not suffer us to be tempted above that which we are able, but will make also with tentation issue, that we may sustain.   

Of Christ's first Tentation in the Desert. 
Mat. 4. Luc. 4.   
COnsider 1. And the Tempter approached, and said, 
Mat. 4.3. S. Greg. Hom. 16. in Evang.  If thou be the Son of God, command that these stones be made bread. He sets upon Christ in the Desert, with the same weapons wherewith he overcame Adam in Paradise: And he tempts him first with Gluttony, for that he saw Christ to suffer hunger after his long fasting, 
S. Tho. 3. p. q. 41. ar. 1.  being desirous also to get out by this miraculous food, whether he were truly the Son of God. See how craftily he sets his batteries against those places which he thinks to be of less strength, like to a prudent Captain that besiegeth a Town: View therefore narrowly your walls on every side, and be careful to strengthen yourself chief there, where you find yourself weakest.  
Consider 2. How five manner of ways we may be tempted and overcome with Gluttony. 1. By preventing due time. 2. By seeking more costly and nice fare. 3. By curiosity in dressing even ordinary meats. 4. By exceeding the just measure. 5. By too much greediness. Examine therefore yourself how you are in these points; for as B. Isidore saith, 
B. Isid. de Sum. l. 2. c. 42.  No man can attain to the perfection of Virtue, unless he firsi master the ravening of his belly.  

Rom. 14.17.  Consider 3. Christ's answer to this Tentation: Not in bread alone doth man live, but in every word that proceedeth from the mouth of God; teaching us, that we should not be too solicitous about our corporal food; For the Kingdom of God is not meat and drink; but much more about spiritual things, whereby we do truly live to Eternity: Wherefore we are not to expect a Miracle for meat and drink, but commit those cares to Gods ordinary Providence, who giveth to h●asts their food, 
Ps. 146.9.  and to the young Ravens that call upon him. Learn hence to cut off all superfluous thoughts and discourses of such things.   

Of Christ's second Tentation in the Desert. 
Mat. 4. Luc. 4.   

Mat. 4.5.  COnsider I. Then the Devil took him up into the holy City, and s●t him upon the Pinnacle of the Temple, etc. For the Enemy thought (saith S. Cyprian) whom he could not prevail withal by Gluttony, might be overcome by vain glory: Therefore he carrieth our Lord, by his permission, in the Air, and sets him on the top of the Temple of Jerusalem, persuading him to cast himself down harmless, to the end, that the men below astonished with the Miracle, should come to know, and honour him. Ponder how subtle and dangerous a temptation this is, in regard we are naturally covetous of praise and honour; and see whether it doth not insinuate itself also into your actions.  

Col. 3.1, 2.  Consider 2. Those words of the Tempter; Cast thyself down, etc. So he saith to all that sin, Cast your self-down into sin, which is truly a downfall. Nay, he endeavoureth to persuade all men to cast themselves down, that is, to bend their thoughts and cares upon earth, and earthly things, and plunge themselves in them. Think how often, and what things they are in particular, that he buzeth in your ears; and harken rather to the Apostles advice in those words; Seek the thing that are above; mind the things that are above, and not the things that are upon the earth.  
Consider 3. How resolutely Christ doth reject that miraculous descent, and with it, Vain Glory, which was to rise from it: Thou shal● no●●●enpt the Lord thy God; teaching us not to expect Miracles from God, when we can use humane means. Learn therefore both to contemn the esteem and praise of the world, and not to seek, or expect extraordinary favours, visitations, or illustrations from God: For (as the wise man saith) Every arrogant man is an abomination to our Lord. 
Prov. 16.5    

Of our Lords third Tentation in the Desert. 
Mat. 4. Luc. 4.   

Mat. 4.8.  COnsider 1. Again the Devil took him up into a very high Mountain, and he shown him the Kingdoms of the world, and the glory of them, etc. This is the third device of the Devil, and the most forcible of all others, whereby he overthroweth most men, to wit, the promise of wealth, and honours; whence the wise man saith, 
Eccli. 8.3.  Gold and silver hath destroyed many: But the Liar proffered more than he could perform, saying, All these will I give thee, if falling down thou wilt adore me. In like manner, to them whom he induceth to sin, he promiseth great matters, content, honours, riches, etc. but at the upshot, payeth them only with grief and mi eries.  

2 Pet. 2.19  Consider 2. Christ's Constancy; teaching us by his example, not to sin for gaining the whole world: And yet how many are there that run daily to Hell but for a small parcel of it? Avaunt Satan, for it is written, The Lord thy God thou shalt adore, and him only halt thou serve. See whether you serve your Lord God only, or not rather your own inordinate desires, often adoring the Devil in them: For wherewith a man is overcome, of that he is the slave also, saith S. Peter.  
Consider 3. After the third repulse the Devil lift him, and behold Angels came and ministered to him, in reward of his Victory. Think with what alacrity those heavenly Spirits come, sent by the Eternal Father, and with what reverence they serve their Lord with the meat they bring: So those that serve, or help others, in mean Offices, do thereby truly serve Christ in his little ones. Observe what S. Luke saith, 
Luc. 4.13.  that all the tentation being ended, the Devil departed from him until a time; that you might not think yourself secure, although twice or thrice you should have forced him away. 
Chrys. Hom. 3. in Gen.  We have need of great vigilancy (saith S. chrysostom) because we have continual War, and no Truce.   

Of Holy Communion. 
I will go into thy house with holocausts, I will render thee my vows which my lips have distinguished. Ps. 65.13.   
Consider Christ as an Offering, and a Sacrifice.  

Ephes. 5.2.  COnsider 1. What is read this day in the Gospel, Mat. 5.24. If thou offer thy gift at the Altar, etc. The Eucharist, of all other, is the most excellent Offering that can be made, wherein the Body and Blood of Christ are offered to God, as a Propitiatory Sacrifice, for the living, and the dead: For Christ loved us, and delivered himself for us an Oblation and Host to God, in an odour of sweetness, as the Apostle saith. What a treasure therefore have we in such a gift, Oblation, and Sacrifice?  
Consider 2. This Divine Sacrifice hath three Excellencies above all the Sacrifices of the Old Law. 
S. Tho. opusc. 58. c. 4.  1. In the exterior decorum, as being more seemly, and decent, and without effusion of blood. 2. In the interior worth and dignity, for that in others only beasts were offered, in this the Son of God himself. 3. As to the effects; for this Sacrifice hath virtue and efficacy for the good of the living in this world, for freeing the dead out of Purgatory, and for the glory of the Blessed in Heaven.  

Leu. 21.23  Consider 3. For due preparation to offer this Sacrifice, is required: 1. Singular Purity; according to that, Let him not approach to the Altar that hath a blemish, and he must not contaminate my Sanctuary. 2. And chief, Fraternal Charity and Union, as is intimated in this days Gospel: 
Mat. sup.  If thou offer thy gift, etc. go first to be reconciled to thy Brother, etc. This was required in all Sacrifices, but is chief necessary in the Holy Eucharist, which was principally instituted to unite us all together, as Members of the same Body, under one Head: and therefore by the Council of Trent it is called, the Seal of Unity, the Bond of Charity, 
Conc. Trid. Sess. 13. c. 8  and the Symbol of Concord.   

Of the Apostles first Vocation. 
Jo. 1.36.  Part 1.  

Rom. 11, 33.  COnsider 1. Christ going about to choose his Disciples, by whom he would instruct the whole World, went not to Hiecusalem, nor Rome, nor Athens, to make his choice of Wife, Noble, and Rich men, whom (if he had so pleased) he might easily have drawn to himself, as he did the three Sages from the East; but would choose such as were poor, simple, and contemptible in the sight of the world: O Depth of the riches of the Wisdom, and of the Knowledge of God What man nowadays would make such a choice? Christ did it 1. For the commendation of Humility, which was necessary for his Disciples. 2. For the manifestation of the Divine Power, in working great things by weak Instruments: 
1 Cor. 1.27.  The foolish things of the world hath God chosen, that he may confound the wise.  
Consider 2. How even these men were chosen by our Lord, not assembling the people, and publicly selecting his Disciples out of that number, for the greater Authority of his Preaching; but without any noise or stir, and as if he had lighted upon them by chance. So two of John's Disciples hearing that commendation from their Master's mouth, Behold the Lamb of God; and as they were following Christ, he turned to them, and most courteously asked, What seek you? and having brought them home with him, invited them to a further acquaintance. Learn to prevent others in courtesy and civility, and to deal your affairs solidly well, but with little noise and ostentation.  

Eccli. 17.12.  Consider 3. One of these Disciples was S. Andrew, who being inflamed with the love of God, was desirous presently to set others on fire: Therefore finding out his Brother Peter, bringeth him to Christ, saying, We have found Messiah. You also by God's great mercy, before many of your time, have found out the Messiah in the Catholic Church. Do you likewise endeavour by means suitable to your calling, to bring many others to him: For as the wise man saith; God gave them Commandment, every one concerning his Neighbour.   

Of the Apostles first Vocation. 
Jo. 1.43.  Part 2.  
COnsider 1. On the morrow he would go forth into Galilee, and he finds Philippe, etc. Many others our Lord found in the way, but Philippe after a special manner, and selected him for Eternal Life, saying, Fellow me, who presently followed him. Think how many able and famous men in your Country our Lord permitteth to perish in their Errors, and hath singled you out of so many thousands, like another Philippe, and hath made you as a chosen arrow: 
Is. 49.2.  In his Quiver he hath hidden you. See therefore you follow our Lord, as Philippe did, and do not undervalue so great a benefit.  

Greg.  Consider 2. Philippe findeth Nathanael, and saith to him, etc. The love of God is not idle, but worketh great things where it is, or else if it worketh not (saith S. Gregory) it is not at all. So Philippe, as soon as he came to know Christ, hastened to bring others to him. Ponder those words of Christ; Behold an Israelite in very deed, in whom there is no guile: Examine yourself whether you be such, walking with a pure intention in the sight of God; 
Eccli. 3.28  for a heart that goeth two ways shall not have success, saith Ecclesiasticus.  
Consider 3. Christ told Nathanael, what he secretly did under the Figtree, etc. Whence you may learn, that all things lie open to the eyes of God, even those which you do by yourself alone, in the most secret corner of your Chamber, and of your heart; and see that you behave yourself worthily in his sight: Ponder also the Noble Confession of Nathanael; Rabbi, thou art the Son of God, thou art the King of Israel; and stir yourself up to like acts of Faith, Confession, and Reverence.   

Of the second Vocation of S. Peter and S. Andrew. 
Mat. 4. Luc. 4.   
COnsider 1. Jesus walking by the Sea of Galilee, saw two brethren, etc. The first calling was only to a familiarity, as S. Augustine affirmeth, whence afterward they returned to their employment of Fishing: The second was to leave all, to follow our Lord, and to be his Disciples; so a Soul is disposed by degrees to Perfection: Ponder those words, Come ye after me, and I will make you to be Fishers of men: You must follow the footsteps of Christ, if you intent to be a Fisher of men.  
Consider 2. What a dignity it is to be a Fisher of men: If it be gainful to fish for Pearl, and precious stones, how much more to fish for, and gain Souls to our Lord, which himself bought at the price of his own precious Blood: Of all divine things (saith S. Denys) the most divine is, 
S. Dion. de Eccl. Hierarchia. c. 3.  to cooperate with God towards the salvation of souls. Think how you may also concur to so glorious an end, according to the state, and calling you are of; and fit your Spiritual Nets for catching this kind of Fish for our Lord; that is, use those means which your state of life affordeth for the gaining of Souls, Prayer, Counsel, Example, etc.  

Mat. 6.24.  Consider 3. But they incontinent, leaving the Nets, followed him. Observe their prompt Obedience; they neither excuse themselves, nor pretend poverty, etc. Such aught to be your Obedience to God, and his holy Inspirations, and to your Superiors, whom you have in place of God, without making any complaints, or excuses. Worldly cares and businesses are Nets that entangle, and hinder us, that we cannot give ourselves freely to God: Therefore you must leave all, if you will follow Christ, and lead an Apostolical life: For no man can serve two Masters.   

Of S. James and S. John's Vocation. 
Mat. 4. Mar. 1.   

Mat. 4.21.  COnsider 1. And going forward from thence, he saw other two Brethren, James of Zebedee, and John his Brother, etc. Observe how Christ first of all calleth two couple of Brethren, Peter and Andrew, James and John, that upon these, as so many Pillars, he might raise his Church; to signify, that all his Disciples ought to be well grounded in Fraternal Charity, according to that, 
Jo. 13.36.  In this all men shall know that you are my Disciples, if you have love one to another: See therefore how you are in this point, if you intent an Apostolical life.  
Consider 2. Of these it is said, that they forthwith left their Nets, and Father, and followed him. Wherefore those that intent to be Apostolical men, must leave not only worldly goods, but even their Parents also, for Christ, casting off all humane affection towards them, and converting it into a divine one, in making it subordinate to the Divine Service. Examine yourself whether this love to your Parents and Kindred, doth not bear too great a sway in you, and hinder you from greater perfection.  
Consider 3. And ponder how that word forthwith was not set down here without Mystery: They were mending their Nets with their old Father, but as soon as our Lord called; they left their Nets, as they were, and objected not their Father's old Age, but followed him without more a do: for perfect obedience is to leave their things imperfect. Whence the ancient Monks, as Cassian witnesseth, 
Gloss. ibid. l. 4. Instit. c. 14.  would leave even a single letter unfinished, at the sound of the common Bell, or other sign. See whether you be so ready to comply with the Inspirations of God, the duties of the Church, and appointment of your Superiors, or whether you do not rather seek excuses and pretences contrary to what is required of you.   

Of S. Matthews Vocation. 
Mat. 9 Luc. 5.   

Mat. 9.9.  COnsider 1. Jesus passing through Galilee, saw a man sitting in the Customhouse, where he received Tolls; and he saith to him, follow me: Great was the force of this Call, which was able to take a man off, that was glued fast to his riches; and yet perhaps the same would not be forcible enough to withdraw you from lesser impediments. Who would despair of Salvation, when he seethe public sinners taken out of a Customhouse, and assumed not only to the friendship of God, but even to the highest dignity of Apostleship? Most true it is, 
Ps. 144.9.  His commiserations are over all his works.  
Consider 2. How Christ afterward refused not to eat at Table with Matthew, and other Publicans, that so he might gain them: yet the Pharisees mutter at it. Whence you may learn, that there is nothing so holy that is not liable to men's censures: Wherefore, if at any time you chance to suffer reprehension, or slander, when you have done well, remember that the Scholar is not to be above his Master.  
Consider 3. The mild answer of Christ; They that are in health, need not a Physician, but they that are ill at case: And, I am not come to call the Just, but sinners. See how Christ professeth himself a Physician; open therefore your wounds and diseases unto him: 
August. in. Psal. 102.  For as S. Augustine saith, No disease is incurable to the Omnipotent Physician, only permit yourself to be cured by him, hinder not his hand, he knoweth what he doth; and be not only content when be stroaketh you, but also patiented when he lanceth.   

Of S. Paul's Vocation. 
Act. 9.1.   

Jer. 29.11.  COnsider 1. And Saul as yet breathing forth threaten and slaughters against the Disciples of our Lord, etc. Ponder the unspeakable mercy of God: Saul persecuted his Church, and was in a raging fury to destroy it; when as our Lord, on the contrary, not seeking revenge, but intending cogitations of peace, prevents him, while he is yet contriving his wickedness, and casts him off his horse, to cure his mind, while he graciously calleth upon him, saying, Saul, Saul, why persecutest thou me? that you might learn to reverence Christ in your Neighbours, and esteem their injuries, as done to Christ himself.  
Consider 2. Lord, what wilt thou have me to do? Ponder the admirable resignation of his Will: So ought you also to pray, and to offer yourself ready for whatsoever he shall please to do with you; and with much prayer, and great fervour, to seek after the Divine Will, and resolutely to fulfil it, when once you know it.  
Consider 3. Arise, and go into the City, and it shall be told thee what thou must do. Our Lord, though after a miraculous manner he had prostrated him on the ground, yet would not instruct him himself, but sent him to Ananias, to learn what he would have him to do; that you might learn to acknowledge and reverence God in your Superiors, and spiritual Directors. Observe moreover, how Saul spent three whole days in prayer, without taking either meat or drink, before he had his sight restored; for fasting, and prayer, are the best disposition for the receiving of spiritual sight. Lastly, until Ananias had imposed his hands upon him, his eyes being opened, he saw nothing, representing thereby by the state of a sinner: Whence it is said; Blind the heart of this people, 
Is. 6.10. & Luc. 8.10.  that seeing they may not see, and hearing may not understand.   

Of Holy Communion. 
Arise, eat, for thou hast yet a great way to go. 3 Reg. 19.7   
Consider the Eucharist as the Viaticum of our Pilgrimage.  

Marc. 8.3.  COnsider 1. What is read in this day's Gospel, of Christ's feeding the multitude, lest they should faint in the way: If I dismiss them fasting into their home, they will fail in the way. We are all of us in our way to our heavenly Country; While we are in the body, 
2 Cor. 5.6  we are Pilgrims from God: Wherefore we must have necessary provision for our journey, that we may not fail in the way, and out of weariness, take up in the Stable of this contemptible world, instead of passing on to our Heavenly Country: Therefore (as said that man Jud. 19) taste first a little bread, 
Judic. 19.5  and strengthen thy stomach, and so thou shalt departed.  

3 Reg. 19.8  Consider 2. This strengthening bread is properly the Holy Eucharist, which is therefore given us under the form of Bread, and that of Wheat, which is most comfortable of all other, thereby to enable us to go on with alacrity, to overcome the toil and labour of the journey, and to resist our spiritual enemies, that strive to hinder our passage. A lively figure of this was that bread which the Angel gave to Elias, in the strength whereof he walked forty days and forty nights, unto the Mount of God, Horeb.  
Consider 3. This bread, although of itself most comfortable and strengthening, produceth not its effects but in a well ordered and clean stomach; for, if it be foul, it overchargeth, and weakeneth it the more; 
1 Cor. 11.30.  Therefore are there among you many weak, and feeble (saith the Apostle) because they received Christ's Body unworthily: Wherefore duly prepare your soul, and cleanse it of all disordinate affections; and then this heavenly bread will enable you so, as to run cheerfully in the way of God's Commandments; according to that, 
Ps. 118.32  I ran the way of thy Commandments when thou didst dilate my heart.   

Of three that offered themselves to follow Christ. 
Mat. 8. Luc. 9  Part 1.  

Mat. 8.19.  COnsider 1. While Christ was walking by the Sea of Tiberias, with multitudes about him, A certain Scribe came to him, and said, I will follow thee whither soever that thou shalt go. This was a liberal Oblation of himself, but not accepted of; For the holy Fathers are of opinion, 
S. Hieron. & S. Aug. apud Barrad. to 2.  that this man followed Christ only for gain, as thinking by his Miracles, and concourse of people, that he gathered store of money: Or perhaps also he would follow him out of vain ostentation, and that he might come to work Miracles. O how many are there in the world, that say they follow Christ, but in truth, seek their own ends?  

Mat. 5.3.  Consider 2. Christ's answer: The Foxes have holes, and the Fowls of the air Nests, but the Son of man hath not where to lay his head: As ●f he would say, Why should you desire to follow me for worldly wealth, who have no lodging of my own, being less provided than the very beasts, and fowls themselves? O wonderful poverty of this Sovereign King! But this Poverty is so rich, and of that value, as to be able to purchase the Kingdom of Heaven, according to that, Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.  

Ps. 87.16. Mat. 11.29 Abdias 4.  Consider 3. The Disciples of Christ ought not to be either Foxes, having their holes, that is, Coffers to hoard up treasures in; or Birds, building their Nests aloft, and seeking high and eminent employments, and dignities; for that he himself is poor, and in labours from his youth: Meek and humble of heart. Ponder those words; If thou shalt be exalted as an Eagle, and if thou shalt set thy Nest among the Stars, thence will I pluck thee down, saith our Lord.   

Of three that offered themselves to follow Christ. 
Mat. 8. Luc. 9  Part 2.  

Luc. 9.59.  COnsider 1. Christ said to another, follow me: And he said, Lord, permit me first to go, and to bury my Father. This was a great mercy of Christ, inviting him to be his Disciple, and yet not accepted of, but upon condition; for he would first bury his Father, who lay a dying; or as others expound, would have taken care of him till he died, and after that, betake himself to the service of God: So, many would serve God, but after their own fashion, that is, after they have served their own pleasures, and had their swing in the world.  

Luc. 14.26  Consider 2. Our Lords answer; Let the dead bury the dead; but go thou, set forth the Kingdom of God. He teacheth us to prefer God before our Parents, or Kindred: He forbids not the performance of our duty, but would have natural affection give way to the Divine Service; for he will have his Disciples to cast off all carnal affection: wherefore in another place he saith; If any man come to me, and hateth not his Father and Mother, etc. he cannot be my Disciple.  

1 Tim. 5.6  Consider 3. Christ termeth them dead, that live to the world in sin: For there are two sorts of death, one of the body, the other of the soul; the body dieth, when the Soul departeth; the Soul dieth, when it is separated from God by sin: Christ therefore saith, let them that are dead to God, bury and take care of them that are dead to the world: But let your care rather be to preserve the life of your Soul, lest some time or other you come to die by sin, and be cast off from the Face of God, more loathsome to him then any dead carcase: She that is in deliciousness (saith the Apostle) living is dead.   

Of three that offered themselves to follow Christ. 
Mat. 8. Luc. 9  Part 3.  

Luc. 9.61.  COnsider 1. A third came to Christ, and offered himself to follow him; but asked leave, that he might first return home to dispose of his things, and take leave of his Father, and Friends: I will follow thee Lord, but permit me first to take my leave of them that are at home. A reasonable request in appearance, but not received; for that all dangerous delays in the service of God ought to be carefully avoided: 
Eccli. 5.8.  Slack not to be converted to our Lord, and defer not from day to day.  
Consider 2. Christ's answer; No man putting his hand to the Plough, and looking back, is apt for the Kingdom of God: As much as to say, the Ploughman that hath his hand upon the Plough, and looketh the contrary way, is not fit to plough; so he that intends to be my Disciple, and turneth back to regard worldly affairs, is not fit to preach the Gospel: The Ploughman must see what is before him; so must the Disciple of Christ, according to the Apostle, 
Phil. 3.13.  Who forgetting the things that are behind, stretched forth himself to those that are before.  

Eccli. 27.12.  Consider. 3. We are admonished here of constancy, and perseverance in what we undertake for God: A fool is changed as the Moon, but a holy man continueth in wisdom, as the Sun; never going back, but still making progress. Examine yourself how constant you are in your good purposes, whether you keep the first fervour of your Conversion, or as much as you remember yourself to have had at other times, etc. Be steadfast in the way of our Lord; 
Eccli. 5.12  and if you find yourself to have grown cold, do penance, 
Apoc. 2.5.  and do the first works.   

Of the Vocation of the Rich young man. 
Mat. 19 Mar. 10. Luc. 18.  Part 1.  

Luc. 18.18 Mar. 10.17  COnsider 1. As our Lord passed through Jewry, A certain Prince running forth, and kneeling before him, asked him, saying, Good Master, by doing what shall I possess everlasting life? Such aught to be your cares, and cogitations, to wit, of Eternal life, not of this miserable and mortal one, which vanisheth away like a shadow: Therefore stir yourself up, and often ask yourself that question; By what doing shall I possess everlasting life?  

Mat. 19.17  Consider 2. Christ's first answer; Keep the Commandments, for this is necessary for all men; neither will it suffice to keep one or more, unless you keep all; for he that osteadeth in on●, is made guilty of all. 
Jac. 2.10.  See therefore whether you observe every one, and in what manner, which ought to be exact and perfect, according to that, Thou hast very much commanded thy Commandments to be kept. 
Ps. 118.4.   
Consider 3. The young man having answered, that he had kept all the Commandments of the Law from his youth; Jesus beholding him, loved him, and said to him, etc. Go sell whatsoever thou hast, 
Mar. 10.21  etc. and come follow me: Or as S. Matthew recounteth, If thou wilt be perfect, go sell the things that thou hast, etc. It is therefore a sign, 
Mat. 19.21  or effect of God's love to a person, when he invites him to renounce all things, and to follow Christ in embracing poverty; think with yourself what God requireth of you in this point; endeavour at least to be poor in affection, that you may the more readily follow Christ, who for you was made poor, whereas he was rich, that by his poverty you might be rich. 
2 Cor. 8.9.    

Of the Vocation of the Rich young man. 
Mat. 19 Mar. 10. Luc. 18.  Part 2.  

Mat. 19.22  COnsider 1. when the young man had heard this word (of selling all he had) he went away sad, for he had many possessions. Thus we often purpose to do great matters for God, and wish for occasions to suffer for him, but when we come to the push, we fail, and put on a sad countenance. Observe how this young man answered not Christ's call, to follow him, because he was rich: And if God hath taken from you the like hindrance of riches, give him thanks, for that otherwise perhaps being entangled therewith, and thereby hindered from following him, you had long since been a lost man.  

Luc. 18.24, 25.  Consider 2. That saying of Christ after the young man's departure; How hardly shall they that have money, enter into the Kingdom of God? For it is casier for a Camel to pass through the eye of a Needle, then for a rich man to enter into the Kingdom of God. Wherefore that you may easily enter, cut off the Camel's bunch, that is, at least all disordinate affection to the riches of the world; and take heed of scraping, and hoarding up: For they that will be made rich (saith the Apostle) fall into tentation, 
1 Tim. 6.9  and the snare of the Devil, etc.  
Consider 3. The saying of S. Peter upon this occasion; Behold we have left all things, 
Mat. sup. v. 27.  and have followed thee. Whence the holy Fathers gather, that the Apostles made a vow of Poverty, and left all, not only what they had, but also what they might have, and even the very desire of having: Ponder the greatness of the reward, which our Lord promised to all that should leave any thing for his sake; to wit, they shall receive an hundred times so much now in this time, 
Mar. 10.30  etc. and in the world to come, life everlasting. O incomparable purchase! and to be preferred before all the gains in this world!   

Of our Vocation in General to follow Christ. 
Mat. 16. Mar. 8. Luc. 9   

Luc. 9.23.  COnsider 1. Christ hath prescribed certain Laws to be observed by all that come to his School: therefore as S. Luke saith, he said to all, If any man will come after me, let him deny himself, and take up his Cross daily, and follow me. These therefore are the Laws of his School, to wit, Abnegation of himself, and his desires, Carrying the Cross, and that daily, and Imitation of Christ in all things. See how you are in these particulars, that you may become a worthy Disciple of such a Master.  
Consider 2. More in particular, what it is properly to deny himself: for it is, as holy men say, to break and leave ones own will, 
Colos. 3.9. S. Basil ●a reg. fusius q. 6.  and to spoil himself of the old man, with his acts. Think how necessary this is; and on the contrary, how dangerous a thing it is to follow ones own will and judgement. See how you are in this point, and how you may better yourself in it, to God's glory: And lastly, 
S. Bern. Serm. 2. de S. Andrea. S. Hieron. in c. 16. Mat. 2 Cor. 4.10  by what means you may arrive to this Abnegation of yourself.  
Consider 3. To carry our Cross daily, the Apostle also adviseth us, in those words, Always bearing about in our body the mortification of Jesus: Therefore no day without a line, or some progress in Mortification ought to pass with a Disciple of Christ: whence S. Augustine saith, The whole life of a Christian, if he liveth according to the Gospel, is a Cross, and a Martyrdom. Therefore take up your Cross cheerfully, and whatsoever is ingrateful to flesh and blood; for by the Cress the way lies open to a Crown.   

Of Holy Communion. 
Let my Beloved come into his Garden, and eat the fruit of his Appletrees. Cant. 5.1.   
Consider Christ as a Good Tree.  

Cant. 2.3.  COnsider 1. What is read to day in the Gospel; Every good Tree yieldeth good fruits, Mat. 7.17. Christ, above all others, is a good Tree, and is often compared to several sorts of Trees, in the holy Scripture: In the Canticles it is said; As the Appletree among trees of the woods, so is my beloved among the Sons. Other men are trees of the woods, which bring forth no other than wild and sour fruit, to wit, Sin. Christ alone is the Appletree bringing forth most delicious fruit; and as the Apple by its juice affordeth both meat and drink, so Christ by his precious Body and Blood, is both meat and drink to us in the Eucharist.  

Jer. 31.32.  Consider 2. Your Soul is as a Garden planted with Gods own hand, according to that; Their Soul shall be as a watered Garden: Into this Garden of yours will be brought, to day, and planted this heavenly Tree, the true Tree of Life, yielding twelve fruits, as is said in the Apocalypse, which are Charity, Joy, Peace, Patience, Benignity, Goodness, Longanimity, 
Galat. 5.22, 23.  Mildness, Faith, Modesty, Continency, Chastity. O how are you to long for that hour, in which your beloved is to come into his Garden, and eat the fruit of his Appletrees, that is, of good works, which he will produce in you.  

Cant. 2.3.  Consider 3. If you desire to have your fill of this fruit, you must set yourself down under the shadow of the Tree, by an attentive contemplation of its Excellency and goodness; for so it is said of the Appletree above mentioned, Under his shadow whom I desired, I sat, and his fruit was sweet to my throat. Prepare yourself therefore by holy desires, and whet your appetite by prayer, and it will be granted you to taste, 
Ps. 33.9.  and see how sweet our Lord is.   

Of the Marriage Feast of Cana in Galilee. 
Jo. 2.1.  Part 1.  

Ps. 67.4.  COnsider 1. And there was a Marriage made in Cana of Galilee, and the Mother of Jesus was there; And Jesus also was called, and his Disciples, to the Marriage. Our most benign Lord refused not to be present at the Marriage Feast, that he might take occasion to do good to many, and withal confirm his Disciples in their Faith. Think with what gravity and modesty he behaved himself at Table, and learn to keep moderation in occasions of your mirth and jollity, according to that, Let the Just make merry, and rejoice in the sight of God, that is, as in the sight of God, and having him continually before your eyes.  

S. August.  Consider 2. The Wine failing, his Blessed Mother, of her own accord, without being asked, is careful to relieve their necessity, in requital of their kind invitation; and therefore saith to her Son, They have no wine: How much more careful will she be in the spiritual necessities of those that are devoted to her? For by how much the more holy she is then other Saints, so much the more solicitous she is of our good (saith S. Augustine.) Beseech her to intercede to her B. Son also for you; for you are truly in want of the spiritual Wine of Charity and Devotion.  

Judith 8.13.  Consider 3. Christ's answer, which was seemingly harsh; What is it to me and thee woman? my hour cometh not yet: To teach us; First, that we are not to appoint God any set time of helping us, as they did whom Judith reprehendeth, in those words; You have set a time for the mercy of our Lord, and according to your pleasure, you have appointed him a day. Secondly, that in the service of God, we must put off all carnal affection; for which reason Christ is never read to have called the B. Virgin by the tender name of Mother, even upon the Cross: whence Moses speaking of the Levites saith; He that said to his Father, and to his Mother, I know you not; 
Deut. 33.9  and to his Brethren, I know you not, etc. These kept thy word, and observed thy Covenant.   

Of the Marriage Feast in Cana of Galilee. 
Jo. 2.5.  Part 2.  
COnsider 1. His Mother saith to the Ministers; Whatsoever he shall say to you, do ye. Admire the admirable confidence of the B. Virgin, who nothing dismayed with the seeming rough answer, encourageth the Servers, as if her request had been granted: Observe, that the confidence of obtaining what was asked, was grounded in the exact performance of what our Lord should enjoin, according to that; If my words abide in you, you shall ask what thing soever you will, 
Jo. 15.7.  and it shall be done to you. Be sure therefore to fulfil whatsoever Almighty God saith unto you, either by Himself, or his Vicars, your Superiors and Directors, if you desire to be furnished with Spiritual Wine.  

S. Aug.  Consider 2. Christ's Injunction, saying, Fill the Water pots with water: It was Wine that they wanted, and yet he biddeth them pour in water, who could without more ado, have created Wine in the Vessels, as they were, without any water: But God commandeth sometimes things that seem to stand with little reason, to try our obedience. Besides, he will have us to concur in things appertaining to our own Salvation; for as S. Augustine saith, He that made you without you, will not save you without you.  

Apoc. 3.2.  Consider 3. The perfection, of Obedience in these Servers; they reply not, they question not any thing, nor ask a reason why, but presently fill the Vessels, and that to the top: so we ought to perform readily, entirely, and to the full, the Commands of God, and our Superiors. Almighty God would have nothing that was maimed, or imperfect, offered to him in Sacrifice. See whether your works be such; and have a care it be not said of you, I find not thy works full before my God.   

Of the Marriage Feast in Cana of Galilee. 
Jo. 2.10.  Part 3.  
COnsider 1. The greatness of the Miracle: The creature obeyed the will of Christ, and the water was presently turned into wine; which being poured out, and tasted by the chief Steward, the Miracle appeared to the singular joy of the B. Virgin, confirmation of the Apostles in their Faith, and astonishment of all. Observe the force of the B. Virgin's Intercession, by whose means our Lord wrought his Precursors first Sanctification, and this first Miracle; that you might learn, that all temporal and spiritual blessings are to be derived unto us by her.  

Sap. 2.8.  Consider 2. Those words of the chief Steward; Every man first setteth the good Wine, etc. and then that which is worse: Even so the world dealeth with its customers; at first it presents them with the Cup of Joys, allurements, and pleasures; Let there be no meadow, which our riot shall not pass through; but afterwards it plungeth the soul into vexation, and trouble of mind, and torment: Its Wine is such as Solomon speaketh of, It goeth in pleasantly, 
Prov. 23.31, 32. Deut. 32.32.  but in the end it will by't like a Snake, and as a Basilisk it will pour abroad poisons: Their grape (is truly) the grape of gall, and the clusters most bitter.  

Ps. 59.5.  Consider 3. God dealeth contrariwise; he keepeth his good Wine to the last; at the beginning he afflicteth and chastiseth, but afterwards comforteth and crowneth: Thou hast showed unto thy people hard things, thou hast made us drink the wine of compunction. But afterwards, They shall be inebriated with the plenty of thy house, and with the torrent of thy pleasure thou shalt make them drink. Besides, Christ did not bring forth his Wine, till his Entertainers Wine failed, for that spiritual comfort is not afforded, but in the absence and contempt of all sensual pleasure. So the Manna reigned not down till the provision of Meal that was brought out of Egypt was spent: and afterwards again, Manna failed after they did eat of the Corn of the Land. 
Josue 5.12    

Of casting the Buyers and Sellers out of the Temple. 
Jo. 2.14.  Part 1.  

Ps. 92.5.  COnsider 1. Jesus being entered into the Temple, he found in it them that sold Oxen, and Sheep, and Doves, etc. which though they were sold there for the use of the Sacrifices, yet Christ was displeased with worldly Traffic in the House of God; that you might learn with what modesty and silence you ought to behave yourself in the Church, in time of Divine Service; for holiness becometh thy House, O Lord, (saith David) for length of days.  

Ps. 68.10.  Consider 2. Christ inflamed with zeal for his Father's House, when he had made as it were a whip of little cords, cast them all out of the Temple, the sheep also, and the oxen, and the money of the Bankers be poured out, and the Tables he overthrew. The same he did again afterwards, a little before his Passion. The most meek Lamb, when his Father's Honour was concerned, put on the Lion, fulfilling in himself that of the Prophet, The zeal of thy house hath eaten me: with such zeal ought all Priests to be inflamed, and with their utmost endeavour to hinder the sins of their Neighbour.  
Consider 3. This zeal of the Divine Glory is most grateful to God, whence he doth reproach some of his Prophets in those words; You have not ascended against, nor opposed a wall for the House of Israel: Wherefore S. Gregory saith, 
S. Greg. Hom. 17. in Evang. S. Aug. sup. Joan.  No Sacrifice is more grateful to God, than zeal of Souls. True zeal of Souls consisteth in this, that whatsoever you see amiss in others, you endeavour to mend, which if you cannot, to bear withal, and deplore. See how cold perhaps you are on this behalf, as if (like another Cain) you were not your Brother's keeper. 
Gen. 4.9.    

Of casting the Buyers and Sellers out of the Temple. 
Jo. 2.16.  Part 2.  

Mat. 21.13  COnsider 1. How Christ casting them out of the Temple, saith, Make not the House of my Father a house of Merchandise: And at another time, a little before his Passion, My house shall ●e called the House of Prayer, but you have made it a Den of Thiefs: Whereby we are taught to observe due reverence, both interior, and exteriout, in God's Church: See whether you make it an House of Prayer, or not rather of Merchandise, thinking of your affairs, studies, or other trifles.  

1 Cor. 3.16, 17.  Consider 2. Your Soul is a Temple of God, according to that of the Apostle, You are the Temple of God, and the Spirit of God dwelleth in you: Whence followeth that terrible sentence; But if any violate the Temple of God, God will destroy him. Consider therefore whether it be a House of Prayer, by frequent lifting up your mind to God, or rather of worldly negotiation, bending your thoughts upon earthly things, your own temporal concerns, meat, drink, and the like; wherefore cast out from thence sheep and oxen, that is, all brutish, and earthly affections; even offering violence to your self, by whips and cords; for, that the Kingdom of Heaven suffereth violence, 
Mat. 11.12  and the violent bear it away.  

Ps. 118.61  Consider 3. Christ brought not the scourge into the Temple, but made it of the cords he found there: So our Lord carrieth not a scourge about him, but makes one up of our sins, as of so many cords: The cords of sinners (saith David) have wrapped me round about: wherefore cast forth all sin out of the Temple of your Soul, and you will leave him nothing to make a scourge of: Woe to you that draw iniquity in cords of vanity, 
Is. 5.18.  and sin as the link of a Wain; which those do, who add sin to sin, and the longer and more grievous the sin is, 
Aug. To. 10 in Joan.  the more grievous also will be the scourge.   

Of our Lord's discourse with Nicodemus. 
J● 3.1. etc.   

Rom. 1.16  COnsider 1. How Nicodemus being a prime man, and well skilled in the Law, came to Christ for instruction; but in the night time, and in private, for fear of the Jews, and in regard of his worldly reputation, being ashamed, perhaps, to appear amongst the poor and unlearned Disciples: Think how many are hindered from their Salvation, by these worldly respects; but do you rather say with S. Paul, I am not ashamed of the Gospel; and confess God both confidently and openly; For he that shall be ashamed of me, and of my words, him the son of man shall be ashamed of, 
Luc. 9.26.  when he shall come in his Majesty, saith our Lord.  
Consider 2. Christ, as a most loving Physician, accommodated himself to the weakness of this Disciple, and instructed him in many things. 1. Concerning Baptism. 2. Of the causes of his coming into the world. 3. Of his Passion that was to ensue. 4. Of Faith necessary to salvation. Give God thanks for these, and ponder in particular the benefit of our Spiritual Generation by Baptism: You must be born again, etc. Consider also the greatness of that love wherewith God so loved the world, that he gave his only begotten Son, that every one which believe in him, perish not.  

Mat. 10.26  Tonsider 3. Those words, The light is come into the world, and men have loved the darkness, rather than the light. O shameful neglect! Examine yourself whether in your actions you rather love darkness, then light; for every one that doth ill, hateth light. See whether you do nothing in private, which you would be ashamed of in public, and hereafter desist from it; for nothing is hid, that shall not be revealed; and secret, that shall not be known, at least by God, in whose sight continually you are.   

Of Holy Communion. 
Render account of thy Bailiship. Luc. 16.2.   
Consider Christ as coming to exact an account of your Bailiship.  

Luc. 16.1.  COnsider 1. What is said this day in the Gospel. There was a certain rich man that had a Bailiff, etc. Think that you are this Bailiff, whom our Lord hath entrusted with several goods, Internal, External, Natural, Supernatural; but with what fruit? 'Tis to be feared, but little yet. Look throughly into yourself, and perhaps you will find all out of order: You have slept out your sleep of tepidity, and now you find nothing in your hands; and therefore you are in disgrace with your Lord, as having squandered away, not your own (who have nothing of yourself) but his goods.  
Consider 2. Our Lord will come unto you to day, in the Eucharist, to exact an account of the goods he hath entrusted you withal; but at present he will do it favourably, with mercy and commiseration: For (as Job saith) he doth not now infer his fury; 
Job 35.15  neither doth he revenge wickedness exceedingly: He will rather supply your defects, forgive you your debts, and make good unto you again by his holy Grace, what you had misspent: Hereafter he will come with an Iron Rod, to do Justice, and Judgement, and will search you with Lamps. Endeavour therefore now to please him, by an exact performance of your duties, seeing you cannot otherwise make him any recompense.  

Mat. 18.32  Consider 3. These duties are: 1. An humble begging of pardon, according to that, I forgave thee all the debt, because thou besoughtest me. 2. Frequent and constant love; 
Luc. 7.47.  Many sins are forgiven her, because she hath loved much. 3. A perfect forgiveness of offences, and injuries done to you by others: 
Luc. 6.37.  Forgive, and you shall be forgiven. With these affections bring your Lord into the Closet of your heart, 
Ps. 142.2.  saying with the Psalmist, Enter not into judgement with thy servant, but rather, according to the multitude of thy commiserations have respect to me. 
Ps. 68.17.    

Of our Lord's Sermon on the Mount. 
Mat. 5.  Part 1.  

Mat. 5.1.  COnsider 1. Seeing the multitudes, he went up into a Mountain, etc. and opening his mouth, he taught them, etc. Ponder 1. The place of this famous Sermon, which is a high Mountain. 2. The Preachers Person, which is the increated Wisdom of God. 3. His Chair, or Pulpit; for he taught them upon the bare ground. 4. His Auditors, which were his Disciples, and other unlearned and simple people. 5. The subject of his discourse, which was of true felicity. Go you up in spirit with the people, and sitting at the feet of so great a Master, give attentive ear to what he saith: 
1 Reg. 3.10.  Say with Samuel, Speak Lord, for thy servant heareth.  
Consider 2. Christ in this his Sermon performed not only the Office of a Teacher, but also of a Lawgiver, declaring the Ancient Law, and proclaiming the New: It was said to them of old, Thou shalt not kill, etc. But I say to you, 
Mat. sup. v. 22.  that whosoever is angry with his Brother, shall be in danger of judgement, etc. and the like. Reverence therefore this your Lawgiver, and give him thanks for his wholesome precepts: Beseech him to print his holy Law in the fleshly Tables of your heart; say with David, Set me a Law, O Lord, the way of thy Justifications, 
Ps. 118.33  and I will seek after it always.  

Colos. 2.3. Is. 9.6.  Consider 3. He performed also the part of a Counsellor, exhorting them to points of the greatest perfection, even beyond the obligation of the Law; as of turning the other cheek to the striker, of letting go the Cloak also to him that takes away the Coat, of going two other miles with him that will force you one mile, and the like. Think how just it is to follow his counsel in all things; for in him be all the treasures of wisdom and Knowledge hid: And by isaiah, he is styled Counsellor, and the Angel of great Council.   

Of our Lord's Sermon on the Mount. 
Mat. 5.  Part 2.  
COnsider 1. All men have a natural desire of felicity, yea, even the most wicked of all would be happy, but will not seek after true happiness: Therefore Christ beginneth with that which all men desire, as if he should say, You all desire to be happy; therefore I will show you the several ways that lead to true happiness. Do you therefore set your affections upon this true Felicity, and seek it only by such ways, or means as Christ hath pointed out to you.  

Ps. 143.15  Consider 2. How contrary are the ways of God from the ways of the world, and his judgements from those of men: The World placeth its felicity in honours, riches, pleasures, eating and drinking, freedom from pain, and grief, etc. They have said, that it is a happy people which hath these things: On the contrary, Christ pronounceth them happy that are poor, meek, and humble, that hunger and thirst after Justice, that suffer reproaches and torments, etc. As the Heavens are exalted above the earth, so are my ways exalted above your ways, 
Is. 55.9.  saith our Lord. See with what Party you side, with Christ, or with the World.  

Ps. 83.6.  Consider 3. Eight Virtues contemptible to the world, Christ honoured with the title of Beatitudes, and of them, as so many steps, made a Ladder for us to climb up to our last and everlasting Felicity. These are: 1. Poverty of Spirit. 2. Meekness. 3. Sorrow for Sins. 4. Hunger and thirst after Justice. 5. Mercy. 6. Purity of Heart. 7. Making of peace both with God, and with Men. 8. Suffering Persecution for Christ. You must also climb this Ladder, if you desire to enter into the Joy of our Lord: Blessed is the man whose help is from thee, he hath disposed Ascension in his heart.   

Of the first Beatitude.  
Blessed are the poor in Spirit, 
Mat. 5.3.  etc.  
COnsider 1. More in particular each virtue, and in them 1. Their Acts. 2. Christ's Example. 3. Their reward. The proper Acts of Poverty are counted five. 1. He is poor in spirit, who in affection is ready rather to lose all then offend God. 2. Who actually leaveth all for his sake. 3. Who aspireth not to things above himself, presumeth not of himself, nor seeketh the praises of men. 4. Who denieth his own judgement and will, submitting himself to others. 5. Who acknowledgeth whatsoever he hath as a gift of God, and rightly understandeth his own nothing: My substance is as nothing before thee. 
Ps. 38.6.  See how you are in each point.  

Phil. 2.7.  Consider 2. The admirable Examples which Christ gave us in this kind, throughout his whole Life; but chief in his Crib, in Banishment, in his Parent's House, and on the Cross: Besides, he exinanited himself (as the Apostle saith) made subject and obedient, not only to his Eternal Father, and Parents on earth, till the thirtieth year of his Age, but also to his Tormentors, even to death itself: And of his Doctrine, he publicly professed, My Doctrine is not mine, but his that sent me. 
Jo. 7.16.   
Consider 3. The Reward of this Poverty; For theirs is the Kingdom of Heaven. 
Mat. sup.  Think what a gainful kind of Merchandise this is, to get an Everlasting Kingdom, by the exchange of some few transitory enjoyments of this life. Ponder the excellency of this Kingdom, its riches, glory, beauty, and perpetuity: That which eye hath not seen, 
1 Cor. 2.9.  nor ear hath heard, neither hath it ascended into the heart of man, what things God hath prepared for them that love him. Wherefore S. Grogory Nazianzen had reason to say, Happy is he that buyeth Christ, 
S. Greg. Naz. de Beatitud. & spiritu vitae Regul.  though with all his goods and fortunes.   

Of the second Beatitude.  
Blessed are the Meek, 
Mat. 5.4.  etc.  
COnsider 1. After Poverty in Spirit, that is, contempt of the World, and its desires, followeth Meekness, as the Child its Parent: The Acts of this are chief three. The first is to bridle the passions of Anger and Revenge; and when zeal is to be showed, to do it without any perturbation, either interior or exterior. The second is to be affable to all, and troublesome to none, neither in word, nor in action. The third not to oppose, or put off injuries with violence (even when you lawfully may) but to suffer your own contempt, with peace and tranquillity of mind. Think how you are in these particulars.  

Mat. 12.19, 20. & Is. 42.2, 3, 4.  Consider 2. Christ's example herein, of whom isaiah saith; He shall not contend, nor cry out, neither shall any man hear in the streets his voice: The reed bruised he shall not break, and smoking flax he shall not extinguish, etc. He shall not be sad, nor turbulent. And S. Peter; 
1 Pet. 2.23  who when he was reviled, did not revile, when he suffered; he threatened not, but delivered himself to him that judged him unjustly: And of himself he saith, 
Mat. 11.29  Learn of me, because I am meek and humble of heart. Think how you may imitate the same.  

Eccli. 3.19  Consider 3. The Reward: For they shall possess the Land, to wit, of their own heart, being Masters of their own passions; and also of the hearts of others, according to that, Son, do thy works in meekness, and thou shalt be beloved above the glory of men. Lastly, they shall possess the Land of Promise, 
Ps. 36.11.  and Everlasting Inheritance: The meek shall inherit the Land, and shall be delighted in multitude of peace. Procure therefore to have this Meekness in your life and conversation; that you may come also to be delighted in multitude of peace, as well with God, as with yourself, and with all the world.   

Of the third Beatitude. 
Mat. 5.5.   
Blessed are they that Mourn, etc.  

Ps. 119.5.  COnsider 1. This Mourning is threesold. 1. Of Compunction for our own sins, according to the example of David, and S. Peter. 2. Of Compassion for others. 3. Of Devotion for our banishment in this world, our separation from God, and our longing desire after him: Woe is to me that my sejourning is prolonged. This Spiritual Mourning doth not wholly consist in afflicting the mind, but also in refusing such things as bring pleasure and delight with them: Whence the wise man; 
Eccles. 2.2.  Laughter I have reputed error, and to Joy I have said, why art thou deceived in vain? Think on the contrary, how greedily you seek after your own content and satisfaction in all things, 
Prov. 2.14  and perhaps also rejoice in most wicked things.  
Consider 2. The example of Christ our Lord, of whom S. chrysostom writeth, 
Chrysost. Hom. 6. in Mat. Eccles. 7.5.  You will often find Christ weeping, but never laughing: And Solomon saith, The heart of wise men where sadness is, and the heart of fools where mirth. Think therefore how reasonable it is you should imitate the example of so great a Master, and rank yourself with wise men, rather than with fools.  

Mat. 5.5.  Consider 3. The Reward: For they shall be comforted; both in this life with Divine Illustrations, and with the testimony of a good conscience; but more to the full in the life to come, where they shall be inebriated with the plenty of God's House, 
Ps. 35.9.  and be made drink of the torrent of his pleasure. Wherefore lament your own and your Neighbours sins; for those that sow in tears, shall reap in joy. On the contrary, 
Luc. 6.25.  Woe to you that do now laugh, because you shall mourn and weep: And in the Apocalypse it is said, 
Apoc. 18.7.  So much as she hath glorified herself, and hath been in delicacies, so much give her torment, and mourning.   

Of the fourth Beatitude.  
Blessed are they that hunger and thirst after Justice, 
Mat. 5.6.  etc.  

1 Cor. 1.30  COnsider 1. To hunger and thirst after Justice, hath these proper Acts: The first is to desire all things, without exception, to be fulfilled, which are of Justice, and obligation towards God, and our Neighbour. The second, to desire more and more our Progress in Virtue. The third, that this same Justice be in all the world, and that all may purchase and conserve it. The fourth, to hunger after Christ our Lord, who is our Justice and Sanctification, (as the Apostle witnesseth) both Sacramentally, and Spiritually, by a lively faith and interior gust. Think how you are in these points, and whether you do not rather loath these, and thirst only after worldly delights.  

Jo. 4.34. Jo. 19.28.  Consider 2. The example of Christ, who, all his life time, sought after nothing else then to do the will of his Father, according to that, My meat is to do the will of him that sent me. And hanging upon the Cross, he said, I thirst; to wit, the Salvation of Mankind, for whom he shed his blood. Such aught to be your hunger and thirst; not that of the wicked, that serve their bellies.  
Consider 3. The Reward: 
Mat. sup.  (For they shall have their fill. God affording them special graces, and spiritual comforts in this life, and replenishing, them to the full, with the clear Vision of himself, in the suture; according to that, 
Ps. 16.15.  I shall be filled when thy glory shall appear. Think how much this heavenly Saturity is to be wished for, which never cloyeth, though it lasteth for all Eternity: See whether you had rather have your fill in this life, or in the next; it will not be afforded in both, in one you must suffer hunger.   

Of Holy Communion. 
Hear me, O Lord, because thy mercy is benign. Ps. 68.17. Luc. 19.41   
Consider Christ as a Mercisul Lord.  
COnsider 1. What is read to day in the Gospel; how that Christ wept upon Jerusalem; for God is very sensible of our miseries, and compassionate; and is therefore called by the Apostle, The Father of Mercies; and often, 
2 Cor. 1.3 Infra. Heb. 4.15.  The merciful and pitiful Lord: For the Apostle saith (speaking of Christ) that we have a Highpriest, who can have compassion on our infirmities: wherefore you may justly comfort yourself in this, that this same merciful Lord will come to day into your Soul, to pour out the riches of his Mercy upon her.  

Ps. 110.4, 5  Consider 2. The Mercy of God towards men never shown itself more in any work, then in the Eucharist: therefore David cryeth out, He hath made a memory of his marvellous works, a merciful and pitiful Lord; he hath given meat to them that fear him. Think what a mercy this is, to feed us with his own Flesh, and make us drink of his Blood: Who ever did so much for his greatest friend? Lay open therefore confidently, the miseties of your Soul, when he cometh to you, and beseech him to afford redress.  
Consider 3. You must have great care, when he comes unto you, that you give him not occasion of weeping upon you, as he did upon Jerusalem, Because thou hast not known the time of thy Visitation. 
Luc. sup. 44  He doth often visit us, by holy Inspirations, by good books, etc. and thereby incites us to perfection. See how you correspond, lest there may be the same reason to say of you; For the days shall come upon thee, and thy Enemies shall compass thee with a Trench, 
V 43.  etc. and (by Sin) beat thee flat to the ground.   

Of the fifth Beatitude  
Blessed are the Merciful, 
Mat. 5.7.  etc.  
COnsider 1. Mercy comprehendeth fourteen sorts of actions, which are called Works of Mercy; seven Spiritual, and seven Corporal. The Acts of this Virtue, that they may be perfect, must 1. Extend themselves to all, without exception, even our Enemy. 2. Lay hold of all occasions of doing good, and that in all manner of distress, according to our ability. 3. They ought to be performed with an interior, pious affection: Think how you are wont to be in these, especially the spiritual works Mercy.  

Mat. 11.28  Consider 2. The example of Christ in these particulars. 1. As to all sorts of persons: therefore he said, Come ye to me all (without exception) that labour, and are burdened, and I will refresh you 2. As to all occasions of doing good; therefore He was teaching daily in the Temple: 
Luc. 19.47 Act. 10.39  And He went throughout doing good, and bealing all that were oppressed of the Devil. 3. He performed all with a most tender affection, like to the Samaritan, 
Luc. 10.30 etc.  who bond his wounds that fell among thiefs: therefore go, and do thou in like manner.  

Luc. 6.38.  Consider 3. The Reward; For they shall obtain mercy, as well in this life, both for body and soul; as in the life to come, likewise for both, and that after a perfect manner: and indeed, with the same measure that you do meet, it shall be measured to you again. Think how much you stand in need of God's Mercy: What would become of you, if he should deal with you according to your deserts? Be merciful therefore, and that, in all the works of mercy, that you may obtain mercy: Judgement without mercy to him (saith S. James) that hath not done mercy. 
Jac. 2.13.    

Of the sixth Beatitude.  
Blessed are the clean of heart, etc. 
Mat. 5.8.   

1 Tim. 1. ●.  COnsider 1. Cleannesses of heart consisteth 1. In being free from all sin, both Mortal, and Venial. 2. In the frequent exercise of holy thoughts. 3. In the purity of a right intention, doing nothing with dissimulation, or with intention to appear before men: Therefore the Apostle requireth of us, Charity from a pure heart, and a good conscience, and a faith not feigned. Examine yourself how you are in these particulars.  

1 Pet. 2.22. Sap. 7.26.  Consider 2. Christ's example, who (as S. Peter saith) did no sin, neither was guile found in his mouth: Therefore he is also called, The brightness of Eternal Light, the unspotted glass of God's Majesty, and the Image of his goodness: And did often rebuke the Scribes and Pharisees, 
Mat. 23. 2●  Woe to you Scribes and Pharisees Hypocrites, because you make clean that on the outside of the cup, and dish, but within you are full of rapine, and uncleanness. See whether you imitate Christ, or rather the Pharisees, in your actions.  

Sap. 1.4, 5.  Consider 3. The Reward: For they shall see God. O what a happiness it will be to see God Neither eye hath seen, nor ear heard, etc. Labour therefore to obtain this purity of heart, which the greater it is, the perfecter will be your Vision, and Essential Happiness. Even in this life such shall have a clearer knowledge of God, and divine things: On the contrary, Wisdom will not enter into a malicious soul, nor dwell in a soul subject to sins: And the Holy Ghost of discipline, will fly from him that feigneth, saith the wise man.   

Of the seventh Beatitude.  
Blessed are the Peacemakers, 
Mat. 5.9.  etc.  
COnsider 1. There are four several ways of making peace. The first is, to make peace with ones self, by subjecting the Flesh to the Spirit, and the Sensual Appetite to Reason. The second is, to keep peace with others, to hurt none, to give no body occasion of complaint. The third is, to pacify, and make agree those that are at variance. The fourth, and most excellent of all others, is to reconcile souls to God. Think how you carry yourself in these.  

Is. 9.6.  Consider 2. The example of Christ, who therefore came down from Heaven, that he might be out Mediator for peace, and is therefore called, A peaceable King, and Prince of Peace. At his first entrance into the world, he brought Peace with him: And in earth, 
Luc. 2.14.  peace to men of good will: And at his going forth of it again, he left us his Peace as a Legacy, saying, 
Jo. 14.27.  Peace I leave to you, my peace I give to you, etc. Lastly, he would have his Disciples to salute all with the word of peace, Peace to this house: And himself, after his Resurrection, 
Luc. 10.5.  used the like salutation to them.  

Phil. 4.7.  Consider 3. The Reward: For they shall be called the Children of God. Think what a dignity it is to be the Son of Almighty God: If it be thought a great matter to be the Son of some earthly Prince, how much more to have the Heavenly King, and Lord of all, for his Father? Wherefore Almighty God doth after a special manner love, cherish, and protect these Peacemakers, as his own children. See how you keep peace within yourself, with God, and with your Neighbour; and do your endeavour, that the Peace of God, which passeth all understanding, keep your heart and intelligence.   

Of the eighth Beatitude.  
Blessed are they that suffer Persecution, 
Mat. 5.10.  etc.  

1 Pet. 4.16  COnsider 1. These four things. 1. Under the Name of Persecution, are comprehended all manner of injuries, afflictions, and incommodities, in our fortunes, honour, and life. 2. These are raised by the Devil, or his Ministers: Sometimes also through mistake (God so permitting) by the Just. 3. They are inflicted for Justice sake, when one suffereth them for the exercise of virtue, and incompliance with his proper duties, both towards God, and men. 4. In such occasions they are to be suffered not only patiently, but also joyfully, for the greatness of the reward: Therefore S. Peter saith, Let none of you suffer as a Murderer, or a Thief, or a Railer, etc. but if as a Christian, let him not be ashamed, but let him glorify God in this Name.  
Consider 2. The Example of Christ, who endured all manner of injuries, and incommodities; in his honour, in his goods, in his person; for a cause, which on his part, was the most just that could be; to wit, for the publishing his most wholesome and Divine Law, and bringing Mankind back from the dirt and mire of Vice, whereinto he was fallen, to the way of Eternal Salvation: 
Exod. 25.40.  Therefore look, and do according to the pattern.  

Rom. 8.18  Consider 3. The Reward: For theirs is the Kingdom of Heaven: And again; Be glad, and rejoice, for your reward is very great in Heaven. Ponder well the greatness or this Reward; and how true is that of the Apostle; The passions of this time are not condign to the glory to come, that shall be revealed in us.   

Of those words of our Lord, 
Mat. 5.13.  You are the Salt of the Earth, etc.  
COnsider 1. Salt doth both season Meat, and preserve it from Corruption: So it is the part of all Apostolical men, to preserve Souls from the corruption of sin; and besides, to render the exercise of Virtue savoury and pleasant unto them: If it be your lot to serve God in the nature of Salt, see that you be first throughly refined, and purged from worldly affections, by the fire of Divine Charity, that you may be such yourself, as you desire to make others.  
Consider 2. How excellently Christ performed this proper effect of Salt; who to purge and preserve us from sin, spent himself wholly upon us, in a manner melting away like salt; and communicated to our actions, of themselves insipid, and of no worth, the divine savour and value of his precious Merits. Moreover by his Example and Doctrine, he hath made Persecutions, which are bitter of themselves, sweet and pleasant unto us. Permit yourself therefore to be seasoned with the Salt of his Wisdom, and Example; 
Levit. 2.13  what Sacrifice soever thou offerest, thou shalt season it with salt, saith our Lord, that is, with the Merits and Example of Christ.  

Mat. 5.14.  Consider 3. But if the salt lose his virtue, etc. it is good for nothing any more, but to be cast forth, and trodden of men. In the same manner will God use those Preachers, that have no virtue or efficacy, either of Example, or Doctrine, to season the life and manners of others, but vanish and moulder away by pride, vain glory, and affection to worldly things: 
Rom. 1.21  They are become vain in their cogitations (saith the Apostle) and their foolish heart hath been darkened. See that you do not at any time come to this pass.   

Of those words of Christ, 
Mat. 5.15.  You are the Light of the World, etc.  

Dan. 12.3.  COnsider 1. Apostolical men are to be not only Salt, to purge the hearts of men from sin, but also the light of the world, to enlighten others, and direct them into the way of all Virtue: This is a Divine Office, and most acceptable to God, according to that, They that be learned shall shine as the brightness of the Firmament, and they that instruct many to Justice, as stars unto perpetual eternities. 'Tis the property of light, both to enlighten, and to give heat. See therefore how you do already, or may hereafter perform both.  

Jo. 1.9.  Consider 2. How Christ was the true Light which lighteneth every man that cometh into the world, by word and example, and by the interior Rays of his Grace. Besides, ponder how light, although it pass through unclean places, is nothing defiled thereby: So Christ, and all Apostolical men, although they converse and deal with sinners, yet partake not with them in their sins.  

Baruc. 3.25.  Consider 3. Those words of Christ; Neither do men light a candle, and put it under a bushel: Where also those are reprehended, who employ not themselves in enlightening their Neighbour, according to the Talon they have received, but rather hid their light in their bosom, either out of pusillanimity, or sluggishness: Do you rather, according to the charge God hath committed unto you, be careful to shine forth to all, like unto the Stars of which Baruch speaketh, They were called, and they said, Here we are; and they have shined to him with cheerfulness, that made them.   

Of Holy Communion. 
Because with thee there is propitiation, and for thy Law I have expected thee, O lord Ps. 129.4.   
Consider Christ as our Propitiation.  

Luc. 18.13  COnsider 1. That you are that Publican, of whom it is read to day in the Gospel; for by reason of your many sins you deserve not to lift up your eyes to Heaven, but ought rather to knock your breast, and to cry out continually with him; O God be propitious to me a sinner. Call to mind the sins of your life past, and you will see how fitly that saying agreeth with you.  

1 Jo. 2.2.  Consider 2. You have cause of great confidence, in regard that after so many sins, you have the Judge's Son to stand for you, and more than that, have the Judge himself, Christ our Lord, your Propitiator: For he is the Propitiation for our sins, nor for ours only, but for the whole worlds. And although he be always, and every where merciful, yet never more than in the H. Eucharist, where that he might be propitious unto us, he would even be incorporated with us. That which covered the Ark of the Covenant in the Old Law, 
Exod. 25.20.  was called the Propitiatory; much more therefore is the Eucharist our Propitiatory, having under it the Living Ark of the true Covenant between God and us.  

Levit. 23.28.  Consider 3. The Jews were forbidden to do any servile work upon the day of Propitiation: No servile work shall you do in the time of this day, because it is a day of Propitiation. Sin is properly a servile work: Amen, Amen, I say to you, 
Jo. 8.34.  that every one which committeth sin, is the servant of sin, saith our Lord: Abstain therefore from sin, even the least, especially upon days of Communion; and with the Prophet say to our Lord, when he cometh, For thy Name, O Lord, 
Ps. 24.11.  thou wilt be propitious to my sin, for it is much.   

Of our Lord's Prayer. 
Mat. 6.9. etc.  Part 1.  
COnsider how Christ, on the Mount, like a great Master of a spiritual life, among other things, taught his Disciples also the manner of Prayer, which because we use daily, to the end we may do it with the greater fruit, and spiritual gust, it will be to good purpose to ponder each word apart.  
Our Father which art in Heaven. In the Old Testament, God was ordinarily called the Lord; in the New, he is pleased to be called Father, and that by his own Vassals. He is Father 1. By Title of Creation. 2. Of Conservation. 3. Of Adoption. See therefore that you prove a Child worthy of such a Father: Besides, it is said, Our, not mine alone, that you should understand, that all men are your Brethren, and to be loved by you as such: Who art in Heaven, as in the Seat of Majesty, though he is every where by his presence, that you should raise your thoughts thither, as to your Native Country, flowing with all manner of riches and delights.  

Is. 6.3. Ps. 113.9.  Hallowed by thy Name. This is that which we ought to seek in the first place, to wit, the honour and glory of God, that he may be worshipped, and loved of all, and honoured by the Saintity of our lives: Therefore stir up often these affections in yourself; say with the Seraphins, Holy, holy, holy, the Lord God of Hosts; and with David, Not to us, O Lord, not to us, but to thy Name give the glory.  

Apoc. 5.10  Thy Kingdom come. That is, let thy Kingdom come to us in this life by Grace, in the other by Glory; for God doth truly reign in the Just by Grace, according to that, Thou hast made us to our God a Kingdom. See whether God, or not rather the world, reigneth in your heart, and affection.   

Of our Lord's Prayer. 
Mat. 6.9. etc.  Part 2.  
COnsider the rest of the Prayer. Thy will be done in Earth as it is in Heaven. The Will of God is of three sorts, of Precept, of Council, and of good Pleasure. Let all therefore follow your counsels and inspirations, obey your commands, approve and reverence your good pleasure in Earth, as the Saints do in Heaven, and execute your holy will readily, cheerfully, and constantly. See whether you do so.  

Mat. 4.4.  Our daily bread, etc. Both corporal, whereby the life of the body is maintained, and chief spiritual, whereby the Soul is preserved in life: for not in bread alone doth man live, but in every word that proceedeth from the mouth of God, etc. Give us this day, that is, daily; that you should daily ask it, not for yourself alone, but for us all, even your Enemies.  

Luc. 6.37.  And forgive us our Trespasses, as we, etc. Therefore first forgive, if any one have offended you, either by word or deed, that you may deserve to have forgiveness of your offences: You are indebted more than ten thousand talents to God, in comparison whereof your Brother scarce oweth you a penny; forgive therefore the lesser debt, that your greater may be forgiven you: Forgive, and you shall be forgiven.  
And lead us not into temptation. That is, do not permit us to be overcome. It is not always expedient for us to be without temptation in this life, for the trial and improvement of our virtue: Beg therefore strength to resist.  
But deliver us from all evil, both of guilt, and of punishment; from the snares of the Devil: Lastly, from all evil, past, present, and future, that you may enjoy everlasting happiness in the Kingdom of Heaven. Amen. Be it, be it.   

Of other say of Christ on the Mountain. 
Mat. 5. & 6   
COnsider 1. In the same Sermon our Lord doth very severely forbidden anger against our Brethren. There are three degrees of anger; the first of the heart; the second of words; the third of deeds. Ponder the evils which it brings us: It perverteth Reason, it exposeth us to grievous sins, and makes us liable to the torments of Hell. Think how you are subject to this in your actions; and see you mend yourself.  
Consider 2. He doth also forbid us to swear, Let your talk be yea, yea, no, no. 
Mat. 5.37.  Think how detestable is the custom of swearing, how unworthy of any Christian, much more of sacred persons: A man that sweareth much, 
Eccli. 23.12.  shall be filled with iniquity, and plague shall not departed from his house; that is God's revenge. See whether perhaps any such custom have place in you, and seek to root it out, both in yourself and others.  

Mat. 6.1.  Consider 3. Those words; Take good heed that you do not your Justice before men, to be seen of them. He teacheth us to fly vain glory, rising from good works, otherwise we shall have no reward in heaven: We are to do good works before men, according to that, 
Mat. 5.17.  So let your light shine before men, etc. yet not with intention thereby to please men, but God alone: 
S. Greg. Hom. 11. in Evang.  Therefore let the action (saith S. Gregory) be so in public, that the intention, whereby we seek only to please God, be kept in private.   

Of sending the Apostles to Preach. 
Mat. 10. Luc. 10.  Part 1.  

Luc. 10.2.  COnsider 1. Our most merciful Lord beholding the state of Souls in Israel, said, The harvest truly is much, but the workmen few: Pray therefore the Lord of the harvest, that he send forth workmen into his harvest. Our Lord's harvest are the Elect, who expect the preaching of the Gospel; and of these there are many of your own Country, for whose good you ought to be concerned: Beseech our Lord therefore to send zealous workmen, and such as may reap much fruit; and if it be your lot to be one, see you spare no pains, nor labour, seeking the good of souls, not your own private ends.  

Luc. 10.1.  Consider 2. Hence Christ sent his Disciples to preach: But two and two, to recommend Charity unto us, wherewith the Preachers of the Gospel ought to be linked together: for, 
Prov. 18.19  Brother that is helped of Brother, is as a strong City. Think how necessary this Union, and mutual assistance is among all that help Souls, lest otherwise what one gathers, an other scattereth, and what one builds, an other destroyeth. Exci●e yourself therefore to an Universal and Apostolical Charity towards all. Note also, that these Harvest-men must be sent, or called, by Christ, and his Substitutes, and not thrust themselves in by their own private Authority.  

Mat. 10.8.  Consider 3. Christ's Precepts to those he was to send. 1. He debarreth them far from all Avarice: Gratis you have received, gratis give ye. 2. 2. He forbiddeth superfluous and precious things: Do not possess gold, nor silver, nor money, in your purses. 3. In ordinary conveniences he prohibiteth such as are less necessary: Not a skrip for the way, neither two coats, etc. 4. Even in necessaries, he will have them confide in God, and feed upon what is set before them, without seeking after extraordinaries and particularities, Eating and drinking such things as they have. Think how you ought to observe these things, 
Luc. 10.7.  if you desire to labour in our Lord's Harvest, with profit, rather than with pomp.   

Of sending the Apostles to Preach. 
Mat. 10. Luc. 10.  Part 2.  

Mat. 10.16  COnsider 1. Those words: Behold I send you as sheep in the midst of wolves: An unheard-of kind of warfare; he sendeth sheep to combat with wolves: So true it is, 
1 Cor. 1.27  The weak things of the world hath God chosen, that be may confound the strong. Moreover, he admonisheth his Preachers to be like sheep, that is, meek, not returning evil for evil, but employing themselves wholly to the benefit of their▪ Neighbour, like unto sheep, which give their milk, and wool, and flesh, and all they have, for man's use.  
Consider 2. Those other words; Be ye wise as Serpents, 
Mat. sup.  and simple as Doves: He would have the Serpent's Wisdom joined with the Doves Simplicity: He requireth Prudence in taking fit occasions of time, and place, etc. to help our Neighbour: Simplicity in doing all things sincerely, without double dealing, or malice, and proceeding without bitterness and gall (which Doves are said not to have) Thine eyes are as Doves (saith the Spouse in the Canticles) that is, 
Cant. 1.15  pure: Such therefore ought to be the eye of your intention.  

Mat. 10.7. Marc. 6.12  Consider 3. The Subject they are enjoined to preach on: Going preach, saying, that the Kingdom of Heaven is at hand, etc. And going forth, they preached that they should do Penance. They preached not of vain and curious matters, but of such only as were profitable for the good of Souls; such aught to be the endeavours, and manner of preaching of those that have care of Souls, speaking inwardly, to their Hearers spiritual profit, and not to the outward show: 
Hieron. ad Nepot.  Let your applause (saith S. Hierom) be your Auditor's tears.   

Of the Disciples return from Preaching. 
Luc. 10.17   
COnsider 1. How the Disciples being returned from Preaching, and something touched with vain glory (as the H. Father's expound) for having cast out Devils, 
SS. Greg. Hieron. Cypr. apud Barad.  said, Lord, the Devils also are subject to us. Whence you may see how surtle a vice vain glory is, that insinuates itself even into the actions of the Apostles; that you may so much the more beware of it yourself.  
Consider 2. Christ's Reprehension: I saw Sata● as a Lightning falling from Heaven: as if he should say, as Satan in the beginning fell down, as Lightning from Heaven, for his haughtiness and pride, so do you take heed, least being puffed up with vain glory, you come to be involved in the same ruin; that you may learn always to stand in fear, and that no state or condition whatsoever, even of Apostles, or Angels, is secure from falling.  

Job 20.5.  Consider 3. Rejoice not in this, that the Spirits are subject unto you, but rejoice in this, that your names are written in Heaven: True joy is found only in solid virtue, and hopes of Eternal Life, not in special favours, or miraculous gifts, which ought rather to cause in us fear, and caution, lest we abuse them: Learn therefore to seek content of mind only in heavenly things: The joys of this world are but vain and counterfeited; The joy of the Hypocrite (that is of the deceitful world) as it were for a moment, saith Job: Heavenly content alone is everlasting, according to that, 
Is 35.10.  Everlasting joy shall be upon their head; they shall obtain joy and gladness, and sorrow and mourning shall fly away.   

Of Holy Communion. 
Lord, thou wilt open my lips, and and my mouth shall show forth thy praise. Ps. 50.17. Mar. 7.31.   
Consider Christ as Giver of Hearing, and Speech to your Soul.  

Is. 65.12.  COnsider 1. What is read this day in the Gospel, how Christ cured one that was Deaf and Dumb. Imagine yourself to be such, as truly you are, in Spirit: Think how deaf you are to God's Voice and Inspirations, often exciting you to Compunction, Patience, Humility, and all manner of Perfection; I called, and you have not answered, I spoke, and you have not heard. Think also how dumb you are in speaking of God, and divine matters, whereas much fruit might come of such holy discourses, both to yourself, and others: You may truly say with the Prophet, 
Jer. 1.6.  I cannot speak, because I am a child, in matters of spirit.  

Mar. 7.37.  Consider 2. Christ will come to you to day in the Eucharist, of whom it is said in the Gospel; He hath made both the deaf to hear, and the dumb to speak: And if he did it then corporally, much more will he do it now spiritually, opening the ear of your heart, so as to hear his voice; and informing your tongue to speak of him to the edification of others, according to that, The Lord hath given me a learned tongue, 
Is. 50.4.  that I may know to stay him up that is weary, with a word, etc. In the morning he stirreth up mine ear, that I may hear him as a Master, etc. O what a happiness!  

Mar. 7.32.  Consider 3. The preparation necessary for the receiving of these blessings is: 1. Frequent Prayer; for the Disciples to day besought him, that be would impose his hand upon him. 2. Retiredness from the noise and affairs of the world; for he cured him not, till he had taken him from the multitude apart. 3. Humility, 
Sap. 10.21  for Wisdom hath opened the mouth of the dumb, and the tongues of Infants she hath made eloquent: Be therefore an Infant, without deceit, and a little one in your own eyes, that you may deserve of our Lord to be made eloquent, to his glory.   

Of S. John's Message to Christ. 
Mat. 11. Luc. 7.  Part 1.  

Mat. 11.2.  COnsider 1. When John had heard in Prison the works of Christ, etc. Ponder the admirable courage of this holy Precursor, who did not stick publicly to reprehend the impious Marriage of the wicked King, and chose rather to endure the hardship of Prison, and suffer death itself, then dissemble the truth, much less to betray it. Such aught to be all Apostolical men, full of zeal in God's Cause, constant Upholders of the Right, and such as know not how to yield either to threats, or flatteries.  
Consider 2. John being in prison, sent two of his Disciples to demand of Christ, Art thou he that art to come, etc. Not as if he any thing doubted of it himself, but to the end the hearts of his Disciples might be confirmed in their Faith, by their discourse with Christ: So Charity seeketh all ways of helping others: Do you rejoice and give thanks, that Christ hath been pleased long since to come among us, and not held the world in longer suspense, and expectation of his coming; and for the infinite benefits and treasures we enjoy by means of his Incarnation.  
Consider 3. Christ's answer: Go, and report to John what you have heard and seen: The blind see, etc. He doth not in open terms say, that he is Christ, to avoid even the least show of boasting, but proveth it by his works; for as S. Bernard saith, 
Bern. Serm. 55. in Cantic.  Louder is the sound of works, then of words. In like manner therefore, you must show yourself to be a Christian, Priest, or Religious, more by your works, then by your words: 
Prov. 31.31.  Let her works (saith the wise man) praise her in the gates. Besides, seeing Christ so liberally bestowed corporal benefits, making the blind to see, the lame to walk, and the like; you have much more reason to hope for Spiritual gifts and favours at his hands.   

Of S. John's Message to Christ. 
Mat. 11. Luc. 7.  Part 2.  

Mat. 11.7. etc.  COnsider 1. S. John's Disciples being gone, our Lord began to commend their Master: First for his constancy in Virtue, that he was not like a Reed, tossed with every wind, and wavering on every side, nor empty, or void of pith, and substance: He was not a reed (saith S. Gregory) whom no alteration of things did ever make to bend. 
S. Greg. Hom. 6. Evang.  See whether you be not a Reed, easily turned on every side by the least blast of men's mouths, inconstant in your good purposes, and without any pith of solid virtue.  
Consider 2. He is commended for the austerity of his life, and that he was not clothed in soft garments, etc. that you might learn to shun all niceties and superfluities in meat, drink, and apparel, if you desire to be approved of by Christ in the day of Judgement. Lastly, he is termed by Christ an Angel, to wit, both by Office, and Purity of Life, that you should do your utmost to imitate his Angelical behaviour, and incomparable Innocency of Life.  
Consider 3. Upon this occasion Christ said, The Kingdom of Heaven suffereth violence, and the violent bear it away. Think how true that was in S. John, in the Martyrs, and in all the Saints: There are two sorts of Violence, the one exterior, which curbs the flesh, the other interior, which bridleth the inordinate appetites of the mind; whereof this latter is the more excellent, but both to be used: wherefore S. Hierom with good reason did say, So much shall you profit, 
Hieron. ap. Rodrig. p. 2. tr. 1. c. 5  by how much you offer violence to yourself. See what, and how much it is, that you do in this point.   

Of the Martyrdom of S. John Baptist. 
Mat. 14. Marc: 6. Marc. 6.22.   

Eccles. 7.2.  COnsider 1. Herod made the supper of his Birthday to the Princes, etc. Worldly men place their felicity in the enjoyment of this mortal life, which notwithstanding passeth away like a shadow: On the contrary, the Holy Ghost saith, Better is the day of Death, than the day of Nativity; for that this bringeth us into this world, and into innumerable miseries; the other, if we have lived well, uniteth us with God himself: Therefore have your eye always upon that, and dispose yourself to it in all your actions.  

Pro. 23. 2●  Consider 2. Among their Cups and Dances, was demanded, and granted the Head of a most innocent and holy man; where you may learn, what crimes Riot and Wantonness do beget; whence the wise man saith, Be not in the feasts of great drunkards. Herod fell into this Precipice, for that he would not hear S. John; which word signifieth Grace. Take heed therefore you do not expose yourself to the same ruin, by resisting Gods holy Grace, and Inspirations: Woe to thee that despisest, 
Is. 33.1.  shalt not thyself also be despised?  

Ps. 115.6.  Consider 3. S. John received the Sentence of Death with great joy, and with as great constancy laid his Head on the Block, whence he breathed forth his blessed Soul into the bosom of Abraham: Precious in the sight of our Lord is the death of his Saints. Beg that you may come to the like end, whereby you will have a most secure and short passage to Heaven: Offer yourself often to God for Martyrdom: Imitate the example of so many glorious Martyrs of your Country, by the continual practice of Virtue, and constancy in Faith and Religion.   

Of five thousand fed in the Desert. 
Mat. 14. Jo. 6. Mar. 6.  Part 1.  

Mar. 6.34.  COnsider 1. How a great multitude of people followed Christ into the Desert, drawn by his Miracles and Doctrine: He had compassion on them, etc. and he began to teach them many things. He first giveth them spiritual food, afterwards also corporal. You must also retire into the Desert, far from the noise of worldly cares, if you desire to be regaled by our Lord: 
Osce 2.14  I will lead her into the wilderness, and I will speak to her heart, saith our Lord of a faithful soul. Observe also the Apostles care for the people, saying, 
Mat. 14.15  Dismiss the multitudes, that going into the Towns they may buy themselves victuals.  

Ibid.  Consider 2. Christ having demanded of his Disciples what they had to set before the people, they answered him, We have not here but five loaves, and two fishes. This was all the provision of that Apostolical Family, a few course loaves, and two fishes, although they were themselves Fishermen. Moreover, they promptly exhibit what they have, without alleging their own want, or scarcity; that you might learn, what you can, to help others; according to that, 
Tob. 4.8.  As thou shalt be able, so be merciful.  

Ps. 67.4.  Consider 3. The Order of the Miracle; the loaves being brought, Christ commanded the multitude to sit down upon the grass: The Apostles minister, himself looking up to heaven, blessed the loaves, and distributed them. In the same manner ought you to look up to heaven, before you eat; that is, to lift up your heart to the Giver of all good, that you may not fall upon your meat as beasts do: Therefore David; Let the Just make merry, and rejoice in the sight of God.   

Of five thousand fed in the Desert. 
Mat. 14.20 etc.  Part 2.  

Ps. 77.19. Deut. 32.13.  COnsider 1. How the Loaves by Divine Power were multiplied in the Apostles hands; so that although they were continually distributing, yet still they found either in their hands, or in the Baskets, more to distribute, the Angels (as is probable) secretly supplying new provision of loaves, and fish. In like manner formerly, at the prayers of Elias, neither Meal nor Oil was wanting, although the present provision was daily spent: Who would not willingly serve so good and powerful a Lord? who can prepare a Table in the Desert, and is able to bring forth honey out of the Rock, and Oil out of the hardest stone.  

Is. 55.2.  Consider 2. They did all eat, and had their fill. The delights of this world may please and content us for a while, but cannot fill; for the Souls capacity, and appetite, is greater than to be satisfied with such Trash; Christ alone is able to give it full content; wherefore he saith by the Prophet, Why bestow you silver not for bread, and your labour not for satiety: Come therefore to him, that you may be filled.  

Pro. 19 17  Consider 3. After all had eaten, the Apostles gathered out of the leave more than what they had given out, to wit, twelve full baskets of the fragments. So God is wont to reward the Charity of his Servants, and is liberal to the liberal; He dareth our Lord, that hath mercy on the poor, and he will repay him the like. Give therefore to your Brother good measure, and pressed down, 
Luc. 6.38.  and shaken together, and running over, that you may receive the like into your bosom.   

Christ flieth, 
Jo. 6.14.  not to be made King.  

Ps. 43.5.  COnsider 1. Those men therefore when they had seen what a sign Jesus had done, said, that this is the Prophet, etc. They were astonished at the strangeness of the Miracle (of feeding five thousand with so little provision) and would therefore have made Christ their King. Our Lord worketh daily a far greater Miracle in feeding the whole world, bringing forth plentiful Harvests out of a few grains of Corn; why therefore do we not make him King of our heart, obeying him in all things? Thou art the same, my King, and my God, which commandest the salvations of Jacob, said King David.  
Consider 2. Jesus therefore when he knew that they would come to take him, and make him King, he fled again into the Mountain himself alone. Sovereignty was due to Christ, as being Son of God; it was due also to his Merits, and Bountifulness towards men, but he would not accept of it; and whensoever there was any Treaty about it, he fled away, and hid himself: How few are there that would do so ? But Christ did it, to reach us to fly honours, as much as lieth in us, and to affect humility and lowliness. See how you are in this point, and whether you do not rather seek after such things as bear a lustre and greatness in the eyes of the world, or at least prefer yourself before your Companions and Neighbours.  

Mat. 14.23  Consider 3. What our Lord did on the Mountain: He ascended (saith S. Matthew) into a Mountain alone to pray. It was his usual custom, to retire himself far off from the multitudes, to pray, and this for our example; for he stood not in need of prayer for himself, but was continually beholding the Face of God by the Beatifical Vision. Imitate therefore this example of our Lord, and endeavour to join the contemplative life with the active. 
Eccli. 18.22.  Be not hindered (saith Ecclesiasticus) to pray always.   

Of Holy Communion. 
Our Lord shall bind up the wound of his people, and shall heal the stroke of their wound. Is. 30.26.   
Consider Christ as the good Samaritan.  
COnsider 1. What is read to day in the Gospel, Luc. 10.30. Of a man who fell among Thiefs, that wounded him, and of the Samaritan that bond up his wounds. Consider how this man was Adam, the Thiefs the Devils, who by Original Sin despoiled him, and us all in him, of all grace, and other free gifts, and wounded him (as Divines teach) in his Natural Faculties; in the Understanding by Ignorance, in the Will by Malice, in the Irascible Power by Weakness, in the Concupiscible by unlawful Concupiscence; and these are the four Wounds of our Nature, 
S. Tho. 1.2 q. 85. ar. 3.  as S. Thomas teacheth: Such therefore is your state and condition.  

Zachar. 9.17.  COnsider 2. The Pious Samaritan will come to you, this day, in the Holy Eucharist, to bind your wounds, and take care of you: He will pour into your Soul Wine springing Virgins, and the Oil of his Mercy, wherewith he doth comfort Sinners: He will lay a Salve of his own Sacred Flesh to your wounds, and unless you put a hindrance, he will enlighten your Understanding, like to the Honey by which Jonathas his eyes were illuminated; 
1 Reg. 14.27. Is. 6.6.  He will refine and rectify your Will, like to the burning hot Coal, which cleansed the lips of Isait; He will strengthen, and enable you to endure hard things, like to the Loaf that strengthened Elias. Lastly, 
3 Reg. 19.8.  he will temper the heat of Concupiscence, like to the Manna which lay upon the ground, 
Exod. 16.14.  like unto the hoar frost.  

Is. 64.1.  Consider 3. How much you ought to wish for that hour, wherein this Samaritan is to come to you; say with the Prophet, Would God thou wouldst break the Heavens in sunder, and wouldst descend; and with that other Prophet, 
Jer. 17.14.  Heal me, O Lord, and I shall be healed, save me, and I shall be saved; and above all, be sure to entertain him with hearty love, that cometh so lovingly to you.   

Of Christ's allaying the Tempest. 
Mat. 8. Mar. 4. Luc. 8.   

Marc. 4.38  COnsider 1. Christ went with his Disciples into the Boat to pass over the Lake, and while they were sailing, he was in the hinder part of the Boat, sleeping upon a Pillow. Our Lord betakes himself to sleep (though but for a while) to show himself subject to humane infirmities. In the mean time there ariseth a Tempest, the Boat is in danger, the Disciples are troubled: So Almighty God doth often permit us to be tossed with temptations, and almost overwhelmed, while he in the mean time in a manner sleepeth, that is, deferreth his peculiar assistance, thereby to humble us, and force us the more earnestly to implore his help.  
Consider 2. The Disciples seeing themselves in danger, came to him, and raised him, saying, Lord save us, 
Mat. 8.25. Marc. sup.  we perish: And, Master doth it not pertain to thee that we perish? So ought we, with a filial confidence, to have recourse to our Lord in our temptations, and to say with the Psalmist, Arise, why sleepest thou, O Lord, arise, and expel us not to the end. 
Ps. 43.23.  Observe moreover, how our Lord being awakened, reprehended his Disciples for their little confidence in him. See whether he may not justly accuse you for the same.  
Consider 3. How Christ rising up, 
Mat. sup.  commanded the Winds, and the Sea, and there ensiled a great Calm: So all Creatures, even the Irrational, obey their Creator; Man alone is refractory to his Commands, deaf and obstinate to his Counsels, and hard to be gained by any fair means: Be sorry for having often been such, and be sure to mend yourself for the future: 
Ps. 94.9.  And even to day if you shall hear his Voice, harden not your heart.   

Christ upon the Water.  

Mat. 14.22. etc.  COnsider 1. Christ commanded his Disciples to go up into the Boat, and to go before him over the water, while he himself ascended into a Mountain alone to pray: In the mean time there arose again a Tempest, the Boat was tossed with waves, 
Mar. 6.48.  and they labouring in rowing. Thus we are to suffer temptations, over and over again, wherein we must not neglect ourselves, but take the Oars in our hands, use all our endeavours, and betake ourselves to prayer, and the like. Our Lord came to his Disciples at last, walking upon the Sea, to show his Power: He will also be at hand to assist us, and be an helper in opportunities, 
Ps. 9.10.  in tribulation.  
Consider 2. The Disciples seeing our Lord walk upon the Sea, said, that it is a Ghost. 
Mat. sup.  So many hold Christ for a Phantasm, solid virtue for old Wives devotions, interior inspirations for the effects of a melanchollick humour; Others on the contrary, take their own Fantasies for Christ, their Dreams for Revelations, their Passions for Virtues, Anger for Zeal, and their own Private Interest for God's greater Honour. We must therefore avoid both Extremes, and follow that counsel of the Apostle, Believe not every spirit, 
1 Jo. 4.1.  but prove the spirits if they be of God.  
Consider 3. Those words of Christ, It is I, fear ye not. 
Mat. sup.  It was a sufficient inducement to them of casting off all fear, to hear him say, It is I; that is, I who but a little before miraculously said five thousand; I who allayed the like Tempest, by commanding the Winds and Sea, and do now walk upon the waters, etc. Rejoice for having so powerful a Helper, and Refuge, in your necessities.   

Peter walketh upon the Waters.  

Mat. 14.28  COnsider 1. The fervour of S. Peter, who as soon as he understood it was our Lord, was presently inflamed with an ardent desire of being with him, saying, Lord, if it be thou, bid me come to thee upon the Waters. A true Lover knoweth not how to be separated from the Party he loveth, and overcometh all difficulties, and lets, that hinder their mutual communication: And we may fitly apply to S. Peter, in this place, those words of the Canticles: 
Cant. 8.7.  Many waters cannot quench (his) charity, neither shall floods overwhelm it: See whether you love God in this manner, and not rather permit yourself to be often taken off from his service, for small difficulties.  
Consider 2. How S. Peter being bid to come, cast himself into the Sea: But seeing the wind rough, he was afraid; 
Mat. sup.  and when he began to be drowned, he cried out to our Lord. So our Lord doth often permit us almost to sink under our tentations, that we may the more fervently call upon him: But at length he stretched forth his hand to Peter, and would not let him sink: So he will also do with us, 
Ps. 36.24.  according to that, When he shall fall he shall not be bruised, because our Lord putteth his hand under: And he sent from on high, 
Ps. 17.17.  and took me, and he received me out of many waters.  
Consider 3. What it signifieth mystically to walk upon the Sea: 
S. Aug. Ser. 13, de Verbis Dom.  The World is like a Sea (saith S. Augustine) if you love God, you walk upon the Sea; if you love the World, this Sea will swallow you up. Examine yourself which of the two you love, God, or the World; it is a dreadful thing to be swallowed up: Be sure therefore that you walk and trample over this Sea, and be mindful of what the same Saint saith, Every ones inordinate desire, is his tempest.   

Of S. Peter's confessing Christ. 
Mat. 16. Mar. 8. Luc. 9 Mat: 16.13.   
COnsider 1. Jesus came into the quarters of Caesarea Philippi, and he asked his Disciples, saying, Whom say men that the Son of Man is? For it is good sometimes to know what men say of us, both that we may come to know, and correct our defects; and that we may strive to make good, and to perfect in ourselves such things, as are said of us to our commendation; but take heed you do not desire it out of vain glory, and ostentation. Observe how Christ calleth himself every where the Son of Man, though he were the only begotten Son of God; and yet worldly men foolishly stand upon their Points, and Titles of Honour.  
Consider 2. The Apostles answer; Some John the Baptist, and other some Elias, etc. they say not, some a Glutton, others a Drunkard, and other such like reproaches; to teach us, that slanderous reports ought not to be uttered before our Brother, not to afflict his mind. Observe how far men were off from the esteem they ought to make of Christ, notwithstanding that his Miracles did most apparently evidence his Divinity; that you might cease to wonder if your Neighbours, or Companions undervalue you, or mistake, in taking you to be worse than you are: Be content to be such, and no more, than you are in the sight of God, who seethe all things.  

Ps. 21.23.  Consider 3. But whom do you say that I am? He puts the question to his Disciples, as having been long brought up in his School, and consequently bound to know more of him then the rest: Peter answered, and said, Thou art Christ, the Son of the Living God; not by Adoption, as others, but by Nature and Essence, the true Messiah, and Saviour of the World. Rejoice for the Divinity of your Lord and Saviour, and stir yourself up both to confess him in your own thoughts and actions, and to bring others likewise to the knowledge and service of him; according to that, I will declare thy Name to my Brethren.   

Primacy is promised to Peter.  

Mat. 16.17  COnsider 1. When Peter had made that Famous Profession of his Faith, our Lord said, Blessed art thou Simon Barjona, because flesh and blood hath not revealed to the●, but my Father which is in Heaven. Our Lord pronounceth him blessed, for that the foundation of a happy life is to know Christ: Simon signifieth the same as Obedient; Barjona the Son of a Dove, or of Grace: Be you therefore obedient, and with a Dovelike simplicity, endeavour to comply with the Divine Grace: Do not mind what flesh and blood doth suggest, but what the heavenly Father doth inspire you, that you may also become happy.  

Ibid.  Consider 2. Peter's reward: Thou art Peter (that is, a Rock) and upon this Rock will I build my Church, etc. 1. Christ giveth him a Name suitable to his Office. 2. Upon him he foundeth his Church Militant, and makes him the Visible Head thereof. 3. He promiseth him Infallibility, so that the Gate●s of Hell shall not prevail against him. 4. He promiseth him likewise the Keys of Heaven; that is, the Key of Knowledge, to determine matters of Faith without Error, and the Key of Power to remit sins. Rejoice for these Privileges granted to the Chief Pastor for your particular, and the whole Churches general good.  
Consider 3. In what a miserable state are they that deny this Primacy of S. Peter, and will not build upon the Rock, which cannot be overthrown, or rooted up; but upon the Sands of their own judgement, and private spirit, ground their Eternal Salvation. Desire and seek, with most earnest endeavour, suitably to your calling, to bring all men to this Rock; and first dispose yourself unto it, by the exercise of Solid Virtues.   

S. Peter is reprehended for dissuading Christ from his Passion. 
Mat. 16. Mar. 7.   

Mat. 16.20  COnsider 1. How after S. Peter's Confession of Christ's Divinity, our Lord commanded his Disciples that they should tell no body that he was Jesus Christ; both to give example of Humility, and to avoid Ostentation, and withal, for that it was not seasonable at that time: And presently after, he treated of his Passion: From that time Jesus began to show his Disciples that he must go to Jerusalem, and suffer many things, etc. that you might learn in the day of good things, not to be unmindful of evils, 
Eccli. 11.27.  as Ecclesiasticus adviseth; and that it is not enough to confess Christ as your God, unless you also have an experimental knowledge, and imitation of him in suffering.  
Consider 2. S. Peter hearing this, being zealous for his Master, took Christ aside, and rebuked him, saying, Lord, be it far from thee, this shall not be unto thee. This was zeal in him, but an indiscreet one, 
Rom. 10.2  and not according to knowledge, as the Apostle speaketh; for he did not as yet understand, how glorious would be the Ignominy of the Cross. See whether you are not sometimes carried away with the like preposterous zeal in your actions.  
Consider 3. Christ's Reprehension: Go after me Satan, for thou art a scandal unto me, because thou savourest not the things that are of God, but the things that are of men. Ponder how dangerous a thing it is, to savour only things that are of men, and to love honours, riches, pleasures, etc. and not rather those things that are of God, as labours, crosses, ignominies. Examine yourself whether you do relish spiritual and divine things, and take real g●st in them; at leastwise make it your endeavour to procure it.   

Of Holy Communion. 
Go show thyself to the Priest. Mar. 8.4.   
Consider Christ as a Priest.  

Luc. 17.14  COnsider 1. What is read to day in the Gospel of ten Lepers, of whom it is said, Go show yourselves to the Priests; And it came to pass, as they went, they were made clean. As there are several sorts of Lepers in the Body (for some are but light, and in the skin only, others in the flesh, and mortal) so there are also different kinds of Spiritual Lepers, or sins: We are all of us leprous in some degree, having our swell and spots, rising from the abundance of peccant humours and affections: Imagine therefore your Soul all over in a scurf, and become a lamentable spectacle in the sight of God; and with Naaman the Syrian, 
4 Reg. 5.  be desirous to meet with some Prophet that may cleanse you.  

Levit. 13.9  Consider 2. The Ancient Law of God: If the Plague of the Leprosy be in a man, he shall be brought to the Priest, to be condemned as unclean, and to be separated; in the New Law he is brought to the Priest, to be cleansed: Our Highpriest is Christ our Lord, according to that, 
Ps. 109.4.  Thou art a Priest for ever, according to the Order of Melchisedech. How greatly therefore ought you to wish to appear before this Priest in the Eucharist, who not with water, as Elizeus, but with his own precious blood will cleanse our conscience (as the Apostle saith) from dead works, 
Heb. 9.14.  etc.  

Luc. 17.12 etc.  Consider 3. That you may be perfectly cleansed, you must imitate the example of the Lepers in the Gospel. 1. You are to go to meet Christ, seeking him with all diligence. 2. To stand afar off, acknowledging your unworthiness. 3. To lift up your voice, by fervent prayer. 4. With all humility to implore mercy. Lastly, To follow the counsel and admonishments of your Spiritual Fathers, and Directors, according to that, Observe diligently that you incur not the Plague of Leprosy, but thou shalt do whatsoever the Priests of the Levitical Stock shall teach thee, etc. and fulfil thou it carefully.   

Of our Lord's Transfiguration. 
Mat. 17. Mar. 9 Luc. 9  Part 1.  
COnsider 1. Our Lord vouchsafed to manifest his Glory. 1. To confirm the Apostles in their Faith. 2. To encourage them to carry their Cross, which he had lately exhorted them to. 3. To give them beforehand a taste of the Heavenly Joys: He did it on a high Mountain, apart, that we should learn to sequester ourselves from the cares of this world, and climb to the Mountain of Perfection, if we desire to contemplate the Face and Glory of our Lord.  

Thren. 1.12.  Consider 2. Christ would have few Witnesses of his Glory, to wit, only three of his Disciples; but of his Cross and ignominies, all sorts of men: Therefore upon the Cross he saith by the mouth of the Prophet, O all ye that pass by the way attend, and see, etc. In th●se three Disciples are deciphered unto us three Virtues, that accompany Contemplation, and concur to our Soul's Transfiguration; in Peter Faith, in James Hope, in John Charity. See how, and in what degree, these Virtues are in you.  

Luc. 9.29.  Consider 3. And whiles he prayed, the shape of his countenance was altered. Our Lord was transfigured while he was praying, to teach us, that prayer doth transform and beautify man's Soul, so as sometimes to have influence also upon the body: so Moses his face was horned (with Rays of Glory) by the conversation of the talk of our Lord. 
Exod. 34.29.  Beseech our Lord to alter and transfigure you into another man, that is, to make you holy; that having cast off all bad habits, you may be made conformable to his Image and likeness: Be much in prayer, that you may be enlightened, according to that, Come ye to him, 
Ps. 33.6.  and be illuminated, and your faces shall not be confounded.   

Of our Lord's Transfiguration. 
Mat. 17.  Part 2.  

Mat. 17.2.  COnsider 1. The manner of this Transfiguration: His face did shine as the Sun, and his garments became white as snow. The Evangelist had nothing better to compare it withal, but it did incomparably exceed both: Congratulate with your Lord, and his Sacred Humanity, for this array of glory, which ever was his due, and wherewith he ought always to have been invested; but for our sakes he eclipsed it. Rejoice that your Beloved is thus white and ruddy, chosen of thousands, 
Cant. 5.11 Cant. 6.9.  etc. fair as the Moon, elect as the Sun.  

Exod. 4.13  Consider 2. There appeared with him Moses and Elias, two chief Lights of the ancient Law; to signify, that both the Law, and the Prophets, gave testimony of Christ. Think how great was their joy to see their Redeemer, so long wished for by all Nations, and whom they themselves had so often foretold; Send whom thou wilt send, and the like. Observe how they were both like to Christ in their forty days fast, and therefore were also made Companions with him in Glory.  

Luc. 9.31.  Consider 3. The Subject of their discourse; for they told the decease, that he should accomplish in Jerusalem. Our Lord in the very height of all his glory discoursed of his ignominious and bitter Passion, that you might see how much he made of it, and how he bore it in mind and affection, above all Glory: 
Galat. 6.14  God forbidden that you should glory (as the Apostle saith of himself) saving in the Cross of our Lord Jesus Christ. And let not your mind ever be so transported with joy in time of prosperity, as to put off the thought or memory of death.   

Of our Lord's Transfiguration. 
Mat. 17. Mar. 9 Luc. 9  Part 3.  

Mat. 17.4.  COnsider 1. The excess of joy in the Apostles at so glorious a Spectacle; Peter said, Lord, it is good for us to be here; and would have fixed his Habitation there, and have raised three Tabernacles for Christ, and his two Companions. Think what will be in Heaven, if one single drop of Heavenly Joy could so inebriate the Apostles, that forgetful of all other things, they would have remained there for ever: What will the whole Ocean of Joy do in Heaven? 
Ps. 35.9.  where they shall be inebriated with the plenty of thy house (O Lord) and with the torrent of thy pleasure thou shalt make them drink.  
Consider 2. A Voice came from Heaven, saying, This is my well beloved Son, 
Mat. sup.  in whom I am well pleased, hear ye him. Ponder each word, and how he is the only begotten Son of the Eternal Father, Consubstantial, and Coeternal with him, and equally Immense and Omnipotent. See whether you are wont to hear him, exciting you to perfection, contempt of the world, and abnegation of yourself; say at least hereafter, 
1 Reg. 3.10.  with Samuel, Speak Lord, for thy servant fears.  
Consider 3. Our Lord, the Vision being passed, forbade his Disciples to divulge it to any one: Tell the Vision to no body, 
Mat. sup.  till the Son of Man be risen from the dead; to give us example of Humility; for that extraordinary Visions, and favours of God, aught to be kept secret, and not to be discovered, unless some great profit or necessity require it, and even then, not as our own goods, but as gifts of God, whereof we shall be demanded an account.   

Of the Petition of the Sons of Zebedee. 
Mat. 20. Mat. 10.  Part 1.  

Mat. 20.20  CConsider 1. Then came to him the Mother of the Sons of Zebedee, etc. The Mother cometh to petition for her Sons, what they themselves pretended for; but they interpose their Mother's prayers, as a Cloak to cover their own ambition: So men oftentimes make use of others desires, and commands, to cloak their own pretences. Observe moreover how the Mother cometh in an humble and suppliant manner, and adoring, presents her Petition; Because Ambition (as S. Ambrose witnesseth) first serveth, 
Ambr. in● Luc. c. 4.  that it may afterwards domineer; it stoopeth to mean Offices, to be served with honour.  

Is. 14.13.  Consider 2. Her Petition: Say that these my two Sons may sit, one at thy right hand, and one at thy left hand, in thy Kingdom. 'Tis natural to all to be ambitious of the first place; this cast the Angels out of Heaven: I will ascend into Heaven, above the Stars of God will I exalt my Throne, etc. The same thrust man out of Paradise; You shall be as Gods. 
Gen. 3.5.  The same assaileth also the Apostles: See whether it hath as yet got any hold of you. How much safer is it to follow the counsel and example of Christ, and to sit in the lowest place?  

2 Cor. 1. ●  Consider 3. Christ's answer: You know not what you desire. They who sue for honours and vanities of this world, truly know not what they desire: It followeth; Can you drink of the Cup that I shall drink of? to wit, the bitter Cup of Sorrow and Affliction; intimating thereby, that the glory of Heaven shall be measured to them proportionably to the draught which they shall take of this Cup; so that the more one shall drink of this, the nearer he shall be seated to Christ: Wherefore encourage yourself to drink manfully of this Cup, to the very bottom; for that (as the Apostle saith) as you are partakers of the Passions, so shall you be of the Consolation also.   

Of the Petition of the Sons of Zebedee. 
Mat. 20.22 etc.  Part 2.  

Phil. 4.13.  COnsider 1. The Apostles readiness to drink the Chalice proposed to them: They say to him, we can. The like alacrity may proceed from a different spirit. 1. From Ambition, refusing no labours, that they may come to what they aim at. 2. Out of a rash Fervour, not knowing what they undertake; as War is sweet to them that have had no experience of it. 3. From Divine Grace, according to that, I can all things, in him that strengtheneth me. Be ashamed of yourself, for being so slack, and that you have not the courage to undertake that for the Kingdom of Heaven, which others do, without fear or wit, for some vain honour: You often answer, I cannot; whereas, not ability, but will and resolution is wanting.  

Act. 10.35 Mat. 16.27  Consider 2. Christ seeing this readiness in them, answered, My Cup indeed you shall drink of, but to sit at my right hand and left, is not mine to give you, but to whom it is prepared of my Father: Not dissuading them from using their endeavour to deserve the Chief Seats, but letting them understand, that the Gifts of Glory are not distributed out of favour, or upon account of some Temporal Relation, or respect, but in reward only to their Merits; for that God is not an accepter of persons, but will render to every one according to his works.  
Consider 3. The difference there is between worldly Precedency, and that which is proper to the School of Christ, which our Lord explicated upon this occasion: The Princes of Gentiles overrule them, etc. It shall not be so among you; but whosoever will be the greater among you, let him be your minister; etc. which he confirmeth with his own example, who came not to be ministered unto, but to minister. Let your ambition therefore be for the lowest place in all occasions, if you desire to be Christ's Disciple.   

Who is the greatest in the Kingdom of Heaven. 
Mat. 18. Mar. 9 Luc. 9 Mat. 18.1.   

Mar. 9.34.  COnsider 1. At that hour the Disciples came to Jesus, saying; Who thinkest thou is the greater in the Kingdom of Heaven? etc. There had a little before been a contention among them, which of them should be the greater; and each one would have the first place in Heaven for himself. Thus Ambition insinuates its self even into spiritual things, and persons; therefore they ask, who is the greater, etc. And perhaps some one might think, that Rich and Principal men in this world, were to be preferred before others, also in Heaven.  
Consider 2. Jesus calling unto him a little child, etc. said, Unless you be converted, 
Mat. sup.  and become as little children, you shall not enter into the Kingdom of Heaven: Whosoever therefore shall humble himself as this little child, he is the greater in the Kingdom of Heaven. Think what it is to become a little one: Be not children in sense (saith the Apostle) but in malice be children. A child preferreth himself before none, arrogates nothing to himself, carrieth himself lovingly to all, and finally lets himself be ruled and governed by his Parents: Behave yourself therefore after the same manner, if you desire to enter into the Kingdom of Heaven: Narrow is the gate, and straight is the way that leadeth to life; 
Mat. 7.14.  and therefore none but they that are little, and low by Humility, can enter through it.  
Consider 3. The grievousness of the offence which they commit, that give scandal to Christ's little ones, that is, are occasion of their spiritual ruin, either by word, or example: 'Tis expedient for him, 
Mat. 18.6.  that a Millstone be hanged about his neck, and that he be drowned in the depth of the Sea. Take heed therefore lest any one be induced to evil by your example, 
Ezec. 3.18  that his blood may not be required at your hands.   

Of Holy Communion. 
The Lord thy God thou shalt adore, and him only shalt thou serve. Deut. 6.13 Is. 45.18. Ezec. 18.4   
Consider Christ as your Lord.  
COnsider 1. What is read this day in the Gospel. No man can serve two Masters, Mat. 6.24. God is your only true and lawful Lord: I the Lord, and there is none other: All Souls are mine; as the Soul of the Father, so also the Soul of the Son is mine: No Lord is so perfectly Master of any thing, as God is of you; for he hath an absolute Dominion over you. 1. By the Title of Creation. 2. Of Perpetual Conservation. 3. Of Purchase, having bought you. 4. Of your own voluntary subjection in Baptism. Rejoice that you have so great and powerful a Lord; 
S. Ambr. in 1 Tim. 1.  for (as S. Ambrose saith) it is an honour to be servant to some great Lord.  

Deut. 32.18.  Consider 2. The Dominion over any thing, is nothing else but a right to dispose of it at one's pleasure: Think therefore how often you have violated this right that God hath in you, not permitting him to dispose of you at his pleasure; and what is worse, you have been rebellious against him, by sin. O how often have you sold yourself to the Devil, his Capital Enemy? God that begat thee thou hast forsaken, and hast forgotten our Lord thy Creator. Think well of this, and be confounded.  
Consider 3. This your Lord will come to you to day, in the Eucharist, to take a fuller possession of you, as his own; for although he stands not in any need of you, yet he will have you wholly to himself: The Lord thy God shalt thou adore, 
Mat. 4.10. & Deut. sup.  and him only shalt thou serve: Wherefore renounce all other Leagues, with the Flesh, the World, and the Devil, which are against him: Present him anew which the keys of your heart; ask him pardon of your former disloyalty, and let him freely dispose of you in all things. Lastly, let your care hereafter be to please him alone, in whatsoever you do; for no man can serve two Masters.   

Of Conversions and Cures wrought by Christ.  
Of the Conversion of S. Mary Magdalen. Part 1.  

Luc. 7.37.  COnsider 1. And behold, a woman that was in the City, a sinner, etc. A sinner, that is, by dishonesty, although it be not specified, because the Apostle would not have it named by us; 
Ephes. 5.3.  so unbeseeming is the very name, much more the thing is self, in them that pretend Virtue and Sanctity. 'Tis probable she heard our Lord preach, and being touched to the heart with repentance, not expecting opportunity of time or place, 
S. Aug. lib. 50. Homil. 13. Eccli. 5.8.  rushed in (as S. Augustine affirmeth) to the banquet: Wherefore do you likewise after sin flack not to be converted to our Lord, and defer not from day to day.  
Consider 2. The fervour of her Penance, wherein is discovered unto us an admirable Faith in Christ, his Divinity, and Power of forgiving sins. 2. Humility, not caring to suffer confusion before men; she stood behind, beside our Lords feet, as deeming herself unworthy of his sight. 
Luc. sup.  3. The greatness of her love, expressing extraordinary signs of grief, with tears, kissing, and anealing his Sacred Feet. 4. Contempt of worldly things, making her precious ointments, and her very hair, and eyes, instruments of Penance, which before had been of Vanity, that she might punish herself in the same things, wherein she had formerly sinned.  

Ps. 61.10.  Consider 3. The Pharisees rash judgement, in reproving Christ for letting himself be touched by a sinful woman: whence you may learn, that there is no action so holy, that is not liable to wrong censures. Most true it is, the children of men are liars in (their) balances, that is, in their judgements; that you may accustom yourself, not to regard them, when they are opposite to true Piety and Devotion.   

Of S. Mary magdalen's Conversion. 
Luc. 7.  Part 2.  

Luc. 7.41.  COnsider 1. Christ's Wisdom in reproving the Pharisee his Entertainer, which he did with all modesty, and sweetness, as is fitting to do to persons of Authority, for avoiding offence: He proposeth a Parable of two Debtors to one Creditor; God is the Creditor; all we are Debtors, some more, some less; neither have we any means to make satisfaction, but by the Merits of Christ: The greater therefore the Debt is that is forgiven us, the greater obligation we have of love and gratitude. See how great your Debt is, and consequently what obligation you have.  
Consider 2. Dost thou see this woman? 
Ibid. v. 44.  He confounds the Pharisees, and withal, our pride, by the example of a sinful woman; for she acknowledging the favour done her in remitting her great Debt, shown more love than those, who little regarding their lesser debts, were cold in affection: Ask yourself often that question, Do you see this woman? and be ashamed for being so far behind her in your love to God, and in works of Penance; who perhaps have received greater favours at his hands: Take heed you be not one of those, of whom Christ speaketh in those words, Publicans and whores shall go before you in the Kingdom of God. 
Mat. 21.31   

Ps. 31.5.  Consider 3. magdalen's Discharge; Thy sins are forgiven thee. O with what joy must she needs be filled, when she heard those comfortable words? Ponder the efficacy of Contrition, which in a moment blotteth our all the sins of ones former life: Stir yourself up to the like, as often as you go to the Sacrament of Confession; and as you have followed Magdalen in sin, so follow her likewise in Penance: Confess against thyself thine injustice to our Lord, and he will forgive the impiety of thy sin.   

Of the Samaritan Woman's Conversion. 
Jo. 4.6. etc.  Part 1.  

Sap. 6.14.  COnsider 1. Jesus therefore wearied of his journey, sat so upon the Fountain; for he traveled on foot like a good Shepherd, seeking his loft sheep; and among other corporal miseries, admitted also weariness, and thirst. But see with what patience he endured them both: He sat therefore upon the Fountain, well knowing what would follow; thereby not so much taking rest, as occasion of befitting others; for Wisdom preventeth them that covet her, that she may first show herself unto them. O how often doth she prevent you, and you mind it not?  
Consider 2. There coming a certain Woman, and a sinner, to draw water, Christ preventeth her, saying, Gave me to drink: She refuseth, and withal accuseth him; How dost thou, being a Jew, ask of me to drink? etc. So many reject Christ, while he moves them interiorly, and seeks to be entertained and refreshed with their virtues; our Lord did not therefore desist from helping this sinner, but offered her living water to drink of: Thou perhaps wouldst have asked of him, and he would have given thee living water.  
Consider 3. The Excellency of this Water (that is, of Divine Grace) which our Lord promiseth to his faithful: He that shall drink of the water that I will give him, shall not thirst for ever, etc. 1. Therefore it quencheth our thirst, and that for ever. 2. It doth so fill the Soul, that it lets it not thirst after any other water, to wit, of earthly comforts. 3. It becometh a Fountain of all good to the Soul, ever flowing, and giving influence to all virtuous actions. 4. It springeth up unto life everlasting; raising up our thoughts unto, it, whose pledge it is: Say therefore with the woman; Lord, give me this water, that I may not thirst, etc.   

Of the Samaritan Woman's Conversion. 
Jo. 4.26. etc.  Part 2.  
COnsider 1. The wonderful goodness of Christ, vouchsafing to manifest himself openly to a sinful woman, saying, I am he (to wit, the Messiah) that speak with thee. Consider the efficacy of her Faith; she presently went into the City, leaving her Waterpot behind her, to bring others of the City to the same Faith: Come, and see (saith she) a man that hath told me all things, whatsoever I have done. Such is the fervour of true zeal, which bestirreth itself, and seeketh every where whom it may gain to Christ: If therefore you be enkindled with true zeal, cast away the Pitcher of terrene affections, and seek whom you may likewise inflame.  
Consider 2. The Woman being gone, the Disciples offered Christ to eat, for it was that time of the day; but he being intent upon the Conversion of the Samaritans, whom he did expect, refused, saying, 
Ibid. v. 34.  My meat is to do the will of him that sent me, to perfect his work; that you may learn to prefer the Spiritual good of your Neighbour, before your own corporal refection: O that your meat, and drink, your delight, and pleasure, were only to do the will of your Heavenly Father!  
Consider 3. How many of the Samaritans, moved by the Woman's speeches, came, and were converted, and said to her, That now not for thy saying, do we believe, for ourselves have heard, 
Ibid. v. 42.  and do know that this is the Saviour of the world indeed: Rejoice that your Saviour was manifested to those men, and wish that all the world may come to his knowledge, and withal, do your utmost endeavour to bring as many as may be unto him: 
S. Greg. Hom. 6. in Evang.  If you walk towards God (saith S. Gregory) procure not to come to him alone, without company.   

Of the Woman taken in Adultery. 
Jo. 8.3. etc.   
COnsider 1. The Pharisees seeking to entrap our Lord, take occasion of his Meekness; wherefore they bring unto him a Woman taken in Adultery, with intent, that if perhaps he should give his Sentence for her dismission, he might be held for a Corrupter of the Law. So the Devil layeth his Snares in that Virtue wherein we most excel; the Zealous he endeavours to provoke to anger, the Humble to dejection and pusillanimity, the Meek to remissness, and too much indulgence; But there is no counsel against our Lord: 
Pro. 21.30 Job 5.13.  And Christ apprehendeth the wise in their subtlety.  

Luc. 6.36.  Consider 2. Jesus bowing himself down, with his finger wrote in the earth; so to decline his giving sentence, which might breed contention: Therefore the Apostle; No man being a soldier to God, entangleth himself with secular businesses, 2 Tim. 2.4. He did it moreover to teach us, that we ought to proceed warily, and not with precipitation in such causes: But they still urging him, He lifted up himself, and said to them, He that is without sin of you, let him first throw the stone at her: Most wisely; neither clearing, nor yet condemning her, but pricking their conscience, and moving them to compunction for their own sins, and commiseration for others. Be ye merciful, as also your Father is merciful.  

Eccli. 34.31.  Consider 3. The Pharisees going away one by one, the Woman remained alone, repentant for her sin, and probably with an interior Faith expecting absolution thereof from Christ: Our Lord therefore, understanding by her, that no body had condemned her, Neither will I condemn thee (saith he) Go, and now sin no more. Observe, and admire the Riches of our Lord's Goodness, Patience, and Longanimity, in bringing you and others to Penance. O how often hath he said unto you, Now sin no more, and yet you have still gone on: A man that fasteth in his sins, and doing the same again, what doth he profit in humbling himself?   

Of the Cananean Woman. 
Mat. 15. Mar. 7.   
COnsider 1. How a Woman of Canaan, a Gentile, came to our Lord, to obtain the cure of her Daughter; and see how well she prayeth. 1. With a great Faith, confessing him to be the Son of David. 2. With profound Reverence; for she fell down at his feet. 3. With tender Charity, 
Mar. 7.25.  not begging for herself, but for her Daughter. 4. With great affection and instance; for, she cried out after our Lord. 5. With admirable Constancy, for she was often put off, yet she still persisted in her Petition: Such likewise ought to be your prayer.  

Mat. 15.26  Consider 2. How Christ at first answered harshly unto her, and seemingly cast her off like a dog, saying, It is not good to take the bread of the children, and to cast it to the dogs; so to exercise her virtue, and crown her perseverance: God doth often do the like with us, because (as S. Gregory saith) He loveth to be entreated, he is willing to be forced, 
Greg. in Ps. 6. Paenit  and even desireth to be overcome by importunity. Observe moreover the Woman's Humility, in not denying herself a Dog, but requesting that which was proper to dogs, to wit, to eat of the crumbs of their Master's Table. Let your prayer also be humble; for the prayer of him that humbleth himself, 
Eccli. 35.19.  shall penetrate the Clouds (saith Ecclesiasticus) and he will not departed till the Highest behold.  

Mat. 15.28  Consider 3. Christ yielding at length to the Woman's pious importunity, first commendeth her Faith; O Woman, great is thy Faith; then granteth what she asked; Let it be done to thee, as thou wilt. Perhaps your Soul also, like to the Woman's Daughter, is sore vexed with an evil Spirit. He is sorely vexed, who yieldeth to his troubles and temptations; but he that overcometh them, is vexed to his great benefit, and Crown. Beg therefore of our Lord strength, and courage to resist; and pray, that as it was to this Woman, so it may also be done to thee as thou wilt.   

Of Holy Communion. 
Love the Lord thy God, and obey his voice, and cleave to him, for he is thy life, and the length of thy days. Deut. 30.20. Aug. tr. 47. in Joan.   
Consider Christ as the Life of your Soul.  
COnsider 1. What is read to day in the Gospel, how Christ raised a young man from death to life; and that he is the true Life of your Soul, according to that, Jo. 11.25. I am the Resurrection and the Life, he that believeth in me, although he be dead, shall live: And as the body dieth (saith S. Augustine) when the soul is departed, which is its life; so the soul dieth when it loseth God (by sin) who is its life. Ponder the benefit of Spiritual Life, by comparing it with that of the body; for what a dead carcase is in the eyes of men, deformed, loathsome, and useless in all respects, the same is a soul, that is without grace, in the sight of God.  

Ps. 35.10.  Consider 2. Christ, with whom is the Fountain of Life, giveth life to dead Souls, by the Sacrament of Penance; and conserveth the same, and increaseth it by the Holy Eucharist: He that eateth me (saith Christ) the same also shall live by me. 
Jo. 6.57.  And again, He that eateth this bread shall live for ever. You ought therefore with a longing desire to expect that hour, wherein this Fountain of Life is to come to you; and say with the Psalmist, 
Ps. 41.2.  Even as the Hart destreth after the Fountains of Waters, so doth my Soul desire after thee, O God: My Soul hath thirsted after God the living Fountain.  

Ps. 20.5.  Consider 3. This Spiritual Life is not bestowed but upon them that ask it, and that with great devotion: He asked life of thee, and thou gavest him length of days for ever, and for ever, and ever. Moreover, being that the life of the body is known by its motion and operation, in the same manner the life of your Soul, which is Christ, 
2 Cor. 4.10. 1 Jo. 2.6.  aught to be manifested in you by your works, and chief by the imitation of his life; for he that sayeth he abideth in him (saith S. John) ought even as he walked, himself also to walk.   

Of the Conversion of Zacheus the Publican. 
Luc. 19.2. etc.  Part 1.  

Sap. 6.13. & 18.  COnsider 1. Behold a man named Zacheus, and this was a Prince of the Publicans, and he rich, and he sought to see Jesus. The desire of finding Jesus is a rare thing in rich men; but this was the beginning of Zacheus his Salvation; for Wisdom is easily found of them that seek her: and the beginning of her, is the most true desire of discipline. See whether you feel the like desires of Perfection, and procure to have them.  
Consider 3. And he could not for the multitude see Jesus; therefore he went up into a Sycamore Tree, that is, according to the Greek word, a silly Fig Tree. A man of that Authority that he was, did nothing regard the Scoffs and Flouts of the rude people. And you perhaps are not able to see Christ, nor understand his Divine Mysteries, for the crowd of worldly thoughts: Wherefore retire yourself from them by prayer, and by mortification get up into the silly Fig Tree, that is, the Cross, which to the Gentiles is foolishness: 
1 Cor. 1.23 Greg. l. 27. Moral. c. 27  For (as S. Gregory saith) they who through humility choose that which is folly to the world, come to contemplate with great subtlety the Wisdom of God himself.  
Consider 3. The Charity and Mercy of Christ, in granting Zacheus even more than he wished, not only permitting himself to be seen by him, but also inviting him to his conversation and familiarity: Come down in haste, because this day I must abide in thy house: He saith, In haste; for that the grace of the Holy Ghost knows not slow delays; and This day, while time is, for perhaps to morrow you may not have me: And you in like manner, if perchance to day you shall hear his voice, exciting you to greater perfection, and imitation of himself, harden not your heart. 
Ps. 94.8.    

Of the Conversion of Zacheus the Publican. 
Luc. 19.6.  Part 2.  

Apoc. 3.20  COnsider 1. Zacheus his Obedience to Christ's Call: And he in haste came down, and received him rejoicing. So ought you to do when our Lord calleth, speedily and with joy to receive him, and to open the door of your heart, as soon as you hear him knock, lest, if you make delay, he turn aside from you, as he did to the Spouse in the Canticles, and passed away from her. 
Cant. 5.6.  Observe how when all saw it, they murmured, saying, that he turned in to a man that was a sinner. Whence you may see, that even the holiest actions are carped at by the malicious; for they understood not the zeal of our Lord, who came to seek, and to save that which was lost.  

Luc. 18.27  Consider 2. How Zacheus being at length converted by our Lords speeches, said, Behold, the half of my goods, Lord, I give to the poor, etc. Here the rich man despoileth himself of his wealth, and employeth it partly for the benefit of the poor, partly in satisfaction for what he had unlawfully got: He overcometh himself in a thing the hardest of all, the abandoning of riches; but the things that are impossible with men (saith Christ) are possible with God, by his grace. See whether you have as yet overcome yourself, at least in putting off all affection to riches, and chief in denying your own will.  
Consider 3. Christ approveth of Zacheus his Piety; This day Salvation is made to this house; that is, to the whole Family, whereof he was Head; so greatly availeth good example in Rulers. Beseech our Lord mercifully to work the like Salvation in the house of your Soul, especially when he cometh to visit you in time of Mass, either by Sacramental, or Spiritual Communion; whereunto you may most fitly apply this whole passage.   

Of curing the Centurion's Servant. 
Mat. 8. Luc. 7.  Part 1.  

Mat. 8.6.  COnsider 1. The Centurion's Servant was fallen sick, and his Master being solicitous for him, sent Intercessors to Christ, saying, Lord, my Boy lieth at home sick of the Palsy, and is sore tormented. Observe the Master's goodness, and care for his Servant; as also his Faith, wherewith he believed, that Christ, though absent, could work the cure. Learn to be ready in works of Charity, even to your inferiors: If thou have a faithful servant (saith the wise man) let him be unto thee as thy Soul, 
Eccli. 33.31.  and as a Brother so entreat him.  
Consider 2. Christ's Charity and Goodness; I will come and cure him: He offereth more than the other asked, to wit, to come in Person; whereas the Centurion wished only a single word from him, for working the cure. 
S. Aug.  Let men be ashamed at their backwardness (saith S. Augustine) for that God is ready to give more, than we to take. Observe moreover, how Christ being an other time invited to cure a Prince's Son, would not go, and now freely offereth himself, without any entreaty, 
S. Greg. Hom. 28. in Evang.  to go to the Centurion's Servant: To beat down our pride (saith S. Gregory) who do regard in men not so much their nature (which is equal and the same in all) etc. as honours, and riches.  

Luc. 7.6.  Consider 3. The Centurion hearing that Christ was coming, sent others to meet him, saying, Lord, trouble not thyself, for I am not worthy that thou shouldest eater under my roof; for the which cause neither did I think myself worthy to come to thee; but say the word, and my servant shall be made whole. Ponder these words, and admire his admirable Humility, by means whereof, while he deemed himself unworthy to receive Christ under his Roof, he had now lodged him in his Heart; that you may also imitate him, especially when you communicate.   

Of curing the Centurion's Servant. 
Mat. 8. Luc. 7.  Part 2.  

Luc. 7.8.  COnsider 1. The rest of the Centurion's discourse; For I also am a man subject to Authority, having under me Soldiers; and I say to this go, and he goeth; and to an other come, and be cometh; and to my servant, do this, and he doth it: As if he should say, if I who am but an Under-Officer, and under the command of my Captains, yet can say to my servant, do this, and he doth it; how much more will all creatures obey your Word? An honourable confession of Christ's Power. Rejoice that he is truly such, and withal be confounded that servants perform stricter obedience to their Masters in things of this world, than you perhaps do to God, or your Superiors that are in his place.  

Mat. 8.10.  Consider 2. Christ having heard these words, extolled the Faith of the Centurion, being but a Gentile, above the Israelites: Amen I say to you; I have not found so great Faith in Israel. Whereupon he adjoineth; And I say to you, that many shall come from the East, and the West, etc. but the children of the Kingdom shall be cast out, etc. The children of the Kingdom of Heaven formerly were the Jews, but now they are become Outcasts, because they obeyed not Gods call, and we are made the children of that Kingdom, and after a special manner, an Elect Generation, and a Kingly Priesthood. 
1 Pet. 2.9.  Let us therefore behave ourselves worthy of such an honour: Hold that which thou hast (saith our Lord) that no man take thy Crown. 
Apoc. 3.11   
Consider 3. How his Request was granted; Go, and as thou hast believed, be it done to thee; 
Mat. sup. 13  for our Lord will do the will of them that fear him, and will hear their prayer. 
Ps. 144.20  Perhaps you entertain in your Soul a Will, or Affection, that lieth sick of the Palsy, that is, seized upon with the Spirit of Sloth, and Sluggishness. Imitate therefore the fervour and humility of this Centurion, and by means of your good Friends, that is, the Saints your holy Patrons, beg remedy of our Lord, but especially when you go to Communion, use those words of the Centurion, and with like Faith, Lord, I am not worthy that thou shouldest enter under my roof. 
Luc. 7.6.    

Of the curing of S. Peter's Mother-in-Law. 
Mat. 9 Luc. 4. Mar. 1.   

Luc. 4.38.  COnsider 1. Our Lord being entered into Peter's house, sound his Mother-in-Law lying sick of a strong Fever; but the Disciples besought him for her. Observe the Apostles readiness to intercede for others, and the efficacy of their Intercession; for she was immediately cured. We all of us have some Spiritual Fever, or other, being set on fire by the allurements of divers unlawful desires. Our Fever (saith S. Ambrose) is Covetousness; 
Ambr. l. 4. in Luc. c. 4.  our Fever is Lust, our Fever is Ambition, etc. See what you are most sick of, and take the Apostles for your Intercessors, that you may be cured.  

Ps. 148.5.  Consider 2. The manner wherewith Christ delivered the sick person; Standing over her, he commanded the Fever, and it left her. He did not drive it away with Medicines; as the Physicians do, but by Command alone, to show his Power, and Divinity. So at other times he commanded the Winds, and Sea, and the Devils, and they obeyed him; for as the members of our Body obey the Soul, and move only at her will; so all creatures obey God. Rejoice that you have so powerful a Lord; He said, and they were made; he commanded, and they were created: Do you likewise procure to obey him in all things.  

Pro. 31.17  Consider 3. S. Peter's Mother-in-Law being cured, Incontinent rising, she ministered to them. She pretended not weakness after her sickness, nor desired to give herself any more to rest, but presently betook herself to labour and pains, like that valiant Woman in the Proverbs; She hath girded her loins with strength, and hath strengthened her arm. Wherefore it will prove an effect of your spiritual health, to work fervently, and to be ready for all charitable offices.   

Of a Prince's Son restored to health. 
Jo. 4. etc.   

Jo. 4.46, 47.  COnsider 1. There came unto Christ a certain Lord, whose Son was sick at Capharnaum, etc. and desired him that he would come down, and beal his Son, for he began to die. Observe how profitable corporal infirmities and afflictions are, which force us to have recourse to God; for unless the Son had fallen sick, perhaps the Father had never been brought to the Faith of Christ: So it is written of King Manasses, while he was Captive, that after he was in distress, he prayed our Lord his God, 
2 Paral. 33.12.  etc. and Manasses knew that our Lord he was God. Therefore take the like infirmities and afflictions, as so many benefits, and incitements to Virtue: Their infirmities were multiplied (saith David) afterward they made haste. 
Ps. 15.4.   

Ps. 43.5.  Consider 2. Christ's answer. 1. He reprehendeth them that seek Miracles out of incredulity. 2. He refuseth to go to the house, where he was desired, for that it is not sitting we should prescribe God the way and manner of succouring us. 3. Yet he mercifully giveth recovery, and health, though absent, the more to manifest his Power, and to strengthen our Faith; for he it is which commandeth the Salvations of Jacob. Learn hence not to seek Miracles, Visions, or extraordinary favours, but to commit yourself wholly to God, as to the way and manner of helping you: Beseech him, that if you be not worthy that he come to your house in the Eucharist, at least that he would send aid to thee from the holy place, 
Ps. 19.3.  and from Zion defend thee.  
Consider 3. The man believed the word that Jesus said to him, and thereby received health both of body for his Son, and of Soul for himself, and his whole Family; for himself believed, and his whole Family; so God heapeth favours upon favours. Beseech him humbly to work also in you perfect health, both of body, and soul.   

Of Holy Communion. 
Let the King come to the banquet, etc. and to morrow I will open my will to the King. Esth. 5.8.   
Consider Christ as your Soul's Guest.  

Apoc. 3.20  COnsider 1. What is read this day in the Gospel, how Christ entered into the house of a certain Pharisee upon the Sabbath to eat bread, Luc. 14.1. He is also the Guest of our Souls, and he will enter, this day, into the house of your soul, in the Holy Eucharist, to feast with you, according to that, If any man open to me the gate, I will enter in to him, and will sup with him, and he with me. Consider therefore attentively the Greatness and Majesty of this Guest, and take that of the Evangelist as spoken unto you by him, 
Luc. 17.8.  Make ready supper, and gird thyself.  
Consider 2. This Divine Guest feedeth (as the H. Father's teach) upon our Virtues; 
Ambr. de bon. Mor. c. 5. Bern. sup. Cant. Serm 71. Cant. 1.12 Bern. Ser. 4. the Assump. Gen. 27.9.  but above all, he is delighted with humility; and therefore while he was at Table to day with the Pharisee, he taught us to choose the lowest place in Banquets: And the Spouse in the Canticles saith, While the King was at his repose, my Spikenard gave the odour thereof. The Spikenard is a low plant (saith S. Bernard) and Emblem of Humility: Therefore be careful to prepare such meat for your Guest, as you know he gladly eateth; and humble yourself what you can in all things.  
Consider 3. The Liberality of this your Guest, who wheresoever he cometh, bringeth with him gifts, and pledges of his bounty: So this day, in the house of the Pharisee, he cured one sick of the Dropsy: And if you look well into yourself, perchance you will find that you are taken with the same Disease, that is, full of waterish humours of worldly affections; whereof an evident sign is the burning thirst you have after things that are delightful to sense. Beseech therefore your Divine Guest to rid you of this Dropsy, and say with the Psalmist, Save me, O God, 
Ps. 68.2.  because waters are entered into my Soul.   

Of the Man sick of the Palsy, 
Jo. 5.2. etc.  cured at the Pond of Probatica. Part 1.  

Ps. 50.21.  COnsider 1. What a benefit God bestowed on the Jews in the Pond of Probatica, near the Temple, wherein the sheep were washed for Sacrifice. For 1. The Water was stirred by an Angel. 2. It received thereby virtue to cure all manner of diseases, in them that entered first after the motion. This was a Type of the Sacraments of Baptism, and Penarce, wherein Christ's Sheep are washed for the Sacrifice of Justice; and the which 1. Have a heavenly virtue infused into them by the Angel of the Testament, Christ our Lord. 2. They cleanse us from all manner of sin. 3. Not only the first comers, but all, and every one, without any exception, or cessation. Ponder the greatness of this benefit, and endeavour to make due use of these Divine Ponds.  

Ps. 39.2.  Consider 2. At this Pond lay a great multitude of sick persons, of blind, lame, withered, expecting the stirring of the Water: So God will have us to expect with patience his gifts; whence David said, Expecting, I expected our Lord, and he hath attended to me. Among other infirm persons, there was a certain man there, that had been eight and thirty years in his infirmity, of the Palsy. The Spiritual Palsy is a dissolution of the Nerves, and Faculties of the Soul, a defect of spiritual vigour and life, and as it were a deading of the Spirit. See how many years you may reckon in this infirmity, and seek remedy by the Baths of the Holy Sacraments.  
Consider 3. The goodness of Christ, freely inviting the sick man to his own cure: Wilt thou be made whole? God can justify us by himself alone, but will not do it without our consent: He made you (saith S. Augustine) without your knowledge, but he justifieth you with your consent. 
August. Ser. 15. de Verb. Apost.  See whether you will, that is, efficaciously, be made whole, for God is ever ready on his part.   

Of the man sick of the Palsy, 
Jo. 5.7. etc.  cured at the Pond. Part 2.  
COnsider 1. Lord, I have no man, etc. He confessed his impotency, for that he could neither move of himself, to get down time enough into the Pond, nor had any man to help him; whence he presently received health of Christ; for the humble confession of our own weakness, is the best disposition to obtain God's assistance. Perhaps you have cause to say of yourself, I have no man, that is, I have not the heart nor courage of a man, to overcome myself; though truly, you have one of Christ our Lord, who is ready to raise you up with his Grace: You have also. Preachers, Superiors, and Directors, to admonish you, and if you will yourself, also to help you.  

Ps. 34.3.  Consider 2. The efficacy of Christ's words, wherewith, without more ado, he cured the sick man: Arise, take up thy bed, and walk, etc. O Lord, speak so likewise to me, Say to my Soul, I am thy Salvation. Ponder the man's obedience, who presently arose up, and though it were the Sabbath day, took his bed upon his shoulders, and so walked; giving us a perfect example of blind obedience: Do you therefore, if you be sound, carry your bed, take up the light Yoke of our Lord, and walk, not in high and strange things, 
Gen. 17.1.  above yourself; but with Abraham, before, or in the sight of God, and be perfect.  

2 Pet. 2.22  Consider 3. Christ after he had wrought the Miracle, shrunk aside from the multitude; to give us example of shunning the applause of men: Afterwards Jesus findeth him in the Temple, and said to him, Behold, thou art made whole, sin no more, lest some worse thing chance to thee. Imagine the same to be spoken to you, as often as you go to the Sacrament of Penance: Return not back, like the dog to the vomit, or the sow washed, into her wallowing in the mire.   

Of the Bedrid let down from the Roof. 
Mat. 9 Mar. 2. Luc. 5.  Part 1.  

Mar. 2.2.  COnsider 1. There were gathered together a great multitude, to hear Christ in the house where he was, so that there was no place, no not at the door, and he spoke to them the Word. Observe our Lords indefatigable Zeal of gaining Souls, not sparing himself at any time, or place, but freely admitting and instructing all, even with open doors, that you might learn to bestow yourself, 
2 Cor. 12.15.  and to be bestowed again, with the Apostle, for the souls of your Brethren.  

Luc. 5.18.  Consider 2. And behold, men carrying in a bed a man that had the Palsy, etc. and not finding on which side they might bring him in, for the multitude, they went up upon the Roof, and through the Tiles let him down, with the bed, in the midst before Jesus. Admire their Faith, whereby they undoubtedly believed that Christ would cure him; so that they refused no pains to bring him to him. Observe moreover their courage and resolution, in not yielding to the difficulties that hindered their free access, but breaking their way through all, so that they accomplished their desire. 
Bonav. in Luc. 5.  A true firm belief (saith S. Bonaventure) is not brought back, or cooled by impediments, but inflamed. See how you are in like occasions, and how easily you leave off, for fear.  
Consider 3. The Mercy of Christ, saying; Son, thy sins are forgiven thee. 
Mat. 9.3. Hieron. in c. 9 Mat.  O wonderful Humility (saith S. Hierom) a decrepit, and despicable poor man be calleth Son, whom the Priests vouchsafed not to touch. Observe how he remitteth his sins, which were cause of his infirmity, to teach you, that diseases are inflicted also for hidden sins, and that when you are sick, you must first seek your Souls cure, then that of your body.   

Of the Bedrid let down from the Roof. 
Mat. 9 Mar. 2. Luc. 5.  Part 2.  

Luc. 5.21.  COnsider 1. The Pharisees murmuring: Who is this that speaketh blasphemies? Who can forgive sins, but only God? Condole with Christ for being held a Blasphemer, and be not troubled if at any time you be treated below your deserts. Observe Christ's mildness; he is not moved to indignation, he seeketh not to revenge himself, as he could most easily have done, but sweetly endeavoureth to bring them out of their erreur: Wherefore think you evil in your hearts? 
Mat. 9.4.   
Consider 2. Christ in proof of his Divinity, and power of forgiving sins, presently cured the man, and sent him away free of his Palsy, saying, Arise, take up thy bed, 
Ibid. & Luc. 5.24.  and go into thy house. Your house and home is Heaven, here you are but a Stranger, and Passenger; therefore hasten home, and settle your thoughts, cares, and desires there, where you are to dwell for ever: 
Eccles. 12.5. August. in Ps. 85.  Man shall go (saith the wise man) into the house of his Eternity; and S. Augustine, A House is taken as it were for ever, a Nest is made up but for a time. Do not therefore make more of your dirty brittle Nest, then of your stable Mansion House.  
Consider 3. The man being cured, 
Luc. sup.  went into his house magnifying God. It is the proper effect of spiritual health, to magnify God, and to give him thanks for benefits received: Do you also magnify God as often as you are dismissed in the Sacrament of Penance, free from the dead Palsy of Sin; say with David, I will bless our Lord at all time, 
Ps. 33.2.  his praise always in my mouth.   

Of the Withered Hand cured. 
Mat. 12. Mar. 3. Luc. 6. Luc. 6.6.   

Ps. 143.8.  COnsider 1. It came to pass on another Sabbath, that be entered into the Synagogue, and taught: And there was a man, and his right hand was withered, etc. Our most merciful Lord taketh hold of all occasions of converting Souls; wherefore on the Sabbath days he frequented the Synagogues, that being then gathered together, he might the better reach them heavenly things. In the Synagogue he found a man, whose right hand was withered; for many there are, even in God's Church, that have their left hands ready for mischief, but their right hands withered, and unable to do any good; And their right hand, is the right hand of Iniquity. See whether your hand be not thus withered.  

Mat. 12.13  Consider 2. Then he saith to the man, stretch forth thy hand, and he stretched it forth, and it was restored to health. Our Lord could as easily have done the Cure without stretching forth; but he will have us also to cooperate in our own behalf, according to that of the Prophet, 
Zachar. 1.3  Convert to me, etc. and I will convert to you. Stretch forth therefore your hand to good works, to help your Brother, and in frequent prayer to God, and you will undoubtedly obtain perfect health: 
Eccles. 9.10  Whatsoever thy hand is able to do, work it instantly, saith the wise man.  

Ps. 2.4.  Consider 3. The Scribes and Pharisees having seen the Miracle, whereas by benefit thereof they might have wrought their own salvation, they took occasion thereby, out of envy, to contrive Christ's death: But he that dwelleth in the Heavens shall laugh at them. And Christ, although he could have destroyed them in a moment, yet he chose rather to bear with them, and withdraw himself for the time to another place, to teach you meekness.   

Of the crooked Woman cured. 
Luc. 13.11 etc.   

Dan. 13.9.  COnsider 1. Christ being again in the Synagogue, according to his custom, Behold a Woman that had a spirit of infirmity eighteen years, and she was crooked, neither could she look upward at all. This infirmity was caused by the Devil, as Christ himself witnesseth; and this either in punishment of sin, as it was in Giezi's Lepre, or by God's permission, for exercise of her virtue, as it happened to Blessed Job. Mystically, the Devil causeth the like crookedness in all those souls which he makes to stoop down to worldly things, and keeps them so fixedly bend upon them, that they cannot look up, nor raise their thoughts to Heaven. Of such it is said, They declined their eyes, that they would not see Heaven, nor remember just judgements. See whether you be not likewise crookedly bend, in your works and intentions.  
Consider 2. The Mercy of Christ, of his own accord calling the Woman to him, and curing her: Woman, thou art delivered from thy infirmity: And the effect presently seconded his Omnipotent word; for having imposed his hands upon her, she was forthwith made strait, and glorified God. Observe and imitate this Woman's gratitude, who as soon as she saw herself cured, glorified God. See how much more reason you have to be ever grateful, and to glorify God, who healeth all thine infirmities; 
Ps. 102.3.  say with David, My strength, and my praise, is our Lord, and he is made unto me a Salvation: This is my God, 
Exod. 15.2  and I will glorify him.  

Is. 51.7, 8.  Consider 3. The perverse Zeal of the Arch-Synagogue, who had indignation that Jesus had cured on the Sabbath; as if it were not lawful to do a good work, although not servile, on the Sabbath day; Thus many pretend Zeal for their passions: Procure to do all your actions with a sincere and upright intention, as in the sight of God, and you will not fear what judgements men pass upon them: Fear ye not the reproach of men, and be not afraid of their blasphemies, for as a garment, so shall the worm eat them; and as wool, so shall the Moth devour them.   

Of Holy Communion. 
Behold my Beloved speaketh to me; Arise, make hast my Love, etc. and come. Cant. 2.10   
Consider Christ as your Souls Love.  

Cant. 5.2.  COnsider 1. What is commanded in this day's Gospel; Thou shalt love the Lord thy God from thy whole heart, and with thy whole soul, and with thy whole mind, etc. Mat. 22.37. God would be our Soul's Love; therefore he often calleth them his Beloved, his Spouses, his Sisters: Open to me my Sister, my Love, my Dove, etc. And because love is gained by love, Let us therefore love God, 
1 Jo. 4.19.  because God first hath loved us: Who hath loved us, and washed us from our sins in his blood. 
Apoc. 1.5.  Never any Mother loved her Child so tenderly, nor Spouse his Beloved, as God doth Man, making himself 1. His Companion. 2. His Food. 3. His Ransom: And lastly, his Everlasting Reward: so that he most justly deserveth to be loved by you, from your whole heart, with your whole soul, and with your whole mind.  

Jo. 14.23.  Consider 2. This your Beloved will enter to day, in the H. Eucharist, the lodging of your heart, that you may at leisure enjoy his most sweet Conversation, his chaste Embraces, and affectuous entertainments of Love: If any one love me, etc. my Father will love him, and we will come to him, and will make abode with him. Think what a torrent of Heavenly Graces will flow into your soul, by the benefit of this abode, if you be rightly disposed; for he saith of himself, With me are riches and glory, 
Prov. 8.18 & 21.  glorious riches, and justice, etc. That I may enrich them that love me, and may replenish their treasures.  
Consider 3. The disposition on your side must be love for love, and that the greatest you can stretch unto; which consisteth more in deeds, and actions, then in words, and affections: whence he saith, 
Jo. sup.  If any love me, he will keep my word; that is, my Commandments, my Counsels, my Admonition: See therefore how little observant you have hitherto been of them, and procure that hereafter you may be able to say with the Spouse, My Beloved to me, and I to him, in willing, and not willing, the same in all things with him, 
Cant. 2.16  by a perfect Union of Wills.   

Of the Lepre. 
Mat. 8. Mar. 1. Luc. 5.  Part 1.  

Mar. 1.40.  COnsider 1. There came unto Christ a Lepre to be healed. 1. He besought our Lord with profound Reverence, kneeling down, and falling on his face. 2. With great Faith, confessing our Lord's Power; Lord, if thou wilt, 
Luc. 5.12.  thou canst make me clean. 3. With Resignation, not ask any thing absolutely, but conditionally only, If thou wilt; if it be so pleasing to thy will: Such aught also to be your Petitions, Humble, full of Faith, and resigned to the Divine Will: 
Is. 66.2.  To whom shall I have respect, but to the poor little one, and the contrite of spirit, and him that trembleth at my words?  

Mat. 8.3.  Consider 2. Our Lord's Clemency: He disdained not the presence and sight of that loathsome Spectacle, nor did he put off the cure till an other day; and although he could have healed him with one single word, yet to correct our niceness in like occasions, he would also touch him; wherefore stretching forth his hand he touched him, saying, I will, be thou made clean. Observe the word, I will, as if he should say, I both will, and desire, for my part, for God will have all men to be saved. 
1 Tim. 2.4  See therefore it be not lack of yourself, that you are not cleansed from your spiritual Leprosy.  
Consider 3. The spiritual Leprosy of the Soul, which is sin, is like to that of the body; for both defile the Subject wherein it is, and render it a most loathsome Spectacle; that in the sight of God, this to the eyes of men: But that of the Soul is so much the more detestable, by how much the more dangerous consequence it is of, as disposing to death, not Temporal, but Eternal: Wence S. Lewis the King with good reason said, as it is related of him, 
Jon. in Vita S. Lud. c. 94.  that he had rather incur the Leper of his body, than sin; and that he sharply reprehended one of his Nobles for making the contrary choice.   

Of the Lepre. 
Mat. 8.4. etc.  Part 2.  
COnsider 1. Our Lord having by his Divine Power cured the Lepre, Saith to him, See thou tell no body. Christ knew that he would publish the Miracle to all, as afterwards he did, out of gratitude; neither was there any danger of vain glory in Christ; yet he did so, for our instruction, teaching us to shun the like danger, with all our endeavour: For vain glory, as S. Basil saith, is a robber of our spiritual riches, 
Basil. Const. Monast. c. 11.  a flattering Enemy of our Souls, the Moth of Virtues, etc. Think with yourself how much you are subject to this Vice in your actions, and take heed it may not also be said to you, You have received your reward. 
Mat. 6.5. & 16.   
Consider 2. Go show thyself to the Priest, and offer the gift which Moses commanded for a testimony to them. The Law of Moses reserved to the Priests the judgement both of the Leprosy its self in case of doubt, and of its cure. See therefore 1. How observant Christ was of the Law. 2. How he honoured those Priests, although ever most spiteful to him. 3. How much greater Prerogative did he confer upon the Priests of the New Law, to whom he gave power to cleanse and take away all manner of spiritual Leprosy: Therefore, do you also, as often as you find yourself infected with the like Leprosy, go, and show yourself to the Priest.  

Levit. 14.  Consider 3. The Lepre was also to make an Offering: For in the Ancient Law, after the shaving of his hair, he was commanded to wash his ; and his body, and to offer a Lamb without spot in Sacrifice. Let your Offering, as often as you return from the Sacrament of Confession, be a Sacrifice of Praise, according to that, Immolate to God the Sacrifice of Praise; and withal, 
Ps. 49.14.  the Immaculate Lamb of God in the Sacrifice of Mass.   

Of the ten leper. 
Luc. 17.  Part 1.  

Luc. 17.12  COnsider 1. Our Lord passing through the midst of Samaria, and entering a Town, There met him ten men that were Lepers, who stood afar off, and they lifted up their voice, saying, Jesus Master have mercy on us. Observe also in these the manner of praying well. 1. With Humility and Reverence, they stood a far off. 2. Unanimously, and with fervour, they lifted up. their voice; for earnest and fervent prayer is pleasing to God: wherefore David said, When I cried to him, he heard me. 
Ps. 21.25.  3. They say not, heal us, but have mercy on us; only begging mercy of him, and leaving the whole matter, and manner to God: Do you the like in your occasions.  
Consider 2. Whom as he saw, he said, Go, show yourselves to the Priests. He could have healed them at that instant; but he would make trial of their Obedience, sending them to the Priests, for the greater respect also, and observance of the Law: Moreover, to teach us, that we ought to repair unto the Priests, and to disclose ourselves to them, as often as we are strucken with the Leprosy of Sin; and for your part, sleep not so much as one night in this Leprosy; for what if in that very night God should take your Soul from you? your Leprosy would stick to you for all Eternity.  

Ps. 31.5.  Consider 3. And it came to pass, as they went, they were made clean. Ponder their prompt Obedience, and the fruit thereof: So it often happeneth to them that are tempted, that even while they are but going to manifest themselves to their Ghostly Father, they find themselves free, and the Enemy gone. So likewise, those that dispose themselves to Confession, God doth often justify before hand, by Contrition: I said (saith the Prophet) I will confess against me my injustice to our Lord, and thou hast forgiven the impiety of my sin: Go therefore always speedily, that you may speedily be cleansed.   

Of the ten Lepers. 
Luc. 17.  Part 2.  

Luc. 17.15  COnsider 1. And one of them, as he saw that he was made clean, went back, with a loud voice magnifying God. So ought we to be thankful to God, for the benefits we receive from him, according to that of the Apostle; 
1 Thes. 5.18.  In all things give thanks, for this is the will of God. This is to be performed. 1. With a loud voice, that is, with a great and hearty affection. 
Ps. 33.4.  2. With magnifying God; and with David, exalting his Name for ever. 3. With due Humility, falling prostrate at our Lords feet, acknowledging ourselves unworthy of his so great mercies and benefits. 
Aug. in Ps. 49.13.  There can be no Offering made more grateful to God (saith S. Augustine) then that of Thanksgiving.  
Consider 2. Of ten that were cleansed, only one returned back: There was not found that returned, and gave glory to God, but this stranger. Think how few there are among so many thousands, whom God doth daily preserve, and feed, that acknowledge the Benefit; They take their Meat, which is sent them from Heaven, even like bruit Beasts, without once lifting up their head or thoughts thither: I have brought up children, and exalted them, 
Is. 1.2.  but they have despised me, saith our Lord: These carry themselves as Inhabitants and Sons of the Earth, and as if they had here a settled habitation; but do you account yourself as an Alien, a Stranger, and Pilgrim in this world, and then you will come to acknowledge God's gifts, and favours unto you in all things.  
Consider 3. This Stranger, by being grateful for the recovery of his corporal health, received yet a far greater benefit, the Cure of his Soul, in his Conversion to the Faith; therefore our Lord said unto him, Arise, go thy ways, 
August. l. 2. c. 4. Sap. 16.29  because thy Faith hath made thee safe: The other nine probably were Rebrobate; For the faith of the ungratful shall melt as winter Ye, and shall perish as unprofitable water: Be not therefore ungrateful to God.   

Of the Deaf and Dumb Man. 
Mar. 7.  Part 1.  

Marc. 7.32  COnsider 1. While Christ was passing through Galilee, they bring to him one Deaf and Dumb, and they besought him, that he would impose his hand upon him. Ponder how meritorious a thing it is to bring others to Jesus; and excite yourself thereunto, endeavouring, by such means as your Calling doth afford, to bring to Christ those that you shall find spiritually deaf and dumb. Consider what it is to be spiritually deaf: He is deaf, that gives not ear to the Verities of Faith, and that hears not the Voice of God, calling and exciting him to Perfection. See whether you be any thing given to this deafness, and do not stop your ears to God, lest he do the same to you, according to that, 
Prov. 1.28  Then shall they invocate me, and I will not hear.  

Is. 56.10.  Consider 2. What it is to be spiritually dumb: He is dumb that corrects not his Brother when he sinneth, nor hindereth his sin when he may; whence such are called by the Prophet, Dumb dogs, not able to bark: He is dumb that doth not preach Christ to others, when his Calling is such; not openly profess his Faith, when he ought. last; he that makes not due use of his tongue to the praise and honour of God, in Divine Exercises of Devotion, in Pious Discourses, and the like: Woe is me (saith isaiah) because I have held my peace: 
Is. 6.5. Is. 62.6.  And you that remember our Lord, hold not your peace.  
Consider 3. Christ rejected not the distressed man, but took him aside, from the multitude, and cured him. Do you also retire yourself from noise, and company, to Prayer, and spiritual Exercises, if you desire to be cured by Christ. Observe how he cured this man, not by his Word only, or Command, as he did others; but he put his fingers into his ears, and spitting touched his tongue, etc. Because our Lord doth diversely cure, and exercise those that are his, some more, some less: Submit yourself in all things to his Divine Pleasure, that you may be cured of all your infirmities.   

Of the Deaf and Dumb Man. 
Mar. 7.  Part 2.  

Mar. 7.34, 35.  COnsider 1. After our Lord had spoken the word, Be thou opened, immediately his ears were opened, and the string of his tongue wa● lose, and he spoke right. Consider, how that the sign of our ears being opened, is not to contradict, or resist the Divine Inspirations, but humbly to obey them; according to that, The Lord hath opened mine ear, 
Is. 50.5.  and I do not gainsay, etc. See therefore, whether the ears of your heart be open, or whether you be not rather one of those that stop their ears, and will not hear the voice of the Enchanters, 
Ps. 57.5, 6.  and of the Sorcerer enchanting wisely.  

Jac. 3.6.  Consider 2. How it is said of the cured person, not that he spoke much, but that he spoke right; that we might learn to have a care of our tongue, which is (as S. James saith) a whole world of Iniquity: He speaketh right, that speaketh nothing but the praises of God, or what appertains to Salvation; who speaketh not of Vain, or idle matters, nor uttereth detraction, nor murmur. Examine yourself by this, how right you are wont to speak, and remember that as David saith, A man fall of tongue, shall not be directed in the earth. 
Ps. 139.12   

2 Cor. 6.4  Consider 3. Christ likewise here commanded them not to tell any body; to teach us to shun, what lieth in us, the applause of men: But so much the more, a great deal, did they publish it, and so much the more did they wonder. Neither were they disobedient in this; because Christ did not Command, with intention of obliging them, but did therein what on his part was Humility, and they returned Honour, and Glory, which was but the duty of gratitude, on their part. Lastly, it is said here of Christ, He hath done all things well; that you might learn not to be content with doing only some things well, neglecting others, but to do all well: whence the Apostle saith, Let us in all things exhibit ourselves as the Ministers of God.   

Of Holy Communion. 
I will love thee, O Lord, my strength: Our Lord is my Firmament, and my Refuge, and my Deliverer. Ps. 17.2.   
Consider Christ as the Strength of your Soul.  

Ps. 21.16.  COnsider 1. What is read to day in the Gospel, Mat. 9.1. etc. Of Christ's curing the Man sick of the Palsy, etc. The Souls Palsy is an Enervation of Spirit, and utter decay of its strength, by sluggishness, sloth, and pusillanimity. Think how far you are gone in this Disease; how weak you are in bearing Adversity; how faint-hearted in undertaking any thing of difficulty for God; how inconstant in keeping your good Purposes: Lastly, how slack and remiss, and even languishing you are, in all matters of Devotion: You may with truth say with the Prophet, My strength is withered as a potsherd, and my tongue cleaved to my jaws.  

Jer. 16.19. Is. 12.2.  Consider 2. God is properly the fortitude and strength of our Soul; according to that, O Lord, my force, and my strength: And, Our Lord is my strength, and my praise. But he doth work this effect chief in the Eucharist, affording to the Soul abundant forces to get out of this dead Palsy, to overcome all fears and difficulties, and to undertake, and go through, with what Enterprise soever, for God's sake: Hence it is called, The Bread of the Strong Ones, the Meat of Great Ones, the Bread that confirmeth, or strengtheneth the Heart of Man; a Type or Figure whereof, was that Loaf of Bread that was brought to Elias, 
3 Reg. 19.8.  in whose strength he walked 40 days, and 40 nights, unto the Mount of God: Wish therefore with a longing desire for that happy hour, wherein you are to receive this Divine Food.  
Consider 3. That you may be rightly disposed to obtain the Cure of your Palsy, you must imitate the Faith of this sick man: Go therefore with great confidence, and put yourself into the Arms of the Holy Saints, your Patrons, but especially of the B. Virgin, that they may conduct and present you to our Lord: Say with the Psalmist; In thee, O Lord, 
Ps. 30.2. Ps. 17.35. Ibid. v. 30. Ps. 30.4.  have I hoped, etc. Thou hast put mine arms as a Bow of Brass. And in my God I shall go over the wall, etc. Because thou art my strength, and my refuge.   

Of him that was born Blind. 
Jo. 9.1. etc.  Part 1.  

Ps. 24.18.  COnsider 1. Jesus passing by, saw a blind man from his Nativity: He beheld him with the Eyes of Mercy, and presently thought of remedy: Beseech him to look also upon you with the like affection; See my humiliation, and my labour, and forgive all my sins. We are all blind from our Mother's Womb, born in sin, and involved in the darkness of Ignorance, through the fault of our first Parent; but they are blind, after a special manner, from their Nativity, who vainly boast of their Noble Birth and Parentage, not seeing that Virtue alone (as one saith) is the only true Nobility. 
Juven. Sat.  Think whether these things have place in you.  
Consider 2. The Disciples having asked, Who hath sinned, this Man, or his Parents, that he should be born blind? Christ answered, Neither this Man hath sinned, nor his Parents; but that the Works of God may be manifested in him. Whence you may understand, that Sicknesses and Calamities; are not always caused by Sin, but are often sent us by God, for his greater Glory, and exercise of our Virtue; as it proved in Holy Job, Toby, and others: I must work the works of him that sent me (Christ saith) while it is day; that is, while the day of this mortal life lasteth. Much more it behoveth you to do the like works, while your day is, before you go unto the dark Land, 
Job 10.21  that is covered with the Mist of Death.  

Gen. 3.19.  Consider 3. Christ spit on the ground, and made Clay of the Spittle, and spread the Clay upon his Eyes. He applied a contrary Remedy, to show his Power. If you desire to be delivered from the Spiritual Blindness of your Soul, lay the Clay, or Dirt, of your first Creation, upon the Eyes of your Heart: Remember Man, that dust thou art, and into dust thou shalt return.   

Of him that was born Blind. 
Jo. 9.11. etc.  Part 2.  
COnsider 1. The Gratitude of this man, in publishing to all the benefit which he received: That Man, which is called Jesus, made clay, etc. 2. His Constancy in professing Christ as a Prophet, even before the Pharisees, with danger of Life, and Fortunes. 3. His Patience in bearing Contumelies, as that of the Pharisees; Thou wast wholly born in sins, 
Ibid. v. 34.  and dost thou teach us? Such are the affections of a Soul illuminated by God: Think how you may imitate.  

2 Tim. 3.12.  Consider 2. He was presently cast forth of the Synagogue, by the Pharisees, for speaking so well of Christ; that you might learn to suffer willingly for a good cause: For all that will live godly in Christ Jesus (saith the Apostle) shall suffer Persecution. Christ neglected not him that was made an Out-cast for his sake, but rewarded him with the gift of perfect faith, seeking after him, and freely manifesting his Divinity unto him, which he presently falling down, 
Jo. sup. v. 38.  adored. Often stir up in yourself the like Acts of Faith, and falling prostrate, adore your Lord.  

Prov. 3.7.  Consider 3. The words of Christ reproving the Pharisees pride, who notwithstanding were wise and quicksighted in their own opinion: For judgement came I into this world, that they that see not, may see, and they that see, may become blind; that is, that Idiots, and simple people, may come to know the truth; but the wise, and proud men of the world, be strucken blind at the greatness of his Splendour: Therefore be not wise in thine own conceit, lest thou become blind, and like a blind man run headlong into perdition.   

Of the Blind Man of Hiericho. 
Luc. 18.35 etc.   

Ps. 1 18.32  COnsider 1. It came to pass when he drew nigh to Hiericho, a certain blind man sat by the way, begging. This is a lively figure of a sinner, blind of both eyes, to wit, of Knowledge, and Love. For 1. He sitteth in darkness, and taketh rest, and satisfaction in his sordid condition, being habituated in sin. 2. By, and not in the way, wherein the Virtuous do cheerfully run, according to that, I ran the way of thy Commandments. 3. He sitteth begging some petty comfort, and content from creatures: Think what an unhappy state this is of these blind men, who see not, though you set before their eyes, the Joys of Heaven, or Torments of Hell; but, as S. Augustine saith, 
August. Soliloq. c. 35.  they walk through darkcess, into darkness.  
Consider 2. The fervour of this blind man, when he heard that it was Christ that passed by: 1. He cryeth out, with a strong Faith, professing his Power, and imploring his Mercy; Jesus, Son of David, have mercy upon me. 2. He persisteth constant, though others endeavour to hinder him. 3. He increaseth his fervour, by their opposition: But he cried much more, etc. Learn Constancy in the service of God, and mind not them that would draw you off: Learn to persever in prayer with fervour, and if idle and wand'ring thoughts of your Studies, or employments, or of corporal necessities, and conveniences, or the like, buzz in your mind, persist still with so much the greater fervour.  

Ps. 12.4. Ps. 17.29.  Consider 3. Christ stood, and asked the blind man, What wilt thou that I do to thee? for he giveth not his Grace to us, unless we will ourselves, and cooperate with it: The blind man answereth; Lord, that I may see. Let the same be likewise your Petition, Lord, that I may see: See you, and see myself: Illuminate mine eyes, that I sleep not in death, at any time: My God illuminate my darkness.   

Of the Blind Man of Bethsaida. 
Mar. 8.22. etc.   
COnsider 1. Christ being come to Bethsaida, the Disciples bring to him one blind, and desired him that he would touch him: And taking the hand of the blind, he led him forth out of the Town: He is blind (saith Glossa) who seethe not what he was, what he is, and what he is to be. Think whether or no you be taken with this blindness, and withal, take notice, that whosoever desireth to see aright, must permit himself to be led by our Lord, out of Town, that is, out of the noise of worldly cares, and then he will be enlightened.  
Consider 2. Christ did not presently, and by word of mouth only, give sight to this man, as he did to the former; but spitting into his eyes, imposing his hands, he asked him if he saw any thing. Thus God doth differently illuminate Souls, some all in a moment, others by degrees: The blind man recovering sight in this manner, saw men, as it were Trees walking: For to men that are not thoroughly enlightened by Divine Grace, all worldly things appear great, and in a more flourishing condition, then truly they are: And men may be said to be Trees, for that unless they bear fruit, they will only serve to make fuel for the fire.  
Consider 3. The blind man at last was restored to his perfect sight, so that he saw all things clearly. Beseech our Lord so to open your eyes, that you may also see things clearly, and distinguish between true and false, solid and counterfeited good: 
Hym. fer. 5. ad Laudes.  Many things are set out in false colours, which need to be cleared (Lord) by your Divine Light. Lastly, it was said to him, Go into thy house: Our house and home is Heaven; for as the Apostle saith, 
Eph. 2.19.  We are Citizens of the Saints, and the Domesticals of God: Walk therefore as a Domestic of God, and Son of Light, lest perhaps our Lord strike thee in his wrath, 
Deut. 28.28, 29.  and make thee grope at midday, as the blind is wont to grope in the dark; and direct not thy ways.   

Of the Lunatic Devil. 
Mat. 17. Mar. 9  Part 1.  

Mar. 9.18.  COnsider 1. The great Tyranny which the Devil exerciseth upon the bodies of those, whom God permits them to possess; wheresoever he seized upon this Lunatic, he dashed him against the ground, made him to foam, to gnash the teeth, 
Mat. 17.15.  and to whither; and cast him often into the fire, and as often into the water. Think if he be so outrageous in this life, where his hands are tied, how much more will he be so in Hell? where, as the Prophet faith, 
Is. 34.9.  The torrents thereof shall be turned into pitch, and the gro●nd thereof into brimstone, and the land thereof shall be into burning pitch.  

2 Tim. 2.26.  Consider 2. How the Devil exerciseth the like Tyranny upon a Soul that is subject to him: For 1. He makes her Lunatic by Inconstancy. 2. Deaf to the Inspirations of God, and dumb in his praises. 3. He casteth her to the ground by affection to earthly things. 4. He makes her to foam, and gnash the teeth, with foul and unruly language. 5. He makes her whither away, by an insensibility in spiritual things. 6. He often throws her into the Fire of Concupiscence, and often plungeth her into the waters of fleeting pleasures; that you may learn to take heed of the Devils Snares, of whom sinners are held Captives (as the Apostle saith) at his will.  

Ps. 118.71  Consider 3. This Lunatic was first presented to the Disciples, who notwithstanding could not cure him: So we must first try humane means, before we recur to God for a Miracle. The Disciples were not permitted to cure this man, perhaps, to keep them in Humility: It is good for me that thou hast humbled me (saith David) that I may learn thy Justifications.   

Of the Lunatic Devil. 
Mat. 17. Mar. 9  Part 2.  

Mar. 9.19. etc.  COnsider 1. Christ being desired to cure this man, whom the Disciples could not, he first reprehended their incredulity: O incredulous Generation, how long shall I be with you? how long shall I suffer you? Whence you may see how hateful to God is hardness of belief: And when the possessed man was brought before him, immediately the Spirit troubled him, and being thrown upon the ground, he tumbled foaming. How bold is the wicked Spirit, even in the presence of Christ? that you may not wonder, if perchance he tempt you in time of Mass, or Communion.  
Consider 2. The Power of Christ, casting the Devil out by Command, who notwithstanding had possessed this young man from his Infancy: Deaf and dumb Spirit, I command thee, go out of him, and enter not any more into him: Lord, speak with the same efficacy to my Soul. Observe withal, how the Devil crying out, and greatly tearing him, went out of him. While he had him, he tore him not, but when he was forced out; for he is ever most spiteful to us then, when we leave him.  

Eccli. 10.11.  Consider 3. This Disease was hard to be remedied, because inveterate, and grown up with him from his Infancy: So it is hard to rid yourself of Vices, that you have been long accustomed unto, according to that, Long sickness grieveth the Physician. Besides, This kind can go out by nothing but by prayer, and fasting; that you might learn with what weapons you are to fight against the Devils.   

Of Holy Communion. 
Eat, O friends, and drink, and be inebriated my dearest. Cant. 5.1.   
Consider Christ as your Soul's Friend.  

Mat. 26.50  COnsider 1. What is read to day in the Gospel: Friend, how camest thou in hither, not having a wedding Garment? Christ most mercifully inviteth all to his friendship; and desires, as much as lieth in him, to have it with all men; and endeavoured to bring Judas back into his favour, even while he was practising Treason against him, saying; Friend, whereto art thou come? Ponder the greatness of this honour he does us. 
S. Greg.  We are not fit servants (saith S. Gregory) and we are styled friends. What an honour is this for miserable wretches, made of clay and dirt, to become friends of the Almighty God?  

1 Reg. 18.1.  Consider 2. This Friend of yours will come to day in the Eucharist, to instruct you with his Divine Wisdom, to enrich you with his Treasures, to defend you with his Power, and to inflame you with his Love; for among friends all things are in common: O what a happy hour is this? It is said of the friendship between David, and Jonathas, that the Soul of Jonathas was joined fast to the Soul of David. But Christ proceeded much farther, who that he might have the straighter Union with you, would make himself your meat and drink; that entering, in this manner, into your very bowels, 
Cyril Cat. 4.  he might be joined in flesh and blood with you.  

Jo. 15.14.  Consider 3. Your preparation for his coming must be a return of love: This it is, that this loving Friend requireth of every one; whence he ordained this Heavenly Banquet for only such as would return love for love: Eat O (my) friends, and drink, and be inebriated, my dearest. And to day, in the Gospel, he condemned to perpetual darkness, the man that came without the Nuptial Garment of Charity. Love therefore, and do whatsoever ●he shall inspire you; for you are my friends (saith he himself) if you do the things that I command you.   

Of the Woman cured of the Bloody Flux. 
Mat. 9 Marc. 5. Luc. 8.   

Mat. 9.20. Luc. 8.43.  COnsider 1. While Christ was going to raise one from death, Behold, a woman which was troubled with an issue of blood twelve years, and had bestowed all her substance upon Physicians, neither could she be cured of any, she came behind him, and touched the hem of his garment, etc. Observe 1. The admirable Humility and Reverence of this woman, not presuming to come, but behind him. 2. Her Confidence, saying within herself, 
Mat. s●p●  if I shall touch only his garment, I shall be safe. They truly suffer a spiritual issue of blood, that employ their labours and actions in vain and perishable things; they spend their substance in vain upon Physicians, that is, the deceitful allurements of this life, from which they will never receive any solid profit, or comfort.  

Jer. 32.19.  Consider 2. The Woman touching Christ, received perfect health, in reward of her Faith: How much more might they justly hope for, who do not only touch the Hem of his Garment, but receive within themselves, in the Eucharist, his whole Sacred, and All-healing Body, if they would but come worthily to it, and like to this woman? Observe moreover, how this touch, though most secret, and insensible, did not scape Christ's knowledge; that you might learn, that no action of yours, though never so secret, can be kept hidden from God, whose eyes are open upon all the ways of the children of Adam.  
Consider 3. The multitudes did throng, and press upon Christ, and yet he asketh, 
Luc. s●●●  Who is it that touched me? for the others touched him only Corporally, but this woman also Spiritually; and therefore received cure: So, many there are that touch Christ in their actions, especially in the Eucharist, but they do it without Spirit; Of such the Prophet saith, This people approacheth with their mouth, and with their lips glorifieth me, 
Is. 29. ●3●  but their heart is far from me. See whether you be not one of them.   

Of raising the Arch-Synagogues Daughter. 
Mat. 9 Mar. 5. Luc. 8.   

Luc. 8.41.  COnsider 1. Behold there came a man, etc. and he was Prince of the Synagogue, and he fell at the feet of Jesus, etc. Observe how calamities do humble even Princes, and force them to have recourse to God: Therefore David said, It is good for me that thou hast humbled me: 
Ps. 118.71 Ps. 31.4.  And, I am turned in my anguish, whiles the thorn is fastened. He beggeth for his only Daughter, that lay a dying: Your only Daughter is your Soul; see whether, perhaps, it be not at the last gasp, and upon the very point of deadly sin, by her overgreat carelessness in venial sins, and beseech our Lord to lay his hand upon her, and cure her.  
Consider 2. Christ's goodness, in going presently with the Prince to his house, though he could have cured her at distance. Besides, he endeavoureth, what he can conveniently, to conceal so singular a Miracle, to give us example of Humility; and therefore he took with him in company only three Disciples, and withal, put the Minstrels and multitude out of doors. Learn to sequester yourself from the rabble and noise of worldly thoughts, if you desire to live to Christ: Wherefore it is said in Job, 
Job 28.14 S. Greg. ibid.  The Sea speaketh, Wisdom is not in me: And by the Sea (as S. Gregory saith) is understood the life of worldlings.  

Luc. 8.54.  Consider 3. Christ holding the Maid's hand, raised her, saying, Maid, arise. Thus he raiseth up the sinner from sin, holding his hand, and directing him to good works: Then he presently bad, that something should be given her to eat: 
Ibid. v. 55.  Whence you may learn, that those who rise out of sin, must have the Spiritual Food of the Sacraments given them, that they may not fall again. See therefore that you take this Food often, and in due manner, that you may live for ever.   

Of raising the Widow's Son in Naim. 
Luc. 7.11. etc.  Part 1.  

Eccli. 38.23.  COnsider 1. Jesus went into a City that is called Naim, etc. And behold a man dead was carried forth, the only Son of his Mother, etc. Observe how this was a young man, in the flower of his youth; whence you may learn, that no Age is secure from death: Imagine him to say unto you, Be mindful of my judgement, for thine also must be so; to me yesterday, and to thee to day: And think what would become of you, if you should die this very day: Reflect also, that young men come sooner to die spiritually to God, than others more ancient; for that, as S. Hierom saith, 
Hieron. Ep ad Nepot.  Youth undergoeth many conflicts of the body.  

Deut. 32.11.  Consider 2. Our Lord met the Corpse, not by chance, but of set purpose, and offered, of his own accord, without any entreaty, to raise the dead man; As the Eagle provoking her young ones to fly. O how often hath he freely offered you his assistance, towards all manner of perfection, suitable to your state of life, and you would it not? Take heed, lest wilfully resisting, and contemning the mercy he offereth you, it be said to you, 
Prov. 1.  I also will laugh in your destruction.  
Consider 3. Christ moved with commiseration towards the Widow, said to her, Weep not, for that you shall soon be comforted. In the same manner, see you weep not, or be over-concerned, or grieved for temporal losses, which will soon have an end; but reserve your tears rather for the Everlasting Damages, that proceed from your own, and others sins; for of such it is said, Blessed are they that mourn, 
Mar. 5.5.  for they shall be comforted.   

Of raising the Widow's Son in Naim. 
〈◊〉. 7.14.  Part 2.  

〈◊〉. 16.13  COnsider 1. How Christ came near, and touched the Coffia; and they that carried it, stood still, and he said, Young man, I say to thee, Arise. He speaketh imperiously, to show that he is Lord of all, That hath power of Life, and bringeth down to the Gates of Death, and fetcheth again. The death of the Soul is sin, and Hell its grave; for the rich man died, 
〈◊〉. 16.22  and was buried in Hell. The Bier, whereon the sinner is carried to Hell, is his Body; the Bearers, are Vicious Habits: And as the Bier is often set out with Silk, and Cloth of Gold, though the Corpse within is full of ordure; so the body of a sinner glistering in Golden Array, covereth a Soul abominable to God. But Christ cometh, and toucheth the Coffin, that is, striketh the body with s●me grievous sickness, and by that means bringeth the sinner to life again.  
Consider 2. And he that was dead, sat up, and began to speak, and he gave him to his Mother. What joy was this to his Widow-Mother? What an astonishment to the rest of the company? So a sinner reviving in Spirit to God, beginneth to speak of such things as appertain to God, confessing his sins, ask pardon, and extolling so merciful a Lord.  

●eg. 1.6.  Consider 3. And fear took them all, and they magnified God: From so great a Miracle, there arose in the standers by, a fear of offending a Lord of such power, to wit, a Lord that mortifieth, and quickeneth, bringeth down to hell, and fetcheth back again. Think how necessary it is for you to have this holy fear; for the fear of our Lord hateth evil: 
Prov. ●. 13. Eccli. 2. 1●.  And, They that fear our Lord, will s●●k after the things that are well pleasing to him.   

Of raising Lazarus. 
Jo. 11.1. etc.  Part 1.  

Jac. 1.15.  COnsider 1. There was a certain sick man, Lazarus of Bethania, etc. Lazarus his death proceeded from a languishing disease; So likewise from faintness, and decay in Spirit, if it be not cured in time, followeth the death of the Soul: Concupiscence bringeth forth sin, sin engendereth death: The infirmity of our Nature is the Incentive of Sin, but this hurteth none, but those that yield of themselves; for to them that resist, and sight manfully, This infirmity, or sickness is not to death, 
2 Cor. 12.9.  but for the glory of God; for Power (or Virtue) is perfected in infirmity.  
Consider 2. Lazarus being sick, His Sisters sent to Christ, saying, Lord, behold whom thou lovest, is sick. They do not prescribe what he is to do; to a loving friend it is enough to intimate one's necessity: Such aught to be our prayers, especially in matter of health, or other temporal blessings; for we know no: whether or not what we ask be expedient for our Soul's Salvation. Besides, Christ went not presently, but deferred going for two whole days, both to exercise their Faith, and Patience, and to render the Miracle more Illustrious. So he often dealeth with you: 
Greg. 26. Moral. c. 15  The labour of the Combat (saith S. Gregory) is prolonged, that the Crown of Victory may be the greater.  
Consider 3. Some dissuaded Christ from returning into Jewry, to cure Lazarus, for that the Jews had sought for him, to stone him: S. Thomas answered, Let us also go, to die with him. Such aught to be the courage of an Apostolical man, 
Jo. sup. v. 16.  contemning what dangers soever, even death itself, for the good of Souls, and glory of God: And such fervent acts ought you often to make, that when Persecution shall arise against you, you may be able to stand in the day of battle, and not make your life more precious than yourself. 
Ps. 139.8. Act. 20.24    

Of raising Lazarus. 
Jo. 11.33. etc.  Part 2.  

Rom. 12.15. Heb. 4.15.  COnsider 1. Christ when he was come to Lazarus his Grave, seeing others weeping, he groaned in spirit, and troubled himself, etc. and wept: Which he did, both out of Charity, to weep with them that weep; and withal to show, that we have a Highpriest that can have compassion on our infirmities: Then he bade them take away the stone; and lifting his eyes upward, he prayed to his Father; to teach us, that we are to take away all impediments of our Salvation, and to implore the Divine Assistance in all occasions, but chief in the conversion of a sinner.  
Consider 2. The stone being taken away, He cried with a loud voice, Lazarus, come forth. Ponder the power and efficacy of his word, which even the dead obey: For forthwith he came forth that had been dead, bound feet and bands with winding bands, and his face was tied with a Napkin. This man that lay four days dead in his Grave, is a perfect Figure of an inveterate sinner, bound and fettered with ill habits as so many winding bands, muffled with the Napkin of Blindness, pressed and ●ept down by Custom, as under a ponderous Grave; and finally, fast shut up, and enclosed, through hardness of heart, as with a Grave-stone; such are almost incorrigible: Therefore Christ cried here with a loud voice, and doth daily call to such, and yet is not heard. Take heed of such habits, and customs of sin; for (as S. Augustine saith) He hardly riseth, that is borne down by evil custom. 
Aug. c. 49. in Joan.   
Consider 3. The Pharisees having heard of this Miracle, Gathered a Council, and devised to kill Jesus: Whence you may learn, that there is nothing so holy, no action so good, that is not subject to envy, and harsh censures of disaffected persons.   

Of Holy Communion. 
Stand and consider the marvels of God. Job 37.14   
Consider Christ as the Worker of Miracles.  

Jo. 4.48.  COnsider 1. What is read to day in the Gospel: Unless you see signs, and wonders, you believe not: Christ did many signs, and wonders, to confirm our Faith; so that by the Prophet he is called by the Name of Marvellous: 
Is. 9.6.  Yet he never appeared more wonderful, then in the Eucharist; the which that he might the more commend unto us, he would make it an abridgement of all his Miracles, according to that, 
Ps. 110.4, 5.  He hath made a memory of his marvellous works, a merciful, and pitiful Lord; he hath given meat to them that fear him.  
Consider 2. In particular, some of the Miracles contained in this Mystery. 1. As to the substance of bread, which is wholly destroyed at the Priest's words, even the materia prima also, and in place thereof succeedeth the glorious Body of Christ, the very same that is adored in Heaven by the Angels; so that there never was any so miraculous a Transmutation. 2. As to the Accidents, which being separated from their Substances, are conserved without any Subject of Inhesion, as the Rays of the Sun severed from it; and yet they are never the less active, and do nourish, no otherwise, then if they were Inherent to their own Substances; and transcending all the power of Nature, they truly produce Sanctifying Grace in the Soul. 3. As to the Body of Christ, which is here in manner of a Spirit, whole in the whole Host, and whole in every part thereof; it is the selfsame in several places together, Indivisible, Impassable, Indeficient, and equally sufficient to one, 
3 Reg. 10.20.  and to many: Truly there was not such a work made in all Kingdoms.  

Eccles. 7.19.  Consider 3. The necessary preparation for receiving this Miraculous Food, is the fear of our Lord; for he hath given meat to them that fear him: And he that feareth God, neglecteth nothing that is pleasing to him: Do you therefore do the like.   

Of some Historical Narrations, and Parables of Christ.  
Of the Rich Glutton, 
Luc. 16.19 etc.  and of Lazarus. Part 1.  

2 Tim. 6.9  COnsider 1. There was a certain rich man, and and he was clothed with Purple, and Silk, and he fared every day magnifically. Observe the Vices which commonly follow Riches, Pride in Apparel, Riot in Feasting, Contempt of the Poor, and the like, that you may keep yourself from the desire of them: For they that will be made rich, fall into tentation, and the snare of the Devil.  

Job 21.13  Consider 2. The rich man died, and was buried in Hell: How sad an Obits to so pleasant a life? but such, for the most part, is the end of riches, and pleasures: They lead their lives in wealth, and in a moment they go down to Hell. Ponder here his torments; for Purple, and Silk, he is invested with Flames; for Delicious Fare, he is tormented with Intolerable Thirst; for his Contempt of the Poor, he is now contemned by him; and he that denied the Crumbs of his Table, cannot obtain one drop of water. Thus the punishments are proportioned to the offences: 
Sap. 6.7.  The Mighty (saith the wise man) shall mightily suffer torments.  

2 Tim. 3.12.  Consider 3. The just Judgement of God: The rich man is not heard in his Torments, who neglected to do Mercy in his Jollities: Therefore when he begged, it was answered him, Remember that thou didst receive good things in thy life time: As if it were not lawful to receive good things here, and there too; and so it is; For all that will live godly in Christ Jesus, shall suffer persecution. Seek not therefore to enjoy prosperity in this life, lest you come to miss of it in the next: 
Act. 14.21  For by many tribulations we must enter into the Kingdom of God.   

Of the Rich Glutton, and of Lazarus. 
Luc. 16.20 etc.  Part 2.  
COnsider 1. There was a certain Beggar, called Lazarus: Christ vouchsafed to call the Beggar by his Name, and make him known to Posterity, but not the rich man; 
Greg. Hom 40.  for (as S. Gregory saith) Our Lord acknowledgeth and approveth the humble, but the proud he knoweth not; that you may learn to esteem Virtue, more than worldly riches, and splendour: The memory of the Just (saith the wise man) 
Prov. 10.7  is with praises, and the name of the Impious shall rot.  
Consider 2. This Saint's Patience, whereby he arrived to such a degree of Sanctity. He was 1. Full of sores, patiently enduring the pain proceeding from them. 2. Extreme poor, desiring to be filled of the crumbs that fell from the rich man's table. 3. Contemned by all, And no man did give him. 4. So miserable, that he was fain to permit the dogs to lick his Sores; and perhaps, by reason of his weakness, he was not able to keep them off: Who is there now a-days that would prefer such an one before a rich man? and yet this did Christ our Lord.  

Num. 23.10.  Consider 3. The happy death of Lazarus, who was immediately carried of the Angels into Abraham's Bosom. Thus, short are the tribulations of the Just, but their glory is everlasting: What joys, riches, and honours, did sores, poverty, and contempt, bring to this Beggar? O let my Soul die the death of the Just, and my last ends be made like to them. Ponder how unequal were the lots of the rich man, and of holy Lazarus, after their death; much more, certainly, than they were in their life time: He was happy for a moment, but everlastingly miserable; this miserable indeed for a while, but afterwards most happy, for all Eternity.   

Of the Prodigal Son. 
Luc. 15.11 etc.  Part 1.  

Eccles. 7.30.  COnsider 1. A certain man had two Sons, and the younger said to his Father; Father, give me the Portion of Substance that belongeth to me: God hath two Sons, the Just, and the Sinner; the Just is Elder, because God made man right in the beginning, and he always abideth in God's House; the Sinner estrangeth himself from him, and abuseth the gifts which he affordeth him, both of Nature, and Grace, living riotously, that is, perversely; they go into a Foreign Country, whosoever leave God, who is the way: Therefore David, 
Ps. 118.155.  Salvation is far from sinners.  
Consider 2. The Miseries this young man fell into, when he was from his Father. 1. He began to be in need: So a sinner that estrangeth himself from the Sacraments, from Exhortations, and from the company and example of the good, beginneth to be in want of spiritual sustenance. 2. He cleaved to one of the Citizens, as a servant; for, whosoever do sin, give themselves over as Slaves to the Devil; and he employeth them in feeding Swine, while he makes them, like to that sort of Beasts, swill themselves with sensual pleasures. 3. Neither could he so fill his belly, because even all worldly delights cannot satiate the Souls Appetite.  

Js. 28.19.  Consider 3. Returning to himself, he said, etc. Being pressed with Famine, he cometh to himself; because vexation alone shall give understanding to the sinner, and makes him think how foolishly he hath left eternal things, for such as quickly pass away: How many of my Father's hirelings have abundance of bread, and I here perish for famine? Hence he is moved to repentance; I will arise, and go to my Father. O how often have you followed this Prodigal Child, in going astray? follow him therefore also in returning, by Repentance.   

Of the Prodigal Son. 
Luc. 15.20 etc.  Part 2.  
COnsider 1. The Father's Bowels of Mercy, who when his Son was yet far off, he saw him, and was moved with mercy: So Almighty God, with the Eyes of his Mercy, doth look upon a sinner, being yet a far off from him by sin: He invites him to him by his Exciting Grace; saying, Return, etc. and I will take you. 
Jer. 3.14.  And as soon as he returneth, he meets him, he falls about his neck, he embraces him, he adorns him with the first Stole of Justice, he puts on a ring upon his hand, for the exercise of good works, and shoes upon his feet, to keep him from the dirt of worldly pleasures. O God is it possible you should bear such love to a man made of Clay, and that hath deserved a thousand times the torments of Hell?  

Num. 11. ●9.  Consider 2. The Elder Brother hearing of his Father's Joy, and Feasting, murmured for envy. Ponder how easy it is, even among virtuous persons, to be touched with some litt e envy, or grudge, at another's commendation, or preferment; that you may so much the more carefully keep yourself from the like Infection: You ought rather to wish, with Moses, that all might praise, and honour God. O that all the people might Prophesy, and that our Lord would give them his Spirit!  
Consider 3. The Father's mild answer, endeavouring to bring him from his error; Son, thou art always with me, and all my things are thine: O what a happiness it is to the Just, to have God always with them? How rich must they be, that have all things common with God? Learn to rejoice when your Brother is brought back again to Christ, and endeavour, what you can, to bring very many to him.   

Of him that was wounded by the Thiefs. 
Luc. 10.30 etc.  Part 1.  
A Certain man went down from Jerusalem into Jericho, and fell among Thiefs, etc. Consider 1. In this Parable the Fall of Mankind in Adam: Man, in his first Creation, was ordained to take the course of his life from Jericho, that is, from this Sublunary World (for Jericho signifieth the Moon) to the Heavenly Jerusalem; but he turning his affections (which are the feet of the Soul) from Jerusalem to Jericho, fell among Thiefs, to wit, the Devils, who rob him of Original Justice, and giving him wounds, left him half dead.  
Consider 2. The many wounds which our Nature received by that first sin; they are commonly by Divines accounted to be four in number: 
S. Tho. 1.2 q. 85. a. 3.  The first is Ignorance, whereby the Understanding is made destitute of that order which it hath to Truth. The second is Malice, whereby the Will is disordered in the pursuance of good. The third is Infirmity, whereby the Irascible Power is weakened, in order to what is difficult. The fourth is Concupiscence, whereby the Concupiscible Power is left in disorder, as to moderate delight: See how you are maimed in all these, and have recourse to the Pious Samaritan for remedy; saying with the Prophet, Heal me, O Lord, and I shall be healed; 
Jer. 17.14.  save we, and I shall be saved.  
Consider 3. Neither the Priests, nor Levites of the Ancient Law, could afford any remedy to man thus wounded. The Samaritan alone, Christ our Lord, in form of a Sinner, coming near him by his Incarnation, bound his wounds; and out of the precious Vessels of the Sacraments, poured in Oil, and Wine: And when he went for Heaven, he recommended him to the care of Prelates, promising them reward for the care and diligence they should use towards him. What, will you return to this Samaritan, for this so great love and mercy towards you?   

Of him that was wounded by the Thiefs. 
Luc. 10.  Part 2.  
COnsider 1. In this Parable your own, and every sinners fall: They who go down from Jerusalem to Jericho, and turn their affections from heavenly things, to those of this world, do certainly fall into the hands of Thiefs, but not on the contrary. Ponder how this world is like to Jericho, that is, the Moon, for its Inconstancy; and think how dangerous it is to travel in a way that is beset with Thiefs: Such is your journey in this life; Because your Adversary, 
1 Pet. 5.8. Ps. 9 apud Heb. 10.9.  the Devil, as a roaring Lion, goeth about, seeking whom he may devour: He lieth in wait, in secret, as a Lion in his Den.  
Consider 2. How the Devil treateth such Passengers as deliver themselves up to him; for he can hurt none, but such as will themselves; he robbeth them of all the Ornaments of Grace; he striketh them with desperate wounds of Vicious Habits, and so leaveth them half dead; he is truly half dead, that hath but one half of himself alive, who though he be well in body, yet is dead in spirit, and to God: See whether you be such; be sorry for having been so at any time, and have a care you do not any more put yourself into the hands of so cruel a Tyrant.  
Consider 3. The great Mercy of our Saviour, who approacheth near the sinner, by his holy Inspirations, and chief by the Eucharist, to bind up bis wounds, and cure the infirmities of his Soul: Our Lord shall bind up the wound of his people, 
Is. 30.26.  and shall heal the stroke of their wound, saith the Prophet. Who would not confide in such a Physician? he poureth Wine, and Oil into the wounds, to teach us how to cure our Neighbour when he sinneth; to wit, by tempering Severity with Mildness: So that in our Correction there be both love, 
Greg. in Past. p. 2. c. 6.  without remissuess, and vigour, without sharpness.   

Of Holy Communion. 
Forgive us our Debts, as we also forgive our Debtors. Mat. 6.12. Mat. 18.24 etc.   
Consider Christ as a Patiented Creditor.  
COnsider 1. And imagine yourself to be that Servant of whom is mention in this day's Gospel, that owed his Lord ten thousand Talents: For the debt of punishment which the Sinner oweth to God for every Mortal sin, is in a manner infinite; neither is he able to make any satisfaction, although he were to be sold, and with all that he hath, condemned to perpetual Slavery: What then would become of you, if our Lord should call you to account, this very day? You are charged with a great Debt, and you are not able to pay.  

Ephes. 2.4. Eccli. 5.4. Ps. 144.8. Joel 2.13. Is. 1.18.  Consider 2. The Depth of God's Goodness, who is ready to forgive more than man can possibly owe: whence he is called, Rich in Mercy; A patiented Rewarder; Pitiful, and Merciful; And ready to be gracious upon the malice: And by the Prophet he even provokes us, Come, and accuse me, saith our Lord; if your sins shall be as Scarlet, they shall be made white as Snow, etc. He will come therefore unto you, this day, in the Eucharist, which he would have to be as a Sanctuary, or Refuge, to all his Debtors that are not able to pay: Therefore David, Our Lord is made a Refuge for the Poor. O how are you to wish for the coming of so good: 
Ps. 9.10.  Creditor?  

Luc. 6.37.  Consider 3. Out of this Parable, what preparation is required. 1. He is to be entreated by frequent and earnest prayer: I forgave thee all the debt, because thou besoughtest me. 2. With profound Humility; for the servant falling down, besought him. 3. You are firmly to purpose amendment in life and manners: Have patience towards me, and I will repay thee all. 4. You must forgive your Brother, if you have any thing against him: Oughtest not thou also to have mercy upon thy fellow-servant, even as I had mercy upon thee? Forgive, and you shall be forgiven.   

Of the Workmen in the Vineyard. 
Mat. 20.1. etc.  Part 1.  
COnsider 1. The Kingdom of Heaven is like to a man, that is an householder, etc. This Housholder is God himself, who although he is Lord of a most ample Kingdom in Heaven, and in Earth, yet he doth so provide for each one in every particular, and minute thing, as if he were Master only of some little Family: His Vineyard is the Church, the Vines are all the Faithful, the Workmen are the Prelates, and others that dress, pruen, and spread the Vines; and even the Faithful themselves, who are bound to cultivate their own Souls by good works: What a blessed thing it is to labour in such a Vineyard, under such a Master, and about such precious Vines?  
Consider 2. The solicitude of this Housholder, which went out early in the morning to hire workmen, etc. From the very beginning of the World, from Age to Age, God never left to call workmen: He calleth every man betimes, even from the very first use of Reason; and although most refuse to come, yet he omits not afterwards to call again, and again, not giving them over to their last gasp; some he allureth with hopes of reward; That which shall be just, I will give you: Others he rebuketh for their sloth; What stand you here all the day idle? See whether you have not hitherto been idle.  

Pro. 24.31  Consider 3. Part of this great Vineyard are all such as God hath placed under your charge, according to the state and calling you are in; but chief your own Soul. See in what state and condition it is; examine whether it be not like to that, whereof the wise man speaketh in th●se words, Nettles had filled it wholly, and Thorns had covered the face thereof, and the wall of stones was destroyed. Think therefore that you are sent into a Vineyard, not into a Garden of Pleasure; to labour, not to sport, or live at ease; and encourage yourself to undergo great pains and labours, knowing that the reward will be answerable, 
Pro. 13.4.  and that the Soul of them that work, shall be made fat.   

Of the Workmen in the Vineyard. 
Mat. 20.8. etc.  Part 2.  

Jo. 5.27.  COnsider 1. When Evening was come, the Lord of the Vineyard saith to his Bailiff, Call the workmen, and pay them their hire, beginning from the last, etc. This Bailiff, is Christ our Lord, whom the Father hath given power to do Judgement, etc. The Evening of our Life, is Death; for all our whole life time is but as one day, and even a thousand years before God's eyes, are as yesterday that is past: 
Ps. 89.4.  After death, every man receives his hire, or reward; wherein there is not so much regard had to the time, as to the fervour of working: Whence they that come in last in their Conversion, shall receive as much as the first, because they are wont, for the most part, to labour with greater fervour, and humility, deeming themselves unworthy of any reward; whereas, on the contrary, others are used to presume of themselves. See whether or no you do not the same.  

1 Cor. 13.4. 1 Cor. 12.30.  Consider 2. How the former murmured, saying, These last have continued one hour, and thou hast made them equal to us that have born the burden of the day, and the heats: Not that there will be any murmuring in Heaven, but for that the reward of the last comers, that work fervently, will be so great, that if the state could permit, it would breed envy in the first: It is easy to fall into the like emulation and grudge, in this life. See whether your eye be not sometime naught, or malicious, because God, or your Superior, is good to your Brother: Rather joy in his Preferment; for Charity envieth not, unless it be virtues, and the better gifts.  

Sap. 4.13.  Consider 3. The Parables final clause: So shall the last be first, and the first last; for many be called, but few elect. They that came last to work, come first to be rewarded, for their fervour in working: Because God regardeth not how much is done (as S. Gregory saith) but out of what affection. Perhaps you may reckon many years of your life time in God's service, but few of fervour; rather procure that it may be said of you, In short space he fulfilled much time.   

Of the Invitement to the Wedding, 
Mat. 22. Luc. 14.  and Supper. Part 1.  

Mat. 22.2.  COnsider 1. The Kingdom of Heaven is likened to a man, being a King, which made a Marriage to his Son. This King is the Heavenly Father, who made a Marriage between his only begotten Son, and Humane Nature, in the Bedchamber of the Virgin's Womb: The Son espoused to himself the Church, in Faith, and Charity, according to that, I will espouse thee to me in Faith, 
Osee 2.20  and thou shalt know that I am the Lord; who also espouseth unto himself the souls of the faithful, and that not of a few only, or of such as are Noble, but generally of all, that refuse not his Espousals: Acknowledge therefore, my Soul, your Dignity, and behave yourself worthy of such a Spouse.  

Luc. 14.18 etc.  Consider 2. The King made a Solemn Wedding Feast for his Church; which he set forth with the Sacraments, as so many Royal Courses, and inviteth all to it; but most men excuse themselves; some out of an ambitious desire of Rule and Command; I have bought a Farm, and I must needs go forth, and see it: Others for their Employment in worldly affairs; I have bought five yoke of Oxen, and I go to prove them: Some again for carnal pleasures; I have married a Wife, and therefore I cannot come: Others finally laid hands upon his servants, 
Mat. 22.6.  and spitefully entreating them, murdered them. The same do they, who contumeliously reject their Pious Monitors, and stick not to wound, and pierce them with the Sword of their Tongue.  
Consider 3. The madness of men, that leave this Divine Banquet of the Heavenly King, for vile and transitory things; especially seeing that from this Nuptial Feast of the Militant Church on Earth, they are to pass to that of the Triumphant in Heaven. Take heed you let not yourself be entangled with these snares of the world, lest you come to be shut out for ever from the Heavenly Banquet: 
Luc. 14.15  Blessed is he that shall eat bread in the Kingdom of God. Aspire therefore, with all your endeavour, to this happiness.   

Of the Invitement to the Wedding, 
Mat. 22. Luc. 14.  and Supper. Part 2.  

Luc. 14.21  COnsider 1. Go forth quickly into the streets, and lanes of the City, and the poor, and feeble, and blind, and lame, bring in hither, etc. The Divine Clemency is nothing abated by man's wretchedness, or ingratitude; he provideth other Guests to come in their rooms; and for the rich, and voluptuous men, that excuse themselves, he calleth the poor, and feeble; that is, such as are free from worldly incumberances, and impediments: He even compelleth them to enter, forcing them, in a manner, by afflictions and tribulations, as so many Scourges, to make them come to his Supper. Admire the riches of the Divine Goodness, and beg of him with the Church, that he would also propitiously force your rebellious will towards himself.  

Mat. 22.11  Consider 2. And the King went in to see the Guests, and he saw there a man not attired in a wedding Garment. This Wedding Garment is Charity, and the Grace of God; wherewith whosoever is not invested, must not presume to sit at the Table of the H. Sacraments. Consider how God offereth this Garment of Charity to every one, Who will all men to be saved, 
1 Tim. 2.4  and to come to the knowledge of the truth: And yet men out of wretchedness, often refuse it: But do you earnestly beg it of God, and presume not to come without it, especially to the Eucharist.  
Consider 3. The King's Indignation against him that had not on his Wedding Garment: 
Mat. sup. 13  Bind his hands and feet, and cast him into the utter darkness, etc. The punishment of a sinner is manifold; the first of perpetual imprisonment in Hell; the second of horrid darkness, as being deprived of the fight of God; the third of obstinacy in malice, whence his hands are tied, so that he cannot work any more, and his feet shackled, that he cannot make escape. Beseech our Lord to deliver you from all these evils, etc.   

Of the ten Virgins. 
Mat. 25.1. etc.  Part 1.  
COnsider 1. The Kingdom of Heaven is like to ten Virgins, etc. In the Militant Church there are both good, and bad, wise, and foolish; both expect the coming of Christ, the Spouse, to Celebrate his Nuptials with the Triumphant Church: They are like to the foolish Virgins, that have Lamps without Oil, who keep their Faith, but without Charity, which gives it life: And what can be more foolish, then to expect a Judge that seethe all things, and not to prepare himself against his coming? See whether you are not guilty of this folly.  
Consider 2. The Bridegroom tarrying long, they slumbered all, and slept. By this is signified the time of our life; wherein, even the good do often slumber, through carelessness, and negligence, though not mortal: The wicked are in a dead sleep, by an absolute forgetfulness of God: Take heed even of slumbering, lest thence you come to fall fast asleep, or rather into a Lethargy: Harken to the Apostle, rousing you up in those words, Rise thou that sleepest, 
Ephes. 5.14  etc. and Christ will illuminate thee.  

1 Thes. 5.2.  Consider 3. And at midnight there was a clamour made: Behold the Bridegroom cometh, etc. Your Judge will come upon you on the sudden, and when you least expect; that you may learn to be always ready: The day of our Lord shall so come (saith the Apostle) as a Thief in the night. If your Temporal Life were in danger, and you stood in fear of Thiefs, you would certainly keep yourself awake: And can you find in your heart to sleep, being in hazard of Eternal Life? Wherefore often ring that Peal in your ears, Behold the Bridegroom cometh, lest otherwise he find you at unawares: Watch ye therefore (saith Christ) because you know not the day, nor the hour.   

Of the ten Virgins. 
Mat. 25.7. etc.  Part 2.  

Ps. 58.7.  COnsider 1. Then arose all those Virgins, and they trimmed their Lamps, etc. At the news of death, every one commonly bestirreth himself, but they that have led ill lives, find not the Oil of Charity in their Vessels; neither will there often be time then to go to the Priests, and to buy it with works of Penance: They will return at evening (saith David) and they shall suffer famine as dogs; for than they shall be denied that Spiritual Food, which they neglected in their life time; 
Gal. 6.10.  Therefore whiles we have time, let us work good.  

Is. 35.10.  Consider 2. They that were ready entered with him to the Marriage. Ponder of what importance it is to be ready at that hour, whereon dependeth Eternity: They entered, but with what joy, and congratulating with one another? Everlasting Joy shall be upon their head; they shall obtain joy, and gladness, and sorrow, and mourning, shall fly away. Their Lamp there shall shine a hundred fold, from the Rays of brightness that proceeds from the Bridegroom's Countenance, and shall send forth flames of most sincere Charity; without danger of being ever extinguished: Who would not wish to enter in their company?  

Mat. 7.21.  Consider 3. Last of all come also the other Virgins, saying, Lord, Lord, open to us. They knocked with bare words, not with deeds; therefore they were not let in: For, Not every one that saith to me, Lord, Lord, etc. but he that doth the will of my Father, etc. he shall enter into the Kingdom of Heaven. Knock therefore with good works, and that while you have time, that you may be let in: Terrible are those words, I know you not. Take heed therefore they may never come to be spoken to you.   

Of Holy Communion. 
Direct me in thy truth, and teach me. Ps. 24.5.   
Consider Christ as the Teacher of Truth.  

Mat. 22.16  COnsider 1. What is said to day in the Gospel: Master, we know that thou art a true speaker, and teachest the way of God in truth, etc. We all live in great darkness, in this life, and we want a sure Leader, that may teach us the way of God in truth; for the wise men of the world do all err: Thy Prophets have seen false, and foolish things to thee: And the children of men are liars in balances, 
Thren. 2.14.  or in their judgements; they deceive, and are deceived themselves; nor can any man safely rely upon them: Christ alone, of himself, is infallibly true; and therefore he saith, I am the Way, 
Jo. 14.6. Rom. 3.4.  and the Verity, and the Life; And the Apostle, God is true, and every man a liar.  

1 Reg. 9.6  Consider 2. What was said to Saul, when he was out of his way: Behold a Man of God is in this City, a famous man, all that he speaketh, cometh to pass without doubt; now therefore let us go thither, if perhaps he may tell us of our way, for which we are come. Apply this to the Eucharist, where the Man of God truly is, yea God himself is truly the Man, who will tell you of your way, for which you came into the world: Come therefore with a great confidence, for whatsoever he speaketh, doth certainly come to pass.  

Ibid.  Consider 3. For a due preparation, you must bring with you, as Saul did, some gift, to present this Man of God withal: Lo we will go, what shall we carry to the Man of God? And being poor, he gave what he had, to wit, the fourth part of a sickle of silver: And you, although you be poor, yet you have a Soul stamped (like a piece of Coin) with the Image of God himself; The light of thy countenance, 
Ps. 4.7.  O Lord, is signed upon us: Therefore, as it is said to day in the Gospel, give him this piece of Coin, whose Image, and Superscription it beareth; but let it be neat, and cleansed from the filth of sin, 
Rom. 8.29  and conformable to the Image of his Son, to whose likeness it was made, and then he will teach you all truth. 
Jo. 16.13.    

Of the Talents. 
Mat. 25. Luc. 19  Part 1.  

Mat. 25.14  COnsider 1. A man going into a strange Country, called his servants, and delivered them his goods. God, as the Universal Lord of all, distributes his goods among men; for whatsoever we have, either in body, or soul, within, or without us, natural, or supernatural, all is Gods: O man! What hast thou, that thou hast not received? 
1 Cor. 4.7  But God distributes his Talents, or Gifts, whether Natural, or Supernatural, more to one, fewer to an other, at his pleasure; but he saith to all, Occupy, or negotiate, till I come, 
Luc. 19.13  that they may make their benefit of what they receive. See how much you have received for your share, that you may be the better able to give an account.  

Mat. 25.16  Consider 2. The due use of these Talents: He that had received the five Talents, occupied with the same, and gained other five: Likewise also he that received the two, gained other two: Equal was the industry of both, though in unequal Talents, and therefore equal also was their reward, because God (as S. Hierom saith) considereth not the greatness of the gain, but our good will, and endeavour. 
S. Hieron. in c. 25. Mat.  Wherefore you also, although you may think yourself to have received few Talents, in comparison of others, notwithstanding may be equal to them in reward, if you be equal with them, to your proportion, in the improvement of your stock.  
Consider 3. The powerful Motive of reward to make us labour hard: Because thou hast been faithful over a few things, 
Mat. sup. 21  I will place thee over many things; enter into the Joy of thy Lord: But what joy? That which eye hath not seen, nor ear hath beard, 
1 Cor. 2.9  etc. A joy without any limit, or measure, and never to have any end, or abatement: Be you therefore faithful over that little which God hath bestowed upon you in Wit, Judgement, Science, Health, and the like; employing all to his glory, that you may deserve to be placed over many things.   

Of the Talents. 
Mat. 25. Luc. 19  Part 2.  

Mat. 25.18  COnsider 1. He that had received the one (Talon) going his way, digged ineo the earth, and hid his Lord's money: So, many seeing themselves not able to appear exteriorly in point of Science, Virtue, etc. so much as others, fall into despair, give themselves over to the world, and become slothful, and careless, in the service of God: The slothful hideth his hand under the arm-hole, 
Pro. 19.24  neither doth he put it to his mouth: But such are called Fools by the Divine Spirit; 
Eccles. 4.5.  A Fool foldeth his hands together, etc. saying, Better is an handful with rest, than both hands full with labour. See whether perhaps you do not the same.  

Ps. 140.4.  Consider 2. The slothful servants excuse: Lord, I know that thou art a hard man, etc. He makes a lie to excuse himself, for our Lord is not hard, but gentle, and good to all: The same do all slothful people, making excuses in sins; they fancy vain fears, and dangers, saying, A Lion is in the way, a Lioness in the journeys: 
Pro. 26.13  Such often say, I cannot; whereas there wants not Power, but Will. Have a special care of this slothful humour.  
Consider 3. This servants doom: Naughty, and slothful servant, etc. take away the Talon from him, etc. And the unprofitable servant cast ye out into the utter darkness, there shall be weeping, and gnashing of teeth. He is not damned (as S. Augustine observeth) Because he lost the Talon, 
Aug. Ser. 10 in Joan.  but because he kept it without making gain. Use therefore all your endeavour to employ well the Talents which God hath bestowed upon you; you cannot want employment, in what state or condition soever you live, for your own Spiritual Advantage, God's Glory, and your Neighbours good.   

Of the Vineyard let our to Husbandmen. 
Mat. 21. Mar. 12. Luc. 20.  Part 1.  

Mat. 21.33  COnsider 1. A man there was an Housholder, who planted a Vineyard, and made a hedge round about it, etc. God hath planted a Vineyard, his Universal Church, and hath bestowed great care upon it. First, he hath made a hedge round about it, fencing it with excellent Laws, and Precepts, and affording it the Protection of Angels, against the Incursions of Wild Beasts, the Devils. Secondly, He digged in it a Press, Instituting the Sacraments, wherein is contained the precious Blood of Christ, strained out for us, through the Press of the Cross, and ever flowing for the Remission of our Sins. Thirdly, He built a Tower to watch in, employing his Divine Providence, both to protect it from Evils, and to provide it with all good. How happy is it to be placed in such a Vineyard, under such a Guardian?  
Consider 2. Having thus appointed his Vineyard, he let it out to Husbandmen, that is, to all men, that each one should labour in it, as to his part, or share; to wit, his own Soul, and such others as are committed to his charge; which done, he went forth into a strange Country; because he maketh as if he were absent, leaving us to ourselves, to work freely, and at our own pleasure: And although he could have fruit from us by force, yet he expecteth with patience: Who then would not admire, and love so great a Goodness?  
Consider 3. Almighty God, to put these Husbandmen in mind of their duty, sent them from time to time Patriarches, Prophets, and Priests; but all in vain. Lastly he sent also his own Son, but him likewise they killed: Justly therefore he complaineth by his Prophet; What is there that I ought to do more to my Vineyard, 
Is. 5.4.  and have not done to it? Whence with good reason it is ●aid, The naughty men he will bring to naught. 
Mat. sup. 41  See that the same sentence may not also light upon you; and procure to yield fruit answerable to the Tenure which you hold.   

Of the Vineyard let out to Husbandmen. 
Mat. 21. Mar. 12. Luc. 20.  Part 2.  

Jer. 2.21.  COnsider 1. The Vineyard is also the Soul of every Man, and yours in particular, which the Supreme Housholder hath furnished with Hedge, Press, and Tower; that is, with all necessaries, both for your security, and convenience of yielding fruit in all manner of virtue. Look well into yourself, and you will find, that you are an Elect Vineyard, of which the Prophet speaketh; so that it may be also said of you, What is there that I ought to do more to my Vineyard, 
Is. 5.4.  and have not done to it?  

Ezec. 18.4 Is. 45.5.  Consider 2. God doth let out this Soul of yours to yourself; for he reserves the Propriety to himself: All Souls are mine, etc. And I the Lord, and there is none else. He lets you therefore to yourself, that you should cultivate your own Soul, like a good Husbandman, and render it fruitful for his service: For who planteth a Vine, 
1 Cor. 9.7  and eateth not of the fruit thereof? Therefore our Lord likewise expecteth fruit from you: But he goeth into a Foreign Country, making as if he were absent, and leaving you to your own liberty, to do as you please yourself: But woe be to that Vine which bringeth forth no fruit; for one of these two is due to every Vine, Fruit, or Fire: Therefore that you may not be in Fire, be not without Fruit.  

Mat. 21.41  Consider 3. God doth often send to you his Servants, Preachers, Superiors, and others, to put you in mind of your duty: He sendeth also his only begotten Son, by interior Inspirations, and the Example of his Life, and Passion: Take heed therefore that you do not, like those wicked Husbandmen, either contemn Gods Officers, or kill his Son again by sin, lest otherwise the Kingdom of God be taken from you, and given to another, that will render him fruit in its season.   

Of the Bailiff of Iniquity. 
Luc. 16.1. etc.   

Ps. 23.1.  COnsider 1. There was a certain rich man, that had a Bailiff, and he was ill reported of unto him, as he that had wasted his goods, etc. The Rich Man is God; for the Earth is our Lords, and the fubtess thereof: You are his Bailiff, whom God hath entrusted with many goods, both of Body, and Mind, Natural, and Supernatural, that you might employ them well; but by your Misdemeanours, you have gained the report of an ill Husband, and reputed as a Waster of your Lords Goods: What a shameful and opprobrious thing it is to play the Cheat with God, and turn Bankrupt to Heaven?  

Jo. 9.4.  Consider 2. Render account of thy Bailiship, etc. When you come to die, you will be exacted a most strict account of your Bailiship; that is, of your life and actions; and than you can play the Bailiff, that is, work your Salvation no longer: The night cometh, when no man can work: Wherefore let us do good while we have ●ime. Wise Stewards often look into their accounts, to see how things go, that they may be found faithful when they shall be called to account. Do you the same by a daily and rigorous Examen of your Conscience; for, if we did judge ourselves, 
1 Cor. 11.31.  we should not be judged.  

Eccli. 37.19. ●. ●●  Consider 3. How the Steward in this Parable provided wisely for himself, though deceitfully withal; and therefore Christ commended, not his fraud, but his wit and forecast. O that we were so wise and provident in procuring the Eternal Salvation of our Soul! Lament, that the children of this world are wiser than the children of light in their Generation; and think how you may bestir yourself: The true wise man is wise to his own Soul.   

Of the Wise Man, 
Mat. 7.  and the Fool.  

Eph. 2.20.  COnsider 1. Christ pronounceth him a Wise man, who building his House, layeth the Foundation upon a firm Rock; whence it comes to stand  against all winds, and floods whatsoever. The Rock is Christ, who is also called the Cornerstone: The Winds, Floods, and Rains, are the several temptations Man is assaulted withal. He therefore buildeth upon a Rock, that groundeth his life and actions upon Christ, and Reasons of Eternity, and thereby is secured from all temptations; for God is in the midst, and therefore he shall not be moved. 
Ps. 45.6.  See whether you do so or no.  
Consider 2. He is called a Fool that buildeth his house upon Sand; For what can be greater folly, then to be at great expenses in raising a building, that is ready to fall to the ground by every wind? By the Sand, is understood all earthly things; and he buildeth upon Sand, that placeth his thoughts and labours upon the fleeting, and transitory things of this life; whence he cometh to be tossed up and down by the winds of Vanity, carried away, and swallowed up by the Floods of Pleasures, and even quite overwhelmed with the Rains, and Storms of Adversity, which God useth to send: Therefore the Prophet compareth the wicked to dust, 
Ps. 1.5.  which the wind driveth from the face of the earth.  

Eccl. 1.15.  Consider 3. How all men scorn the Name, but most stick not to do the actions of a Fool: Therefore Solomon saith, The number of Fools is infinite, because an infinity of men build upon Sand. See whether you do not make one of the number, and observe, that the Winds and Rains were common to both the Houses; so Temptations do equally assault the Just, and the Wicked: And therefore if you fall at any time, ascribe not the cause thereof to the Temptation, but to the folly of an ill and groundless Foundation.   

Of Holy Communion. 
Attend unto my help, O Lord, the God of my Salvation. Ps. 37.22.   
Consider Christ as the Salvation of your Soul.  

Mat. 9.18. Mar. 5.22. Luc. 8.41.  COnsider 1. What is read to day in the Gospel, how Christ raised the Deceased Daughter of the Prince of the Synagogue, and healed the Hemorroisset of a Bloody Flux. And lastly, how he used to bestow perfect health to all that came to him; for Virtue went forth from him, and healed all: 
Luc. 6.19. Ps. 26.1.  Therefore David saith, Our Lord is my Illumination and Salvation, whom shall I fear? How secure is he that hath God for his Saviour, and Defender?  
Consider 2. This same Lord will come unto you, to day, in the Eucharist: O what a happiness is this? Look thoroughly into yourself, and think what infirmities you are most subject unto, and how you are assaulted by your Enemies: Perhaps you will find your Soul, if not quite dead by Mortal Sin, at lest next door to it, by a lingering Consumption of Tepidity: You will find her perchance to have a Bloody Flux, while she letteth the best part of her life and actions pass from her unprofitably: Wherefore, have recourse unto the Lord, and God of your Salvation, that he may say likewise to your Soul, 
Ps. 34.3.  I am thy Salvation.  
Consider 3. The preparation you are to make, out of the Gospel. 1. By a most Profound Humility, imitating this Prince, 
Mat. sup.  who approached, and adored him; and the Woman who came behind him, and touched the h●m of his garment. 2. By a great Confidence; therefore Christ said to the Woman, Thy Faith hath made thee safe: And by the Prophet he saith; 
Jer. 39.18.  Thy life (or Soul) shall be to thee unto Salvation, because thou hast had confidence in me.   

Of the Sour. 
Mat. 1.3. Mar. 4. Luc. 8. Luc. 8.5.   

4. Esdr. 9.31.  COnsider 1. The Sower went forth to sow his seed, etc. Ponder the Infinite Mercy of God; he standeth not in need of any fruit that we can yield him, and yet he vouchsafeth most graciously to go forth sundry ways, by Preachers, by Spiritual Books, by Holy Inspirations, by Superiors, by Directors, by Examples, etc. to sow in our hearts the Seed of Eternal Salvation: Behold I sow my Law in you, and it shall bring forth fruit in you. Think what a precious Seed this is, whose fruit is life Everlasting.  
Consider 2. The Earth whereon this Seed is cast, is Man's Heart. But there are three sorts of Soil, wherein this Seed bringeth forth no fruit. 1. In the public high way, that is, in an open heart, exposed to all manner of distractive thoughts. 2. In a stony soil, that is, in a hard heart, without any moisture of Devotion. 3. In a field full of thorns and briars, that is, in a heart choked up with the cares, pleasures, and riches of this life. See whether the soil of your heart be not such in one kind or other, and endeavour to rid it of all these impediments.  
Consider 3. The property of a good soil, or heart, is to retain the seed, and yield fruit in patience: It is not enough to receive Holy Inspirations, 
Luc. sup. v. 15.  unless you endeavour to retain them; for, whosoever retains not his meat (saith S. Gregory) his life is certainly desperate. Moreover, the field of your heart must be patiented, not only in suffering the Plough, that is, Afflictions, but also expecting with patience, the Heavenly Dew, and showers of Divine Grace; for, 
Luc. 21.19  In your patience you shall possess your Souls.   

Of the Cockle. 
Mat. 13.24 etc.   
THe Kingdom of Heaven is resembled to a man that sowed good Seed in his field, etc. Consider 1. By Christ's own Exposition, the Sour in this Patable is God, the Field this World, the good Seed the Just, the Cockle the Wicked, the Enemy the World, the Harvest the end of the World, and the Reapers the Angels: God, for his part, would have all men good, and for this only purpose affordeth his good Seed; but while men sleep, and are careless in the affairs of their Salvation, the Devil oversoweth Cockle, and of good, makes them wicked. The Cockle groweth together with the Wheat, and is hardly distinguished from it in the Blade; so the Wicked often times are scarcely discerned from the good in this Life. See whether you be Wheat, or Cockle; and whether you do sleep in the main business of your Salvation, lest you come to be overborne by the Enemy.  

Mat. 5.45.  Consider 2. The indiscreet Zeal sometimes of the Just, that wish all the Wicked to be rooted up. Wilt thou we go, and gather them up? But God doth not so, who maketh his Sun to rise upon good, and bad; for he tolerates the bad, expecting them to do Penance, that so from being Cockle, they may turn to be good Wheat; and for that cause will not have them all rooted up. Put on the like affection of longanimity towards your Brethren, and Neighbours, that are troublesome to you.  
Consider 3. The great difference in the end of this common life, which the good and the bad lead in this world: Bind up the Cockle, etc. to burn, but the Wheat gather ye into my Barn: Who would not choose rather to be in this Barn, then in a Burning Furnace: See therefore you be true Wheat, and suffer yourself to be thrashed, and cleansed from Chaff, by Penance and Mortification; for you cannot be brought into the Heavenly Granary together with your Chaff.   

Of the Mustardseed. 
Mat. 13. Mar. 4. Luc. 13. Mat. 13.31   

Ps. 21.7. Colos. 2.3.  COnsider 1. The Kingdom of Heaven is like to a Mustardseed, etc. Christ himself first was this Mustardseed; because as that Seed is the least, and commendable neither for its smell, nor outward show, yet it contains within itself a great natural heat, and sends it forth also outwardly, especially when it is bruised: So Christ to the outward appearance, was a worm, and no man, etc. but within him were all the treasures of Wisdom, and Science of God; and being broken and bruised on the Cross, he expressed the greatest heat of love that ever was, inflaming the whole world with the Fire of his Charity. Do you likewise suffer yourself to be set on fire with the like heat.  

Sap. 5.4.  Consider 2. All the Just in this Life are also Mustardseed; simple and contemptible in the eyes of the world, but in a high value with God, and his Angels; so that the wicked shall say in the day of Judgement, We senseless esteemed their life madness, and their end without honour; behold how they are counted among the children of God. Observe moreover, that the Saints do then show their virtue most, when they are crushed with tribulations; whence the Apostle, When I am weak, than I am mighty, 
2 Cor. 12 10.  etc.  
Consider 3. A grain of Mustardseed cast into the earth, groweth into a Tree; 
Mat. sup.  So that the fowls of the air come, and dwell in the branches thereof: Such a grain was Christ, perfectly mortified, and dead upon the Cross, in whose branches, that is, Doctrine and Example, devout Souls dwell by contemplation: Under his shadow, whom I desired, 
Cant. 2.3.  I sat (saith the Spouse in the Canticles) and his fruit was sweet unto my throat. Do you the like.   

Of the Leaven. 
Mat. 13. Mar. 4. Luc. 13. Mat. 13.33   
COnsider 1. The Kingdom of Heaven is like to Leaven, which a woman took, and hid in three measures of Meal, etc. that is, she wrought it into the whole Batch of Bread, so to give it its relish. This Leaven, first was Christ, who being hid in our flesh, rendered the cursed mass of mankind acceptable to God. Again, he is after a special manner Leaven, in the Eucharist, whereby penetrating into our heart, he leaveneth, seasoneth, and in a manner Deifieth the whole man, giving Chastity to the body, and the savour of all Virtue to the Soul.  
Consider 2. Good Leaven likewise are the Good, that live in Communities; for an exemplar life hath a wonderful influence upon men's actions, and after a secret manner provoking others to their imitation, maketh them like to those in whom they behold it; 
1 Tim. 4.12. Leo Serm. 1 de S. Laurent.  whence the Apostle to Timothy, Be as example of the faithful, in word, in conversation, in charity, etc. because, as S. Leo saith, Examples are more powerful than words, and it is a more perfect way of teaching by action, then by word of mouth.  

1 Cor. 5.6.  Consider 3. On the contrary, the power of bad Leaven, because it spoileth the whole Batch; whence the Apostle saith, That a little Leaven corrupteth the whole Paste: Even so bad example infecteth them whom we live, and converse withal; for which respect, we ought to be very cautious, left we make other men's sins our own; for that they often take their beginning from ours. Look therefore well about yourself, and see whether you are wont to give others bad example in any kind; for woe be to that man by whom scandal cometh. 
Mat. 18.7.    

Of the Treasure hid in the Field. 
Mat. 13.44.   
COnsider 1. The Kingdom of Heaven is like a Treasure hid in a Field. This Treasure, saith S. Gregory, 
Greg. Hom 11. in Evang. Mat. 11.25  is the desire of Heaven, or love of Virtue, and heavenly things, and is said to be hidden in the field of this world; for that all know not the value of it: Thou hast hid these things from the wise and prudent, and hast revealed them to little ones: Whence it is, that most men abhor Humility and Poverty, as vile and contemptible things. Beseech our Lord so to open your eyes, that you may be able to discover this Treasure.  
Consider 2. How this Treasure is to be kept, which a man having found, did hid it (saith Christ) We must therefore lay it up closely in our hearts, and cover it with the Veil of Humility, from the praises of men, and vain glory, lest thereby it come to be taken from us, and vanish away. Examine yourself whether you do so, or whether you do not rather vainly boast, and brag at every turn, for what you think yourself to have. Our way to Heaven is beset with many Thiefs, and he desires to be rob (saith S. Gregory) that carrieth his Treasure in open view. Hid it therefore what you can, 
Greg. sup.  that so you may keep it long.  

Luc. 14.33  Consider 3. This Treasure cannot be otherwise purchased, then by buying it, and that with the sale not of some one, or more things, but of all whatsoever we have: He goeth, and selleth all that he hath, and buyeth it. And Christ in another place pronounceth, Every one of you that doth not renounce all that he possesseth, cannot be my Disciple. We must therefore leave all things of this world, at least in affection, to attain to a perfect enjoyment of Christ; and think that well left, for which we gain a hundred fold, and that more than a hundred times over.   

Of the Pearl. 
Mat. 13.45   

Luc. 19.13  COnsider 1. The Kingdom of Heaven is like to a Merchantman, seeking good Pearls. We are all Merchants in this life; therefore Christ in the Parable of the Talents said, Occupy till I come; that is, to judgement. All men indeed seek Pearls, but some take them for Temporal Enjoyments, others for Learning, and Sciences, others again for honours, but they are all mistaken; these are false Pearl, nor have they anything that is good in them, but an outward show; therefore the Apostle to the rich saith, Your riches are corrupt, 
Jac. 5.2. & 3.  your gold and silver is rusted. See whether you do not affect such kind of Pearl.  

Sap. 7.9.  Consider 2. And having found one precious Pearl, etc. for there is one only true precious Pearl, Christ our Lord, and the love of heavenly things; All gold, in comparison of her, is a little sand, and silver in the sight of her shall be esteemed as clay. There is no comparison between Heaven and Earth, o'er single drop of water, and the whole Ocean, Time, and Eternity; no more is there between Christ, and all earthly goods whatsoever; and yet as often as you sin, you renounce Christ for some base thing or other.  
Consider 3. Here again it is said, that this Pe●●l is not to be bought without se●ling all we have: He went his way, and sold all that he had, and bought it. But happy is he (saith S. Gregory) who with all his fortunes is able to buy Christ: 
S. Greg. Naz. Phil. 3.8.  Therefore the Apostle; I have made all things as detriment, and do esteem them as dung, that I may gain Christ. Think with yourself whether you do so, and what a kind of Merchant you are.   

Of Holy Communion.  
WHen the four and twentieth Sunday after Pentecost comes before the Month of November, as it falls out when there are eight and twenty Sundays, then in the twenty fourth is read the Mass, and Gospel of the third Sunday, which was remaining after the Epiphany, to wit, that of the Leper, and the Centurion, Mat. 8. Wherefore then you shall take the Meditation which is for the third Sunday after Epiphany, and consider Christ as the Physician of your Soul; as is set down there, page 108.   

Of the lost Sheep. 
Luc. 15.4. etc.   
COnsider 1. What man of you having an hundred Sheep, etc. This Man is Christ, the Sheep are the Faithful: Christ performeth to the full all the Offices of a good Shepherd; he came down from Heaven to feed them; he marks them for his own with a Divine Character; he leads them by the example of his Virtues; he cures them of the Infection of Sin; he defends them from the Infernal Wolves; he provides them rich Pastures of his Doctrine, and Sacraments; and which is incomparably more, he gives them his own Body and Blood for meat and drink: The Faithful hear his Voice, obey his Commands, follow him where ever he leadeth; they delight in his Pastures, and yield him both the Wool of their exterior actions, and Milk of their interior, and even their Blood, and Life, and all, when soever there is any necessity of dying for him.  

Is. 53.6.  Consider 2. The strayed Sheep is a sinner, who leaving the company of the Just, and Obedience to his Pastor, goeth his own ways: nothing is more foolish and miserable than he; he understands not the happiness he enjoyeth under his Pastor, he cares not for Spiritual Pastures, he prefers such as are more pleasing to flesh and blood; he follows him not, nor hears his Call; he esteems the ways of the Cross, and of Mortification, to be too rough and hard, and chooses rather to trace the craggy and dangerous ways of his own will: All we have strayed as sheep (saith the Prophet) every one hath declined into his own way. Think how often you have done so.  
Consider 3. The great goodness of this Pastor; he seeketh after his strayed sheep; first by himself, while he was in Mortal Flesh, by his exemplar Life and Doctrine, for thirty three whole years; afterwards by Superiors, and Directors, by Holy Inspirations, by Pious Books, and other means, never ceasing even to the end of the world; and having found it, most gently and lovingly takes it up; O Lord, so take and receive me: 
Ps. 118.179.  I have strayed as a sheep that is lost, seek thy servant, because I have not forgotten thy Commandments.   

Of the Pharisee, 
Luc. 18.10 etc.  and the Publican.  

Apoc. 3.17  COnsider 1. Two men went up into the Temple to pray, etc. Ponder the effects of Pride in the Pharisee. 1. Because he thought himself perfect, he asketh nothing, neither pardon of sins, nor the gifts of Grace. 2. Under the pretence of Thanksgiving, he commends himself for his own good works. 3. He arrogantly prefers himself before others. 4. He contemns the Publican, whom he rashly judgeth a sinner. Thus all proud men are blind, and say, I am rich, and lack nothing: But alas, Thou knowest not (thou proud fool) that thou art miserable, and poor, and blind, and naked, etc.  
Consider 2. The Publicans Humility. 1. He stands a far off, deeming himself unworthy to approach near to God, or even the Pharisee. 2. He dares not so much as lift up his eyes, out of confusion for his sins. 3. He knocks his breast with a contrite heart, and desirous to make satisfaction. 4. He humbly beggeth for pardon, saying, God be merciful to me a sinner: Such likewise ought to be your prayer, humble, contrite, and accompanied with purpose of amendment.  
Consider 3. Christ's Sentence of both these men: This man went down into his house, justified more than he, etc. Thus Pride destroyed even those good works that were in the Pharisee; Humility on the other side, by the help of Penance, blotted out sin in the Publican: So every one that exalteth himself, shall be humbled, and he that humbleth himself, shall be exalted; as it often falleth out even in this life, but most certainly in the next. Think therefore with yourself where you will choose to be humbled, here, or there.   

Of the Faithful and Wise Steward, 
Mat. 24. Luc. 12.  or Servant.  

Luc. 12.42  COnsider 1. Who (thinkest thou) is a faithful Steward, and wise? etc. Our Lord finds few such, therefore he speaketh of them in an admiring way: That which he requireth of his servants is: 1. That they be faithful. 2. Prudent. 3. Good to others. 4. Perseverant, that when our Lord shall come at the hour of death, he may find them so doing. See how you behave yourself in these points, whether you do faithfully, and to your utmost, promote God's Cause, or not rather your own Interest; whether you do your actions with due circumspection and deliberation; whether you seek to benefit others according to your ability; and lastly, how firm and constant you are in good purposes.  

Luc. 12.19  Consider 2. The evil conditions of the bad servant. 1. He saith in his heart, My Lord is long a coming; and thinks he has a long time yet to live, as did that other, who said to his Soul, Soul thou hast much goods laid up for many years, etc. 2. He is injurious to others, striking the servants, and handmaids. 3. He gives himself over to carnal pleasures, beginning to eat, and drink, and be drunk. Have a care you keep yourself from these Vices, and observe that the beginning of all these mischiefs is a persuasion of long life, and forgetfulness of what is to befall us in the end.  
Consider 3. The reward, and punishment of both these servants: Of the former it is said, Blessed is that servant, etc. over all things which he possesseth, he shall appoint him, to wit, in Heaven: But of the latter, The Lord of that servant shall come in a day that he hopeth not, and at an hour that he knoweth not, and shall divide him, to wit, from the company of the Just, and shall appoint bis portion with the Infidels in Hell. Imitate therefore the first, lest your portion and lot come to be with the last, etc.   

Of Girding the Loins. 
Luc. 12.35 etc.   
COnsider 1. Let your loins be girded, and candles burning in your hands, and you like to men expecting their Lord when he shall return from the Marriage. Ponder how carefully servants watch for their Masters coming from a Marriage-Feast; such would Christ have us to be against his coming: We gird our loins (saith S. Gregory) when we restrain Luxury by Continency; 
Greg. Hom 13. in Evang.  and we hold burning candles in our hands, when by good works we show our Neighbours the light of our example. See how you perform both these duties.  

Phil. 1.23.  Consider 2. That when he doth come, and knock, forthwith they may open unto him: Our Lord cometh, when he hasteneth to judge us, at our death; he knocketh when he sendeth us sickness; the Good, at that time, without delay, and with great joy, open unto him, having a desire, with the Apostle, to be dissolved, and to be with Christ On the contrary, with what an unwilling and heavy heart do the wicked let him in, when he knocketh: Therefore Ecclesiasticus; 
Eccli. 41.1  O Death, how bitter is thy memory to a man that hath peace in his riches?  
Consider 3. If the Housholder did know what hour the Thief would come, he would watch verily, and would not suffer his house to be broken up. Death will most certainly come upon us as a Thief, and break open the house, or habitation of our body; but what day or hour it will come, is as uncertain: Therefore our Lord would have us to be watchful, every hour of our life, that we may not be catched at unawares, in that moment, wherein is turned the die of our Everlasting Doom.   

Of the Vine, and its branches. 
Jo. 15.5. etc.   

Ps. 79.12.  COnsider 1. I am the Vine, you the Branches, etc. Christ is truly a Vine, in regard of that most precious Wine which he poured forth on the Cross, and is daily presented to us in the Chalice: The Branches of this Vine may be whosoever will themselves; therefore he inviteth all; and of this Vine it is said, It extended her branches even to the Sea, and her boughs unto the River; for he quickeneth us all, as so many branches, with the Sap of his Grace, and with the same nourisheth us, and maketh us rich, and full of excellent fruit. O how well is it with the branch that remaineth and liveth in such a Vine?  
Consider 3. An evident sign of remaining in this Vine, is fruitfulness: He that abideth in me, and I in him, the same beareth much fruit. Wherefore by the fruit you bear, you may gather whether you remain in him, or no: Besides, Every branch that beareth fruit, the Heavenly Father will purge it, that it may bring more fruit. The Husbandman purgeth the branches by Pruning, and Incision; so God doth those that are his, by afflictions, sicknesses, and temptations; that you might learn to take these things willingly at the hands of God, as helps towards your spiritual profit.  
Consider 3. What becometh of the branch that beareth not any fruit: He shall whither, and they shall gather him up, and cast him into the fire, and he burneth. One of the two (saith S. Augustine) appertaineth to the branch; 
Aug. tr. 81. in Joan.  fruit, or fire. Procure therefore to bring forth fruit, and that in due season; sweet, and not wild grapes; lest otherwise, like a dry withered branch cut off from the Vine, you become fuel for that fire, which can never be quenched.   

Of the Barren Figtree. 
Luc. 13.6. etc.   
COnsider 1. A certain man had a Figtree planted in his Vineyard, and he came seeking for fruit on it, and found not, etc. This Figtree, is every Christian, planted by Gods own hand, in the Vineyard of his Church, to bring forth fruit of good works: This Tree God doth cherish with the warm Sun, and water with the showers of his Grace; and if that suffice not, he forceth it in a manner to good, by digging, and laying dung about it; and if neither after all this it will yield fruit, he bids it to be cut down, and cast into the fire: For every tree that doth not yield good fruit, shall be cut down, and cast into the fire.  
Consider 2. And apply all this to your own Soul, which the Heavenly Husbandman hath planted as a choice Sprig in the Vineyard of his Church, exposed to the open Sun of his Divine Illustrations, often watered with the showers of his Grace, and finally provided with all necessaries to bring forth plenty of fruit, and yet perhaps he may justly say of you; Lo, it is now so many years since I come seeking for fruit upon this Figtree, and I find not; that is, I find not fruit answerable to my labour, and expectation: What then?  

Apoc. 2.21  Consider 3. Let it alone this year also, etc. Who knoweth whether God hath not prefixed this year, as your last, in hopes of greater fruit; so that hereafter he will not afford you so many helps of his Grace: God oftentimes giveth us time to do Penance, but if we use it not, he closeth his hand, and as it is said in the Apocalypse, 
Apoc. 10.6  There shall be time no more, that is, of such abundant helps, without which we shall not be able to work: Therefore make good use of the time allowed you, and procure to produce good fruit, and not leaves only.    

MEDITATIONS OF SAINTS.  

Of the Excellency of the B. Virgin above all Creatures.  
COnsider 1. With what pomp and state, of Plate, Perfumes, Tapestry, and other rich Furniture, worldly Princes are wont to set forth their Bedchamber, and Rooms of Presence; How much more fitting was it, that the King of Heaven should adorn the Cabin, wherein he was not only to abide for some time, but of which he decreed to frame himself a Body. To be Mother of God, is the greatest Dignity that can possibly be communicated to a pure creature: To her therefore are due all manner of Grace, and Ornaments, which by the ordinary Power of God, may be conferred upon any pure Creature: Therefore S. Anselm; 
S. Ansel. l. de Concep. V c. 8.  It was fitting that the Virgin should be adorned with that Purity, than the which, no greater, under God, could be conceived.  
Consider 2. Hence it followeth, that whatsoever Internal Grace and Virtue was bestowed upon any Saint, the same in a much more perfect manner was conferred upon the B. Virgin: And which is more, divers Authors affirm, 
Suar. 3. p.t. 2. disp. 18. Sec. 4. Barrad. c. 1. l. 6. Cant. 6.3.  And which is more, divers Authors affirm, that her Grace and Glory alone did surpass that of all other Saints put together: For it is fit that a King of Infinite Power and Riches, should bestow more upon his Mother, than all his Servants besides; therefore it is said in the Canticles, Thou art fair, O my Love, sweet and comely as Jerusalem; that is, as the whole City of Heaven. And S. Bernard, 
S. Bern. Serm. signum magnum.  To others (saith he) Grace is imparted by parcels, but upon Mary the whole fullness thereof was poured forth.  
Consider 3. What Reverence, Confidence, and Love you ought hence to have towards this Sacred Virgin: Reverence, for the Excellency of her Dignity; Confidence, for the greatness of her Goodness; Love, for the tender bowels of her Charity towards us: For she vouchsafeth to be a Mother to us all; and the greater she is, the more tender she is of us: what might you not hope for, if you had a Mother that were Empress of the whole world? Love therefore, that you may deserve to be loved, and protected by so powerful a Lady.   

Of the Immaculate Conception of the B. Virgin. 
The work is great, neither is the habitation prepared for man, but for God. 1 Paral. 29.1.   

Ps. 45.5.  COnsider 1. It was not fitting that the Mother of God, should for any one moment be Slave of the Devil: And if the Ark of God, and the Tabernacle were to be made of the wood Setim, which would not rot, much more the living Ark, and Tabernacle of God, aught to be preserved from all Corruption: Therefore the Highest hath sanctified his Tabernacle; so that from the very first instant, wherein her blessed Soul was united to her Body, in her Mother's Womb, it was ever true to say, Thou art all fair, my Love, and there is not a spot in thee. 
Cant. 4.7.   

Ps. 86.3.  Consider 2. She was not barely preserved from all stain and blemish, by the infusion of Grace; but besides, she received such plenty of Habitual Grace, and all manner of Virtue, together with the suppression of Concupiscence, and use of Reason, that even then she surpassed the greatest Saints: Therefore it is said of her, Glorious things are said of thee, O City of God: And what are those glorious things? The foundations thereof in the holy Mountains: for that the foundations, or beginnings of all other men, are laid in Original Sin; but the foundations of the Blessed Virgin were holy, 
Suar. 3. p. to. 2. disp. 18.  and equal to the very top of other Saints perfections: And if the very groundwork were such, what do you think was the height of Sanctity she arrived unto at her death? By continual increase and addition, proceeding from the exercise of most intense Acts of Virtue.  
Consider 3. How much you ought to rejoice for the Immaculate Conception of her, that was likewise to be your Mother. Do you also procure, this day, to be spiritually conceived to God without spot, and so ever after to remain. Rejoice that you are to feed, in the Eucharist, on the very same flesh, which the Son of God took from his Virgin Mother; and endeavour to come without the least spot to the spotless Lamb of the Immaculate Virgin.   

Of the Nativity of the B. Virgin. 
What is she that cometh forth as the Morning rising? Cant. 6.9. Antiph. and Magnif.   
COnsider 1. How true is that saying of the Church: Your Nativity, O Mother of God, hath brought joyful tidings to the whole world, etc. For 1. The Blessed Trinity rejoiced, as for the Coadjutrix of the Incarnation. 2. The Angels for their Queen. 3. The Fathers in Limbo for the Motheir of their Deliverer. 4. The Just also in this world, God infusing an extraordinary kind of Joy into their Souls, though themselves perhaps knew not the cause thereof, as often happeneth: The whole world is exhilarated at the break of day, as the Forerunner of the Sun rising: Mary was the Bright Morning, that brought the happy tidings of the Sun of Justice: Reverence therefore, and honour her Birth; and full of admiration, inquire diligently, Who is this that cometh forth, rising as the Morning?  
Consider 2. The Virgin being born, her name was called Mary, and that, no doubt, by Divine Instinct, and perhaps also by express intimation of an Angel; for, Mary signifieth: 1. A Sea Star. 2. A bitter Sea. 3. Lady, or Exalted. 4. Enlightened, or enlightening: For she is indeed, 1. A Bright Star to them that sail in the dangerous Sea of this world. 2. A large Sea, of all manner of Grace, sweet to men, but bitter to the Devils; and in her Son's Passion she was an Ocean of Grief. 3. Lady of the whole world, 
In Offic. B. Virg. In Pref. Miss. de B. Virg. Cant. 1.3.  and exalted to the Heavenly Kingdom above the Quires of Angels. 4. Enlightened first in herself, she enlightened the world, bringing forth to the world the Eternal Light, Jesus Christ our Lord. O Marry, Oil poured out is thy name, illuminating, healing, and comforting our souls.  

1 Jo. 3.9.  Consider 3. In imitation of this Virgin, your Mother, you must be born spiritually to God: to be born in flesh, is not in man's power, neither is it where, or when he will; but it is in our hands to be born in spirit, by the Divine Grace. Let this therefore be your birthday to God, and endeavour hereafter to demean yourself worthily, as his Child: Every one that is born of God, committeth not sin. Therefore fly sin, that you may ever remain the Son of God.   

Of the Assumption of the B. Virgin. 
Who is this that cometh up from the Desert, flowing with delights? Cant. 8.5.   
[For the Annunciation, Visitation, and Purification, see in their proper places.]  
COnsider 1. The B. Virgin, though she were free from sin, yet was not so from death, from which Christ himself would not be exempted: Therefore the end of her life now drawing nigh, and being admonished by an Angel, of the time of her departure (as Authors relate) think with what ardent affection she disposed herself, 
Metaph●. Niceph. etc. apud Barrad. to. 1. l. 6. c. 11. Cant. 5.8. Ps. 141.8.  by intense acts of love; saying with the Spouse in the Canticles, I languish with love; and with David, Bring forth my soul out of Prison. And how at last, the Apostles being all about her, she breathed forth her blessed Soul into the hands of her Son, who was there present, and invited her to his Glory: O my Soul, 
Num. 23.10.  die the death of the Just, and my last ends be made like to hers.  

Cant. 8.5.  Consider 2. How that blessed Soul released from her Body, was led by her Son into Heaven, environed with Angels, singing forth those notes of admiration, Who is this that cometh up from the Desert, flowing with delights, leaning upon her Beloved? See how she being now entered into the Empyreal Heaven, is welcomed by the Eternal Father, and the whole B. Trinity, and as Sovereign Queen, seated in a Throne of Glory, above all Creatures; for, a Throne was set for the King's Mother, who sat on his right hand. 
3 Reg. 2.19.  The measure of her Glory was proportioned to the greatness of her love, and Charity; that you might also learn to be fervent in your love to God.  
Consider 3. How after three days lying in the Grave, the blessed Body was united again to the Soul, and with unspeakable pomp assumed into Heaven, accompanied with the Angels, 
Juvenal. & S. Damasc. aliique apud Barrad. Cant. 1.3.  and the whole Celestial Court, and Christ himself her Son: O what a Triumph, what a glory was this! Do you likewise ascend in spirit with your Mother, and say to her, Draw me after thee; now in affection, afterwards in the happy enjoyment of your company. Rejoice that you are to receive this day a pledge of her in the Eucharist, for in the Son's Body still remains, in a manner, the Mother's Flesh and Blood, and endeavour to come with due preparation.   

Of the Angels. Part 1.  
THat you may be the more stirred up to the Veneration of the holy Angels, consider 1. Their Natural Excellencies: They are by Nature, 1. Most noble and pure spirits, most absolute in themselves, without concretion with flesh, or any corporeal substance. 2. Immortal, and incapable of any decay, or corruption. 3. Of most sublime with and understanding, comprehending by an Intuitive knowledge all natural objects. 4. Of most perfect free will, subject to none but its Creator, and inseparably fixed upon its Supreme Good, which it hath once possessed. 5. In power inferior to none but Divine, and superior to all that is created.  
Consider 2. Their Supernatural Endowments. 1. Of Grace; for in them (as S. Augustine saith) God at once created Nature, 
Aug. l. 12. de Civ. c. 9  and infused Grace, together with all manner of Virtue, and that in an eminent degree, whereby in a moment they merited their Eternal Happiness. 2. Of Glory, whereby they are in perpetual possession and enjoyment of their Supreme Good, whence proceed all their other Prerogatives, as of being Peers and Princes of Heaven, Domestics, Familiars, and Favourites of God, continually assisting at his Throne, and beholding his Divine Countenance.  
Consider 3. These blessed Spirits, though never out of the Centre of their happiness, have a larger Sphere than the Empyreal Heaven; for they are the Movers of the other Celestial Orbs, and immediately under God do rule and govern the whole Universe; they are over Kings, Princes, States, and Magistrates; they defend us from evils, they intercede for us, and present our prayers to God; they enlighten our Understanding, and inflame our Will towards God, and heavenly things, etc. Admire, and love the perfections of these Heavenly Spirits; implore their assistance, and endeavour by purity of life, and promptness in the Divine Service, to be compartment with them in glory.   

Of the Angels. Part 2.  
COnsider 1. The H. Angels, though in number almost infinite, are commonly divided into nine Quires, and three Hierarchies: In the first are the Cherubins, Seraphins, and Thrones: The Cherubin's property is to be inflamed with the love of God, and to enkindle the same in others: The Seraphins excel in Wisdom and Knowledge of God, and with the same do enlighten the inferior Angels: The Thrones are so called, for that by reason of their singular Purity, Humility, and Justice, God doth particularly reside in them as his Imperial Throne. Apply all this to yourself, and endeavour to be a Cherubin in Love, a Seraphin in the Knowledge of God, and of heavenly things, and a Throne in Purity of Life, in Humility, and Justice towards God and Man.  
Consider 2. In the second Hierarchy are the Dominations, Virtues, and Powers: The Dominations exercise Command over the Inferior Angels, and direct them in the Government of the Universe: The Virtues do effect in themselves, and others, a firm and unchangeable adhesion to God, and all manner of virtue: The Powers, as their Name sounds, are endowed with power to curb, and quell the Infernal Spirits. Implore the assistance of this Powerful Hierarchy, that you may likewise constantly adhere to God, be perfect Masters of your own Passions, and vicious Appetites; and by a complete Victory over all temptations, subdue your mortal Enemies, the World, the Flesh, and the Devil.  
Consider 3. In the third Hierarchy are the Principalities, Archangels, and Angels: The Principalities do both exhibit in themselves, and cause in others due Veneration, and worship towards their Lord, and God: The Archangels are properly Gods Messengers, and Administrators in the highest, and most Important Affairs, and are special Patrons of Purity: The Angels are all ministering spirits, sent to minister for them, 
Heb. 1.14.  which shall receive the Inheritance of Salvation. Be zealous of the Divine Worship, both in yourself, and others, strive to be eminent in Purity, and by virtuous life and conversation endeavour to be a good Angel, and Minister of Salvation to your Neighbour.   

Of Holy Patriarches, and Prophets.  
COnsider 1. How even from the beginning, and in times of Infidelity and Idolatry, wherein almost the whole world was involved, God was perfectly served by the holy Patriarches and Prophets. 1. They persevered constant in the Faith and Worship of God, upheld and maintained the same among the people, and carefully delivered it to their Posterity. 2. They kept true Poverty of spirit, in plenty of wealth and riches, and made use of what they had, not to vanity and ostentation, but to the service of God, and benefit of their Neighbour, in works of Charity. 3. Notwithstanding the multitude of temporal affairs, they preserved themselves in the holy fear of God, and were despisers of the honours, which for their place, and deserts were due to them from the people.  

Luc. 10.24  Consider 2. They did chief excel in an ardent love of Christ, and longing desires and expectation of his coming: Many Prophets and Kings desired to see the things which you see, etc. saith our Saviour himself. And our Lord revealed unto them many Divine Secrets, and made them privy to the Mysteries of his Incarnation, and Passion. In this Faith and Hope they lived, and died: According to faith died all these, 
Heb. 1113.  not having received the Promises, but beholding them a far off, and saluting them, and confessing that they are pilgrims and strangers upon the earth. Be ashamed that your esteem, love, and gratitude, for these benefits graciously bestowed upon you, should fall short of their affections and desires of the same only represented to them, and that a far off.  

Heb. 11.35, 36.  Consider 3. Their fervour of Charity, and love towards God, wherewith they constantly endured even the greatest afflictions, and death itself, for his sake: Others were racked (as the Maccabees) not accepting Redemption, that they might find a better Resurrection: Others (as Jeremy) had trial of mockeries and stripes; moreover also, of bands and prisons (as Micheas;) They were stoned (as Zachary;) They were hewed (as isaiah;) They were tempted by allurements of pleasures (as Joseph;) They died in the slaughter of the sword (as the eighty five Priests whom wicked Saul murdered.) Learn of these Sobriety and Moderation in Prosperity, Constancy and Patience in Adversity.   

Of the Apostles. Part 1.  

1 Cor. 1.27. etc.  COnsider 1. What the Apostles were when Christ chose them; they were poor, ignorant, ignoble, and contemptible in the sight of the world; and yet our Lord made choice of them, rather than of others. Admire and reverence the wonderful Providence of God herein, who (as the Apostle saith) hath chosen the foolish things of the world, that he may confound the wise; and the weak things of the world, etc. that he may confound the strong; and the base things of the world, and the contemptible, etc. and those things which are not, that he might destroy those things which are, that no flesh may glory in his sight.  
Consider 2. Other particular causes of this Election. 1. That all might know that the Conversion of the World was the work of God, not of Man. 2. That both they and we should understand, that they were not called for any deserts of their own, but by mere favour, and grace. 3. That being by their condition exempted from the cares of temporal things, they might the better attend to the preaching of the Gospel. 4. That so they might be fit Preachers of Evangelical Poverty. 5. That having in themselves experience of humane weakness, and insufficiency, they might learn to bear with others infirmities: Be humble and little in your own eyes, that so you may become a fit instrument of God's glory: and be not dismayed for your mean parts, and abilities, knowing that God will supply whatsoever is wanting, if you will but do your endeavour.  

1 Cor. 4.1 Exod. 15.27. Exod. 39.10. etc. Leu. 24.5. 3 Reg. 18.31. Paral. 4.4.3 Reg. 10.20. Apoc. 21.14  Consider 3. The eminent Dignity to which they were raised. 1. To be Disciples, familiar Companions, Friends, and Brethren to the Son of God. 2. To be next after Christ (who was the Chief Cornerstone) so many Fundamental stones of his Church, and Princes of his Kingdom. 3. To be the Doctors and Pastors of the world, the Ministers of Christ, and of the New Testament, and the Dispenser's of the Mysteries of God. These were prefigured by the twelve Fountains of the Desert Helim; the twelve Precious Stones in the High-Priests Rationale; the twelve Loaves of Proposition in the Temple; the twelve Stones of which was built the Altar; the twelve Oxen that sustained the Brazen Sea; the twelve Lions of salomon's Throne; and the twelve foundations of the Heavenly Jerusalem, etc.   

Of the Apostles. Part 2.  

Jo. 14.12.  COnsider 1. The Gifts of Grace, and Power conferred upon the Apostles, suitable to the Dignity of their Call. 1. Of Consecrating, and offering in Sacrifice the Body and Blood of our Lord. 2. Of Forgiving Sins, and of opening and shutting Heaven Gates to men. 3. And 4. Of feeding the Flock, and ruling the Church of Christ. 5. Of publishing to the world the new Law of Grace. 6. Of working Miracles, even greater than those of Christ himself: They were endowed with gifts of Grace above all the Patriarches, Prophets, and Saints of the Old and New Testament; so that the Church deservedly applieth those words of the Psalmist to them: Thy friends, O God, 
Ps. 138. 1●  are become honourable exceedingly, their Principality is exceedingly strengthened.  

Luc. 22.28  Consider 2. How the holy Apostles did answer their Call, and cooperate with their Grace. 1. They left all, and followed Christ at the first Call, and remained with him in his temptations. 2. By their Apostolical Preaching, Saintity of life, working of Miracles; by continual labours, persecutions, sufferings, and death itself, they planted the Faith of Christ throughout the world, cast down Idols, abolished Vice, and Infidelity, and established Virtue and Religion: so that there is nothing good, and holy in the Church, which proceeded not from them; the Constancy of Martyrs, the Justice of Confessors, the Purity of Virging, the Zeal of Doctors, the Sanctity of Priests, the Rigour of Monks, and Religious, & c. ●ook the●● beginning from them.  

Jo. 14.27.  Consider 3. Their Reward. 1. In this life, in the wonderful fruit which they daily reaped of their labours; and chief in the interior Joy and Jub●ly of heart, surpassing all the joys of the world; Peace I leave to you, my peace I give to you; not as the world giveth, do I give to you; wherein they enjoyed to the full the hundred-fold which Christ had promised them. 2. In the other life, where they shall sit as Judges of the world, and even of the Angels themselves; and after a special manner shall eat and drink at Christ's own Table in his Kingdom, where, above the other Saints, they shall be inebriated with the pleaty of God's House. 
Ps. 35.9.    

Of Martyrs.  

Jo. 15.13.  COnsider 1. The Holy Martyrs are the Seed of the Church, and Champions of Christ: Martyrdom is an act 1. Of the greatest Charity: Greater love then this no man hath, that a man yield his life for his friends. 2. Of Invincible Patience and Fortitude, contemning all manner of torments, and death itself. 3. Of Religion, it being an entire Sacrifice of the whole man, and perfect Holocaust. 4. Of the perfectest Imitation of Christ: If any man will come after me (saith Christ) let him take up his Cross, 
Luc. 9.23.  and follow me.  
Consider 2. There are divers sorts of Martyrs: 1. Those who have suffered death for the Faith of Christ, among Infidels and Heretics; of which sort there have been innumerable in God's Church. 2. For defence of the Truth, as S. John Baptist, isaiah, Jeremy. 3. For the observance of the Divine Law, as the Maccabees. 4. For defence of the Church's Liberties and Immunities, as S. Thomas of C●nterbury, 5. For their own Piety and Virtue, as Abel the Just. Besides these, there are other true Martyrs, who though not in their Body, have suffered interiorly in their Mind: As 1. The B. Virgin, whose soul was pierced with the Sword of Grief, and is deservedly styled the Queen of Martyrs. 2. Holy Hermits, Virgins, 
Luc. 2.35.  and the truly Religious, who all their life time have Crucified their flesh, with its Concupiscences; among whom, many through the long durance of their sufferings, have not only equalised, but also surpassed in Merit the sharp torments of other Martyrs.  

Luc. 21.19  Consider 3. Their Reward. 1. Of Heavenly Comfort and Consolation, which was oftentimes so great, that it made them insensible of their torments. 2. Of security of their future happiness: In your patience you shall possess your Souls. Whence S. Augustine; He that prayeth for a Martyr, doth an injury to the Martyr. 3. Of a special Crown of Glory in Heaven above all other Saints. 4. Of particular honour which the whole Church doth them in celebrating their Feasts (next to those of the Apostles) both more frequently, and solemnly: So that most true is that of the Psalmist, 
Ps. 115.6.  Precious in the sight of God is the death of his Saints. See that you celebrate aright their Festivities, that is, by imitation of their Vitues; for (as S. Augustine saith) The Solemnities of Martyrs, 
Serm. 47. de Sanctis.  are so many Exhortations to Martyrdom, at least of Self-love, Inordinate Passions, and Vicious Appetites.   

Of the Doctors of the Church.  
COnsider 1. Almighty God hath provided his Church with holy Doctors, whom he hath endowed with all manner of Wisdom and Knowledge, Humane and Divine; and this they obtained, not so much by their own sedulous study and labour, as 1. By continual Prayer, wherewith they humbly begged it of God the Author of all Science and Wisdom. 2. By Purity of Life, whereby they became pure Glasses and mirrors fit to receive the Rays of Divine Light. 3. By Humility, whereby they submitted both to one another, and to the Sense and Definitions of the Church. If you desire to partake of their Knowledge and Wisdom, make use of the same means.  
Consider 2. Their Study was not merely to know, which is but an idle Curiosity, nor to be known, which is Vanity, nor to get, which is base Lucre: But 1. To further their own Salvation. 2. For the good of their Neighbour. 3. For the propagation of the holy Faith, defence of the Church, and glory of God. Examine what your labours tend to, Curiosity, Vanity, or the Glory of God: See that you employ your Learning, and others Talents, not in devising, or upholding new-fangled Doctrines, but in zealously maintaining the known, received, and approved Tenets of the Church.  
Consider 3. The admirable fruits of their labours. 1. They have illustrated the whole Church with their holy Sermons, and Writings. 2. They have opened the sense of Holy Scriptures, declared the Mysteries of our Faith, maintained and propagated Truth and Religion. 3. They have expelled Ignorance, corrected Errors, vanquished Infidelity, Heresy and Vice, bringing Infidels to the Faith, Heretics to the Church, Sinners to Repentance. 4. They have wonderfully promoted Piety throughout the whole Christian world, by their zealous Preaching, by their admirable Documents in all manner of Virtue, and by the exemplar Sanctity of their Life and Conversation: So that the Holy Church doth deservedly apply to them what our Saviour said to his Apostles, You are the Salt of the Earth, etc. You are the Light of the World, etc. 
Mat. 5.13. & 15.  See how the properties of each do agree with them; consider withal, their special reward in Heaven above other Saints: They that be learned (in the Law of God) shall shine as the brightness of the Firmament; and they that instruct many to Justice, 
D●n. 12.3.  as Stars unto perpetual Eternity's.   

Of Holy Bishops Confessors.  
COnsider 1. Almighty God, out of his Paternal Providence, hath raised some among men, who should be 1. As Fathers to others, in begetting them spiritually to Christ. 2. As Pastors, by governing, and feeding them with the Pasture of Divine Doctrine. 3. As Leaders and Guides towards their Heavenly Country. 4. As Mediators between God and Men, to appease his wrath against them. 5. As Legates to represent their necessities to God, and to declare his will to them. 6. As High-Priests, in the name of the whole Church, to do Divine Worship and Honour to God, to offer Sacrifice, to present our Prayers, Oblations, and Thanksgivings; and by means of these Duties, to obtain for us the return of heavenly blessings. These were the proper Offices and Functions of the Holy Bishops.  
Consider 2. In regard the Calling of Bishops is the same with that of the Apostles, whose Successors they are, God endowed them with special Gifts of Grace and Virtue, answerable to the Dignity and End of their Calling. Ponder therefore 1. Their Apostolical Spirit, and Zeal, in all things belonging to the service of God, and good of Souls. 2. Wisdom in governing their Flock. 3. Fullness of Faith, and Devotion in themselves, and indefatigable endeavour of propagating the same in others. 4. Profound Knowledge in Scriptures, 5. Interiour Light, Purity, and Perfection, joined with Eminency of Doctrine, to purge, illuminate, and perfect Souls committed to their charge.  

Heb. 13.7.  Consider 3. How well they corresponded with the Grace of their Vocation, both as to themselves, and their Flock: For 1. They were Holy, and Irreprehensible, in their Life and Conversation, as persons of an other world, and consecrated to God. 2. Notwithstanding their Eminent Dignity, and the honours done them by men, they were humble of heart, Despisers of themselves, and ambitious of nothing but to serve, and do good to all. 3. They were poor of spirit, though in possession of great Revenues, which they employed no: in superfluities upon themselves, or their Relations, but in relief of the Poor, necessities of Virgins, Pupils, and Orphans, and in other Works, and Monuments of Piety. As to their Hock, they were always intent, discharging to the full the  Offices of Fathers, Pastors, Guides, Mediators, Legates, and High-Priests, by Sacrifices and Sacraments, by Incessant Prayer, by Counsel, Exhortation, Preaching, etc. Remember therefore with gratitude your Prelates (saith the Apostle) which have spoken the word of God to you, the end of whose Conversation beholding, imitate their Faith, and other Virtues.   

Of the Patriarches or Founders of Religious Orders.  
OUr Blessed Lord to maintain in his Church the fervour which he inspired in the Primitive Christians, hath instituted several Religious Orders, as so many Schools of Evangelical Perfection. For the Founding of these, he raised men from nothing (as he formerly did his Apostles) and by the Power of his Divine Grace, made them absolute Masters, and perfect mirrors of Perfection to their Followers, choice Vessels of Election to his own Honour, and glorious Champions to his Militant Church, against its Capital Enemies, the World, the Flesh, and the Devil. Ponder therefore, to their honour, and your own spiritual good, the admirable Virtues which they exercised, in opposition to these three common Adversaries.  

Phil. 3.20.  Consider 1. In opposition to the World, they practised and taught 1. Perfect contempt thereof, and of all its Pomps. 2. Holy Solitude, and Retiredness. 3. Strict Silence. 4. Evangelical Poverty, and that by Vow. 5. Contemplation of Heavenly things, whereby though living on Earth, their conversation was in Heaven. 6. Ardent Love of God, by which they lived wholly to him; so that they might say with S. Paul, I live, now not I; 
Gal. 2.20. Gal. 6.14.  but Christ liveth in me. And with the same Apostle they were truly Crucified to the World, and the World to them.  

Gal. 5.24.  Consider 2. Against the Flesh, they exercised 1. Angelical Purity, consecrating themselves to God by the Vow of Chastity. 2. Religious Modesty, and Command over their Senses, and Passions. 3. Regular Discipline, and Rule. 4. Rigorous Fasting. 5. Continual Prayer, Reading, and other Holy Exercises. 6. Penance, and perfect Mortification of the whole Man, Interiour, and Exterior; By all which means (as the Apostle speaketh) they have crucified their flesh, with the Vices, and Concupiscences.  
Consider 3. Against the Devil, they opposed 1. Profound Humility, and contempt of themselves. 2. The Vow of Perfect Obedience, requiring of their Followers entire resignation of their wills and judgements into the hands of their Superiors. 3. Lively and vigorous Faith, working always conformably to it, and according to the Principles of Eternal Verity. 4. Inflamed love of God, and their Neighbour, seeking in all their actions his greater glory, and their everlasting good; labouring both by themselves, and their Children, to suppress Infidelity, Heresy, and Sin, with zealous Preaching, Teaching, Administration of Sacraments, and other Apostolical Functions. Extol the goodness of God, Honour and Reverence these Saints, and make your benefit of their Example by Imitation, according to the state of life, and condition you are in.   

Of Confessors in General.  
COnsider 1. Under the Name of Confessors, are understood 1. Those who have openly professed the Faith of Christ before Judges, and after Imprisonments, Chains, Torments, and Banishments suffered for the same Cause, without further violence, have died in peace. 2. Those who having left all they had in the world, have consecrated themselves to God in Religion, living in perpetual Poverty, Chastity, Obedience, and observance of Religious Discipline. 3. All those, who not being in any of the  Ranks of Saints, have led their lives in all manner of Virtue and Sanctity, conformable to their state of life, and Calling. They are called Confessors, because they confessed Christ. 1. In their heart, believing in him, loving, and adoring him. 2. With their tongues, continually praising, and blessing him, and giving him thanks for his benefits. 3. In their actions, keeping his Commandments, following his Counsels, and labouring in the exercise of good works. Imitate these holy Saints, and endeavour to confess, and honour God with your whole heart, and in all your words, and actions.  
Consider 2. These Holy Confessors, not content with the bare observance of God's Commandments, and Counsels, laboured to purge their heart and affections of all whatsoever was not God, by a pure and upright intention of his honour and service in all things: Their care and study was to regulate their thoughts, to moderate their affections, to curb their senses, to break self-will and judgement, and by taming the flesh with fasting, watching, and other corporal austerities, to bring it to perfect subjection to the spirit, that so they might serve their Creator with a pure and undefiled heart. For the same end they gave themselves to the continual exercise of Prayer, and Meditation of Heavenly things, and led their lives free from worldly cares and cogitations. Endeavour by the same means to procure this Purity of Heart and Intention, which these Saints made so much of.  

Mat. 10.32 Luc. 12.8.  Consider 3. Of what benefit to the Church, and Merit and God, these holy Confessors are. 1. For that by the singular purity and integrity of their life, they easily appease God's wrath against sinners, and obtain blessings from him. 2. For that thereby, more efficaciously then by words, they Preach the Contempt of the World, and convince by their own example, that there is no Sex, Age, Condition or Calling in the Church, which may not by the concurrence with God's Grace, easily attain to Virtue and Perfection. Consider finally their Reward. 1. Every one that shall confess me before men, I also will confess him before the Angels of God, and before my Father which is in Heaven. 2. Of these our Lord said, That he will gird himself, and make them sit down, 
Luc. 12.37  at his Nuptial Feast in Heaven, and passing, will minister unto them.   

Of Virgins.  
COnsider 1. Holy Virgins are those, who notwithstanding whatsoever enticements, threats, promises, temptations, etc. lead their lives in all Purity of Body, and Mind; and while they are yet in flesh, emulate the perfection of Pure Spirits, with this advantage of desert, that what they are by Nature, these arrive unto by a glorious Victory over their own Nature. Virgins are specially beloved by Christ; he would have a Virgin Mother, a Virgin for his Precursor; and among all his Disciples, he loved best the Virgin S. John: Virginity (as S. Cyprian affirmeth) is the Flower of the Church's Offspring, 
Cypr. de Discipl. & Habitu Virg.  the Glory and Ornament of Spiritual Grace, the Image of God, and the most Illustrious Portion, or part of Christ's Flock.  

2 Cor. 4.7.  Consider 2. Virginity, although it be a special gift of God, is not bestowed without our concurrence, nor conserved without diligent care; for we have this treasure in Earthen Vessels. The means therefore to obtain and conserve it are 1. Mortification of the Flesh by Fasting, Abstinence, Watching, and other Corporal Austerities. 2. Strict guard upon our Senses, which are the gates through which all evil doth enter into our Soul. 3. Command over our thoughts, neither admitting, nor even disputing with any that are against this Virtue. 4. The avoiding of all occasions that may bring us into the least danger. 5. Earnest Prayer to Almighty God, whose gift it is. 6. Humility, not trusting to ourselves, knowing our own weakness. 7. Fear of God. 8. Memory of the last things.  

Apoc. 14.4  Consider 3. The Reward of Virginity. 1. It is sufficient Reward to itself, freeing the Soul from the Tyranny of the Flesh, and unruly Passions, to which others are subject, and filling the same with most pure joy, and content, above all the delights of the World. 2. Virgins after a special manner are Temples of the Holy Ghost, and Spouses of Christ, with whom he delighteth to be: Whence they have that singular Prerogative above others in Heaven, that they follow the Lamb whither soever he shall go. 3. They have a special Crown in Heaven, like to that of Martyrs: And S. Ambrose doth style Virginity, the Mother of Martyrs, and a glorious Martyrdom itself. Stir yourself up to the love of this Heavenly and Angelical Virtue, and make use of the means that help to obtain it.   

On the Feast of any Saint.  
General Points.  

Rom. 8.30  COnsider 1. Four things in whatsoever Saint you meditate on. 1. His Predestination. 2. Vocation. 3. Justification. 4. Glorification; according to that of the Apostle, Whom he hath predestinated, them also he hath called; and whom he hath called, them also he hath justified; and whom he hath justified, them also hath he glorified: The Predestination, or Election to Glory, was of God's free gift, without any desert of theirs: 
Ephes. 1.4.  Before the canstitution of the world, that they should be Holy and Immaculate in his sight: Their Vocation, in divers of them, was different; some were called in their Youth, others in their Old Age; some by Miracle, others occasionally: But God hath been wonderful in all; Their Justification afforded them great gifts of Grace, and special helps; the chief of which you may reflect upon more in particular: Their Glorification, chief after death, by Miracles, Visions, the gift of curing Diseases, and the like.  

Mat. 16.24  Consider 2. How the Saint, of whom you meditate, answered Gods Call, and practised what he required of all those that would follow him, as in set down in the Gospel; If any man will come after me, let him deny himself, and take up his Cross, and follow me. Ponder how he was 1. In the Abnegation of himself, by mortifying his Flesh, Senses, and Appetites. 2. In carrying his Cross, that is, in manfully undergoing labours and pains for the glory of God, and suffering adversities; such as are Sickness, Persecutions, Afflictions, Miseries, etc. 3. In following Christ, by the exercise of all manner of Virtue, in imitation of him.  
Consider 3. In what particular, and in what manner you are to imitate the Saint of whom you meditate: 
Chrysost. Ser. de Mart. quod imitand. in brev. 7. No●om●.  Because, as S. chrysostom saith, You must imitate, if you praise, or must not praise, if you refuse to imitate: And we might be what the Saints are, if we would do what they did.   
FINIS. To the greater Glory of God, His B. Virgin Mother, and all his Saints.   

A TABLE OF THE MEDITATIONS Contained in this Book; as they lie in Order, distributed for every Day of the Year.  

From the 1 of November to Advent.  

ALL-Saints day. Of Christ in the Eucharist as God Page 1  
1. Sunday. Of Christ in the Eucharist as King Page 2  
2. Sunday. Of Christ in the Eucharist as our Father Page 3  
3. Sunday. Of Christ in the Eucharist as our Brother Page 5  
4. Sunday. Of Christ in the Eucharist as our Master Page 6 

Of Man's last End. 2. Meditations Page 7, 8  
Of Man's Duty towards God. 2. Med. Page 9, 10, 11  
Of the Sin of Angel's Page 12  
Of the Sin of our first Parent's Page 13  
Of the grievousness of Mortal Sin. 5. Med. Page 14. etc.  
Of flying Venial Sins. 3. Med. Page 21. etc.  
Of Death. 3. Med. Page 25. etc.  
Of preparing against Death. 2. Med. Page 28. etc.  
Of particular Judgement. 2. Med. Page 31. etc.  
Of general Judgement. 2. Med. Page 33. etc.  
Of Hell. 2. Med. Page 36. etc.  
Of Purgatory. 2. Med. Page 39 etc.      

From Advent to Christmas.  

1. Sunday. Of Christ in the Eucharist as Judge page 42 

Of imitating the Life of Christ. 2. Med. Page 43. etc.  
Of God's Decree concerning the Incarnation. 2. Med. Page 45. etc.  
Of the Election of Christ's Mother. 2. Med. Page 47. etc.    
2. Sunday. Of Christ as the Expectation of the Gentiles Page 50 

Of sending the Angel Gabriel Page 51  
Of the Angel's Salutation Page 52  
Of the Delivery of the Message Page 53  
Of the B. Virgins Reply Page 54  
Of the B. Virgins Consent Page 55  
Of the accomplishment of the Incarnation Page 56    
3. Sunday. Of Christ as the Anoiuted of our Lord Page 58 

Of our Lady's Journey to Elizabeth Page 59  
Of the Virgin's Entrance to Elizabeth Page 60  
Of the Canticle Magnificat. Page 61  
Of the Virgins stay with Elizabeth Page 63  
Of Saint John's Nativity. 2 Med. Page 64. etc.    
4. Sunday. Of Christ as our Soul's Guest. Page 66 

Of the Revelation made to S. Joseph. 2. Med. Page 67. etc.  
Of the Expectation of the Virgin's Delivery. 2. Med. Page 70. etc.  
Of the Virgin's Journey to Bethlehem Page 72      

From Christmas to Septuagesm.  

On Christmass-day. Of Christ as a little one Page 74 

Of our Lord's Birth. 3. Med. Page 75. etc.  
Of the Shepherds, and their Adoration. 3. Med. Page 78. etc.    
On New-year's day. Of Christ, as he is Jesus Page 82 

Of our Lord's Circumcision. 2. Med. Page 83. etc.  
Of our Spiritual Circumcision. 2. Med. Page 86. etc.    
On Twelfth-day. Of Christ as our Sovereign Lord Page 88  
Sunday in the Octave. Of Christ, as Teacher of Justice Page 89 

Of the Sages Journey to Jerusalem. 2. Med. Page 91. etc.  
Of Herod's Enquiry after Christ Page 93  
Of the Sages Arrival and Adoration at Bethlehem Page 94  
Of their Offerings Page 96  
Of their Return Page 97    
2. Sunday after Epiph. Of Christ as our Spouse Page 99 

Of the Virgin's Purification Page 100  
Of our Lord's Presentation Page 101  
Of what passed with Holy Simeon. 2. Med. Page 103. etc.  
Of what passed with Anna. 2. Med. Page 105. etc.    
3. Sunday after Epiph. Of Christ as our Physician Page 108 

Of Christ's Flight into Egypt. 3. Med. Page 109. etc.  
Of the Murder of the Holy Innocents' Page 113  
Of Christ's Return out of Egypt Page 114  
Of the Virtues which Christ exercised in his Infancy Page 115    
4. Sunday after Epiph. Of Christ as our Soul's Tranquillity Page 117 

Of Christ's going up to the Temple. 2. Med. Page 118, &c  
Of Christ's being sought by his Parent's Page 120  
Of Christ's being found by his Parent's Page 121  
Of Christ's Return to Nazareth, and Obedience to his Parents. 2. Med. Page 122, &c    
5. Sunday after Epiph. Of Christ as the Good Seed Page 124 

Of Christ's growing in Age, Wisdom, etc. 2. Med. Page 12●, &c  
Of our necessity of profiting in Virtue. 2. Med. Page 127, &c  
Of Christ's Life, from the 12th to his 30th Year. 2. Med. Page 130, &c    
6. Sunday after Epiph. Of Christ compared to the Mustardseed Page 132    

From Septuagesm to Easter.  
Of our Lord's Passion.  

Things to be noted concerning the Meditations of the Passion Page 134, &c  
Septuagesm Sunday. Of Christ as Master of our Souls Vineyard Page 136 

Christ inviteth all to contemplate his Passion Page 137  
Of the General Circumstances of Christ's Passion. 5. Med. Page 138, &c    
Sexagesm Sunday. Of Christ as the Seed of Eternal Life Page 143 

Of Christ's foretelling his Passion Page 145  
Of Christ's Solemn Entrance into Jerusalem. 2. Med. Page 146, &c  
Of Christ's being sold by Judas Page 148  
Of the Paschal Lamb Page 1●9  
Of washing the Disciples Feet Page 151    
Quinquagesm Sunday. Of Christ as the Light of our Soul Page 152 

Of the Institution of the B. Sacrament. 1. Med. Page 153, &c  
Of our Lord's Sermon after Supper. 2. Med. Page 156, &c  
Of Christ's Prayer in the Garden Page 158  
Of Christ's Bloody Sweat, and of the Angel Page 160    
1. Sunday of Lent. Of Christ as our Captain Page 161 

Of Christ's meeting Judas, etc. Page 162  
Of Judas his Kiss Page 163  
Of Christ's casting his Enemies on the ground, and being taken Page 165  
Of Christ's being bound, and of the Disciples Flight Page 166  
Of Christ's being led to Anna's Page 167  
Of the Blow in Anna's House Page 168    
2. Sunday of Lent. Of Christ as the Transfigurer of our Soul Page 170 

Of Christ's Accusation before Caiphas' Page 171  
Of the Injuries which Christ suffered in Caiphas' house. 2 Med. Page 172, &c  
Of Peter's denying Christ. 2. Med. Page 175, &c  
Of Judas his Despair Page 177    
3. Sunday of Lent. Of Christ as our Souls Guardim Page 179 

Of Christ's Journey from Caiphas to Pilate Page 180  
Of Christ's Accusation before Pilate Page 181  
Of Christ sent to Herod Page 182  
Of Barrabas preferred before Christ Page 184  
Of the Whipping at the Pillar. 2. Med. Page 185, &c    
4. Sunday of Lent. Of Christ as the Food of our Soul Page 187 

Of the Crowning with Thorns Page 188  
Lo the Man. 2. Med. Page 189, &c  
Of Christ condemned to death Page 191  
Of Christ's carrying his Cross Page 193  
Of meeting the Virgin Page 194    
Passion Sunday. Of Christ as a hidden God Page 195 

Of crucifying our Lord. 3. Med. Page 196, &c  
Of Christ's first Word on the Cross Page 200  
Of the second Word Page 201  
Of the third Word Page 202    
Palm Sunday. Of Christ as a mild King Page 204 

Of the fourth Word Page 205  
Of the fifth Word Page 206  
Of Christ's last words, and Death Page 207    
Maundy Thursday. Of Christ as our Redeemer Page 209 

A Summary of our Lord's Passion Page 210  
Of our Lord's Burial Page 211      

From Easter to Whitsuntide.  

Things to be observed in the Meditations of the  
Mysteries of the Resurrection Page 213  
Easter day. Of Christ as our Resurrection Page 215 

Of our Lord's Resurrection Page 216  
Of Christ's appearing to his B. Mother Page 218  
Of the Angel's Apparition at the Sepulchre Page 219  
Of Christ's appearing to Mary Magdalen Page 220  
Of his appearing to the other Women Page 221  
Of Peter and John at the Sepulchre Page 223    
Low Sunday. Of Christ as the Prince of Peace Page 224 

Of Christ's appearing to the Disciples going to Emmaus. 2. Med. Page 225, &c  
Of his appearing to his Disciples, S. Thomas being absent. 2. Med. Page 228, &c  
Of his appearing to them, when S. Thomas was present Page 230  
Of his Wounds showed to S. Thomas Page 232    
2. Sunday after Easter. Of Christ as a good Pastor Page 233 

Of Christ's appearing to seven Disciples Fishing. 2. Med. Page 235, &c  
Of Christ's committing his Sheep to Peter Page 237  
Of his last Apparition on the Mount Page 238  
Of other Apparitions within the 40 days Page 240  
Of divers Circumstances of Christ's Apparitions. Page 241    
3. Sunday after Easter. Of Christ as our Comforter Page 242 

Of God's Benefits; and 1. Of Creation. 2. Med. Page 243, &c  
Of the Benefit of Conservation. 2. Med. Page 246, &c  
Of the Benefit of Redemption. 2. Med. Page 248    
4. Sunday after Easter. Of Christ as our Advocate Page 250 

Of the Benefit of Adoption. 3. Med. Page 251, &c  
Of the Benefit of the Holy Sacraments Page 255  
Of the Benefit of the Angel's Custody Page 256  
Of the Benefit of the Patronage of Saints Page 257    
5. Sunday after Easter. Of Christ as the Bestower of Gifts Page 258 

Of the Benefit of Prayer. 3. Med. Page 259, &c    
On Ascension day. Of Christ as King of Glory Page 263 

Of our Lord's Ascension. 2. Med. Page 264, &c  
Sunday in the Oct. of Ascen. Of Christ as a Pledge of future Glory Page 266  
Of Heavenly Glory. 4. Med. Page 267, &c  
Of the expectation of the Holy Ghost. 2. Med. Page 271, &c      

From Whitsuntide to November, or Advent.  

Whitsunday. Of Christ as a Fire Page 273 

Of the coming of the Holy Ghost. 2. Med. Page 274, &c  
Of the gifts of the Holy Ghost. 2. Med. Page 276, &c  
Of the fruits of the Holy Ghost Page 278  
Of the Life of the first Christian's Page 279    
Trinity Sunday. Of Christ as second Person of the B. Trinity Page 280 

Of the three Persons in the B. Trinity. 3. Med. Page 281, &c    
Corpus Christi day. Of Christ as Instituter of the B. Sacrament Page 284 

Of the H. Eucharist, as compared with Manna. 2. Med. Page 285    
Sunday in the Oct. Corp. Chr. Of the Eucharist as a Banquet Page 288 

Of the Eucharist as a Banquet Page 289  
Of the Eucharist compared to the Tree of Life. 3. Med. Page 290, &c  
Of preparation for Receiving. 2. Med. Page 294, &c      

Of Christ's Preaching and Miracles.  

3. Sunday after Pentecost. Of Christ as a Shepherd, etc. Page 296 

Of the preaching of S. John Baptist. 2. Med. Page 298, &c  
Of the Jews Message to John. 2. Med. Page 300, &c  
Of Christ's Baptism. 2. Med. Page 302, &c    
4. Sunday after Pentecost. Of Christ as our Director Page 304 

Of Christ's retiring into the Desert Page 305  
Of Christ Fasting Page 306  
Of Christ's temptations in the Desert. 4. Med. Page 308, &c    
5. Sunday after Pentecost. Of Christ as an Offering Page 312 

Of the Apostles first Vocation. 2. Med. Page 313, &c  
Of the second Vocation of S. Peter and S. Andrew Page 315  
Of S. James and S. John's Vocation Page 316  
Of S. Matthews Vocation Page 318  
Of S. Paul's Vocation Page 319    
6. Sunday after Pentecost. Of the Eucharist, as our Viaticum Page 320 

Of three that offered themselves to follow Christ. 3. Med. Page 321, &c  
Of the Rich Young Man's Vocation. 2. Med. Page 324, &c  
Of our Vocation in general to follow Christ Page 326    
7. Sunday after Pentecost. Of Christ as a good Tree Page 327 

Of the Marriage Feast of Cana in Galilee. 3. Med. Page 328, &c  
Of casting out of the Temple the Buyers, etc. 2. Med. Page 332, &c  
Of our Lord's discourse with Nicodemus Page 334    
8. Sunday after Pentecost. Of Christ as exacting account, etc. Page 335 

Of our Lord's Sermon on the Mount. 2. Med. Page 336, &c  
Of the four first Beatitudes. 4. Med. Page 338, &c    
9 Sunday after Pentecost. Of Christ as a Merciful Lord Page 343 

Of the other four Beatitudes. 4. Med. Page 344, &c  
Of those words, You are the salt of the Earth, etc. Page 348  
Of those words, You are the light of the World, etc. Page 349    
10. Sunday after Pentecost. Of Christ as our Propitiation Page 350 

Of our Lord's Prayer. 2. Med. Page 351, &c  
Of other say of Christ on the Mount Page 353  
Of sending the Apostles to Preach. 2. Med. Page 354, &c  
Of their Return from Preaching Page 356    
11. Sunday after Pentecost. Of Christ as Giver of Hearing, and Speech Page 357 

Of S. John's Message to Christ. 2. Med. Page 358, &c  
Of the Martyrdom of S. John Baptist Page 361  
Of five thousand fed in the Desert. 2. Med. Page 362, &c  
Of Christ's flying, not to be made King Page 364    
12. Sunday after Pentecost. Of Christ as the good Samaritan Page 365 

Of Christ's allaying the Tempest Page 366  
Of Christ's walking upon the Water Page 367  
Of S. Peter's walking upon the Water Page 368  
Of S. Peter's confessing Christ Page 369  
Of Primacy promised to S. Peter Page 370  
Of S. Peter's dissuading Christ from his Passion Page 371    
13. Sunday after Pentecost. Of Christ as Priest Page 372 

Of our Lord's Transfiguration. 3. Med. Page 373  
Of the Petition of the Sons of Zebedee. 2. Med. Page 376, &c  
Of the Greatest in the Kingdom of Heaven Page 379    
14. Sunday after Pentecost. Of Christ as our Lord Page 380 

Of S. Mary Magdalen's Conversion. 2. Med. Page 381, &c  
Of the Samaritan Woman's Conversion. 2. Med. Page 383, &c  
Of the Woman taken in Adultery Page 385  
Of the Cananean Woman Page 386    
15. Sunday after Pentecost. Of Christ as our Soul's Life Page 388 

Of the Conversion of Zacheus. 2. Med. Page 389, &c  
Of curing the Centurion's Servant. 2. Med. Page 391, &c  
Of curing S. Peter's Mother-in-Law Page 393  
Of a Prince's Son restored to health Page 394    
16. Sunday after Pentecost. Of Christ as our Soul's Guest Page 396 

Of the Man cured at the Pond. 2. Med. Page 397, &c  
Of the Bedrid let down from the Roof. 2. Med. Page 399, &c  
Of the Withered Hand cured Page 401  
Of the crooked Woman cured Page 402    
17. Sunday after Pentecost. Of Christ as our Souls Love Page 403 

Of the Leper. 2. Med. Page 405, &c  
Of the ten Lepers. 2. Med. Page 407, &c  
Of the Deaf and Dumb Man. 2. Med. Page 409, &c    
18. Sunday after Pentecost. Of Christ as the strength of our Soul Page 412, &c 

Of the Man born blind. 2. Med. Page 413  
Of the blind man of Hiericho Page 415, &c  
Of the blind man of Bethsaida Page 416  
Of the Lunatic Devil. 2. Med. Page 417, &c    
19 Sunday after Pentecost. Of Christ as our Friend Page 419 

Of the Women cured of the Bloody Flux Page 420  
Of raising the Arch-Synagogues Daughter to life Page 422  
Of raising the Widow's Son in Naim. 2. Med. Page 423, &c  
Of raising Lazarus. 2. Med. Page 425, &c    
20. Sunday after Pentecost. Of Christ as the Worker of Miracles Page 427    

Of some Historical Narrations and Parables of Christ.  

Of the Rich Glutton, and Lazarus, 2. Med. Page 428, &c  
Of the Prodigal Son. 2. Med. Page 430. &c  
Of him that was wounded by the Thiefs. 2. Med. Page 433, &c  
21. Sunday after Pentecost. Of Christ as a Patiented Creditor Page 435 

Of the Workmen in the Vineyard. 2. Med. Page 436, &c  
Of the Invitement to the Wedding, and Supper. 2. Med. Page 439, &c  
Of the ten Virgins. 2. Med. Page 441, &c    
22. Sunday after Pentecost. Of Christ as Teacher of Truth Page 443 

Of the Talents. 2. Med. Page 444, &c  
Of the Vineyard let out to Husbandmen. 2. Med. Page 447, &c  
Of the Bailiff of Iniquity Page 449  
Of the Wise man, and the Fool Page 450    
23. Sunday after Pentecost. Of Christ as our Soul's Salvation Page 451 

Of the Sour Page 452  
Of the Cockle Page 453  
Of the Mustardseed Page 454  
Of the Leaven Page 455  
Of the Treasure hid in the field Page 456  
Of the Pearl Page 457    
24. Sunday after Pentecost. Of Christ, etc. as is set down Page 458 

Of the lost sheep Page 459  
Of the Pharisee, and the Publican Page 460  
Of the Faithful and Wise Steward, or Servant Page 461  
Of Girding the Loins Page 462  
Of the Vine, and its branches Page 463  
Of the barren Figtree Page 464      

Meditations of Saints.  

Of the Excellency of the B. Virgin above all Creatures Page 466  
Of the Immaculate Conception of the B. Virgin Page 467  
Of the Nativity of the B. Virgin Page 469  
Of the Annunciation of the B. Virgin Page 51, &c  
Of the Visitation of the B. Virgin Page 59, &c  
Of the Purification of the B. Virgin Page 100, &c  
Of the Assumption of the B. Virgin Page 470  
Of the Nativity of S. John Baptist Page 64, &c  
Of the Decollation of S. John Baptist Page 361  
Of S. Peter, and S. Paul Page 369, &c  
Of the Vocation of S. Peter and S. Andrew Page 315  
Of the Vocation of S. James and S. John Page 316  
Of S. Matthews Vocation Page 318  
Of S. Paul's Vocation, or Conversion Page 319  
Of S. Mary magdalen's Conversion Page 382  
Of S. Thomas of Canterbury Page 233, & 79  
Of the Angel's Page 471, &c  
Of the holy Patriarches and Prophet's Page 474  
Of the Apostles Page 475, &c  
Of Martyr's Page 478  
Of the Doctors of the Church Page 479  
Of Holy Bishops Confessors Page 481  
Of the Patriarches or Founders of Religious Orders Page 482  
Of Confessors in General Page 484  
Of Virgin's Page 486  
Of any particular Saint. General Points. Page 487     

To the Reader.  
WHereas the Sundays Meditations throughout the Year, according to the Author's distribution, are directed chief in Order to Holy Communion, with little reflection upon the proper matter, or subject of the current Gospel; I thought it would conduce to the general satisfaction of all, to adjoin in this place some easy Method, whereby might be assigned to each Sunday its proper Gospel, which might afford matter both of Mental Prayer, for those who desire to meditate weekly on the Gospel of the Sunday; and of Discourse, for the benefit of those who have not always at hand ready matter for their Functions of Preaching and Exhortation: To which purpose I have here set down a Table representing 1. Each Sunday according to its order in the Church's Calendar. 2. The subject of the Gospels. 3. The Chapter and Verse, by which the Gospel may be found in the Holy Bible. 4. The Page of this Book, which doth direct you to your Meditation. 1. In reference to H. Communion. 2. To the subject of that Sundays Gospel. And because many Sundays have not in this Journal their proper Gospel, I have supplied the want, with as many Meditations taken chief out of Buseus, a known and approved spiritual Author.   

A Table of the Sundays throughout the Year.  
1. SUnday of Advent. Of the latter Judgement, Luke 21. vers. 25. Page 42. see page 33, 34, 35, 36. also page 31, 32. of particular Judgement.  
2. Sunday of Advent. Of S. John's Message to Christ, Mat. 11.2. Page 50. see page 358, 359, 360.  
3. Sunday of Advent. Of the Jews Message to S. John, Jo. 1.19. Page 58. see Page 300, 301, 302.  
4. Sunday of Advent. Of S. John's first preaching in the Desert, Luk. 3.1.  

Osee 2.14  In the fifteenth year of Tibetius Cesar, etc. the word of our Lord was made upon John the son of Zachary in the Desert. Consider 1. How S. john's and our Lords Preaching took their beginning from the Desert; that you should love holy Solitude, and retiredness, as the fittest disposition to receive God's Inspirations; I will lead her (the Soul) into the wilderness, and will speak to her heart. Think where are now those great ones who are mentioned in this Gospel; the Roman Emperor, and Precedent, the Tetrarches, and High Priests; they are all gone, and their memory is kept here, not for their own sakes, but to evidence to the world the Incarnation and Passion of our Lord, of which they were remarkable Witnesses, and Actors. Admire not therefore, nor regard the greatness and prosperity of such in this life, but rather think what all will come to 〈◊〉 last; 
Prov. 10.7  The name of the Impious shall 〈◊〉.  

Mat. 3.2.  Consider 2. He preached the Baptism of Penance unto remission of sins; that is, preparing men's hearts to receive the same afterwards by the Faith and Baptism of Christ. Think how important a thing Penance is 〈◊〉. For that it was the principal subject of S. John's, of Christ's, and his Apostles preathing; all crying out to their Auditors, Do Penance. 2. Because we are all sinners, and stand in need of Penance: If we shall say that we have no sin, 
1 Jo. 1.8.  we seduce ourselves. 3. For that as Christ saith, Unless you have penance, 
Luc. 13.3.  you shall all perish. See you also do penance, and yield fruits worthy of penance, that is, satisfactory works, amendment of life, etc.  

● Cor. 1.30.  Consider 3. Prepare the way of our Lord, make strait his paths; Every Valley shall be filled, and every Mountain and Hill shall be made low, and crooked things shall become strait, and rough ways plain. Our preparation therefore against the coming of Christ must be 1. By levelling the Mountains which Pride and Vanity hath raised in out heart. 2. By filling up the empty Valleys of slothfulness and pusillanimity. 3. By rectifying our crooked intentions. 4. By correcting the roughness of Anger, Hatred, Envy, and other passions, so as to become of an even temper, and agreeable conversation with all. Think lastly, what a happiness is promised us in those words, And all flesh shall see the salvation of God, that is, Christ Jesus, who is made unto us Wisdom from God, and Justice, Sanctification, and Redemption.  
Sunday within the Octave of the Nativity. Of what passed with Simeon, Anna, etc. Luc. 2.33. see page 104, 105, 106, 107.  
Sunday within the Octave of Epiphany. Of our Lords going up to the Temple, etc. Luc. 2.42. page 118, etc. to the page 124. see page 125, 126.  
2. Sunday after Epiphany. Of the Marriage in Galilee, Jo. 2.1. page 99 see page 328, 329, 330, 331.  
3. Sunday after Epiphany. Of the Leper and the Centurion's servant, Mat. 8.1. page 108. see page 405, 406. and again 391, 392, 393.  
4. Sunday after Epiph. Of allaying the Tempest at Sea, Mat. 8.23. page 117. see page 336.  
5. Sunday after Epiph. Of the good Seed and the Cockle, Mat. 13.24. page 124. see page 453, 454.  
6. Sunday after Epiph. Of the Mustardseed, Mat. 13.31. page 132. see page 454, 455.  
Septuagesm Sunday. Of the Workmen sent into the Vineyard, Mat. 20.1. page 136. see page 336, 337, 338.  
Sexagesm Sunday. Of the Sour, Luc. 8.4. page 143. see page 452, 453.  
Quinquagesm Sunday. Of Christ's foretelling his Passion, and of the blind man, Luc. 18.31. page 152. see page 145. and again 415, 416.  
1. Sunday of Lent. Of Christ's Temptations in the Desert, Mat. 4.1. page 161. see from page 305. to page 312.  
2. Sunday of Lent. Of our Lord's Transfiguration, Mat. 17.1. page 170. see from page 373. to page 377.  
3. Sunday of Lent. Of the Dumb Devil, Luc. 11.14. page 179.  
Consider 1. Christ having cast out a dumb Devil, certain of them said, In Beelzebub the Prince of Devils he casteth out Devils. Observe here the goodness of God on the one side, in doing good to men, and turning out Devils; and the perverseness of men on the other, in calumniating the good, and ascribing it to the Devil. Ponder Christ's answer, Every Kingdom divided against itself, shall be made desolate. Think how your heart is divided, The flesh lusting against the spirit, and the spirit against the flesh; 
Gal. 5.17.  and see you bring this in persect subjection to the spirit. Beg of Christ that in the spirit of God he would cast out Devils, that is, all sin, out of your heart, that the Kingdom of God may come upon you.  
Consider 2. What Christ saith, That when the unclean spirit shall departed out of a man, etc. he goeth, and taketh seven other spirits worse than himself, and entering in, they dwell there: And the last of that man be made worse than the first. Doth not the same happen to most men after Baptism by the seven deadly sins, which they give way unto? Doth it not also happen sometimes after a Conversion from the World, that some return back far worse than ever they were before? See therefore you keep the Gates of your Senses well shut against the Devil, and all sin; but be sure, what ever you do, you let not either dwell in your heart.  
Consider 3. The special Blessings attributed to the Sacred Virgin in this Gospel; the one temporal, and relating to flesh and blood; of which a certain woman lifting up her voice out of the multitude, said to him, Blessed is the Womb that bore thee, and the Paps that thou didst suck: The other purely spiritual, of which Christ pronounced, chief in relation to his Blessed Mother, Yea rather, blessed are they that hear the Word of God, and keep it. The first was a singular privilege of the Virgin alone; the other, though hers also after a more special manner, is common to many, and may be yours if you will yourself: Admire and extol that, with the Woman, and with the Church, that useth the same words to the Virgin, and make this other your own by imitation.  
4. Sunday of Lent. Of five thousand fed in the Desert, Jo. 6.1. page 187. see page 362, 363.  
Passion Sunday. Of Christ's arguing with the Jews, Jo. 8.46. page 195.  
Consider 1. Christ by reason of the Beatifical Vision, and hypostatical Union, was most holy, and irreprehensible in himself, and irrefragable in his Doctrine; and by these two Titles of Sanctity and Veracity, deservedly claims belief of his Doctrine and Authority of rebuking sinners, saying, Which of you shall argue me of sin? If I say the Verity, why do you not believe me? O that you could make the like challenge! Think whether you do practically believe Christ's Doctrine, as to matters of Virtue and Perfection; and whether you do willingly hear the Word of God, and his holy Inspirations, delivered unto you in Sermons, Exhortations, Pious Books, etc. and know, that as he that is of God, heareth the Word of God; so he that hears not, is not of God.  

1 Reg. 2.30.  Consider 2. The Jews having said, Thou art a Samaritan, and hast a Devil, Christ silently beareth the first, as a private injury relating only to his person, as he was Man; but modestly denieth the other, wherein was highly concerned his Fathers, and his own Divine Honour, saying, I have no Devil; but I do honour my Father. Well therefore might he say, I seek not my own glory; there is that seeketh, and judgeth. Think how contrary you are in this point to Christ: Seek in all your actions the greater glory of God, and God will honour you: Whosoever shall glorify me, I will glorify him. Seek not revenge in affronts and injuries, but commit your cause to God, who saith, Revenge to me, I will repay. 
Heb. 10.30.   
Consider 3, Amen, Amen, I say to you, if any one keep my word, he shall not see death for ever. What greater happiness and security can there be then this? And yet how few are there that are concerned for it? How many that regard the Maxims, and say of the world, more than they do the Divine Words, Counsels, and Promises of Christ? But see that you stick to Christ, and say with S. Peter; Lord, 
Jo. 6.68.  to whom shall we go, thou hast the words of Eternal Life. Remember and ponder well what Christ himself said; 
Mat. 4.4.  Not in bread alone doth man live, but in every word that proceedeth from the mouth of God.  
Palm-Sunday. Of Christ's entrance into Jerusalem, Mat. 21.1. page 204. see page 146.  
Easter Sunday. Of the Apparition made to the Women, Marc. 16.1. page 215. see page 219.  
Low-Sunday. Of Christ's Apparition to his Disciples, S. Thomas being present, Jo. 20.19. page 224. see page 228, 229, 230, 231.  
2. Sunday after Easter. Of the good Pastor, Jo. 10.11. page 233.  
Consider 1. I am the good Pastor; the good Pastor giveth his life for his sheep: All that have care of others, are Pastors; Superiors of their Subjects, Parents of their Children, Housekeepers of their Family, etc. and every one of his own Powers, Senses, Members, etc. We are good Pastors, when we rule, govern, and maintain those that are under us, with Counsel, Example, food corporal and spiritual: We are good sheep, when we are innocent, tractable, obedient, patiented, etc. We lay down our lives, when in opposition to the Wolves, the World, the Flesh, and the Devil, we deny our own wills and judgements, refrain our senses, and choose rather to die, then to offend God mortally in any of them.  
Consider 2. But the Hireling, etc. seethe the Wolf coming, and leaveth the sheep, and flieth: We are Hirelings, 1. When in out good actions, as Prayers. Sermons, etc. we seek not Gods-honour, but vain glory, and esteem of the world. 2. When at the Wolf's appearance, by some temptation of the Flesh, or the World, we make no resistance, nor chastise our body with Mortification, but fly all Penance, and by too much indulgence give our sheep over to be devoured by their Enemies; whereby we come both to lose our sheep, and title of Shepherds and Masters, and to fall into the miserable condition of Slaves; 
Jo. 8.34.  for every one which committeth sin, is the servant, or slave, of sin.  

S. August.  Consider 3. I know mine, and mine know me. It is the property of good sheep, and Shepherd, to know one another: Make it therefore your business, 1. As a good sheep, to know your Pastor from your Enemy, to understand the Voice of God by his Church, and your Superiors, to hearken to his Inspirations, to obey his Counsels and Commands, to acknowledge, and love his goodness and mercy towards you. 2. As a good Pastor, rightly to understand yourself, to know your own weakness, infirmities, and imperfections; to have an eye upon your interior powers, to oversee, and rule your exterior senses; say with S. Augustine, Lord, that I may know thee, and know myself.  
3. Sunday after Easter. Christ comforteth his Disciples, Jo. 16.16. page 242.  
Consider 1. A little while, and now you shall not see me, being taken from you by my Passion, and Death; And again, a little while, and you shall see me, in my Resurrection, though but for a little while, because I go to the Father: Christ here mingleth sorrow with joys; but first sorrow, than joys; contrariwise, the World first proposeth joys, pleasures, and content, but at last bringeth all to sorrow and misery: Amen, Amen, I say unto you, that you shall weep and lament, but the world shall rejoice. Observe the different lot of Christ's, and the World's Disciples, in this life, and choose which you will have to be yours; but know withal, that your sorrow shall be turned into joy.  
Consider 2. Christ compareth the Apostles joy for his Resurrection, after their sorrow for his Passion (the same is of the happiness of the next life, after the labours of this) to the joy of a Woman after the travel of Childbirth; because both these griefs are bitter, both short, both full of danger, and are afterwards both turned into joy suitable to their sorrows, and as there, so here, the cause of pain is also cause of comfort: A woman when she traveleth hath sorrow, because her hour is come; but when she hath brought forth the child, now she remembreth not the anguish, for joy that a man is born into the world. Reflect upon each particular.  

2 Cor. 4.17.  Consider 3. What followeth: I will see you again, and your heart shall rejoice, and your joy no man shall take from you. Thus our tribulation, which at present is momentary and light, worketh above measure exceedingly an eternal weight of glory in us: On the contrary, the Worldlings for the short and momentary delight which they enjoyed in this life, are punished with everlasting torments in the next; whence Job said of them, They lead their lives in wealth, 
Job 21.13  and jollity, and in a moment they go down to Hell. Imprint in your memory those words of Abraham to the Rich Glutton; Remember that thou didst receive good things in thy life time, 
Luc. 16.25  and Lazarus likewise evil, but now he is comforted, and thou tormented.  
4. Sunday after Easter. Christ treateth of his going, and sending the Holy Ghost, Jo. 16.5. page 250.  
Consider 1. I go to him that sent me, etc. It is expedient for you that I go: It was also expedient for him, so to take possession of his Glory; but unmindful of his own, he is concerned for our good. O that you were so for his honour! If I go not, the Paraclet shall not come to you; but if I go, I will send him to you. The love which the Apostles are to Christ was mixed with some humane affection; wherefore to refine this, and make it purely spiritual, it was necessary he should subtract himself from them: If the affection to Christ's Sacred Humanity was a hindrance to the receiving of the Divine Spirit, how much more the affection to other flesh and blood, though in spiritual and holy persons?  
Consider 2. And when he is come, he shall argue the world of sin, and of justice, and of judgement: The Holy Ghost doth argue the world of sin (saith S. Bernard) because it dissembles; of justice, 
Bern. Ser. 12.  which it doth not rightly order, while it attributes the same to man, not to God; of judgement, which it usurps, while it judgeth rashly, not only of itself, but of others too. Think what the Divine Spirit may argue you of; bring your actions to light, and be not of the number of those that do ill, 
Jo. 3.20.  and come not to the light, that their works may not be controlled; know that if we did judge ourselves, 
1 Cor. 11.31.  we should not be judged.  
Consider 3. When he, the spirit of truth cometh, he shall teach you all truth. This is a promise made to the Church: He shall not speak of himself, that is, not only of himself, but also from the Father, and the Son, from whom he proceedeth, and from whom he is sent, but what things soever he shall hear from them, he shall speak: Think how well grounded the Faith is which you have from the Church, the Church from the Divine Spirit, the Spirit from Christ, Christ from the Eternal Father: He shall glorify me, because he shall receive of mine, and shall show to you; confirming to them the Doctrine of Christ, perfecting their Understanding, opening the sense of Scriptures, etc. Rejoice and be grateful for so great benefits bestowed upon the Church for your good.  
5. Sunday after Easter. Christ recommendeth Prayer to his Disciples, Jo. 16.23. page 258, 259, 260, 261, 262.  
Ascension day. Of the Mystery, Marc. 16.14. page 263, 264, 265, 266.  
Sunday in the Octave. Of the H. Ghost, and of the Apostles Persecutions, Jo. 15.26, 27. and 16.1. etc. page 266.  

2 Cor. 1.4  Consider 1. When the Paraclet cometh, whom I will send from the Father, the spirit of truth, which proceedeth from the Father, he shall give testimony of me. Christ to raise in his Disciples a desire and love of the Divine Spirit, doth speak much of him, at his departure; and here he acquaints them with two chief properties: 1. That he is a Paraclet, that is, Comforter; for he it is, that comforteth us in all our tribulution; and the Church calleth him, The b●st Comforter, 
Seq. in Missa de Spir. S.  and the sweet Guest of our Soul; being indeed a sweet refreshment, tempering the heats of our concupiscences, and passions; Rest and ease to us in our labours, solace and comfort in our tears, and afflictions. Invite this Divine Comforter to your heart, and refuse all other comfort and satisfaction from creatures.  

Jo. 14.6.  Consider 2. The other property of being the spirit of truth. 1. For that he proceeds from the Son, who is the Wisdom of his Father, the Way, the Truth, and the Life. 2. Because he is sent to manifest the truth of Christ's Doctrine, of his being the true Messiah, Son of God, and Saviour of the World. 3. For that he giveth testimony of the New Testament, which is of Truth itself, whereof the Old Testament was but a shadow. 4. For that he is the Author of all truth; And you shall give testimony. Ponder here the infinite Dignity of the Apostles, and of their Successors, the Priests of God's Church, in that they are joined in testimony of Christ's Deity, and of all the other Mysteries of Faith, even with the Holy Ghost himself: Admire, reverence, and defend this Divine Authority of the Church.  
Consider 3. Christ forewarns his Disciples of their persecutions. 1. That they be not scandalised, troubled, or disheartened, when they happen. 2. That they should know what they were to trust to, and what they were called for, and that they might not think them to fall out by chance, etc. 3. That they might prepare, and arm themselves against them with Patience and Fortitude. 4. That when the hour shall come, they might have the comfort to remember that he told them: Out of the Synagogues th●y will cast you: And every one which killeth you, shall think that he doth service to God. Think whether you would be content to be an Outcast, contemned and despised by men, and even to suffer death for Christ.  
Whitsunday. Of the Mystery, Gospel, Jo. 14.23. page 273. etc. to page 279.  
Trinity Sunday. Christ Commissioneth his Disciples to Baptise in the Name of the B. Trinity, Mat. 28.18. page 280, 281, 282, 283. which are of the Mystery.  
Consider 1. All power is given to me in Heaven and Earth: Christ had this Power: 1. As God, from all Eternity. 2. As Man, in the very instant of his Incarnation, by right of the Hypostatical Union. 3. Through the Merit of his Passion and Death, as to the perfect use and exercise of it. Hence it followeth, that we have a Triple Obligation of serving him. 1. As our God, by his Deity. 2. As the Sovereign Lord, and Head of all Mankind, by his Incarnation. 3. As our Saviour and Redeemer, by his Death and Passion: He hath exercised his Power to the full for your good: See that you fulfil your duty in serving him.  
Consider 2. Going therefore teach ye all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. By virtue of his Divine Power he doth Authorise and Commission his Disciples. 1. To go and teach what he had taught them. 2. To Baptise them in the Name of the B. Trinity, that by the benefit of Baptism, they might obtain Divine Faith, Remission of their sins, Grace, and Everlasting Glory. 3. To deliver unto them Christ's new Law, Precepts, and Counsels, teaching them to observe all things whatsoever I have commanded you.  
Consider 3. And behold I am with you all days, even to the consummation of the world: Christ is with us: 1. As God, by his Immensity. 2. As God and Man, by his Presence in the H. Eucharist. 3. By Habitual and Actual Grace, enabling us to act Supernaturally, in order to our End. 4. By a special Providence, governing and directing every one towards the attaining to the perfection of their Vocation. 5. After a special manner he is with the whole Church, and principle Members thereof, assisting them with his Divine Wisdom, and Veracity, in their Counsels, and Definitions, Interpretation of Scriptures, and Government; and arming them with his Omnipotent Power against Persecutions, Heresy, and Infidelity; so that the Gates of Hell shall not be able to prevail against them. Be grateful for these benefits, and endeavour to be always present with him in mind and affection.  
On the same day, as being the 1. Sunday after Pentecost, the Gospel is chief of Mercy, Luc. 6.36. for which see page 344.  
Corpus Christi day. Of the Mystery, Jo. 6.55. page 284, 285, 286, 287.  
Sunday in the Octave of Corp. Chr. Of the great Supper, Luc. 14.16. page 288. etc. to the page 296. see page 439, 440.  
3. Sunday after Pentecost. Of the lost sheep, Luc. 15.1. page 296. see page 459.  
4. Sunday after Pentecost. Christ teacheth, etc. out of Peter's Ship, Luc. 5.1. page 304.  
Consider 1. The multitudes pressing, our Lord went up into Peter's Ship; and that being brought back a little from the Land, sitting, be taught the multitudes from the ship. Ponder with what fervour the people did run to hear the Word of God; be ashamed of your own dulness herein, and eagerness of hearing Toys, News, and Reports of the World: Christ teacheth from Peter's Boat, from which we are all to take the Word of God, our Faith, and the hopes of our Salvation, out of which there is none. Observe how the Boat was brought from the Land, to teach us, that the Preachers Life and Doctrine must not be worldly, but Celestial.  
Consider 2. As he ceased to speak, he said to Simon, Launch forth into the deep, and let lose your Nets to make a draught. It is Christ that moves our heart in Sermons, but 'tis our part to cooperate, to launch forth into the deep, by proceeding always forwards, and raising our intentions and desires to heavenly things, and to lose our Nets by a forwardness, and endeavour of profiting upon all occasions: Peter answered, Labouring all night, we have taken nothing: Such are the fruits of worldly cares and labours; and in the Night of Sin nothing is gained in order to Eternal Life: We must therefore lose our Nets in Christ's Name, and upon his Word, by a sincere intention of serving and obeying him.  
Consider 3. And when they had done this, they enclosed a very great multitude of Fishes, and their Net was broken: Whereupon Peter fell down at Jesus ka●e●, saving, Go forth from me, for I am a sinful man. Ponder here: 1. Peter dareth Christ his empty Boat, and receives it full of Fish, and is well enough contented to have his Net broken in so profitable a service: So ought we, in temporal losses, that are accompanied with great spiritual gains. 2. Peter out of Humility falleth upon his knees, and is made the Fisher of men? From this time thou shalt be taking men. 3. Upon the same account he willeth Christ to go from him, and thereby came the nearer unto him; for leaving all things, they followed him. Ponder each particular, and gather something for your own profit.  
5. Sunday after Pentecost. Of the observance of the Law, Mat. 5.21. page 312.  
Consider 1. Vales● your Justice abound more than that of the Scribes and Pharisees, you shall not enter into the Kingdom of Heaven. The Pharisees did often fast, they prayed much in the Temple, and in the Streets, they gave the Tithes of what they had, they gave God thanks for his benefits, they carried the Law about them, in the Him of their Garments, etc. Do you do as much? Yet all this was nothing but an outward show of Virtue, and only ceremonious observances of their own: The Justice of a Christian must be internal, and real, consisting in a pure intention of God's Honour in all things, in the exercise of Christian Virtue, chief of Charity, Patience, Humility, etc. in subduing our Passions, evil Inclinations and Affections, and the like.  
Consider 2. It was said to them of old, thou shalt not kill, etc. But I say to you, that whosoever is angry with his Brother, shall be in danger of judgement, etc. Ponder the Excellency of the New Law above the Old. 1. That, which was given to a dull and earthly people, prohibited only gross things; this forbiddeth even little imperfections. 2. That went no further than the outward appearance; this passeth to the interior affections of the mind. 3. That proposed no other than temporal reward; this everlasting. Think what perfection God requireth of you, according to your Calling, and be sum e you come not behind the Pharisees, upon peril of your Salvation.  

1 Cor. 10.17.  Consider 3. And imprint in your heart and memory those words of Christ: If thou offer thy gift at the Altar, and there thou remember that thy Brother hath aught against thee, leave there thy Offering before the Altar, and go first to be reconciled to thy Brother. Fraternal Charity is so necessary, that no Sacrifice, nor Divine Worship, can be acceptable to God without it; and if this in the Old Law, how much more in the New? and in the Sacrifice of Mass, and Communion of the H. Eucharist? which is the Sacrament of Union; for we are one body, all that participate of one bread. Observe how God vouchsafeth to accept of our poor duties as offerings and gifts, whereas they are indeed his own gifts, and bringing no good to him from us.  
6. Sunday after Pentecost. Of the seven Loaves, Marc. 8.1. page 320.  
Consider 1. Jesus calling his Discipees together, he saith to them, I have compassion upon the multitude, because lo three days now they endure with me, neither have they what to eat; And if I dismiss them fasting into their home, they will faint in the way. This is a perfect Emblem of our condition in this world, where, even at the best, we are an object of compassion: The World is a Desert, an habitation of wild beasts, and void of all good, having nothing whereon our Immortal Soul can feed, and satiate itself; we are a far off from our heavenly Country, and ready to saint, and fail in our way home; happy only in this, if we keep company with Jesus, and can be content to endure with him.  
Consider 2. Christ's infinite goodness: 1. In having compassion of their condition. 2. In consulting with his Disciples for Redress. 3. In making the multitudes sit down upon the ground. 4. In distributing amongst them that little provision which he had for himself, and his Disciples; all which he did, giving thanks, breaking the loaves, blessing the fish, and giving them to his Disciples. Apply this also spiritually, and acknowledge in the fish, and seven loaves, the Provision of Grace afforded us in the seven Sacraments; as also the seven Gifts of the Holy Ghost, whereby the Soul is filled with comfort, strength, and vigour, to continue the course of our Pilgrimage.  
Consider 3. And they took up that which was left of the fragments seven Mands. Thus God is always overflowing in his liberality, and gifts towards us; but how niggard and close-handed are we towards him, and our Neighbour? Observe here, that the Over-plus that we have either in Temporals, or Spirituals, ought not to be cast away, but gathered together for the supply of others that are indigent. Lastly, learn this great Lesson, that none will ever be the poorer, but rather the richer for what they bestow out of pure Charity upon others, for relief of their corporal or spiritual necessities. See more of the like subject, concerning the five loaves, page 362, 363.  
7. Sunday after Pentecost. Of False Prophets, Mat. 7.15. page 327.  
Consider 1. Take ye heed of false Prophets, which come to you in the clothing of sheep, but inwardly are ravening wolves. False Prophets 1. Are Heretics, who under the fair pretence of Sanctity, Liberty of Conscience, expounding of Scripture, etc. preach false Doctrine. 2. All those, which under the pretext of some good, or Virtue, especially of Prudence and Discretion, preach to us such things as are more agreeable to flesh and blood: Such are Self-love, Concupiscence, Passion, Worldly Maxims, Pleasant Companions, the Devil, etc. Have a care what Prophets you entertain; see they be none of those of whom Jeremy, 
Thren. 2.14.  Thy Prophets have seen false and foolish things to thee.  

Phil. 3.20.  Consider 2. By their fruits you shall know them. Think what are the fruits of the  false Prophets: Obstinacy, Licentiousness, Disorder, Disquiet, Sting and Wound of Conscience, etc. A good Tree cannot yield evil fruits, neither an evil Tree yield good fruits: The Tree planted in the earth raiseth its branches and fruit upwards; so man, though upon earth, should have his conversation in Heaven, and produce heavenly fruit: Every Tree that yieldeth not good fruit, shall be cut down, and shall be cast into fire: Take warning, and yield good fruit in time; 
Mat. 3.10.  perhaps the Axe is now put to the root of your Tree.  

1 Thes. 4.3.  Consider 3. Not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven: Not all that call upon God by an exterior Profession of Godliness, nor all that undertake to Preach his Word shall be saved, but those only which bring forth the good fruit above required, viz. the Will of God, declared unto them by the Holy Church, Superiors, Directors, Interiour Inspirations, etc. This is the Will of God (saith the Apostle) your Sanctification, by supernatural Grace, and exercise of solid Virtue, according to every one's state and profession.  
8. Sunday after Pentecost. Of the Bailiff of Iniquity, Luc. 16.1. page 335. see page 449.  
9 Sunday after Pentecost. Of Christ's weeping upon the City, Luc. 19.41. page 343. see page 147.  
10. Sunday after Pentecost. Of the Publican, and the Pharisee, Luc. 18.9. page 350. see page 460.  
11. Sunday after Pentecost. Of the Deaf and Dumb Man, Marc. 7.31. page 357. see page 409, 410, 411.  
12. Sunday after Pentecost. Of the man wounded by Thiefs, and of the good Samaritan, Luc. 10.23. page 365. see page 433, 434.  
13. Sunday after Pentecost. Of the ten Lepers, Luc. 17.11. page 372. see page 407, 408.  
14. Sunday after Pentecost. Of serving God, and Mammon, Mat. 6.24. page 380.  
Consider 1. No man can serve two Masters, etc. You cannot serve God, and Mammon. There are two that would have you for their Servant, God, and the World; you cannot serve both, because they are opposite to one another; neither can you serve one, without hating the other: God requires of you, that you should seek Heaven, contemn Earthly things, embrace Virtue, kerb the Flesh, subdue Sense, etc. The World, on the contrary, will have you seek your own content, and satisfaction, enjoy the conveniences of this life, neglect spiritual things, cherish and pamper the flesh, and give full scope to all your sensual Appetites. Now choose which of these two Services you like best, whom you will have for your Master, whom you will love, and whom you will hate.  
Consider 2. Therefore I say unto you, be not careful for your life what you shall eat, neither for your body what raiment you shall put on, etc. Christ persuades us here to cast off all immoderate care of Temporals, which he doth by five convincing Arguments. 1. A Majori. If God hath given us our Soul, and Body, he will also provide us with necessaries for their preservation. 2. A Minori. If God doth so providently feed the beasts of the earth, and adorn the flowers and grass of the field; what will he not do for his children? 3. For that all our care availeth nothing without God's Providence, not being able to add a Cubit to our stature. 4. For that this care is common to Heathens and Infidels, that know not God, not proper for Christians, that believe and trust in him. 5. For that God is a loving Father, who cannot know the necessities of his children, and let them want.  

Luc. 10.42 Mat. 13.44, 45.  Consider 3. That most admirable and comfortable conclusion; Seek therefore first the Kingdom of God, and the Justice of him, and all these things shall be given you besides: The Kingdom of God is his Glory, and our Everlasting Happiness; This one thing is necessary; this is the treasure hidden in a field; this is the precious Margarit, to be purchased with all we have; this aught to be our prime care, to employ our chiefest thoughts, to take up our best times, etc. which done, all these things shall be given us besides. O that we had courage and resolution to perform the first part, and faith enough practically to believe this latter!  
15. Sunday after Pentecost. Of the Widow's Son of Naim, Luc. 7.11. page 388. see page 423, 424.  
16. Sunday after Pentecost. Of the man cured of the Dropsy, Luc. 14.1. page 306.  
Consider 1. And it came to pass when Jesus entered into the house of a certain Prince of the Pharisees upon the Sabbath to eat bread, and they watched him. Ponder here the goodness of Christ, not refusing to eat, and converse familiarly with his Enemies, seeking thereby occasion to do them good; and the perverseness of the Pharisees in observing and watching him, not to profit, but to calumniate. Do you observe our Lord in all his say, and do, but so as to benefit yourself, and glorify him; and endeavour to demean yourself so in all your exterior comportment, that you need not fear to be observed and taken notice of by all, even your Enemies.  
Consider 2. And behold there was a certain man before him that had a Dropsy. Behold yourself in this man, and acknowledge with S. Augustine, that you have a Conscience sick of the Dropsy, 
S. Aug. 2. quaest. Evang.  thirsting after terrene things; the more you are indulgent to yourself, the more you nourish this disease. Christ feels their pulse, and temper, before he cures this man; saying, Is it lawful to cure on the Sabbath? but they were ashamed to discover their malignity openly, and (what e'er they thought) they held their peace: But he taking him, healed him, and sent him away: And to justify himself, appeals to their own Conscience, what they would judge lawful in a less concern of their own Ox, or Ass.  

Ps. 21.7.  Consider 3. When thou art invited to a Marriage, sit not down in the first place, etc. but go sit down in the last place, etc. This, as all other things that he taught, Christ exercised himself; he descended from the highest Heaven, to the Womb of a poor and humble Virgin; and all his life long chose for himself, in all occasions, that which was meanest, and became for us the very Out-cast of the people. Ponder well that Golden Sentence, Every one that exalteth himself, shall be humbled; and he that humbleth himself, shall be exalted. First and Last are otherwise taken by God, otherwise by the World; the lower one is in the World's reckoning, the higher he is in God's account; and on the contrary. Christ was in the last Rank with the World, but in the first with God: If therefore you desire to be near Christ in Glory, you must come close to him in Humility.  
17. Sunday after Pentecost. Of the great Precept of Charity, Mat. 22.34. page 403.  
Consider 1. A Doctor of Law asked of him, which is the great Commandment in the Law? Jesus said unto him, Thou shalt love the Lord thy God from thy whole heart, and with thy whole soul, and with thy whole mind. We love him with our whole heart, soul, and mind, when we direct our thoughts, affections, senses, and actions to him; and when we let no created thing have any place in our heart, but in order to him, and detest whatsoever is displeasing to him. Consider the Motives you have to this love: 1. His benefits towards you, in your Creation, Conservation, Redemption, Sanctification, Gifts of Grace, and promise of Glory. 2. His own infinite Amiableness, his Bounty, Riches, Power, Glory, Beauty, etc.  

Rom. 8.35  Consider 2. This love must not content itself with bare affections, wishes, and desires; it must pass to action, and both do, and suffer, when occasion is, for the service and honour of God, that we may be able to say with the Apostle, Who shall separate us from the charity of Christ? tribulation, or distress, etc. or danger, or persecution, or sword? It is the property of true love to be communicative of itself, and what it hath, with its Beloved: Give therefore freely to God yourself, and whatsoever you have; and because you have nothing that you have not from him, return it entire to him again by gratitude, and faithful use in his service. This is the greatest and first Commandment.  
Consider 3. The second is like to this, Thou shalt love thy Neighbour as thyself. Our Neighbour is not one, but every Child of Adam, Friend, and Enemy, etc. The Rule of our love is no other than ourselves; whatsoever therefore you would have done, or not done to yourself, observe the same towards others, out of love, and for God, and you have observed this Precept: Our Motives are, for that we are all Created to the same Image of God, Redeemed with the same precious Blood of Christ, Children of the same Heavenly Father, called to the Inheritance of the same Kingdom, etc. Make it your whole study to have perfect Charity towards God, and your Neighbour, knowing that On these two Commandments depend the whole Law, and Prophets.  
18. Sunday after Pentecost. Of the Bedrid let down from the Roof, Mat. 9.1. page 412. see page 399, 400.  
19 Sunday after Pentecost. Of the Invitement to the Wedding, Mat. 22.1. page 419. see page 439, 440.  
20. Sunday after Pentecost. Of the Prince's Son restored to health, Jo. 4.46. page 427. see page 394, 395.  
21. Sunday after Pentecost. Of the Debtor of ten thousand Talents, Mat. 28.23. page 435.  
Consider 1. There was one presented unto his Lord that owed him ten thousand Talents. This is yourself, and every sinner; there is no Debt so great as that of Sin; think how great yours i; And not having whence to repay it, his Lord commanded that he should be sold: We have nothing of our own to make satisfaction of, and by sin we forfeit Grace, Heaven, God, Soul and Body, and enslave ourselves to the Devil. But that Steward falling down before him, said, have patience towards me, and I will repay thee all. Think how often God hath had patience with you; you may truly say with the Prophet, The Mercies of our Lord, 
Thren. 3.22.  that I am not consumed.  
Consider 2. And the Lord of that servant moved with pity, dismissed him, and forgave him the debt. How easily is God satisfied? how great is his bounty who giveth more than is asked, or could be hoped for? He hath done the same, and much more for you; and hath not only freed you from the slavery of sin, but also made you his Adopted Son, and Heir of his Kingdom: When that servant was gone forth, he found one of his fellow servants, that did owe him a hundred pence, and laying hands upon him, throttled him, saying, Repay what thou owest; and notwithstanding the others humble entreaty, went his way, and cast him into prison, till he repaid the debt. How often do you the same in the petty injuries done to you?  
Consider 3. Thou ungracious servant, etc. oughtest not thou also to have mercy upon thy fellow servant, even as I had mercy upon thee? Apply these words to yourself, and take heed of what follows: And his Lord being angry, delivered him to the Tormentors, until he had repaid all the debt. Ponder well the final clause: So also shall my Father do to you, if you forgive not every one his Brother from your hearts. Sins once forgiven return not, but the succeeding Ingratitude is made the greater, and worthy of double punishment, by the greatness of the former benefit. This forgiveness must not be verbal only, but from the heart, and without keeping any grudge.  
22. Sunday after Pentecost. Of paying Tribute to Cesar. Mat. 22.15. page 443.  
Consider 1. Master, we know that thou art a true speaker, and teachest the way of God in truth, neither carest thou, for any man, for thou dost not respect the persons of men. Here is delivered a perfect description of an upright man: Think how you are in every particular; whether you be a true speaker: 1. As to yourself, by a right judgement, and estimate of things. 2. In relation to others, by conformance of your words to Truth, and Conscience; whether you hold the way of God, or not rather the Maxims and Principles of the World; whether you care for man, so as to fear, or love him more than you do God; and whether you respect the person of men, so as to do, or omit any thing for humane respects, against your Conscience.  

Ps. 4.7.  Consider 2. Is it lawful to give tribute to Cesar? A pertinent Question, but proposed with a wicked intention, to entrap him in his speeches; But there is no Council nor Wisdom against our Lord, who takes them in their own Traps, proposing to them a question about the Tribute Coin, saying, whose is this Image and Superscription? Look upon yourself, and ask this question, Whose is this Image? You cannot say it is Caesar's, or the Worlds; it is Gods: The light of thy Countenance, O Lord, is signed upon us: But alas! how deformed is it become? you have made it the Image of the Terrene Man; endeavour to reform yourself, till Christ be form again in you; 
Gal. 4.19. 1 Cor. 15.49.  and as you have born the Image of the Earthly, so hereafter bear the Image of the Heavenly.  

Rom. 7.13  Consider 3. Render therefore the things that are Caesar's, to Cesar, and the things that are Gods, to God: God will have us give every one his due; To whom tribute, tribute; to whom oustom, custom; to whom fear, fear; to whom honour, honour: Own no man any thing, but that you love one another. Render yourself therefore, Body, and Soul, with all your Powers, Senses, and Faculties, to God, whose you are by Creation, Redemption, etc. Render likewise what you own to your Neighbour, to wit, Love, and Charity, who is made to the same Image, Created by the same hand, and redeemed with the same precious Blood with yourself.  
23. Sunday after Pentecost. Of the Prince's Daughter, and the Hemorroisse, Mat. 9.18. page 451. see page 420, 421, 422.  
24. Sunday after Pentecost, or the last before Advent. Of the Destruction of Jerusalem, and of the Latter Judgement, Mat. 24.15.  
Consider 1. When you shall see the Abomination of Desolation, etc. then they that are in Jewry, let them fly to the Mountains, etc. In the first part of this Gospel, Christ treateth of Jerusalem's Destruction, and Desolation; in the second, of the latter Judgement: Death is the time of man's greatest Desolation, and the next passage to his particular Judgement, on which depends the General: Christ therefore warns us to provide for it in time; for when it is once come, it will then be too late, and we shall be so surprised, that we shall not have leisure to dispose of ourselves, or our goods, as we would: He that is in the house top, let him not come down to take any thing out of his house; and he that is in the field, let him not go back to take his coat.  
Consider 2. Woe to them that are with-child, and that give suck in those days. That last day is always at hand, and perhaps this may be it: Woe be to you, if you labour till now in bare desires, and have as yet brought forth no good works to light; Pray that your flight be not in the winter: Stir yourself up to Fervour, and have a care Death comes not upon you while you are cold, and frozen in God's service; Nor on the Sabbath, while you are in your jollines: You must be disposed for every hour, for no hour is secure from danger.  
Consider 3. There shall be then great tribulation, such as hath not been from the beginning of the world. Such will Death truly be to tepid and improvident Christians, that have put off till than what they should have done before; the Body will then be tormented all over with a dreadful Agony, but much more the Conscience, for than it will have a clearer knowledge of Good and Evil, and will find the burden of Sin more heavy, and unsupportable, then ever before. If you be wise, seek to avoid this Tribulation; do now what you would have done then; avoid now what you would wish then to have avoided.   

Faults Escaped in Printing.  
IN the Preface, page 14. Margin, Psa. 118.17. read 71. page 34. line 30. of God. read of God? page 34. Marg. for the first Citation read Luc. 21.11. p. 35. l. 17. Judge. r. Judge? p. 44, 45. all the Citations lower three lines then ought, p. 65. l. 14. Title of r. of p. 66. l. 1. Prophet r. Prophet p. 73. Foxes have holes, etc. r. in the Marg. Mat. 11.4. p. 80. l. 24. robes, r. robes? p. 169. Marg. The third Station leave out. Page 477. line 29. Virging r. Virgins. What other Faults have been over-seen, the Courteous Reader may be pleased to Correct, and excuse.