AN ABRIDGMENT OF MEDITATIONS of the Life, Passion, Death, & Resurrection of our Lord and Sauiour IESVS CHRIST.

Written in Italian by the R. Father Vincentius Bruno of the So­ciety of IESVS.

And translated into English by R G. of the same Society.

VVhereunto is premised a briefe Methode for Instruction & Practice of Meditation.

Permissu Superiorum, 1614.

TO THE VERTVOVS AND RELIGIOVS GENTLE-WOMEN MISTRESSE MARY WARDE, AND THE REST OF HER DEVOVT COMPANY IN S. OMERS.

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MVCH HONOVRED AND RESPECTED GENTLE-VVOMEN,

FOR three or foure Reasons (commonly) are men moued to dedicate their labours vn­to others. Either for their Honourable Descents in Bloud; or for their eminent Places in Dignity; or for their Vertuous Example of life; or lastly for some res­pect of Desert due to their Persons. And although in [Page] your Humility you will not acknowledge any of these Titles in your selues: yet do I so cleerly see them, eyther all, or the most part therof summ'd, as it were, and compact togeather in your deuout Congregation, that I haue made choice to pre­sent this little Treatise of Meditations vnto your pi­ous Reading & Considera­tions; in regard, that you ayme at nothing more thē true Perfection in your sel­ues, by procuring the spiri­tuall good of others, as a most speciall meanes to arriue therunto: which through your industrious [Page] labour & diligēce, you haue already begun with no lesse laudable, then successefull profit in the education of yonge Gentlewomen of our Nation, in Piety, Vertue, & other excellent Qualities beseeming your sexe.

In this Booke shall you behould (as in a most cleare and christall Mirrour) the vertues of our Blessed Sa­uiour liuely propounded vnto you for speculation. Herein shall you learne to imitate His, and his Blessed Mothers Humility. Heere shall you spiritually tast of the fruite it selfe, which from these deuout Medita­tions [Page] and practicall appli­cations thereof either to your selues or others, may be gathered. And therfore I seriously commend the same vnto your diligent Perusall, for that the most easy, and readiest way in your more fruitfull pro­gresse, is (in my opinion) not only to haue a bare knowledg, but also a pra­cticall exercise of the Hero­icall Vertues of your Lord and Maister Christ Iesus, the most exact and perfect Modell of all Perfection whatsoeuer.

Accept then (Worthy Gentlewomen) this little [Page] Diamond (as I may so ter­me it) or rather inestima­ble Treasure (in regard of the heauenly food of Soules it conteyneth) so much the more proper to your Vo­cation, & to the course of life by you chosen; by how much the meanes, & profit therby likely to ensue, are answerable to your intēded purpose & desyre. My la­bour heerin hath byn the least, but your profit shal­be my Comfort, and my poore prayers your Atten­dāts, euer ready to assist you for the purchasing, and in­crease of such vertues, as are principally requisite to [Page] the performance of so pi­ous, and worthy a worke. This 30 of September 1614.

Yours euer I. W. P.

THE PRACTICAL METHODE OF MEDITATION.

MEDITATION which we treate of, is nothing els but a dili­gēt & forcible applica­tion of the vnderstan­ding, to seeke, and knowe, and as it were to tast some diuine matter; from whence doth arise in our affectionate powers good motions, inclinations, and purposes which stirre vs vp to the loue and [Page] exercise of vertue, and the hatred & auoiding of sinne: it is the shortest & almost the only way to attaine to Christian perfection: it is the path which all holy men (of what estate soeuer) haue troden. Wherfore let those, who desire to enioy their cō ­pany, follow their example.

2. And surely it seemes a thing, euen impossible, to arriue vnto any notable degree of perfection with­out this so necessary a meanes. For perfection beeing nothing els, but the rooting out, of vices, and planting of vertues in our soules: vnles we withdraw our affections from earthly obiects, and settle thē on heauenly, we shall neuer per­forme the one, nor attaine to the other. And seeing that our affectio­nate part imbraceth nothing, vnlesse our vnderstanding both know it, and iudge of it, neither can it find out fit obiects for heauēly affections vnles it discourse on them, nor moue therwith the will, except it consider the goodnes which often lieth hid­den [Page] in them; it followeth euidently, that without meditation no man can attaine to any height of Per­fection.

3. Besides, it is the most excellent manner of praising God, employing euery power of our soule, in she­wing forth the excellencies of their Creator, which is the chiefest end of our creation: neither doth it rest heere, but bringeth a man to heauen (that so I may say) before his tyme, making him enioy (after a sort) euē in this life the blessednes of the life to come: which being nothing els but the seeing, louing, and enioy­ing of Gods diuine Maiesty, we giuing our selues by meditation to the most perfect knowledge, to the straitest bande of loue, and the sweetest fruition of God which this wretched life affoards, we participate in the best manner which our estate will permit vs, of the happines of the Blessed in heauen.

4. True it is, that through the vnhappy estate of this troublesome [Page] world, man beeing distracted by other thoughts, and surprised by other affections, cannot cōtinually, nor without some little violence, es­pecially at the first, enioy this so great a happines: yet may he, ioy­ning his owne diligence to Gods help, so vnite himselfe to his Crea­tor by this exercise, that at least for some determinate time, he may enioy him with some familiarity.

5. It will therfore be good for those, who intende to reape the fruit of this heauenly emploiment, to appointe vnto themselues, by the counsell of some one skilfull in matters of spirit, the tyme they meane to spend euery day therin, and that with so stedfast a resolu­tion, that they make conscience to omit it without vrgent occasion; which omission (although nece­ssary) let them supply at some other tyme of the day, if it be possible. And let them be but diligent & constant at the beginning, & it will proue an excercise most full of spi­rituall [Page] profit and delight, which will aboundantly counteruaile the paines bestowed therin.

6. And let those who thinke Medi­tation to belong only to Religious persons, and that secular ought not or need not busy themselues ther­with, be fully persuaded, that they ar in an errour very pernicious. For as secular men haue more dis­tractions by reason of their diuers worldly employments, then Re­ligious, more temptations by the continuall presence of many allu­ring obiects, more imperfections, sinnes, and ill habits to conquer: so haue they more need to retire themselues by this holy recollectiō, to propose vnto themselues the hi­ghest obiects most worthy of loue, affection, and prosecution, to ex­ercise themselues in the acts of th [...] noblest verues; all which is per­formed by meditation. And if re­ligious persons being Gods sworne souldiars, vse these weapons, as thinges belonging to their estate [Page] and dignity, secular people must put them on also, at least for their necessary defence; and of these many do make great change of life and happy progresse in vertue by this exercise, euen in this cold age of ours. And although they are more frequent in other Countreys, which enioy the happy freedome of the seruice of God, without feares or contradictions: yet there want not such (and that of both sexes) euen amongest vs, who ouercomming the tumults of the world, and the terrors of persecu­tion, do bestow daily a good part of their tyme in this importāt busi­nes, and continually reap the plē ­tifull fruit of their happy labours; which number if it may be increa­sed by this my poore endeauour, I shall thinke it happily bestowed.

7. And although the holy Ghost be the chiefe Maister of this do­ctrine, yet it shall not be amisse to set downe some briefe method of practise, taken out of approued [Page] Authors and experience, that so those who haue a will to imploy themselues therein, bee not de­priued (at least of a great part) of the profit, for want of instru­ctions.

8. We shall heere omit diuers diuisions which might be made of meditation, and deuide it only into Spirituall and Historicall, which distinction is taken from the di­uersitie of the matter wheron we meditate. Spirituall meditation is that, wherin the matter is spiri­tuall, in that sense, as we oppose spirituall to corporall, for that it containes for the most part no cor­porall actions: such are the Medita­tions of the end of man, of sinnes, death, iudgment, hell, heauen, the benefits of God, his infinite per­fections, & the like. Historicall Meditation is that, where the matter is some Historie, as the meditations of the life & passion of our B. Sauiour, of the vertuous actions of his B. Mother, or some [Page] other Saint Of both which kinds of matter, many spirituall bookes are full, so that we may easily take our choice, with the counsell of our spirituall Father: & the fittest of all, will be the holy Gospell, especially hauing helped our selues at the beginning with some larger dis­courses.

9. For the better order, & more profit, we must begin with the end wherfore man was created, with the iugdments of God exercised on sinners, with the multitude and greatnes of our owne sinns, with death, iugdment, bell, and the like: which will help much to the roo­ting out of vices. Then may we meditate on the life, & passion of Christ, from whose vertues we shall receiue glorious light, to frame the like, with his grace, in our sel­ues. And lastly we may contemplate the glorious mysteries of our Saui­ours Resurrection, Apparitions, Ascension, and the cōming of the Holy Ghost, his excessiue loue to­wardes [Page] vs, his manifould benefits, and the aboundant reward prepa­red for his friends in heauen.

The preparation for Meditation. §. 1.

FOR the more fruitfull medita­ting on the diuine mysteries, there is required such puritie of Cō ­science, that we feele not remorse of any great sinne; and finding our selues guilty, we must seeke to cleare our soules, by those reme­dies which God hath appointed for that purpose.

2. We must endeauour so to cō ­pose our passions, and affections in a meane, that they be neither too weake, nor too strong.

3. We must so recollect our powers and senses, that willingly we neither thinke on, see, heare, nor admit any thing, which may breed distraction. Briefly we must so dispose our selues before our meditation, as we wish to be, when [Page] we shall meditate

4. The fittest time for Medi­tation (according to the example of the Prophet Dauid) is the mor­ning, when the powers of our soule are free from other obiects. To be therfore better prepared, we must the night before read ouer that part of the booke, or writing twice, or thrice, whence we take our matter: then deuide it into three partes or pointes, more or fewer as wee please: after that pro­pose vnto our selues that which we meane to make the especiall end of our Meditation. As if we me­ditate on the sinnes of others, our end may be shame, & confusion, behoulding Gods iudgments ex­cercised on them for fewer, and lesser offences then we find in our selues: yf we meditate vpon our owne sins, we may propose for our end Sorrow and Amendment: if on the paines of hell, feare and horrour: if on the ioyes of heauen, ioyfull hope and consolation: yf on [Page] the life of Christ, imitation of his vertues: yf on his Passion, sorrow, and compassion: yf on his Resur­rection, ioy and congratulation: and thus according vnto the diuer­sitie of the matter, the end or scop [...] of our meditation must be differēt, which with a litle diligence we may easily find out: and vpon this end must our intention be especially fixed at the time of meditation.

5. We must also determine with our selues what Preludiums, as they are termed, or preambles we must make (of which we shall speake in their due place.) And lastly we must marke well what persons, wordes, and workes are contai­ned in ech point, yf our matter be historicall. But yf it be spirituall we must call to minde the chiefe things occurring therin. All which must be done by a sleight passage only, to open the way for our me­ditation; and we may find out all the persons, wordes, and workes, which are expressed, as also all those, [Page] which the decencie of the history doth shew vnto vs; esp [...]cially the persons, wordes, and workes of God, the angels, and diuells, which we may finde in euery history fit for meditation, with no small spi­rituall profit: God, and the holy Angels mouing and furthering all good things, and the wicked spirits prou [...]king to euil, and hindering in what they can all good.

6. Being in bed, before we betake our selues to sleepe, we must thinke on the houre we meane to rise at, & call to mind briefly the pointes of our meditation: and the same we may doe so often as we chance to awake.

7. When we awake in the morning, castinge off all other thoughts, we must breifly, but with great a [...]fectiō, giue God due thākes for all his benefits, and for those in particuler receiued that night, and offer vp our selues, and all our ac­tions of the day following, to his honour and glory, proposing effe­ctually, [Page] with helpe of his holy Grace, to auoid sinne, and imper­fection that day, and especially that which wee endeauour most to ouercome, by particuler examine and care. After this we may begin to take some tast of our meditatiō, and stirre vp in our soules somtimes griefe, shame, confusion, or feare, otherwhiles desire to know with some clearenes the mysteries of the life and passion of our Sauiour, so to imitate him diligently, & loue him feruently; sometimes sorrow and heauines, so to be compartners with Christ, suffering so many paines for vs; somtimes also ioy & comfort, to cōgratulate our Lords glorie, and felicitie; and at other times other affections agreable vnto ech meditation: Which we may performe more easily, yf we keep in our mind some similitude answering to the affectiō we would haue; or yf we repeate some verse of the psalmes, or other Scripture, or Father, which may be to that pur­pose, [Page] so we do it with attention and affection. And if we meditate more then once in one day, in that quar­ter of an houre going before our tyme appointed, we must read ouer diligently the matter of our medi­tation, deuide it, and settle it in our mind, thinking what we are to do, before whome to appeare, & with whome to talke, and making such preparation, as we appointed for our mornings meditation.

The performance of Meditation. §. 2.

THE houre of meditation be­ing come, we may imagine our selues to be inuited by our good Angell, or by some other Saint to whome we are particu­lerly deuoted, to appeare in the presence of God: wherefore hauing made the signe of the holy Crosse, and sprinkled our selues with holy water, we may go presently, with a [Page] a kinde of spirituall hunger, to the place where we meane to make our meditation, and standing from thence a pace or two, briefly lift vp our minde to Almighty God, imagining him to be so present with vs (as truly he is) that he be­houldeth what we are to do, & doth shew vnto vs in that very place his most venerable and glorious coun­tenance.

2. The presence of God is best framed of our Vnderstanding, by making an act of faith, wherby we beleeue Almighty God to be so present there, that he compasseth vs round on euery side, as the wa­ter compasseth the fish, and yet is also within vs, and the things before vs (as he is in all things) som­what like the water which is entred into a sponge, and this by his di­uine essence, presence, and power, which penetrate the nature of eue­ry creature, and giue them needfull helpe for their operations.

3. It helpeth much our attentiō [Page] to conceiue the presence of God af­ter the liueliest manner wee can, and to fix our meditation as much as humaine frailtie will permit, continually in the sight of God, perswading our selues, that he is much pleased to see vs proceede with diligence in this spirituall affaire, and much dislikes yf wee performe it negligently, and in this point we must force our selues at little at the first, vntill exercise produce facilitie.

4. Hauing conceiued God thus present, we must next looke vpon our owne vnworthines, and with great reuerence say, with the Pa­triarke Abraham, Loquar ad Domi­num meum, cùm sim pultuis & cinis, I will speake to my Lord, beeing dust and ashes, and with internall adoration, bending the knees of our hare, kneele downe before our Lord, professing the presence of the Blessed Trinity, with some wordes fitting that purpose, as Be­nedictus [...] Sancto & Indiuidua Trini­tas: [Page] Blessed be the holy, and [...] deuided Trinity, or, Gloria Patri, & Filio, & Spiritui Sancto: Glorie to the Father, to the Sonne, and to the holy Ghost, or, Sanctus, Sanctu [...], Sanctus, Dominus Deus omnipotens, qui erat, qui est, & qui venturus est: Holy, holy, holy, Lord God omnipotent, who was, who is, and who is to come, or the like. But yf through indisposition or weaknes of body we find our selues vnapt to kneele, we may, hauing entred into our meditation, either stand, sit or walke, or vse such situation of body as we shall finde fittest for our infirmitie. And although we should haue our body well dis­posed to kneele, yet if we find not in our meditation the comfort we expect, we may change som­time the position we were in, as frō kneeling to sitting, standing, wal­king, prostrating our selues vpon our face at our Sauiours feete &c.

5. And in trauel either on foot or otherwise, we may meditate [...] [Page] we goe on our iourney, but ordi­narily, yf wee be not otherwaies hindred, kneling is the fittest positiō to procure reuerence, and deuotiō.

6. Being on our knees, or other­waies ready to begin our medi­tatiō, let vs acknowledge our selues sinners with as much inward fee­ling of heart as we can, asking humbly pardon of Gods diuine Maiesty, saying with diuotion the foure first verses of the Mi­serere Psalme, the Confiteor, or some other prayer to that purpose.

7. Then encouraging our sel­ues with hope of pardon, we may behould the maiesty of God there present, and acknowleging the great bande we haue to imploy our selues wholy in his seruice, make with feeling deuotion the prepara­tiue Praier; which is nothing els but a short petition, wherein we aske helpe of God, that all our powers and actions, and that in par­ticuler we now goe about, may be sincerely directed, and performed [Page] to the honour of God, and the be­nefit of our owne soule.

8. Then must we proceed to the preābles or Preludiums, which are three if the matter be historicall, but if it be not of some history, they are only two.

9. The first Preludium or Preamble (which is proper onely to the meditation, made vpon some historie) is a breife cal­ling to mind of the mystery we are to meditate, no otherwaies then if we should tell it to another, with­out any discourse theron at all.

10. The seconde is common to all Meditations, and is an imagi­nation of seeing the places where the thinges we meditate on were wrought, by imagining our selues to be really present at those places; which we must endeauour to repre­sent so liuely, as though we saw them indeed, with our corporall eyes; which to performe well, it will help vs much to behould be­fore-hande some, Image wherein [Page] [...]at mistery is well represented, and to haue read or heard what good Authors write of those places, and to haue noted well the distance from one place to another, the hei­ght of the hills, and the situation of the townes and villages. And the diligence we employ heerein is not lost; for on the well making of this Preludium depends both the vnder­standing of the mystery, and atten­tion in our meditation.

11. Yf our meditation be of some spirituall matter of which we spake before which affordes no hi­storie, we must frame our second Preludium according thereunto: as If wee meditate on sinnes, we may imagine our soule to be cast out of Paradise, and to be held prisoner in this body of ours, fettered with the chaines of disordinate Passions, and affections, and clogged with the burden of our owne flesh. If on Hell, we may behould with our imagination the length, bre­adth, and depth of that horrible [Page] place. Yf on Heauen, the spati [...] plesantnes of that celestiall Coun­trie, the glorious companie of An­gels and Saintes. Yf on Gods iudg­ment which must passe vpon vs, our Sauiour sitting on his Iudg­ment Seate, and we before him expecting the finall Sentence: if on death, our selues laied on our bed, forsakē of the Physitians, compas­sed about with our weeping friends, and expecting our last agony. Thus our second Prelu­dium in these Meditations which are spirituall (as we call them) must be some similitude, answe­rable to the matter.

12. The third Preludium in all Meditations is a short, but ear­nest prayer to God for that thing which we haue proposed, as the scope, and ende of our Me­ditation, of which we haue alrea­dy spoken. Hauing finished these Preludiums, we must begin the first pointe of our Meditation, exercising thereon the three [Page] powers of our Soule, Memo­rie, Vnderstaning, and Will. With our memorie we must (as it were) rehearse vnto our sel­ues in order, that which is contei­ned in the first point of the matter we prepared, calling to mind also such things as we haue read in the holy Scripture, and other good Authors, or heard of discreet and deuout persons, yf it make for the matter we haue in hand; and lay open to the view of our vnderstā ­ding the persons, wordes, and workes contained in the first point, if it containe any, if none, at least the most notable matters therin.

13. Then we must exercise our vnderstanding vpō that which the memory hath proposed, and search out diligently, what may be con­sidered about that present obiect, inferring one thing from another, framing from thence true, pious, and spirituall cōceipts, fit to moue our Will to vertuous affections. Lastly for that the will is naturally [Page] inclined and moued to affect tho [...] things which the vnderstanding proposeth, we must procure with all diligence to stir vp in our selues those affections which the opera­tions of our vnderstanding going before, incline vs vnto.

14. And hauing thus exercised the three powers of our soule vpō the first point, we must passe on to the next. But finding our selues imploied with spirituall profit a­bout that we haue in hand, we must not be follicitous to passe on fur­ther, although by our long stay in one point, we should not haue leasure to goe ouer them all, wi­thin our determined tyme, But it wilbe best to satisfy our selues fully where we find spirituall comfort, and reserue the rest for an other time of Meditation We must also know, that the exercise of our Memory and Vnderstanding in Meditation, is ordained to the mo­tion of our will, and must therfore be vsed with such moderation as [Page] may serue for the mouing therof, and no more, that so our Medita­tion may be full of pious and good affections, not vaine and filled with curiosities.

15 We may frame our concei­ [...]es vpon diuers heades, which our matter will yielde vs: as if it be historicall, we may consider in the persons there represented, who they be, their thoughts, and affe­ctions, their inwarde vertues, and out ward carriage, with other circumstances. In the words we may consider their first and pro­per sense, as also the figuratiue and translated signification, if there be any, and the ende wherfore they are spoken. In the workes are to be considered their nature, what they are, with their cir­cumstances, comprehended in this verse vsuall amongst those who treate of morall actions, Quis, Quid, Vbi, Quibus a [...] ­uilijs, Cur, Quomodo, Quando, wayghing well what person that [Page] is, by whome the action is done, examining what he speaketh, and doth, where, with what helpe, or assistance, for what end, in what manner, and at what tyme.

16. But if our matter be spirituall and affoard no persons, with their wordes and workes, we must endeauour to conceiue the matter throughly in our vnderstanding, and to find out the true sense and meaning of the wordes, which re­present the matter vnto vs, and the right nature of the things therin represented, and we may help our selues much to the framing of spi­rituall conceites, if we apply vnto our matter familiar similitudes, drawne from our ordinary actions, and this aswell in historicall, as spi­rituall meditations.

17. The affections which we ought to procure by these con­ceipts are many, and diuerses; nor can it be assigned, which we should alwaies procure, they chiefly depen­ding [Page] on the guift of the holy Ghost. Yet whilst we attended especially [...]o the roo [...]ing out of vices, which [...] termed by the Maisters of spirit via. purgatiua, the purgatiue way, we ought to labour first for great griefe, with shame and confu­sion for our sinnes, for our negli­gence, and couldnes in Gods ser­uice, for carelesnes and sloth in see­king perfection. Secondly a feare of offending God, of loosing his grace, of not fulfilling our obli­gation in answering to his heauen­ly voice and inspirations, and of seuere punishment for ou [...] sinnes. Thirdly, a perfect hatred of all sinne, coldnes, and negligence in spirit, of all earthly things which with-hould vs from God, and of our owne pleasures and content­ments.

18. Fourthly, a desire of mor­tification of our body, our senses passions, and inclinations to ho­nour and estimation, submitting our selues to the lowest persons, [Page] accompting our selues the base [...] [...] all others, and desiring that others should esteeme vs so. Likewise when we principally endeauou [...] to plant vertues in our soule [...], which is termed via illuminatiua, the illuminatiue way, we must sti [...] vp first a loue and desire of all ver­tues, as also a desire to know the person and actions of our E. Sa­uiour, so to imitate him the better. Secondly a hope to please God with the help of his holy grace to per­seuere in his seruice, to free our sel­ues from coldnes, and defects, to attaine perfection in this life, & [...]ternal happines in the life to come.

19. Thirdly, sorrow & cōpass [...]ō, for the suffering of our Saui [...]ur, for the blindnes and ingratitude of those who offend him so often, & greiuously. And whilst we cheifly seeke to vnite our soules to God, which is called [...]i [...] vnitiua, the vni­tiue way, we must stir vp in our selues, first an exceeding loue of God: Secondly a spirituall reioycin [...] [Page] in his infinite riches and perfe­ctions, as also in the glorie and happines of our Sauiour risen from death, and receiued into heauen with trumph and maiesty. Third­ly, a gratefull ioy for the charity he hath shewed to mankind, and our selues in particuler, and for so many and great benefits besto­wed vpon his friends. Fourthly, a vehement desire, that Gods name be knowne and sanctified, that he may reigne our all soules without resistance, and that his holy will may be fulfilled in all places: and many more such like affections as we haue heere set downe, the Holy Ghost will teach vs, in all these waies, if we dispose our sel­ues with a great desire of them, and humility, (altogeather neces­sary for the receiuing of this diuine influence) yet not omitting our owne diligence.

20. We may moue and strengh­then these affections, by earnest demaunding them of God, eithe [...] [Page] with wordes of the holy Scrip [...]e or some deuout saying of our owne. By obsecration, instantly asking them of God for his infinite loue, Goodnes, and mercies sake [...] for the most gratefull me­rits of his beloued sonne, for the sanctitie and puritie of his Blessed Mother. By gratitude, giuing thankes to God for so many be­nefits, so many bountifull and assu­red promises (descending into particulers.) By oblation, offe­ring our selues to God, prepared and ready to do whatsoeuer he hath taught vs, to imitate our Sa­uiour so neere as we can, to suffer whatsoeuer for his sake, and to seeke all meanes to please his di­uine maiestie. By good purposes, intending most firmly in the sight of the whole Court of heauen to do all that we know, or shall know to appertaine to the glory of God, to make good vse of his grace, & heauenly succours, to ob­serue perfectly his Cōmandements, [Page] and fulfill his holy inspirations. By praises, extolling to the highest degree of our power Gods mercy, bounty, patience, charity &c. ce­lebrating his diuine greatnes, his infinite wisdome, his vnmesura­ble goodnes, his vnspeakable po­wer. By reprehending our selues, as slothfull, vndeuout, harde, vn­gratefull, and that after so many benefits and helpes, so many illu­minations and incitations to good­nes. By admiration, wondering at the goodnes, patience, and cha­rity of God, at our owne negli­gence, and coldnes in spirit, at the contempt shewed by vs, of so many fauours, and graces, so many and cleare inspirations. By framing vnto our selues some person, imagining sometymes that God complaines and repre­hendes them, that he exhorts and promises vs helpe, sometymes imagining that some Saynt, most notable in some one vertue, la­ments that he is no more imita­ted, [Page] and sometyme that the Diue [...] reioyceth and triumpheth, that he is more followed then God, and knowes so well the meanes, to bring vs to sinne, coldnes, and carelesnesse of our perfe­ction and saluation, sometymes al­so faygning the very vertues in some venerable shape bewayling their neglect, and contempt: and many more wayes may we find by the help of the holy spirit, the chiefest Maister of this heauenly doctrine of Prayer. Of these wayes we may vse more, or lesse, answerable vnto the affe­ctions we meane to procure, and according vnto our owne necessity. And in the exercise of them we may very profitably repeate in our vnderstanding, some affectionate words of the holy Scripture, or Fathers, or some other that are full of deuotiō.

21. In exercising that which we haue hitherto set downe, we must vse such moderation, that we [Page] hurte not our head, or breast, with ouermuch force: for beside [...] those corporall harmes that aris [...] from thence, no small spiritual [...] euills follow, as a certaine langui­shing and slacknes in meditation, for feare of hurting our selues, a ne [...] coldnes and weakenes in our affections, small disposition to receiu [...] the seedes of diuine inspirations, and influences, facility in leauin [...] of our meditations either of ou [...] owne accord, or by the counsell o [...] our Ghostly Father, which euil [...] may be easily auoyded, if we vse n [...] violence vnto our selues in the act [...] of meditation. As if we straine no [...] our breast, if we seeke not t [...] wringe out teares, if we be not to [...] intentiue in the actions of ou [...] soule, but vse so much diligenc [...] in our meditation, as we woul [...] vse in talking with some person [...] much respect, which will be suffici [...] if God, who disposeth all thing [...] sweetly, do not call vs extraordinarily to a more forcible application

[Page]22. At the end of our medi­tation we must make with our vn­derstāding some affectionate speach or Colloquium to God, and som­times also to some Saints which may be either one or more, accor­ding to our deuotion, being the conclusion of our whole medita­tion, and a reuerent departure frō the great Lord of whome we haue had so gracious audience, giuing him thankes, offering our selues and ours to him, and demanding grace and succour for our selues, our friendes, and benefactors, and for whom soeuer we haue obliga­tion to pray, which three thinges we may ordinarily vse at the end of euery meditation. We may som­times also accuse our selues, and aske pardon, as also impart vnto him our affaires, and those of our freinds intreating counsaile and help for their good performāce, extolling his infinite mercy and loue, still fol­lowing the affectiō we shall thē feele.

23. In these speaches wee [Page] may talke with God as a seruan [...] with his Maister, as a sonne with h [...] Father, as one friend with another, as a spouse with her beloued brid­grome, or as a guilty prisoner wit [...] his Iudge, or in any other manne [...] which the holy Ghost shall teach v [...]

24. Hauing ended this ou [...] speach, we may adde some vo­call prayer, if we will, as th [...] Pater noster, if we speake to God the Father, the praier Anima Christi if to the Sonne, the Hymne V [...] Creator, if to the holy Ghost, Au [...] Maria, or Aue maris stella, if to the B. Virgin, or some other deuout praier, in which we find deuotion and comfort.

25. We may make such mā ­ner of speaches in other places of our meditation, and it will be best, and almost needfull so to do, but at the end we must neuer omit them, and then only vse the vocall praier to conclude them with all.

26. Departing from the place of Meditation, we may make an [Page] internall and externall reuerence to God, whose conuersation we shall then leaue of, with an intent to re­new often in the day the remem­brance of that which passed in our Meditation.

What is to be done after Meditation. §. 3.

HAVING ended our Prayer, we may either sitting, stan­ding, or walking examine the preparation to our Meditation, the conceyuing the presence of God, the making our Prepa­ratiue praier, and Preludiums, the exercise of our memory, vnder­ [...]tanding, will, imagination, and ap­ [...]etits, and the whole progresse of [...]ur meditation, with our speach [...]t the end, that so finding our meditation to haue succeeded well, we may proceed in like manner afterwardes, if ill, we may [...]eeke out the faultes & amēd them.

[...]
[...]

[Page]2. We may examine the di­stractions we haue suffered, and the remedies we haue vsed to re­claime our selues, which is best done, by settling our attention a new to the matter we haue in hand, so soone as we perceiue the distraction, or by humbling our selues before God, with reprēhēsion of our negligence, or by calling for help against the violēce we endure.

3. We may examine the con­solations we haue felt, seeking the occasions of them, and thanking God for them. These consolati­ons cōsist in internall light of Gods grace, wherby we know somthing a new belonging to our saluation, or perfections, or els apprehend more clearly and fully such things already knowen. They consist also in certaine inward motions, which incline vs to loue nothing but for the loue of God In teares also sprin­ging from loue, or griefe, or any other cause belonging to the ho­nour and glorie of God. In the in­crease [Page] of faith, hope, and charitie, [...]nd in ioyfull comfort which kin­ [...]les in vs the desire of perfe­ [...]tion.

4 We may examine the de­ [...]olations if we haue had any, sear­ [...]hing out their causes, beeing sor­ [...]owfull for the fault which we may haue committed with purpose of amendment. Vnder the name [...]f desolations are comprehended [...]hat which spreades it selfe like [...] veile before the eies of our soule, [...]indring vs from the thinges apper­ [...]ayning to the glory of God, and [...]ur owne perfections; That which [...]roubles and prouokes as to seeke [...]or earthly and externall thinges: That which breedes in vs distrust [...]f obtaining perfection, of praying [...]ell, knowing the will of God, [...]nd of perseuerance in any good [...]ourse begon: That which weakens [...]ope, obscures fayth, and cooles [...]harity. That, which bringes our soule to spirituall coldnes, slacknes, [...]eauines, and wearines.

[Page]5. We may consider whethe [...] we haue had aboundance of ma [...] ter for our discourse or scarcity, e [...] deauoring to find the causes o [...] both, proposing amendment o [...] the fautles therin cōmitted W [...] may examine what affections w [...] haue felt, considering how the [...] haue beene stirred vp, how longe and in what manner they hau endured, that we may vse the lik good meanes another tyme, and auoid all defects we may haue falle [...] into. We may also examine what and how many good purposes w [...] haue made, from whence they hau [...] proceeded, how stedfast and effectuall they haue byn, renewin [...] them againe with new feruour.

6. We may note in some littl [...] booke those thinges which hau [...] passed in our Meditation, or som [...] part of them, if we think thē wort [...] the paynes, and thanke Almight [...] God for the performance thereo [...] procuring so to liue, as we hau [...] learned thē of his diuine Wisdom [...]

THE PRACTICAL Methode of Application of our fiue S [...]nses, by way of ima­gination to the diuine Mysteries.

HAVING finished the practise of Meditation, which is prin­cipally performed by the operations of our Memory, Vnderstanding, & Will, it shall be good to ioyne vnto it the manner of Application of our senses, by way of imaginati [...]n to the same obiects which w [...] make matter for meditation; and this the rather, for that it is a branch of meditation, and an exercise also of no small profit, and will yield vs more variety to auoid tedious­nes, as being a thing more easy to perfor [...]e then meditation, ser­uing for those who either want skill or ability to performe the other.

The preparation to the application of our Senses. §. 1.

BESIDES the things set downe in the former practice, which after their manner must be vsed also in this, if we haue ability and know­ledge, the best prepararion will be to meditate according vnto the directions giuen vpon the same matter taht we meane to apply our senses vnto; but for defect of either, we must read or heare attentiuely once, or oftener the matter, obser­uing the number and quality of persons, wordes, and workes, and other obiects of our senses, that so we may be fully possessed of thē all.

1. It will be expedient also to recollect our selues, f [...]r the space of a quarter of an houre, or not much lesse before we begin, in such sort, that our senses be not distracted, nor imploved (but vpon necessity) in any other obiect, so to be more rea­dy & prepared to admit the matter that shall be proposed vnto them.

[Page]3. In this same tyme also we may procure to stirre vp in our soules some affections answerable vnto our matter, as we aduised in our former practice, as desire, loue, ioy, sorrow, and the like, conside­ring also whither we are to go what to do, and with whom to speake.

The actuall application of our Senses. §. 2.

THOSE thinges set downe in our former practise, to be done before the cōsideratiō of the points, are heere also to be vsed; where we must note, that being to apply our senses to two or more mysteries at once (which is often vsed) it will be best to ioyne the Preludiums togea­ther, as to make of two historis one continued, so likewise of two com­positions of places we must make one by imagining our selues succes­siuely present to thē both, accōpay­ning the persons frō one place to an­other, as also to put two petitiōs into one, & ask both things in one praier.

[Page]2. The exercise of this applica­tiō is, to propose the obiect of some one sense, as of the sight (which as commonly first begon withall) as though we truly saw it: thē to make theron a briefe discourse, collecting thence some spirituall cōceipts, with the motiō of our wills; as beholding our B. Sauiour on the Crosse, ha­uing seene him with our imaginatiō fastned with nailes, crowned with thrones, and clothed with woundes, we may say thus with our vnderstā ­ding: It wa [...] my Sauiours hands to suffer this for my sake or not, and none indures paine for another but he loues him excessiuely; he ther­fore induring these grieuous paines for me, hath testifyed his aboun­dant charity, with the most certaine proofe of suffering for my sake. What do I then? how do I repay this infinit loue of my deare Lord? Why loue I not him aboue all? vvhy serue I not him faythfully, by fulfilling his cōmandements? why indure I not patiently the Crosses [Page] he sends me &c? vve may thē strēg­then our affections with good pur­poses and resolutions, in this man­ner: I will therefore seeke by all meanes possible to loue so lo­uing a Lord: I will imploy my selfe wholly in his seruice, and vn­dertake the hardest difficulties for his sake, and most vvillingly be nayled vvith him to the crosse, nor will I by offending him againe make his paynes more gri [...]uous: so descending to more particuler affections and purpos [...], as we shall find our conscience to haue need. And hauing thus viewed one ob­iect, we may imbrace another, vntil we haue passed ouer thē all, making thereon the like discourses, with the motion of our affectiō, to which and we may make vse of the wayes set downe in our former practice.

3. To haue suff [...]ciency of mater in this application of Senses, it will be needfull to know the princi­pall obiects of ech Sense.

4. The sight be boulds colour, [Page] light, figure, quātitie, number, mo­tion, rest, distance, situation or po­sition, and such other qualities.

5. The hearing perceiues the voice, sighes, grones, laughter, noise, sound, nu [...]ber, motion, & the rest.

6. Obiects of the tast are meates, & drinkes, & the diuersity therof.

7. The Sense of smelling is im­ployed about smells, and distingui­sheth their quātity, quality, number and diuersity.

8. The touching is exercised v­pon bodies, perceiuing their quan­tity, quality, waight, figure, num­ber, motion, rest, distance, situation.

9. Some of these material obiects of our senses are sometimes not to be found in mysteries we meditate vpon, especially the obiect of tasting & smelling; we may then apply our senses figuratiuely vpon spirituall obiects, with a certaine proportion and relation to corporall. As if we would exercise our Senses vpon the speach of our Sauiour, we may imagine our selues to see the words [Page] of Christ proceeding out of his di­uine mouth, like a beame of light, reaching vnto the eares and very harts of the auditors, to heare their heauenly sound, which no sooner toucheth the hearers harts, but fin­ding them stony or harde, doth mollify and deuide them.

10. We need not in this applica­tion bind our selues to so strict an order as to begin with the sight, or any other of the senses, & so to apply that first to al the obiects therof, but we may begin where we please, and where the obiects are most apparēt: and if one obiect may be apprehen­ded by diuers senses, it shall be well to apply it to them all, and then afterward make one short discourse theron, for so shall we find our vn­derstanding better satisfied, and our affection more forceably moued.

11. We may also apprehēd not on­ly those things which are expressed in the mystery we haue in hand, but also those which may occur, accor­ding to the fit decēcy of the history.

[Page]12. Hauing ended this exercise we may make one or m [...]re Coloqui­ums, according to the disposition of our aff ction euen as we make the [...] at the end of our meditatiō, which we shall doe the better if we maintaine or renew some of those liu [...]l [...] imaginations, in which we found most spirituall comfort.

VVhat we ought to do after the appli­cation of our Senses. §. 3.

VVE must do all those things which are set downe in our former practice, to be done after meditation, so far forth as they ap­pertaine to this exercise.

2. We may examine in particuler how we haue apprehended the ob­iects of the senses with our imagina­tion, vvhether with ease or difficul­ty, vvith right, or vvrong, cleare or doubtfull apprehensions, as vve said before of Meditatiō, purposing to auoid aftervvardes that vvhich hath proued ill, and to continue that which hath succeeded well.

THE FIRST PART OF THE EVANGELICALL HISTORY, Contayning those thinges, that concerne the Infancy & Childhood of our Lord and Sauiour Iesus Christ.

I. MEDITATION. Of the Councell held in Heauen, tou­ching the Incarnation of the Sonne of God.

1. REPRESENT vnto your selfe the whole face of the earth with all the diuersity of people vpon the same; and then consider the most [Page 2] Holy Trinity, who from the highest heauens doth view and behold all things.

2. Giue eare to the speaches and discourses that men do make, euery one about his owne affaires: hear­ken how some do forsweare them­selues, others do curse & blaspheme; some take pleasure in lying, others in vsing euill language; and now and then listen to the Councell that the diuine Persons do hold concer­ning the Redemption of mankind

3. Togeather with this take notice of the actions and workes o [...] men, of the murthers, thefts and other sinnes that were committed, whilest the most Holy Trinity di [...] resolue to help mankind by the In­carnation of the Diuine Word.

Let vs learne,

1. How profitable the medita­tion of heauenly things is.

2. How wary and circumspec [...] we must be in all our actions, seein [...] than the reuenging eye of Gods iustice [Page] is alwayes watchfull ouer vs.

3. To render a million of thanks to God the Father for the Incarna­tion of his Sonne, Sauiour of the world.

II. MEDITATION How the Angell Gabriel did foretell to Zacharie the birth of S, Iohn Baptist. Luke 1.11.

GOD vsed such mercy towards Zacharie, who prayed for himself and his wife, as well as for the people of Israel, that he did not only graunt his request, but also sent him an Angell, who did tell him euen the name of the sonne, that should be borne vnto him.

2. Zacharie much astonished at these newes, yea saltring as it were betwixt feare and hope, and not forthwith giuing credit to the An­gels words, was made dumbe vn­ [...]ill his sonnes natiuity.

3. Elizabeth hauing conceaued, [Page 4] was so afraid at these newes, that she durst make no mention therof, vntill the fifth moneth was past.

Let vs learne,

1. To pray with attention and reuerence if we desire to be heard, & receiue the fruit of our demaūds by the ministery of Angells that do enuiron vs.

2. Not to giue credit lightly to euery spirit, but to try and proue those that be of God.

3. To acknowledge the benefits of Almighty God, before we do di­uulge them.

III. MEDITATION. Of the Annunciation. Luke 1.26,

1. CONSIDER how our B. La­die being in praier the An­gel Gabriel came to aduertise her, that she should conceiue in her wombe, and become Mother of the [Page 5] Sonne of God, and Sauiour of the world.

2. The Virgin was much ama­zed at these tydinges: neuertheles being certified by the Angell that all should be done by vertue of the holy Ghost, without preiudice of her virginity, shee was wonderful­ly comforted, and rendred thanks to God.

3. Consider the singular vertues that our B. Lady did shew, when she receiued this embassage, to the end that you may imitate them.

Let vs learne,

1. Her wisdome, when she began to ponder with her selfe, what the Angel would say, whence he came, and what this salutation meant?

2. The zeale of her purity, when she said, How shall this be donne, seeing I haue promised and vowed vnto God perpetuall Chastity?

3. Her obedience and humility, when being instructed by the An­gel, she gaue her consent and said: [Page 6] Behold heere the handmaid of our Lord.

IIII. MEDITATION. Of the Visitation. Luke 1.39.

1. CONSIDER how the Mo­ther of God, vnderstan­ding by report of the An­gel, that her cosen Elizabeth, who long time had byn barren, had now miraculously conceaued in her old age, went humbly to visit her, so to serue and assist her in all her necessi­ties.

2. Elizabeth saluted by the Vir­gin was replenished with the holy Ghost, & with so great consolation, that euen the little infant she did beare in her wombe, did leape for ioy.

3. The Virgin Mother hearing how Elizabeth did call her mother of God and Blessed among womē, praised and magnified her Creatour, acknowledging and confessing him [Page 7] to be the author of all her good.

Let vs learne,

1. To be carefull and diligent to exercise the works of charity, and willingly to serue and assist those that need our help.

2. To seeke the meanes to be visi­ted by our B. Lady, by rendring our selues wholy deuoted vnto her.

3. To attribute and referre al­waies all good and praise to God the Creatour, if we will be exempted from ingratitude and pride.

V. MEDITATION. Of the Natiuity and Circumcision of S. Iohn Bapt. Luke 1.59.

1. CONSIDER how not only the kinsfolke and allies, but also the neigh­bours reioiced to see Elizabeth, that was barren, bring forth a faire sonne in her old age.

2. Not without diuine inspira­tion, [Page 8] did the Father & Mother, con­trary to the aduise of all their kins­folke, call the child Iohn, which name was foretold them by Gods commandement.

3. S. Iohn being circumcised the tongue of his Father Zacharie was miraculously loosed, to the end that he, whome we read not to haue done any other miracle all the rest of his life, should at leastwise in the beginning therof, giue proofe and argument of his future holines.

Let vs learne,

1. To be glad of our neighbours good,

2. To follow diuine inspirations.

3. To blesse and praise God con­tinually with Zacharie, for the bene­fits receiued at his hands.

VI. MEDITATION. Of the aduertisement S. Ioseph recea­ued, when he did deliberate to dis­misse his espouse. Mat. 1.18.

1. CONSIDER how S. Io­seph perceiuing that the Virgin, when she returned from Zacharie his house, was great with child: and being a iust man would not charge her with any thing, much lesse complaine or accuse her to the Iudge, but determined with himself to dis­misse her secretly.

2. How whilest he was in this deliberation the Angel appeared vn­to him in sleep, and did free him from so great care as troubled him, recommending vnto him affectu­ously both the mother and the child that should be borne of her.

3. Thinke with what ioy this deuout person was surprised, when he receaued this vision, and by [Page 10] meanes of it did come to know the integrity of his espouse, and the di­uinity of the infant that she was to bring forth.

Let vs learne,

1. How holy persons are som­tymes tossed and vexed with tenta­tions, masked with the veile of some good thing.

2. That God doth neuer suffer vs to be tempted aboue our forces.

3. That we ought to beare sin­gular deuotion to S. Ioseph spouse of the Blessed Virgin, who is of great authority with our Sauiour & his blessed mother.

VII. MEDITATION. How the Blessed Virgin when her time grew neere, went to Bethleem. Luke 2.1.

CONSIDER how the Empe­rour hauing published an E­dict, by which it was inioy­ned that euery one should repaire to [Page 11] the chiefe Citty of the Quarter where he did reside & dwell, there to be enrolled and registred; the B. Virgin in company only of her husband Ioseph departed towards Bethleem, indurirg many discom­modities through roughnes of the winter.

2. How being entred into Beth­leem & going through the whole Citty to find a lodging, she was shamefully refused of many, and skorned of others; and finally could get no house nor Inne where to harbour.

3. How being at the length con­strained to withdraw her selfe from the presse of people, she retired into the suburbes and lodged in an old stable, a place more fit for beastes then for men, where she passed o­uer all that night.

Let vs learne,

1. To obey the secular Magi­strate and worldly power.

2. To haue pitty and compas­sion [Page 12] of the succourlesse estate of Pilgrims.

3. To beare patiently the discom­modities of pouerty and want, when occasion is presented.

VIII. MEDITATION. Of the Natiuity of Christ. Luke 2.6.

1. BEHOLD how the Sonne of God hath humbled him­selfe to exalt vs, and in what pouer­tie he would be borne to enrich vs. Consider also how so soone as he was borne he began to suffer for vs.

2. How the holy mother is for­ced to lay her sonne in a crib or mā ­ger of beastes, and with what reue­rence she adored him, and wrapped him vp in poore swadling clothes.

3. Contemplate what ioy the Angels receaued, and what feast they made at our Sauiours natiuity, albeit they knew right well that he [Page 13] came into the world to exalt hu­mane nature aboue theirs.

Let vs learne,

1. To be humble, and neuer to contemne pouerty.

2. To beare great reuerence & respect to so high and potent a Lord that is borne in so great humility & pouerty.

3. To reioyce euermore at the good of our neighbours.

IX. MEDITATION. Of the Sheepheards watching ouer their flock. Luke 2.8.

1. CONSIDER how our Lord and soueraigne Sheepheard being borne, vouchsafed to mani­fest himself not to great Princes and Lords, but to poore and humble sheepheards that did watch for the good of their flock in the same coū ­try where he was borne.

2. Consider how the sheepheards, [Page 14] seeing the Angel and the brightnes wherewith he was enuironed, had great feare; but yet they receaued greater consolatiō, when they heard that the Messias, Sauiour of the world, was borne.

3. Marke the signes which the Angel gaue them to find out and know our Sauiour. You shall find (quoth he) the infant swadled in clothes, and laid in a manger. Heere are to be noted the conditions of those by whome God doth suffer himself to be found.

Let vs learne,

1. That he is found by those that loue Simplicity, signified by his chilhood or infancy.

2. By the Poore, noted by the swadling clothes in which he was wrapped.

3. By the Humble, base, and cō ­temned of the world, represented by the manger, in which he was la [...]d.

X. MEDITATION. Of the Circumcision of Christ. Luke 2.21,

1. CONSIDER how the sonne of God not content to haue obeied his eternall Father becom­ming man in his incarnation, would also submit himself to the Law of Moyses by his Circumcision, as if he had byn a sinner.

2. Consider the paine which his so tender body did feele; when he was circumcised with a knife of stone: as also the compassion that his sweet mother had of him.

3. Consider how being circum­cised he was called IESVS, that is to say Sauiour, and was afterward restored to his mother all bloudy as he remained.

Let vs learne,

1. Humility by our Sauiours ex­ample, [Page 16] in that he tooke vpon him the marke and signe of a sinner.

2. Not to care much whatso­euer men do say of vs: for if our Sauiour being most innocent was put in the rank of sinners, we may well comfort our selues to be held and esteemed for such.

3. To haue a speciall deuotion to the name of IESVS, who doth promise vs saluation and life euer­lasting.

XI. MEDITATION. Of the comming of the three Kings. Matth. 2.1.

1. CONSIDER the great affe­ction and deuotion which these good Kings had to see and a­dore our Sauiour newly borne, when to come and find him they left their goods, howses, countries, families, and all that they had.

2. How being arriued in Ierusa­lem [Page 17] they did boldly demaūd where he was, that was borne King of the Iewes? notwithstanding that they might easily perceaue the feare and dread that these newes brought as well to king Herod, as to all the people.

3. How hauing receaued intel­ligence that he whome they sought for, should be borne in Bethleem, they departed thither, and finding him in very poore estate, they did notwithstanding adore him, and present him with the most pretious gifts they had: and by commaunde­mēt of God which the Angel decla­red vnto them, they returned home by another way.

Let vs learne,

1. Not to spare any thing to find [...]nd serue our Creatour and Saui­ [...]ur.

2. Not to feare any man liuing [...]e he neuer so great and potent, whē doth concerne the honour of God.

[Page 18]3. To reuerence and honour our Sauiour in the B [...] Sacrament of the Altar, albeit he seeme to our corpo­rall senses not to be there with the greatnes and magnificence conue­nient to so high a Maiesty.

XII. MEDITATION. Of the Purification of our B. Lady, Luke 2.22.

1. CONSIDER how our B. Lady wēt vp to Ierusalem to present her sonne according to the law, although he were not bound thereunto.

2. How the contentment and ioy which old Simeon felt, taking our Sauiour in his armes, was s [...]ch and so great, that desyring nothin [...] els in this life, with incredible de­uotion he requested to die in peace.

3. Cast your eyes vpon our B. Lad [...] and behold with what reuerence sh [...] doth offer her Sonne vnto God th [...] [Page 19] Father: and thinke how the Sonne himselfe for our loue and saluation doth also present himselfe to the e­ternall Father.

Let vs learne,

1. To be obedient to the Law of God, and to the ordinances of our Superiours.

2. Not to desire any other thing in this life but IESVS Christ, to the end we may dye content.

3. To offer our selues often and with all our harts to God, and not [...]o be vngratefull for the benefits be­ [...]towed vpon vs.

XIII. MEDITATION. Of Christ his flight into Egypt. Matth. 2.23.

VVE must consider how good Ioseph, being [...]y night admoni [...]hed by th [...] Angel take the litle infant IESVS and [Page 20] his mother, and to retyre into [...] gypt, obeyed promptly, not exc [...] sing himselfe that it was winter [...] a bad time to tr [...]uaile in, or that h [...] knew not the way, or that the peo­ple of Egypt were idolatours an [...] infidels.

2. How our Lord the King o [...] Kings doth fly the crueltie and ty­rannie of an earthly King: and how euen from his tender age he begin­neth to suffer persecution for our i [...] struction and saluation.

3. How the holy mother did bea [...] her beloued babe in her armes, bein [...] more molested in mind for compassion of the cold and discommodit [...] that her little Sonne endured, the for the paine that she her selfe took for him in so long and tedious a vo [...] age, which led them into a stra [...] country, where they were constr [...] ned to earne their liuing with thei [...] hand-worke.

Let vs learne,

1. To obey promptly euen secr [...] [Page 21] admonitions by S. Iosephs example.

2. To suffer willingly with our Blessed Lady.

3. Not to care in what place we [...]ine, so it be to the greater glory of God.

XIV. MEDITATION. Of the Killing of the Innocents. Matth. 2.16.

1. CONSIDER the fury and rage of Herod, who hauing vnderstood how the three Kings were returned to their country by [...]nother way, and being aduertised [...]f that which passed in the Temple [...]he day of the Purification, did cō ­maund, that all the little men-chil­ [...]ren in Bethleem, and in all the [...]orders therof, from two yeares [...]ld and vnder, should be killed.

2. Consider the griefe which [...]ur Lord did feele euen then, seing, [...]s he did well know all things, so [Page 22] many little infants to be so cruell [...] slaine for his sake.

3. Consider the cruelty of thos [...] barbarous souldiars, which hauin [...] no regard neither of age, nor of sex, nor of the dolefull mothers, did co­uer the streetes with bodies of the dead infants.

Let vs learne,

1. How hurtfull pride and am­bition are, which make a man t [...] band himselfe against God, as H [...] rod did.

2. How we ought not to feare th [...] force of tyrants who haue no powe [...] but vpon the body.

3. That it importeth not whe [...] or where we dye, so it be in God grace, and for his honour and glory.

XV. MEDITATION. Of our Sauiours returne out of Egypt. Matth. 2.19.

1. CONSIDER how after that our Sauiour had remained in Egypt seuen yeares, the Angel ap­peared againe to S [...] Ioseph notifying vnto him King Herods death, & cō ­maunding him in Gods behalfe to returne into Iurie with the infant IESVS, and his Mother.

2. How the returne was much more cumbersom and painfull then the flight, because our Sauiour being now growne somwhat great, our B. Lady could not beare him so com­modiously: and on the other side he was to young to walk by him selfe a foot.

3. How S. Ioseph being arriued [...]n Palestine, and vnderstanding that Archelaus had succeeded his Father Herod in the Kingdome of Iurie, [Page 24] durst not goe thither, but being warned in sleep retired into Naza­reth.

Let vs learne,

1. That God doth neuer wholy forget those that suffer for him, al­though he permit them to be a while afflicted for his sake.

2. To obey readilie such as haue commaundement ouer vs in Gods place, whether it be to go or return [...] from any one place to another.

3 Neuer to trust to our owne for­ces, nor to expose our selues to the daunger of temptation, or any othe [...] euill.

XVI. MEDITATION. How our Lord was foūd in the Tēpl [...] Luke 2.41.

1. CONSIDER how our Lo [...] remaining in Ierusalem w [...] to the Temple, as to his Fathe [...] [Page 25] howse, there with praier to honour God, and with his doctrine to giue some light of saluatiō to the doctors of the law.

2. Consider what sorrow our B. Lady felt not finding her deare belo­ued sonne neither with her spouse nor kinsfolks, & how many teares she shed, and with what diligence she returned the morning following to seeke him in Ierusalem.

3. Consider what ioy our B Lady did feel hauing foūd her deare sonne in the Temple sitting in the midst of the doctors hearing & asking them.

Let vs learne,

1. To make more accoumpt of Gods honour and seruice, then of wordly parents and friends.

2. Yf the Virgin Mother did so [...]itterly lament because the lost our [...]auiour without any fault of her [...]art, what ought he to do that ca­ [...]eth him of by sinning?

[...]. Yf we desire to find our Sauiour [...]e must seeke him with sorrow.

XVII. MEDITATION. Of our Sauiours life from twelue yeares, vntill he was thirty yeares old. Luke 2.51.

1. CONSIDER that which the Euangelist saith, to wit, that our Sauiour the King of Kings, and Emperour of Heauen and Earth, was subiect to his parents.

2. Consider how our Sauiour all that while kept himself retyred, yet was not he idle, but imploied the time well and profitably in visiting often the Temple, in attending to praier, in shunning the conuersation of men, and in helping his Mothe [...] and his Father Ioseph, as S. Marke doth recount chap. 6. [...].

3. How that which the Euangeli [...] saith that our Sauiour daily grew i [...] wisdome and in grace with God an [...] men, doth sufficiently shew vnt [...] vs, that he did much more then th [...] [Page 27] which is recorded in the Ghospel, & that although he was retyred, yet did he neuer cease to profit.

Let vs learne,

1. To obey, euen the very least, being taught so to do by our Saui­ours example.

2. To be more delighted with si­lence thē with speach and conuersa­tion.

3. To recollect and retyre our selues as much as is possible, for it is a singular meanes to obteine grace in the sight both of God and men,

THE SECOND PART OF THE EVANGELICAL HISTORY, Conteyning the Actes of our Sauiour, from his Baptisme, vntill the second Easter.

XVIII. MEDITATION. Of S. Iohn Baptist his preaching. Matth. 3.1. Mark 1.4. Luke. 3.2.

1. CONSIDER how our Sauiour, desirous to publish himself so to accomplish that, for which he wa [...] sent into this world, made S. Ioh [...] Baptist goe before him, being man very austere, as well in his di [...] [Page] as in his apparell, and manner also of preaching, to make men see with their eyes, that which he did an­nounce by word of mouth.

2. We must endeauour to vn­derstand wel the summe of S. Iohns preaching, which is conteined in these words; Do penance, for the Kingdome of heauen is at hand: and also consider the great good that we get by penance, which maketh vs capable to receaue Gods grace.

3. Consider S. Iohns humilitie, who being the greatest of all the Prophets, and of all the children of men, yea in such opinion with the Iewes, that they were ready to re­ceaue him for their Messias, did neuerthelesse care nothing for these honours, but did praise and mag­nify him whose forerunner he was.

Let vs learne,

1. To loue austerity as much as our manner of life doth permit vs.

2. To doe voluntarie penance.

3. Alwaies to praise others, but neuer to commend our selues.

XIX. MEDITATION. Of our Sauiours Baptisme. Matth. 3.13. Marke. 1.9. Luke 3.21.

1. CONSIDER how our Sa­uiour tooke leaue of his Mother to go towards the riuer of Iordan, where S. Iohn was, and there put himself amongst publicans and other sinners to be baptized.

2. Consider how much S. Iohn did admire, and was amazed, see­ing the Sauiour of the world come vnto him, as if he had byn the most abiect creature vpon the earth. And we may piouslie think that he did prostrate himself at our Sauiours feete, saying vnto him the wordes recorded in the ghospel, I ought to be baptized of thee.

3. Consider how after that our Sa­uiour was baptized, the heauens were opened, the holy Ghost des­cended, and there was a vo [...]ce [Page 31] heard from heauen, which said, Thou art my beloued Sonne in whome I am wel pleased.

Let vs learne,

1. To humble our selues more and more, moued by our Sauiours example.

2. Neuer to desire to seeme sin­gular in any thing, but to follow the order and vsage of others in all things that be good and holy.

3. To purge and clense our con­science well, if we desire to haue our praiers heard for our Sauiour praying after his baptisme, was in­continently heard of his celestiall Father.

XX. MEDITATION. How our Sauiour was tempted in the desert. Matth. 4. Mark 1.12. Luk. 4.1.

1. CONSIDER how after that our Sauiour had ben honoured by his heauenly Fathers [Page 32] [...] and receaued the Holy Ghost wh [...]ch descēded visiblie vpō him, he retired into the willdernes, where he remained forty daies without house, bed, or victualls, extenuating and afflicting his body.

2. Consider that whosoeuer shall sound the reasons well, which mo­ued our Lord God, who nourish­eth all creatures that be on the earth, thus to suffer hunger, and permit the diuel to come and tempt him, he I say will neuer refuse to be temp­ted, and to abide hunger and thirst for IESVS Christ his sake, seeing that our Sauiour himself hath ouer­come all these difficulties.

3 Consider the diligence, with which the Angels did serue our Sa­uiour, and the modestie that he kept albeit he were hungrie.

Let vs learne,

1. To separate and withdraw our selues from the world, not only with our bodie but also with all our [Page 33] affection and will

2. To striue manfullie against temptations, and neuer to suffer them to surmount vs.

3. To serue God in the person of our neighbours, with as great diligence as the Angels did vse in seruing our Lord himselfe.

XXI. MEDITATION. Of the calling of the fiue first Disciples. Iohn 1.35.

1. CONSIDER the piety and deuotion with which S. Iohn Baptist did pronounce these words: Behould the Lambe of God, the im­maculate Lambe whose bloud must blot out all the sinnes of the world.

2. Consider with what diligence S. Iohns two disciples did follow our Sauiour, and marke his lodging where he made his aboad, so to bring vnto him other disciples.

3. Consider Nathanaels simpli­citie, [Page] and how our Sauiour brought him to know the truth, and to confesse that he was the sonne of God.

Let vs learne,

1. To endeauour what lieth in vs to help and assist our neighbours, shewing them IESVS Christ whome they ought to follow.

2. To follow promptly our selues, the good inspirations that God doth send vs.

3. To haue alwaies before our eyes our Lord God, who seeth and knoweth all things, as he made Nathanael plainly perceaue.

XXII. MEDITATION. Of our Sauiours first Miracle donne at the wedding. Iohn 2.1.

1. CONSIDER how our Sa­uiour, for the loue he did beare vnto men, was pleased to a­base himself so much, as to go to [Page 35] their banquets, and honour their tables with his presence, not so to fill his body, but to feede their soules.

2. Consider the care that our Blessed Lady had of the temporall good and reputation euen of those that had inuited her▪ which care she shewed in representing their neces­sitie and want vnto her sonne, at whose hands she expected speedie redresse of the same.

3. Consider the admiration and as it were amazing with which the bridegroome was surprized, vnder­standing that there yet remained such quantitie of exquisite wine.

Let vs learne,

1. Neuer to disdaine any honest companie, nor poore mens tables.

2. To haue great compassion of the need and necessity temporall of poore folkes, whosoeuer they be.

3. Neuer to make shew of the best that may be in vs at the begin­ning, but to reserue it for the end, [Page 36] seing it is this, that must crowne out worke.

XXIII. MEDITATION. How our Lord did cast out of the Tem­ple the buyers and sellers. Iohn 2.13.

1. VVE must consider, how carefull our Lord was to keep and solemnize the feast daies, & so he was amongst the rest of the Iewes, and not with­out great trauaile went a foot to Ierusalem.

2. Consider how our Sauiour en­tring into Ierusalem, went forth­with to the Temple there to pray and adore his Father, with the other Iewes.

3. Consider how he that is good­nes it self, cannot endure the wrong which he seeth done vnto the Temple, a holy place, and a place of praier, which the auarice and coue­tousnes of men had turned into a [Page 37] place of traffique and merchandise, but he casteth out the buyers and fellers.

Let vs learne,

1. To sanctifie the holy daies.

2. To pray willingly in euery place, but chiefly in the Church.

3. To be zealous of Gods ho­nour in cleanenes and sanctifying of those places & things, that are dedi­cated vnto him.

XXIV. MEDITATION. Of our Sauiours conference with Ni­codemus, Iohn 3.1.

1. CONSIDER how Nicodemus hauing heard a report of the Miracles which our Sauiour had wrought, came vnto him by night to be instructed of the way that he was to hold to arriue to the port of saluation.

2. Consider how our Sauiour hauing proposed vnto him the do­ctrine [Page 38] of the regeneration of our soules, caused by the Sacrament of Baptisme, did reprehend him sharp­ly, for that he vnderstood not a si­militude taken from earthly things, and said vnto him; Thou art a maister in Isra [...]l, and art thou ig­norant of these things?

3. Consider how Christ did after­ward discourse vnto him very am­plie of his past on, and of the deat [...] he was to suffer vpon the altar o [...] the Crosse, shewing him principally in this point the grea [...]nes of God loue towards man kind.

Let vs learne,

1. To seeke with great care ar [...] diligence such things as may forward vs to our saluation.

2. To render incessant than [...] vnto almighty God for the benef [...] of Baptisme receaued at his hands.

3. To haue alwaies our S [...] uiours passion in our remembranc [...]

XXV. MEDITATION. Of S. Iohn Baptist his imprisonment. Matth. 14.1. Marke 6.14.

1. CONSIDER how S. Iohn Baptist leauing now the de­sert into which he was retired from his tender age, went oftentimes to the Court to exhort and admonish King Herod, who did reforme him­self in some things that S. Iohn had told him.

2. Consider how after some space of time he did reprehend him more eagerly then he was accustomed to doe, because the matter did so re­quire, forsomuch as he kept his brothers wife, he being yet aliue, contrary to all right and reason.

3. Consider how Herodias being much grieued at S. Iohns words, did [...]oue the King in such sort, that [...]orthwith he commaunded him to [...]e apprehended & cōmitted to prisō.

Let vs learne,

1. That we must some tymes for some space and vpon some occasi­ons leaue the sweet repose of con­templation, especially when the sal­uation of our neighbours soules doth require it.

2. To reprehend bouldly and constantly the vices of Princes and great noble men, when the affaire doth demaund it, yet so, that it be donne with wisdome and discretiō.

3. To endure not only bands & imprisonment when it shall be re­quisite, but also death it self for the word of God and testimony of the Truth.

XXVI. MEDITATION. How our Sauiour did talk with the Sa­maritane woman. Iohn 4.5.

1. CONSIDER how our Saui­our went from one town [...] [Page] to another to conuert sinners: and although he was weary both by reasō of the difficulties of the wayes and also by the discommodities which he endured through his po­uerty, yet did he not therfore omit to drawe as many as he could to the knowledge, and great loue of God his Father.

2. Ponder well the first words that our Sauiour spake to this Sa­maritane woman, and how he de­maunding water of her to drink, she refused to giue him, for that he was of another religion then hers.

3. Consider how our Sauiour promised to giue her of the water which doth quench the thirst in such manner, that who drinketh of it, needeth no more to go to the fountaine.

Let vs learne,

1. Neuer to omit nor neglect the occasion of well dooing, when it is offered vs.

2. Not to be ashamed to aske al­mes [Page 42] for our selues or others when necess [...]ty doth require it.

3. How we ought to liue amōgst worldlings very warily for helping them, taking occasion thereof fro [...] temporall things.

XXVII. MEDITATION. How our Sauiour conuerted the Sama­ritane woman. Iohn 4.16.

1. CONSIDER how this wo­man vnderstanding the o [...] fer that our Sauiour made her of water, far better and more soueraigne then that which was draw [...] out of this fountaine, was not ash [...] med to demaund him some of it, a [...] beit she before had denied to gi [...] him any of hers.

2. Consider how our Sauiour di [...] not answere her directly to the pu [...] pose, but to bring her to a mo [...] cleare knowledge of her sinnes, sai [...] vnto her, that she should goe c [...] [Page 43] her husband, as if he should say, when he is come I will giue to you both.

3. Consider how this woman leauing her vessell at the well, wēt to the towne to publish the wonder that she had vnderstood: and our Sauiour remained so comforted at her conuersion, that he forgot to eate and drinke of that which his Disciples presented vnto him.

Let vs learne,

1. Neuer to be ashamed to aske that others teach and instruct vs in things that appertaine to our saluatiō and perfection.

2. To discouer our selues wil­ [...]ingly to our ghostly Fathers, and to acknowledge our faults, forasmuch as God doth not cōmunicate him­self but to those that acknowledge & confesse their owne in perfectiōs.

3. To abandone all to help [...]hose that do imploy themselues in Gods seruice for the weale and con­ [...]ersion of soules.

XXVIII. MEDITATION. How our Sauiour did cure a certaine Lords sonne. Iohn 4.46.

1. CONSIDER how this Lord moued as well with his sonnes desire as with the renowne of our Sauiours Miracles which he wrought, departed from his lod­ging to find him, and desired him humbly that he would vouchsafe to come downe to his howse at Ca­pharnaum to heale his sonne.

2. Consider how our Sauiou [...] did sharpely reprehend his incredu­lity, and the little faith of the Iewes that would not belieue but by force of Myracles: neuertheles tha [...] Lord desisted not to continue hi [...] request vnto our Sauiour, saying; [...] pray you, Maister, come downe before that my sonne die.

3. Consider how our Sauiour di [...] reward that Lords perseueranc [...] [Page 45] with saying vnto him; Go thy sonne liueth; and he giuing credit vnto this simple word, found by report of his seruants that his sonne was wholy recouered at the very same houre, in which our Sauiour spake vnto him.

Let vs learne,

1. To haue recourse to almighty God for redresse and confort in all our diseases, tentations and other accidents that may befall vs.

2. To perseuere humbly in our praiers.

3. To haue a firme and sted­fast hope in God, that we shall re­ceaue the effect of all his promises.

XXIX. MEDITATION. How our Sauiour began his preaching. Matthew 4.12. Mark 1.14. Luke 4.14.

1. CONSIDER how our Sa­uiour hauing one only time [Page 46] disputed with the Doctors in the twelfth yeare of his age, did after keep silence for eighteene yeares to­geather.

2. Consider how being thirty yeares ould or therabout he began his Sermons with penance, which was also the subiect or matter of S. Iohn Baptists Sermons, therby to approue the doctrine of his forerun­ner, and also to shew how it is pe­nance that can leade vs back to hea­uen from whence sinne doth expell vs.

3. Consider how our Sauiour like a skilfull phisitian goeth to seek them who through weakenes and disease are not able to come to him, and cureth them without any griefe or paine.

Let vs learne,

1. Not to leaue of easily the en­terprizes that serue for our profit and forwardnes.

2. To imbrace very willingly fasting and such other mortifications [Page 47] of the flesh which lead vs to heauen.

3. To succour with all readines the sick and diseased.

XXX. MEDITATION. Of the miraculous fisshing of S. Peter at our Sauiours commaundement. Luke 5.4.

1. CONSIDER how Christ our Lord seeing him­self thronged with the multitude of people that folowed him cōtinually, entred into S. Peters bark, desyring him, as the Euangelist saith, to put it back a little from the land, and sitting therein did preach from thence to the people

2. Consider how after the Sermon ended, our Lord said to S. Peter that he should launch forth into the deepe, and cast his nets to make a draught; who after he had som­what excused himself, did neuer­theles obey and begin to fish.

[Page 48]3. Consider how the fir [...] draught of fish was so faire and grea [...] that S. Peter altogether amazed di [...] cast himselfe downe at our Sauiou [...] feete, humblie desyring him to retyre out of his poore Barke to som [...] place more worthie of his excellen [...] and puissance.

Let vs learne,

1. Neuer to be weary of doin [...] good, be it by land or by sea, in da [...] or in night.

2. To obey promptly withou [...] making reply or excuse to those th [...] haue authority to commaund vs.

3. Humbly to acknowledg [...] the benefits that God hath imparte vnto vs, be it in prosperity or in aduersitie.

XXXI. MEDITATION. How our Sauiour cured S. Peters mo­therinlawe. Matthew 8.14. mark. 1.29. Luke 4.38.

1. CONSIDER how our Sa­uiour going out of the Sy­nagogue entred into S. Peters house to take his repose: and here think what great contentment the Apo­stles all receaued, considering how he vouchsafed to conuerse so fami­liarly with them.

2. Consider how although our Sauiour went ordinarily seeking those that were sick and diseased to heale them, and knew right well [...]hat S. Peters mother inlaw had an [...]gue, yet he did expect that the A­postles should pray and make in­ [...]ercession vnto him for her curing.

3. Consider how hauing heard [...]heir request he approached to the [...]atients bed, commaunded the [...]euer to leaue her, and taking her [Page 50] by the hand, did render her in an instant so whole that forth with she arose & serued him at the table.

Let vs learne,

1. To imploy our selues wil­lingly for the poore and diseased, and other persons that be in necess [...]tie, as here we see that the Apostles did.

2. To obey those promptly and speedily which do commaund vs in the place of Almighty God, to whom euen the things insensible d [...] obey, as heere the feuer did.

3. To vse well the fauours an [...] graces that our Lord bestowet [...] vpon vs, as this good woman did

XXXII. MEDITATION. How our Sauiour did appease the tempest on the sea. Mathew 8.23. Mark 4.36. Luk. 8.22.

1. CONSIDER how o [...] Sauiour hauing best [...] wed all the night in praier accoding [Page 51] to his holy wonted manner, and being entred the day following into a bark to passe a certaine lake, was surprized with sleepe and slee­ping in the puppe, did permit a great tempest to arise on the water.

2. Consider how the disciples perceauing the wind to increase more and more and the waues to grow higher, and the water to en­ter into the bark in great quantity, had recourse to our Sauiour and rai­ [...]ed him saying; Lord saue vs, we perish.

3. Consider how Christ our Lord rising vp reprehended them that they had so little faith, and then commaunded the winds and the water, which forthwith became calme.

Let vs learne,

1. That we cannot liue in this [...]orld without many aduersities and [...]emptations, the which our Lord [...]oth permit to befall vs for our grea­ [...]r good and profit.

[Page 52]2. To make recourse vnto our Saui­our as often as we feele any trouble in our sowle.

. Neuer to loose courage seeing that our Lord can set vs at peace with one only little word.

XXXIII. MEDITATION. How our Sauiour healed him that was sick of the palsey. Matth. 9.1. Mark. 2.3. Luk 5.18.

1. CONSIDER the faith pru­dence and charity of those that brought this sick man of the palsey: for seeing they could not enter into the place where Christ was, by reason of the throng of peo­ple, they went vp vpon the roofe, and through the tiles did let him downe before IESVS.

2. Consider how our Lord did not reprehend the importunity o [...] these men, that in so doing did in­terrupt and hinder his sermon, bu [...] [Page 53] considering their deuotion he gaue the sick man more then he demaun­ded.

3. Consider how Christ percea­uing that the Iewes did murmur of this, that he shewed himself power­able to forgiue sinnes, teacheth them that there is required as much power to heale suddainly one that is disea­sed, as to forgiue him his sinnes, & presently commaundeth the sick-man to take vp his bed & walke.

Let vs learne,

1. Not to be sparing of our selues in ought that we may do, for such as are needie in sicknes.

2. To beare with the infirmities and imperfections of others, ren­dring euermore to thē more good then they doe vs harme.

3. Neuer to leaue off, the good works that we haue vndertaken & begun; albeit men mocke or mur­mur at vs for doing of them.

XXXIV. MEDITATION. How our Sauiour called his Apostles the second time. Matth. 4.18. Mark. 1.16. Luk. 5.10.

1. CONSIDER how S. Peter and S. Andrew, although they had byn once before called by our Sauiour, yet notwith­standing they returned againe to their ould trade of fishing, and fi­shed so much that they were forced to mend their nets, with intention to make a greater draught of fish.

2. Consider how our Sauiour tooke the paine to go find out thē, who in all reason ought to haue come vnto him, and although he seemed but to recreate himselfe, & to walk by that sea-coast, yet were his thoughts pitched on higher things.

3. Cōsider how the Disciples at our Sauiours bare word abādoned their [Page 55] nets, bark and father, to follow our Lord God who called them.

Let vs learne,

1. That whosoeuer desireth since­rely to follow Christ our Sauiour, must leaue all the occasiōs of sinne, by which; as in a net, he may be intangled.

2. He must leaue his ship, that is, the possession of temporall things.

3. He must abandon all carnall affection towards his parents, which he ought to turne into spirituall loue and charity.

XXXV. MEDITATION. How S. Matthew was called to the Apostleship. Matth. 9.9. Mark. 2.14. Luke 5.27.

1. CONSIDER how after that our Sauiour had cal­led and chosen for his seruice cer­taine poore fisher-men which were rude & simple people, he will haue moreouer a publike sinner to shew [Page 56] vnto the world that he was come for such sort of persons.

2. Consider how S. Matthew did presently and wholy abandon all his treasures to follow our Saui­our: whereupon we are to marke the efficacie & force of Gods word, which in so short speach worketh so great effects.

3. Consider how our Lord did suffer himself to be lead to that ban­quet, therby to find occasion to in­struct the Publicans & Customers: and when the Scribes and others murmured therat, he answered say­ing; They that are whole, need not the Phisician.

Le vs learne,

1. To acknowledge the great grace that God doth vnto vs, when it plea­seth him to call vs vnto him, we being rude, ignorant and wicked.

2. To make great account of, and to chearish holy inspirations and in­teriour vocation, which it pleaseth God to send vs daily.

[Page 57]3. To shunne murmuring of o­thers.

XXXVI. MEDITATION. How our Sauiour did raise the Prince of the Sinagogue his daughter. Matt. 9.18.23. Mark. 5.22.35, Luke 8.41.4 [...].

1. CONSIDER how this good Iairus in presence of all the multitude that followed our Saui­our, did humbly cast himselfe down at his feete, praying him very affe­ctuously to come vnto his house, to touch and heale his daughter that was grieuously sicke.

2. Consider how our Lord brea­king off the discourse which he had begun, went forth-with to satisfy the will of this Archsynagogue, and al­though his seruant which they met by the way, reported that his daugh­ter was deceased, and that they nee­ded not to take any more paine for [Page] her, yet did our Sauiour both com­fort the dolefull father and continue on his way.

3. Consider how when our Saui­our was come to Iairus howse he put forth the minstrels that were a­bout the dead body, stretched forth his hand, tooke that of the dead, & commaunded her to rise which she presently did.

Let vs learne,

1. To present our praiers vnto al­mighty God with all humility, fer­uour, and great confidence.

2. To assist our neighbours spee­dily when we are requested so to doe.

3. To reiect far from vs all cogi­tation and remembrance of vaine things, if we be desirous that our Lord speake vnto our soule, & make her awake out of the sleepe of her imperfections.

XXXVII. MEDITATION. How our Sauiour did heale the woman that had an issue of bloud. Matth. 9.20. Mark. 5.25. Luk. 8.43.

1. CONSIDER the faith, hope and charity of this good woman, who was content to touch, not the body or apparel of our Saui­our, but euen the hemme of his garment.

2. Consider how although our Lord, to whome nothing is hidden, knew right well who it was that had touched him, yet did he turne to be­hould her and said, that he felt the vertue that proceeded from him, therby to manifest the faith of this woman and the health she had re­ceaued.

[...]. Consider how this good wo­man fearing to be punished, and to fall againe into her wonted disease [Page] did prostrate her selfe at the feet o [...] our Sauiour, who commended her faith, and dismissed her whol [...] [...]ecouered of her infirmity.

Let vs learne,

1. With what faith and reuerence we ought to receaue the precious Body of our Sauiour.

2. Not to do any thing that we would not haue manifest & known to the whole world, seeing God doth know it, and can make it open.

3. To acknowledge all the good that we haue as cōming from Gods liberall hand, and to render him oftentimes thankes for the same.

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

XXXVIII. MEDITATION. How our Sauiour cured a bedred m [...] at the miraculous pond. Iohn 5.1.

1. CONSIDER how our Lord IESVS Christ to solemnize the holy daie the better, went to visite the hospitall of incurable sick folks, which was built neere a great pond that was in Ierusalem.

[Page 62]2. Consider how albeit our Saui­our had compassion of all the sick folks that were within the fiue por­ches or roomes of that hospitall, notwithstanding he did choose one only who had lāguished there thirtie eight yeares, of whome also he de­maunded whether he would be cu­red.

3. Consider how the poore sick man being commaunded by our Sa­uiour did arise, take his bed, and returne home to his house whole and ioyfull.

Let vs learne,

1. To visit hospitalls and other sick houses willingly.

2 To support patiently the infirmi­ties that God laieth vpon vs, as much and as long as it shall please him.

3. To ayd our selues with those humane helps that God hath sent vs, and to endeauour to march forward euery day making some progresse in vertue.

XXXIX. MEDITATION. Of the Sermon that our Lord made vpon the mountaine. Matth. 5.1. Luke 6.17.

1. CONSIDER how our Sauiour desiring to in­struct his disciples of things much important for their saluation, depar­ted from the towne and went vp to a mountaine; and although many others did follow him, yet did he cast his eyes principally vpon his disciples, as vpon those that were more capable of his doctrine, by rea­son of their simplicity and goodnes.

2. Consider and weigh well the words of the first beatitude; Blessed are the poore in spirit, for theirs is the Kingdome of Heauen.

[...]. Consider and ruminate the se­cond beatitude; Blessed are the meek for they shall possesse the Land.

Let vs learne,

1. That to reape profit by hearing Gods word we must free our selues from the care of all earthly things.

2. That if the reward of the poore be euerlasting lyfe, as our Sauiour hath said; then those that loue riches ouer much ought iustly to feare, that they shall neuer en­ter into heauen.

3. That if the poore in spirit, which be such as are humble, haue heauen for their recompence, and the meek, the land, then for the proud and cholerick there remai­neth but hell.

XL. MEDITATION. Of the six last beatitudes. Matthew 5.5.

1. CONSIDER that we mu [...] take these beatitudes one by one, weigh well the wordes o [...] [...]ch of them, and endeauour to [Page] [...]ape some spirituall fruit out o [...] [...]em. The beatitudes vpon which we are to make this meditation are these.

The 3. Blessed are they that mourne for they shalbe comforted.

2. The 4. Blessed are they that hunger and thirst after iustice, for they shall haue their fill.

The 5. Blessed are the mercifull, for they shall obtaine mercy.

The 6. Blessed are the cleane of heart, for they shall see God.

3. The 7. Blessed are the peace-makers, for they shall be called the children of God.

The 8. Blessed are they that suffer persecution for iustice, for theirs is the kingdome of heauen.

Let vs learne,

1. That yf they which do mourne in this world shall be com­forted in the other, what may those expect, that do nothing els but laugh and reioice in this world? but that [...]hey shall weepe and lament for euer [Page 66] in the world to come.

2. That it is not sufficient [...] to loue iustice, but we must al [...] haue hunger and thirst therof, [...] desire that these things daily increas [...] in vs.

3. That we must willingly fo [...] giue those which do offend vs, [...] we will obtaine pardon and merc [...] of those, whome we our selues ha [...] so often offended.

4. To loue purity of heart. An so to take some profit of the rest.

XLI. MEDITATION. How our Sauiour did c [...]re a Lepe Matthew 8.1. Mark 1.40. Luke 5.12.

1. CONSIDER the faith this Leper which mo [...] him to come towards our Saui [...] to be healed; the deuotion wh [...] he shewed in kneeling and adori him; and the māner that he ob [...] [...]ed [Page 67] in demaunding his health, [...]bmitting himself wholy to the will and good pleasure of our Sa­ [...]iour.

2. Consider how our Lord did touch him notwithstanding that the Jewes did so abhorall kind of lepro­sie, that they did cast out of their Citties euen those that were trou­bled with the itch, disdaining as much as to looke vpon lepers.

2. Consider how our Sauiour sent him to the Priest, and did for­bid him to tell any body of his cure: which commaundement notwith­standing he did not obey, esteeming himself more bound to render than­kes to his benefactor, then by si­lence to fauour his humility.

Let vs learne,

1. To imitate the deuotion of [...]his poore Leper.

2. Neuer to s [...]unne nor refuse [...]o touch the diseased persons, be [...]heir euils neuer so horrible and [...]wle.

[Page 68]3. To flie vaineglorie and not de­sire to be spoken of, yea though we wrought miracles.

XLII. MEDITATION. How our Sauiour cured the Centurious seruant. Matthew. 8.5. Luke 7.1.

1. CONSIDER the affe­ction that this good Cen­turion did beare to his seruant, which was cause that he did n [...] only labour himself for his health but also imploied, the assistance o [...] his friends to goe and solicite ou [...] Sauiour.

2. Consider the great reue­rence that he did bea [...]e to our Lord not daring himself to goe vnto him, and causing him to be praied not [...] take the paine to come vnto th [...] sicke-man, but only to commaun [...] from the place where then he was in which action this Centurion di [...] [Page 69] shew a most excellent faith, and such as deserued to be praised by our Sauiours owne mouth.

3. Consider how our Lord gran­ted vnto the Centurion all that he had demaunded, and although he was absent, yet cured his man, sick of the palsey.

Let vs learne,

1. Not to contemne any man, be he a poore seruant or whosoeuer.

2. To interpose the Saints to pray God for vs, as this Centu­rion did vse the meanes of those graue Seniours and aged men.

3. To acknowledge our selues both with heart & tongue, as most vnworthie to receaue any fauour at Gods hands, and much more to re­ceaue himselfe.

XLIII. MEDITATION. How our Sauiour did raise the widowes sonne from death neere the towne of Naim. Luke. 7.11.

1. CONSIDER on the one side this good widowe very sorowfull an [...] afflicted, first for the losse of her husband, and next of her only sonne; and on the other side behould our Lord, who seeing her affliction was moued to pittye and compassion, and did comfort her.

2. Consider how our Sauiour drawing neere to the hearse, those that carried the dead corps stood still, and he commaunded the young man that was dead to arise.

3. Consider how the young ma [...] remained astonished seeing himsel recalled from the darknes where h [...] was, to light, and the Mother greatl [...] comforted hauing recouered he [Page 71] child and hearing him speake, and [...]he whole company that was present wonderfully admired at the great­nes of the miracle.

Let vs learne,

[...]. To approach neere willingly vn­ [...]o the afflicted, to comfort and aide [...]hem as much as we may.

[...]. To be ready alwaies for death, [...]ince we see that the young doe dye [...]s well as the aged and full of yeares.

[...]. To arise and leaue our faultes [...]nd imperfections, when our Lord [...]od doth moue vs so to do by his [...]oly inspirations.

XLIV. MEDITATION. Of Marie Magdalens conuersion. Luk. 7.36.

CONSIDER how our Sa­uiour sitting at the table [...]th the Pharisie that had inuited [...]n, Mary Magdalen surprised with [Page 72] a bitter repentance of her sin [...] came behind him to cast her self his feet, to wash th [...]m with teares, and wipe th [...] with [...] haire.

2. Consider how all those th [...] were bid to the banquet were mu [...] astonished at this manner of pro [...] ding, but aboue all others the Ph [...] risie murmuring in himself at thi [...] that our Sauiour would endure [...] be touched by this woman, as if [...] were no Prophet, nor knew not h [...] to be such a one as she was taken f [...] of the whole cittie.

3. Consider how our Lord m [...] king no accompt of the iniu [...] which the Pharisie did vnto hi [...] tooke the penitent womans pa [...] and hauing condemned his ho [...] by his owne words, dismissed Ma [...] Magdalen in peace.

Let vs learne,

1. Not to be ashamed of the wo [...] when we are to do any plublick [...] tification or penance.

[Page 73]2. Neuer to iudge what is within a man by the exteriour shew, seeing that he may be changed in an in­stant.

3. Not to make any reckoning of the opinions and iudgements of men, prouided that our conscience do not reprehend vs before God.

XLV. MEDITATION. How our Lord did cure one that was deafe and dumbe. Mark 7.31.

1. CONSIDER on the one side the faith, charity, and deuotion of certaine good people, who brought vnto our Lord this dumbe and deafe man, humblie in­treating him, that he would touch him: and on the other side think of our Sauiours goodnes, who did [...]ncontinently graunt them that which they demaunded for this poore man.

2. Consider how our Lord did [...]ake this patient aside, touch his [Page 74] eares and tongue, lift vp his eyes to heauen, and after that he had giuen forth a great figh, euen frō the bot­tom of his heart, he commaunded the instruments of his senses to open themselues, and performe their or­dinary functions.

3. Consider how after that our Sauiour had restored this poore man to health: he forbad him to speake thereof vnto any, which he notwithstanding obeyed not as the Euangelist noteth.

Let vs learne,

1. To pray God as deuoutly for our neighbours necessities as for ou [...] owne.

2. To lament and bewail [...] our sinnes, seeing that our Lord di [...] sigh so profoundly to cure our cor­porall infirmities and diseases.

3. To render thanks vnto Go [...] and praise him highlie for the go [...] he bestoweth vpon vs.

XLVI. MEDITATION. Of the woman that praised our Saui­our. Luke 11.27.

1. CONSIDER how our Sa­uiour hauing healed a man possessed of the diuell that was deafe and dumbe, although the Iewes did reprehend & calumniate him, demaunding a signe from hea­uen, yet did he not therefore omit to instruct and teach the people.

2. Consider how a good woman that was amongst the rest of the people, seeing this, surprised with a certaine great loue of God, cried out saying; Blessed is the wombe that bare thee, and the breasts that gaue thee sucke.

3. Consider how our Lord did answere her, That they were more happie which did not only heare Gods word, but also did practise it, liuing according to the same.

Let vs learne,

1. Neuer to omit wel dooing, although the wicked doe carpe at vs, and despise vs therefore.

2. To praise God in all things, and in all places.

3. To make our benefit of his holy word, when we read or heare it in Sermons, Exhortations, or fa­miliar discourses.

XLVII. MEDITATION. How those of Nazareth would haue throwne our Sauiour downe head­long from the toppe of a hill. Matt. 13.53. Mark 6.1. Luke 4.16.

1. CONSIDER, how our Sauiour continuing to performe that, for which [...] was sent, to wit, to preach vnto the people, and teach them went to Nazareth, and taught i [...] [Page 77] the synagogue the comming of the Messias whome they expected, ta­king his theme out of Isay the Pro­phet.

2. Consider how some did pro­fit by our Sauiours words, some others were scandalized in hearing him, and called him the Carpenters sonne, desiring more to see his mi­racles, then to heare his discourses.

3. Consider how our Lord much grieued at the hardnesse of their harts, said, that it was no wonder to see that those of his owne coun­trie did not heare him willingly, and so beginning to shew vnto them their obstinacie, he was in daunger to haue ben throwne downe headlong by them in their furie.

Let vs learne,

1. To speake very modestly of that which toucheth our selues as our Sauiour did in explicating the place of Isay.

2. To content our selues with [Page 78] their only words whom we know do seeke in euery thing our good, without demaunding so many wi [...] ­nesses.

3. To take in good part the repre­hensions and admonitions of those that tell vs of our faults, and to loue them more entirely.

XLVIII. MEDITATION. How our Sauiour did chuse the twelu [...] Apostles, and sent them abroad to preach through Iewrie. Matt. 10.1. Mark. 6.7. Luk. 6.12.

1. CONSIDER how when our Sauiour had spent a whole night in praying to God his Father, he made all his disciple [...] come before him, and out of seauē ­ty or fourescore that they were, h [...] did chuse only twelue which he cal­led Apostles.

2. Consider how sending them [Page 79] abroad to preach pe [...]nce, and to gather the fruits that the Patriarches and Prophets had sowen, he did forbid them to carry any thing that was superfluous, were it apparell, money, or other like prouision, to the end that they should put all their hope in him that sent them.

3. Consider how he did aduertise them to be simple as doues, & wise as serpents, and aboue all to beware of men.

Let vs learne,

1. Not to begin or vndertake any worke without commending it first to Almighty God by praier.

2. Wholy to rely and hope in God without seeking after so many com­modities in temporall things.

3. Not to trust easily those per­sons that we haue neuer tried nor knowne.

XLIX. MEDITATION. How our Sauiour filled fiue thousand men with fiue loaues and two fishes. Matth. 14.15. Mark. 6.34. Luk. 9.12. Iohn. 6.2.

1. CONSIDER how our Sauiour casting his eyes vpon the multitude which had for­saken all to follow him, took great compassion vpon them, seeing them like sheepe without a sheepheard, and so began to instruct thē of things appertaining to thei [...] saluation.

2. Consider how on the other side the Apostles cōsidering that it grew late, and that all those people had not wherwithall to liue in a desert place, interrupted our Sauiours dis­course, desiring him to dismisse the assembly, that euery one might goe to prouide himselfe of lodging and victualls.

3. Consider how our Lord answe­red [Page] them, that they thēselues should giue them to eate, and when he had taken the fiue loaues and the two fishes, he blessed them, and made the Apostles distribute thē amongst the people, so that they were all sat [...] fied and filled.

Let vs learne,

1. To content our selues with little, since the twelue Apostles carried with thē but fiue barly loaues for all their prouision.

2. To take our refection with due acknowledging and thanksgiuing.

3. To giue almes freely when we haue meanes, for our substance shall neuer be diminished.

L. MEDITATION. How our Sauiour did walk vpon the sea. Matt. 14.22. Mark. 6.46. Iohn 6.16.

1. CONSIDER how the Apo­stles being embarked with­out our Sauiour, to passe ouer the sea of Tiberias, were surprized with a great tempest which did tosse them terribly all the night long, not with­out great daunger to be cast away.

2. Consider how about the break of day, our Lord walking vpon the the sea passed by them, & faigned to go further, but they cried out, and knowing him by his voice, S. Peter demaunded leaue to go vnto him, and hauing obtained it was in daun­ger to be drowned by force of the tempest.

3. Consider how our Sauiou [...] being entred into the boat the tempest ceased, and the bark was presētly [Page 83] on the shore, which they could not come vnto in all the night.

Let vs learne,

1. Neuer to withdraw our selues from the vse of praier and holy Sa­craments, by which we are vnited & ioyned with God.

2. To resist couragiously the ten­tations that do befall vs, if we haue a desire that God shall assist vs.

3. To hope alwaies for our Lords aide and fauour, whose only pre­sence is able to do much more then all our labour and industry, be it ne­uer so great.

THE FOVRTH PART OF THE EVANGELICAL HISTORY, Contayning the memorable acts of our Sauiour from the beginning of the third yeare of his preaching, vntill the raysing of Laza­rus from death.

LI. MEDITATION. How our Sauiour cured the Chanaan womans daughter. Matt. 15.21. Marke 7.24.

1. CONSIDER how this woman, though she were a Paynim & In­fidel, came vnto ou [...] Lord, and confessing him to be God [Page 85] & Man, requested him to haue mercy vpon her.

2. Consider, how although our Sauiour would not heare her, no [...] much as looke vpon her at the first, yet did she notwithstanding conti­nue to crie after him, and pray the Apostles to be intercessors and speak for her.

3. Consider how she in the end did prostrate her self at our Sauiours feete, and confessed that she was worthy to be called a dogge; yea shewing her selfe to be content with the crummes, that is, with the least fauour he would bestow vpon her, she obtained the perfect recouery of her daughter.

Let vs learne,

1. To make our praiers with great faith, hope, and humility.

2. To haue oftentimes recourse to the Saints, demaunding their aide and fauour for vs before God.

3. To perseuere [...]o praier vntill [Page] we be heard, and obtaine what is necessary for vs.

LII. MEDITATION. How S. Peter confessed the diuinity of Christ. Matth. 16.13. Mark. 8.27. Luke 9.18.

1. CONSIDER, how our Sauiour demaunded of his Apostles what opinion men had of him, not therby to vn­derstand his owne praises, or to vaūt himself, or to learne any thing that he knew not alredy; but only to in­struct them, and giue them occasiō to merit by a holy confessing him to be God.

2. Consider how that after he had vnderstood what the common peo­ple thought of him, he would also know what the Apostles themselues did esteeme him to be; and so he gaue occasion to S. Peter to confesse him to be God and man, the Sonne [Page 87] of the liuing God.

3. Consider how our Lord appro­uing their faith, vnder the confessiō that S. Peter had made in name of them all, he called him therfore Happy and Blessed, because he had receaued such a reuelation frō God, and made him head of the vniuersall Church.

Let vs learne,

1. To heare willingly what others say of vs, thereby to amend our faults.

2. To be euer ready to confesse the faith of Christ, euen with the losse of our life, when it should be requi­site.

3. To praise men modestly, ack­nowledging the good that we see in them, to come more of God then of themselues.

LIII. MEDITATION. Of the transfiguration of our Sauiour. Matth. 17.1. Mark. 9.1. Luk. 9.28.

1. CONSIDER how our Sa­uiour desirous to shew a sparkle of his glory, did only chuse three of his Apostles and leade them into a high mountaine.

2. Consider, how praying with them he was in an instant so chan­ged, that his face did shine like the sunne; and his garments did be­come as white as snow.

3. Consider how S. Peter behoul­ding Moyses and Elias that did talk with our Sauiour, was surprized with so great ioy, that he cried out saying It is good for vs to be heere; let v [...] make three Tabernacles for thee, & for these two Prophets.

Let vs learne,

1. Not to be too carefull to do our [Page] good works before men, contenting our selues that God doth know thē.

2. To make great account of praier and meditation, seeing it is of so great force and vertue, as to change euen the very body.

[...]. Not to desire repose before we haue laboured; nor glory before ig­nominy; nor recompense before paine; nor pay before we haue en­ded our taske of work appointed.

LIV. MEDITATION. How our Lord cured a young man pos­sessed with a Diuell. Matth. 17.14. Mark. 9.14. Luk. 9.37.

[...]. CONSIDER how our Sa­uiour descending from the [...]ountaine wheron he was transfi­ured, and perceauing that there as some stirre amongst the multi­ [...]de that inuironed his disciples, [...]as desirous to know the cause [...]erof.

[Page 90]2. Consider how one of the num­ber answering that he had brough his sonne grieuoufly sick, and that the Apostles could not cure him, our Lord commaunded that they should bring the patient before him, where when he was come, whiles [...] his father recounted the manner o [...] his disease, the diuel did torme [...] him horribly, throwing him to th [...] ground.

3. Consider how our Lord commā ded the euill spirit to depart out [...] that body, and neuer to retur [...] therunto; and then tooke the you [...] by the hand, and raised him [...] wholy cured.

Let vs learne,

1. To be ready to interrupt so [...] times our deuotions to assist tho [...] that do want our help.

2. That the diuel doth tempt [...] vex those most that approach nee [...] vnto our Sauiour.

3. That we may easily fall [...] offend of our selues, but to arise [Page 91] [...] necessary that God lēd his helping hand, and assist vs with his holy grace.

LV. MEDITATION. Of our Angels that keepe vs. Matth. 18.10.

1. CONSIDER how there is no place so holy, nor com­pany so well ordered where the di­uell doth not sometymes slip in, seeing he made the very Apostles themselues so curious and ambiti­ous as to demaund of our Lord, who should be the greater in the Kingdome of heauen.

[...]. Consider how our Sauiour cal­ [...]ing vnto him a litle child answered [...]hem, that if they did not endea­uour to be like vnto him in Purity, Simplicity, Obedience, & Humility, [...]hey should not enter at any tyme [...]nto heauen.

3. Thirdly how he admonished [Page 92] them to beware very carefully [...] despising the least of these infants Because, quoth he, their Angel [...] doe continually behold the face [...] my Father which is in Heauen.

Let vs learne,

1. To respect in euery one o [...] our neighbours his good Angell.

2. Neuer to doe, say, or thin [...] any thing, which we would n [...] that all Angels and men should see know, and vnderstand.

3. So to imploy our selues i [...] things behoofefull and necessar [...] for this life, that thereby we be n [...] hindered from the seruice of al­mighty God, by example of th [...] Angels who alwaies endeauour [...] succour and defend men, and ye [...] are neuertheles alwaies in Gods pr [...] sence.

LVI. MEDITATION. How our Sauiour did cure ten Lepers. Luke 17.11.

1. CONSIDER how grate­full the humility of these [...]epers was to our Blessed Sauiour, [...]ho hauing heard them crie a far [...]ff, IESVS maister haue mercy on vs, [...]e said to them incontinently, Go [...]ew your selues to the Priests.

2. Consider the force of the ver­ [...]e of Obedience: for those, as [...]one as they shewed themselues [...]eadie to do what was commaun­ [...]ed them, were healed, yea before [...]ey came to the place to which [...]ey were sent.

3. How much we ought to detest [...]e vice of Ingratitude, which our [...]ord did reproach vnto the nine [...]epers, as a great sinne.

Let vs learne,

1. To demaund with great reuerence of Almighty God, th [...] which we know to be necessary f [...] vs.

2. To obey with great readin [...] all those, that in Gods place are appointed to gouerne vs.

3. Neuer to cease from yieldin [...] thanks vnto Almighty God, in, an [...] for euery thing.

LVII. MEDITATION. Of the blind man that our Sauiour cured. Iohn 9.1.

1. CONSIDER how our Lo [...] hauing preached long ti [...] to the Iewes, to illuminate th [...] hearts, without any profit or frui [...] nay rather with daunger to be [...] ned to death, departed out of [...] Temple, and found a poore [...] blind from his birth, for whose [...] [Page 95] [...]ing he did three things.

1. He beheld him.

2. Making with his spitle on the ground a little clay, he spred it on [...]is eyes.

3. He sent him to wash in the poole of Siloe.

Let vs learne three things necessary for the true conuersion of a sinner.

1. That our Lord looke vpon him, and preuent him with his ho­ [...]y grace.

2. That he haue contrition and compunction of hart, which is cau­ [...]ed by due consideration of the fil­ [...]hines and loathsomnes of sinne.

3. That by Confession he wash and [...]leanse his soule.

LVIII. MEDITATION. Of the inquiry the Iewes made about the blind man Iohn 9.8.

1. CONSIDER how the Iewes being of diuers opinions a­mongst thēselues touching this man that was borne blind, some saying that he was the same, others denying that he was the man, but one like vnto him; he neuerthelesse alwaies constantly confessed that he was cured by our Sauiour IESVS Christ.

2. That although the Iewes who demaunded him, did threaten him exceedingly, and greatly iniure him: yet he did not therfore defend nor iustifie himself, but when soeuer they spake any thing against our Sauiour, he tooke his part and de­fended him.

3. How he was so firme and con­stant in maintaining the honour o [...] God, although his parents did ther­fore abandone him, that he wa [...] [Page 97] cast out of the Temple, and excom­municated by the Iewes, but recea­ued and cherished by our Sauiour.

Let vs learne,

1. To acknowledge and extoll the benefits and fauours that God hath bestowed vpon vs.

2. To make no account of priuat iniuries done to our selues, but with all our force to withstand and hinder those that be done against God.

3. To perswade our selues that the world is alwaies contrary, and an enemie to those that be resolued to serue God.

LIX. MEDITATION. How S. Martha receaued our Sauiour into her house. Luke. 10.38.

1. CONSIDER how our Sauiour being recea­ued into Martha's house, began to sow spirituall instructions in those, [Page 98] that furnisshed his corporall wants, in so much that Mary Magdalene did sit at his feete to heare him.

2. How Martha, although she was busied in putting all things in order to entertaine our Sauiour, seeing neuertheles that her sister did not anywise assist her, manifestly accused her to our Lord, desiring him to commaund her to come and help her in her work.

3. How our Sauiour did not re­prehēd Martha, nor her good zeale and dutie, but only taking Magda­lens part, he said, That she had chosē the best part, which should not be taken from her.

Let vs learne,

1. To edifie with good speaches those that doe receaue vs into their companie, or do vs any good turne.

2. Not to esteeme much the scoffs and calumniations of world­lings, which do make account of deuout and religious persons, as if [Page 99] they were good for nothing.

3, That albeit we ought now and then to imploy our selues wil­lingly and couragiously for the bo­dily aide of our neighbours, and in those things that do pertaine to A­ctiue life, yet we must not therfore neglect the contemplatiue life, which is to be much more accomp­ted of.

LX. MEDITATION. How our Sauiour taught the Apostles to pray. Matth. 6.9. Luk. 11.2.

1. CONSIDER, how our Sauiour although he did not reiect vocall prayer, yet he did make much more accompt of mentall praier and meditation, re­prehending the opinion of the Eth­nicks touching this point.

2. Consider how he taught them in few words, in what sort they might demaund of God all that which was necessary for them.

[Page 100]3. Consider and weigh the first words of the praier that our Sauiour taught vs, to the end we may say it with more fruite and deuotion.

Let vs learne,

1. To esteeme much of mentall praier and meditation.

2. To say oftentimes, and with great reuerence the praier which our Lord vouchsafed to teach vs with his owne mouth.

3. That since we call God our Father, we are to loue and obey him in all things, and in all places, to shew thereby that we are indeed his true children.

LXI. MEDITATION. Of our Lords Praier, or Pater noster. Matth. 6.9. Luke 11.2.

1. CONSIDER vpon these words of our Lords praier, Hallowed be thy name, what we de­maund in them, saying, We de­maund:

[Page 101]1. That we be sanctified, to the end that we may inuoke him holily, and by vertue therof obteine of him whatsoeuer we need.

2. That we may alwaies praise our God, and in all things and euery where seeke his greater glory.

3. That we alwaies speak of al­mighty God with great reuerence & respect.

4. That all men may praise and honour his holy name, with hart and mouth.

Thy kingdome come; we demaund:

1. That the holy faith and Ghos­pell of Christ be preached through­out the whole world, and receaued of all nations, that all may knowe their true King, God and Creatour.

2. That our Lord affoarding vs his holy grace, do so possesse our soules, that neither temptation of the diuell, nor afflictiō of the world, of the flesh, or any other sinne may finde place in our soules.

3. That in the end it will please [Page 102] him to receaue vs into his glory, which is his true kingdome.

Thy will be done; that is, be accom­plished perfectly:

1. In my self, as well in my body as in my soule, so that I neither will nor desire any thing, but that which my Lord God willeth and desireth of me.

2. In all my neighbours, and all men that liue in the world, to the end they may willingly fulfil all that which God hath commanded them to do.

Giue vs this day our daily bread; to wit:

1. Thy holy word, which is the foode of our soules, whether we heare it in Sermons, Exhortations, Reading, or Praier.

2. Thy holy body, which is the true bread of life.

3 The nuriture necessarie for our bodyes, without superfluitie or dain­tinesse.

And forgiue vs our debts, as we a [...]so forgiue our debtours, that is:

[Page 103]1. The sinnes we haue committed against thy diuine maiestie; whether they be Mortall, to the paines of which we ar yet obliged; or Veniall into which we dailie fall.

And leade vs not into temptation; which is to say:

2. Permit or suffer not, o Lord, that we fall into those sinnes and of­fenses vnto which we are daily solli­cited and prouoked by the world the flesh, and the diuell, who doth continually watch to ruine and de­stroy vs.

But deliuer vs from euill; that is:

3. From all temporall euill, that in this world may befall and oppresse vs, as plague, warre, famine, sick­nes, and other calamities, which through our sinnes we haue often­times deserued. Free from all dan­gers, O our good Father, Lord, and Sauiour. So be it.

LXII. MEDITATION. Of the life of poore Lazarus and the wicked Richman. Luke. 16.19.

1. CONSIDER how our Sauiour recounting this history, vouchsafed not to name this Richman, and yet named the poore Lazarus, therby to shew vs that it is not riches that makes men great be­fore God, but vertue; and to teach vs how we ought to cōceale & keep close the names of those whose im­perfectiōs we are forced to discouer.

2. How the Ghospell neuer maketh mention that our Sauiour spake of riches, but condemning and despising them, or threatning and cursing rich men; thereby to teach vs, how hard a thing it is to be saued amongst riches, and contrariewise how blessed are the poore.

3. Behold on the one side this Richman well apparelled, stately [Page 105] lodged, and delicately fed; and on the other side poore Lazarus all naked, lying on the ground, de­syring the crums of bred that fell frō the Rich-mans table, and recea­uing more consolation of dogs then of men.

Let vs learne,

That the prosperities and riches of this world doe so blind men, that they make them become more hard and vnmercifull, then brute beasts.

LXIII. MEDITATION Of Lazarus, and the rich Gluttons end. Luke 16.22.

1. CONSIDER how poore Lazarus died, and was car­ried by the Angels into Abrahams bosome, being a place of repose; but that the Rich man dying was buried in hell.

2. How the rich Glutton was not only tormented by the diuels who afflicted him, but also by the [Page 106] remembrance of his sinnes commit­ [...]ed, and of the daunger wherein he saw his brethren were, who yet liued.

3. How Abraham answered him, that there was now no more time to do good, refusing to giue him a little drop of water, which he de­maunded to asswage his torments.

Let vs learne,

1. That the euils, vexations, and anguishes which we suffer in this world shall soone haue an end, but that the paines of hell shall en­dure for euer and euer.

2. How great and excessiue are the torments of the damned, seing they haue not any consolation at all.

3. To do good whilest we can, for the time will come in which we will wish, we had done it, but then we shall haue no more meanes.

LXIIII. MEDITATION. Of the young man that damaunded of our Lord what he might do to be saued. Matth. 18.16. Mark. 10.17. Luk. 18.18.

1. CONSIDER with what deuotion this young man was moued to goe and present him­self so humbly before our Sauiour, and to aske him the meanes how he might [...]e saued.

2. How although our Lord see­med not to take in good port to be called Good of him, that did not esteeme him for such; yet did he answere to his question, and teach him the things most necessary for his saluation, to wit, the Commaun­dements of God.

3. How hauing vnderstood of this young man, that he had alwaies carefully obserued and kept them, our Lord loued him so much the [Page 108] more, and said, that it was sufficient in [...]ugh to be saued; but that if he would be great and excellent in heauen, he should leaue all that he had, and follow Euangelicall per­fection.

Let vs learne,

1. To seeke incessantly that which may further vs to our saluation.

2. To exercise our selues in works of charity towards our neighbour [...], by meanes of which we shall be more and more vnited with God.

3. To condemne the riches and commodities of this world, seing that they hinder vs to go forwards, and grow in perfection.

LXV. MEDITATION. Of the reward our Sauiour promised vnto his Apostles. Matth. 18.27. Mark. 10.28 Luke 18.28.

1. CONSIDER how the Apo­stles, hauing noted the [Page 109] suddaine chāge which was wrought in this young man, as soone as our Lord spake vnto him of leauing his riches and wealth (and how he departed discontented) were much astonished, especially when they heard our Lord, who said vnto them three times, that it was a very hard thing for a Richman to be sa­ued.

2. How S. Peter as chiefe and head of the Apostolicall Colledg (al­though he had not forsaken much substance for Christ his sake, yet thinking that he had left somthing & done that which our Sauiour re­quested at the hands of this young man) did demaund very confident­ly what recompence they were to haue, who had left all things to follow him;

3. How our Sauiour promised vnto his Apostles rest and repose for their labour, authority to iudge others for the reproaches and disho­nours they were to endure for him, and to all those that would leaue [Page] whatsoeuer to follow him, a hundred fold so much in this world, and in the other, life euerlasting.

Let vs learne,

1. To be wise by other folkes harmes, and to shun those things which we know to haue ben the ruine and ouerthrow of others.

2. How great assurance they haue of their saluation in the eys of God, who haue forsaken all things to follow him.

3. To haue often before our eyes on the one side the reward which our Sauiour hath promised vs, and on the other the poore recom­pence that the world affoardeth his followers.

LXVI. MEDITATION. How our Lord receaued news of Laza­rus sicknes. Iohn. 11.1.

1. CONSIDER how Lazarus sisters did not importune, nor vrge our Sauiour to come to Bethania to heale their brother, but were content to make him vn­derstand his disease, writing to him these only words: Lord, behold, he whome thou louest is sticke.

2. How our Lord answered that, that disease would not proue mortall to him, but that it should rather be to the greater glory of God: neuertheles three or foure daies after that he had ben aduertised of this, he said to his Apostles, that Lazarus was dead, and went to raise him.

3. How the Apostles told him, that is was not expedient for him to go into Iewry, where before he was like to haue byn stoned; neuertheles [Page 112] they followed him, ready to die with him according to the couragious re­solution which S. Thomas had made.

Let vs learne,

1. That it is inough to propose briefly vnto our Sauiour our corpo­rall necessities.

2. That he oftentimes doth per­mit that those whome he loueth best, endure much in this world, for their owne greater good, and his diuine glory.

3. That we ought not to feare any trauaile, no nor death it selt, if we do that which God doth appoint vs by our lawfull Superiours.

LXVII. MEDITATION. How our Sauiour did raise Lazarus. Iohn. 11.28.

1. CONSIDER, how Martha hauing heard of our Sauiours comming, went out of her house to meet him & told him how all had passed, and got a promise that her brother should rise againe to life, with other documents.

2. How Marie Magdalen being come to our Lord, and casting her self downe at his seete to tell him with many teares the heauy newes of her brothers death with the Iewes that were also present to accompany and comfort her; he groaned in spirit, troubled himself, and demaunding where the dead body was laid, he also wept.

3 How comming neere to the graue, he commaunded the stone to be taken away, that couered [Page 114] the corps, and hauing made his praier to God his father, he called Lazarus with a lowde voice, who forthwith came out aliue.

Let vs learne,

1. Not to expect till our Lord come to chastise vs for our faults, but, as we are bound, to preuent his iustice by sorrow and penance.

2. So to bewaile our owne sinnes, as with compassion, we would la­ment other mens miseries.

3. To remoue all the stones, and to cut off all occasions which hold vs buried in our imperfections, thinking vpon death, and the hor­rour of the graue.

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

LXVIII. MEDITATION. Of the request that Zebedeus wife, Mo­ther to the Apostles S. Iames & S. Iohn, made vnto our Sa­uiour. Matth 20.20. Mark. 10.35.

1. CONSIDER how the Apostles hearing our Sauiour speake of the sytting which he promi­sed them aboue the twelue tribes of [Page 116] Israell, and thinking that this was to be accomplished heere on earth, did seeke all meanes they could to obteine and get betimes these places and dignities, especially those two of whome the Euangelist maketh mention.

2. How although the mother had presented to our Sauiour her de­maund or request for her children, he yet did not direct his answer to her, but to those who had sollici­ted her so to do, setting before them the chalice of his Passion, by meanes of which he himself was to enter into his glory.

3. How the other Apostles and disciples were not scandalized when they saw that S. Peter thought him­self vnworthy to receaue our Saui­our into his boate; but vnderstāding of the ambition of S. Iames and S. Iohn, they were much offended therewith.

Let vs learne,

1. To seeke the glory which ne­uer [Page 117] shall be taken from vs, which is euerlasting.

2. To labour willingly for the getting of it.

3. To desire alwaies the lowest place in this world, so to liue quiet and in peace with euery one.

LXIX. MEDITATION. Of the blind man which our Lord cured neere vnto Iericho. Matth. 20.29. Mark. 10.46. Luk. 18.35.

1. CONSIDER the poore and wofull case of this needie & blind Bartimaeus, dwelling with­out Ierusalem neere the towne of Iericho, sitting by the way side, and begging his liuing.

2. How hearing the noise that the troopes made which followed our Sauiour, and, it may be, vn­derstanding the blessings and praises that they gaue him, began to crie without ceasing, IESVS Sonne [Page 118] of Dauid haue mercy vpon me.

3. How our Sauiour staying som­what, called him, and demaunded what he asked, and hauing heard his request, did giue him his sight.

Let vs learne,

1. That the force of praier made with feruour is so great, that it staieth our Sauiour, and hindereth his vengeance.

2. How we ought to go to our Sa­uiour with all speed and diligence when he calleth vs, setting aside all colour and pretext of excuse.

3. How we must not returne to the place from whence we came, but rather follow, praise, and imitate our Sauiour.

LXX. MEDITATION. How our Sauiour entred into Zacheus house. Luk. 19.1.

1. CONSIDER how Za­cheus, though he were [Page 119] the chiefe of the Publicans and Cu­stomers, did neuertheles greatly de­sire to see our Sauiour, but two things hindered him, the little body he had, and the multitude that were about our Lord.

2. How he ranne before to take vp a place by the way where our Lord was to passe; and not regarding what others might think or say of him, he climbed vp into a tree to see him more easily.

3. How our Sauiour did cast his eyes vpon Zacheus, and calling him by his name, commaunded him to descend, inuiting himself to his howse, where he was well receaued and entertained.

Let vs learne,

1. That to find our Sauiour, we must by the example of this good Zacheus climbe vp into the tree of the Religious Crosse, abandoning all affections of earthlie things.

2. To answere and cooperate promptly with Gods inspirations, [Page 120] which he sendeth vs.

3. To receaue oftentimes our Blessed Sauiour in the holy Sacra­ment of the Altar, and to harbour him in our soule with all humility, deuotion, and spirituall ioy.

LXXI. MEDITATION. Of the supper made to our Lord in Si­mon the Lepers howse. Matth. 26.6. Mark. 4.3. Iohn. 12.1.

1. CONSIDER what ioy and contentment this ver­tuous person felt in his heart, seeing our Sauiour whome he held for a holy man and great Prophet, sit at his table and eate of his bread.

2. With what feruour and deuo­tion Marie Magdalene came throw­ing her selfe at our Lords feete, washing them with her teares, wi­ping them with her hayre, and brea­king the vessel of pretious ointment which she had brought with her, [Page] she powred it vpon his head.

3. How euen the Apostles grud­ging at this deed, and grieued at the losse of that which might haue byn imploied to the profit of poore fol­kes (as they said) our Sauiour de­fended Marie Magdalene, assuring thē, that for doing of this she should be praised throughout the world.

Let vs learne,

1. To reioice when we are to go to the table of our Lord, and to re­ceaue him in the Blessed Sacra­ment.

2. To imploy our selues as wil­lingly to serue the poore which be the feete of our Lord, as to annoint the head himself.

3. To make no accompt of the scofs & reprehensions which world­lings forme against vs, prouided al­waies that we serue God.

LXXII. MEDITATION. How our Lord did weepe vpon the Cittie of Ierusalem, foretelling the destruction thereof. Luk. 19.41.

1. CONSIDER how our Sauiour viewing with his corporall eyes the Citty of Ierusalē, and foreseeing the calamities and ruine that soone after should befall vnto it, did weepe vpon it.

2. How albeit that many of the inhabitants thereof did presse to come before him, and receaue him as he deserued, yet he did not cease to lament the misfortunes by which this poore Citty was to be destroied in such sort as he did foreknow.

3. How amongst other words that he spake, we must ponder well these: O if thou also hadst knowen, and that in this day, the things that per­taine to thy peace!

Let vs learne,

[Page 123]1. To bewaile the daungers in which we our selues and all other men doe liue in this world.

2. To haue compassion not only of our friends, benefactors, and kins­folkes, but also of those that wish, and doe vs harme.

3. Not to let the time ouerslip in vaine, nor loose the occasions which we haue to doe good.

LXXIII. MEDITATION. How our Sauiour entred into Ierusa­lem. Matth. 21.1. Mark. 11.1. Luk. 19.20. Iohn. 12.15.

1. CONSIDER how our Sa­uiour set on towards Ieru­salem, albeit he knew very well on the one side the enuie and rancor that the Iewes did beare him, and on the other, that the time of his death and Passion was at hand.

2. In what manner he would make his royall entry into the Citty, to wit, riding vpon an asse coue­red [Page 124] only with his disciples garmēts, and himself accompanied and atten­ded on by poore folkes going a foot on ech side of him.

3. With what deuotion the A­postles did bestrew the waies with their apparel and mantels, the peo­ple did cut downe bowes from the trees to that end, and all did crie with a loude voice, Praise and Health to the sonne of Dauid.

Let vs learne,

1. To offer & presēt our selues willingly to labours and daungers euen of life, when it should be for Gods glory and our neighbours saluation.

2. To desire alwaies the lowest offices, and to approach willingly vnto those of whome the world maketh lest accompt.

3. To subdue and mortifie our body, which serues as a garment for our soule, to prepare the way for our Lord, who will enter and dwell in vs.

LXXIIII. MEDITATION. How our Lord did curse a fig-tree. Matth. 21.18. Mark. 11.13.

1. CONSIDER, how our Lord hauing spent all the day, in which he entred into Ierusalem, in preaching, curing of the sick, and in the exercise of other charitable works, but finding none that would offer him lodging or in­uite him to their house, he retur­ned very late towards Bethania.

2. How returning the next morning from Bethania to Jeru­salem, he felt himself oppre­ssed with hunger, which is a signe that the euening before he had sup­ped with very little or nothing, and that according to his wonted man­ner he had spent the night in praier.

3. How perceauing a fig-tree by the way well couered with leaues, he went right vnto it, and finding [Page 126] no fruite cursed it, which inconti­nent was withered.

Let vs learne,

1. Not to trust to the pompe and faire shewes of the world, which in the euening seemeth not to know him, whome in the morning it did cherish and flatter.

2. To conuerse amongst men in such sort, that yet more willingly we be solitary.

3. To labour, that our hands be found alwaies full of good vvorks and fruite, for feare that our Lord comming vvhē vve least think of it, and finding vs vnprouided, doe then curse vs.

LXXV. MEDITATION. Of the Councell and assembly which the Iews held against our Sauiour, whome Iudas sold vnto them. Luk 22.1. Iohn. 11.47.

1. CONSIDER, that vvhen our Sauiour did vvatch [Page 127] and pray for the conuersion of the Iewes, these obstinate fellowes a­ssembled themselues to find out the meanes how to apprehend and put him to death.

2. How Iudas burning with coue­tousnes, went to present himself to this wicked & damnable Councell, and sould his good master for thir­ty pence. O vnfortunate merchant!

3. How our good Lord, though he knew right well what Iudas had done, did not therefore shew him worse countenance, but rather did speake vnto him, and let him sit at his table, vsing towards him all the kindnes & fauour accu­stomed, so to win him with sweet­nes, and bring him to acknowledge his fault.

Let vs learne,

1. To beware of this vice of vn­thankfulnes, which was cause of the Iewes ouerthrow.

2. Not to set our hearts too much on worldly goods, lest they make [Page 128] vs forget those goods that be euerla­sting.

3. Not to abuse the sweetenes which our Sauiour shewes towards vs, who doth inuite and expect vs to perfect penance from day to day.

LXXVI. MEDITATION. How the Apostles made ready the place where our Sauiour was to celebrate his last supper. Matth 26.17. Marke 14.12. Luk. 22.7.2.

1. CONSIDER how the Apostles knowing on the one side the good custome that their maister had to obserue all that which was commaunded by the law of Moyses, and on the other side that he had no house of his owne, did therefore demaund of him, where it would please him that they should goe to prepare all that which was requisite for eating of the Pas­chall [Page 129] lambe.

2. How our Lord sent them to Ierusalem, giuing them for a mark of the place where he would make his supper, that there they should find a man carrying a pitcher of water.

3. How they met this man, and followed him, and entring into the house, had leaue of the owner there­of to prepare in a great hall well ap­pointed and furnisshed, all that, which was necessary for them.

Let vs learne,

1. To preuent as much as we may (if we be Religious) our Su­periours, by doing before time that which afterwards we shall be com­maunded.

2. To obey promptly, and as they say with our eyes shut, at the least direction of our Superiour.

3. To prepare our heart for our Sauiour, enlarging it with a liuely faith, great hope, and ample chari­ty, and hanging it with tapestrie of most chosen vertues.

LXXVII. MEDITATION. Of the last supper that our Sauiour made with his Apostles. Matt. 26.20. Mark. 14.17. Luk. 22.14.

1. CONSIDER hovv tovvards the euening our Lord came to the house wherein his Apostles had prepared for him to celebrate the Pasche, and whilest supper, was a dressing, he cōtinued to teach them, as he was wont to do.

2. How when it was time he sate downe at the table, telling them that he had an earnest desire to cele­brate this feast with them before his passion, and that this should be the last time in which he should eate be­fore his death.

3. How after these words he did eate the Paschall lambe accor­ding to the ceremonies vsed amongst the Iewes.

Let vs learne,

1. To eate the true Paschall lambe, that is, our Sauiours body with azime or vnleauened bread, that is with a pure conscience and voide of all malice or affection to sinne.

2. To eate the same with bitter lettice, which doth denote vnto vs the bitternes of Contrition, that we ought to feele for our sinnes.

3. To eate it being girt and shod, to wit, hauing all our senses & affe­ctions well shut vp, and sundred as much as is possible from worldly af­faires.

LXXVIII. MEDITATION. How our Lord did wash his Apostles feete. Iohn 1 [...].3.

1. CONSIDER how our Lord rising from table and laying aside his garments, tooke a towell, girded himself, and pow­ring [Page] water into a basen, came to wash his Apostles feetes.

2. How going to begin, and kneeling before S. Peter, this holy Apostle told him resolutely, that he would neuer suffer his Crea­tour and Maister to wash his feete, but then vnderstanding, that if he were not so wasshed, he could haue no part of eternall glory with his maister, he let our Sauiour do what pleased him, where we may wel think how much the Apostles were astonished at this example.

3. How this ceremonie being en­ded, our Lord said vnto them: I haue giuen you an example, that as I haue done, you do also.

Let vs learne,

1. To arise from the table, that is to leaue and abandon all consola­tions and commodities, thereby to assist and help our neigbours.

2. To humble our selues at all mens feete.

3. To wash the feete of our dis­ciples, which are our disordered [Page 133] senses and affectiōs, therby to serue God more sincerely.

LXXIX. MEDITATION. Of the institution of the most holy Sa­crament of the Altar. Matt. [...]6.26. Mark 14.22. Luk. 22.17. 1. Corinth. 11.24.

1. CONSIDER, how our Sauiour hauing washed his Apostles feete, sate downe againe to the table, tooke bread, and giuing thankes to God his Father, did blesse and giue it to his Apostles saying: Take and eate, this is my Body.

2. How he tooke afterward the Cuppe, and giuing thanks blessed it, and gaue it to them, saying: This is my bloud, do this in remembrance of me. Where we may admire the goodnes and clemency of our Lord, who not content to haue become man for our sakes, would also leaue his most precious Body and Bloud for our sustenance.

3. Consider how greatly the Apo­stles [Page 134] were amazed to vnderstand this new mysterie; and much more when they felt the consolation and aboundance of grace, which they got by receauing of this holy Sacramēt.

Let vs learne,

1. To be thankfull, as the Apostles were, for so great a benefit.

2. To feele our selues, inwardly inflamed with a new fire of loue

3 To dispose our selues as they also did, to beare all the Crosses and aduersities that may betide vs, that so we may become worthy to enioy daily so precious a gift. And therefor we must force our selues to feele the same spirituall affection as often as we frequent the holy Communion.

LXXX. MEDITATION. How our Sauiour discouered the treasō plotted against him by Iudas. Mat. 26.21. Mark. 14.18. Luke 22.21 Iohn 13.21.

1. CONSIDER how our Sa­uiour sitting yet at the ta­ble [Page 135] with his disciples, and thinking vpon the enormitie of the treason that Iudas had plotted against him, was greatly troubled for the losse of that wretched soule, and therefore told them, that one of them should deliuer him to his enemies.

2. How S. Peter vnderstanding this heauie news, and desirous to know who this might be, made S. Iohn as a meane to learne it; who layning his head on our Sauiours lappe, de­maunded of him, which of them was that treacherous wretch.

3. How our Lord hauing giuē the token of him to his beloued disciple, tooke bread, dipt it, and gaue to Iu­das, bidding him make hast, to dispatch what he had vndertaken.

Let vs learne,

1. How much we ought to make accompt of our soules, since our Sauiour was so much troubled for the losse of this traitours soule.

2. How the puritie of mind and body doth make vs familiar with al­mighty [Page 136] God, and partakers of his secretes.

3. Not to do any thing in secret which we would not should be kno­wen both of God and men, for feare least the Diuell seduce vs, as he did Iudas.

LXXXI. MEDITATION. How our Lord did foretell S. Peter that he should deny him. Mat. 26.33. Mark. 14.29. Luk 22.31. Iohn. 13.36.

1. CONSIDER how our Sauiour continuing still to think on his Passion, and forsee­ing that not only Iudas should be­tray him, but that also all the rest would abandone and forsake him, began to take his leaue of them, and told them, that he was to depart and goe where none could follow him.

2. How S. Peter promised to fol­low him though it were to prison and death if need required, which [Page] also the rest of them did promise to do.

3. How our Sauiour knowing right well what was to fall out, did foretell them that they all should be scandalized in him that night, & said to S. Peter, that before the Cocke crew twice, he should thrice deny him.

Let vs learne,

1. To think often on our end, that we may prepare our selues the better for it.

2. To be ready to suffer all that may befall vs for Gods sake.

3. Not to trust ouermuch to our owne forces, seeing that the most able do oftentimes breake their pro­mises in matters of life and death.

LXXXII. MEDITATION. How our Lord went to the garden of Gethsemani Matth. 26.36. Mark. 14.32. Luk. 22.39. Iohn. 18.1.

1. CONSIDER, how it is now the time that the true lambe setteth forth to go to the place of sacrifice, not omitting ne­uertheles to comfort his disciples so greatly afflicted for that they were to loose their maister that night.

2. How when they had passed the brooke Cedron, and drew towards the village of Gethsemani, our Sa­uiour found himself so surprised with griefe and sorrow, that he said vnto his disciples, My soule is sor­rowfull euen vnto death, which is as much as to say, that the sorrow which he felt was sufficient to kill him.

[Page 139]3. Hovv being entred into the gardē be forthvvith kneeled dovvne with his face to the ground, thereby as it were not to feele so great affli­ction and heart-breach in beholding the sinnes of the world, for which he was so much tormented.

Let vs learne,

1. Neuer to loose courage for the desolations, griefes, or disgusts that may happen to vs in our spirituall exercises.

2. To despise all the pleasurs and contentments that we may inioy in this world, so to feele some griefe with our Sauiour

3. To haue recourse to praier in all our occurences and necessi­ties.

LXXXIII. MEDITATION Of the praier which our Sauiour made in the garden of mont Oliuet. Matt. 26.39. Mark 14.35. Luk. 22.41.

1. CONSIDER how our Sauiour retiring himself a little from his disciples, did pray very effectuously to be deliuered from the Passion which he was to suffer, submitting neuertheles his owne will to that of his Father.

2. How comming to his disciples some litle time after, & finding them sleeping, he turned to S. Peter, re­prehended his weaknes in that he could not watch with him one houre, and exhorted them all to watch and pray, that they might not enter into tentation.

3. How he returned the second and third time to make the same praier, which he also brake off to visit his Apostles that slept.

Let vs learne,

1. To present our demaunds to Almighty God in such sort that we alwaies submit them to his good pleasure.

2. Not to be so tied to our pri­uate deuotions that we haue no care of our neighbours good.

3. To continue, yea and reiterate the same praiers vntill it please God to heare vs.

LXXXIIII. MEDITATION. Of the extreme griefe which our Saui­our did feele praying in the Garden. Luke 22.43.

1. CONSIDER how our Sa­uiour being returned the third time to pray, felt such extreme griefe and anguish that his Father sent him an Angell to comfort him.

2. How notwithstanding these his dolours he ceased not to pray so fer­uently, that he sweat bloud and wa­ter [Page 142] so aboundantly that the earth a­ [...]out him was bathed therewith.

3. O christian soule, considering thy Sauiour to suffer such anguishes for thee, if thou canst not sweat bloud and water for his sake, yet at least let fall a little teare of compa­ssion.

Let vs learne,

1. That albeit Almighty God do not alwaies graunt thee that which thou desirest and demaundest, yet will he not leaue to comfort thee, if thou pray as thou oughtest.

2. What is it that we ought not to do and suffer willingly for satisfactiō of our sinnes, through the only con­sideration of which our [...]auiour was so afflicted.

3. How, if our Sauiour thinking on his death, was surprised with so great feare, we ought to think what we shall do, when we shall come to that last passage, and what then we would vvish to haue done.

LXXXV. MEDITATION. How Iudas did betray our Lord and de­liuered him to the Iewes. Matt. 26.47. Mark 14.42 Luk. 22.47. Iohn 18.3.

1. CONSIDER how our Lord returning three times to his disciples & finding them yet asleep did let them alone, vvhilest he in the meane time did vvatch ouer them as a good pastour ouer his flock.

2. Hovv perceauing the traitour to approach neare, he avvaked them saying: Arise, let vs goe, behold, he that shall betray me is at hand. And as he vvas yet speaking, they dis­couered the troope of souldiers th [...] came to apprehend him.

3. Hovv Iudas did set himself for­vvard to kisse our Lord, and vvas receaued of him vvith so incredible humanity & svveetnes, that it ought euen to breake the heart of those vvho through any occasion vvhat­soeuer [Page 144] do nourish their choler against those that haue done them any kind of vvrong.

Let vs learne,

1. To beare vvith the infirmities & imperfections of our neighbours.

2. Neuer to vse any kind of doublenes, or dissimulation.

3. Neuer to speake, not do any euill, no not euen to those vvhich haue done vs any harme, but to call and hold them for our friends.

LXXXVI. MEDITATION. Of the endeauour that S. Peter did to hinder his maisters taking. Matt. 26 51. Mark 14.46. Luke 22.49. Iohn. 18.10.

1. CONSIDER hovv our Sauiour hauing imbra­ced Iudas passed on to demaund of those vvhome he brought vvith him, vvho he vvas that they sought for? and they ansvvering, for Iesus of Nazareth, our Sauiour replied, [Page 145] I am he, with so great courage that they all fell backward with feare.

2. How when they were risen vp, our Sauiour asked them againe as before, and discouering himself vnto them said; If yow seeke me, let these my Apostles go their waies.

3. How S. Peter seing what passed drew out his sword, and cut off his eare that came first in his way.

Let vs learne,

1. To offer our selues willingly to all daungers for the honour and glory of God.

2. Neuer to disburden our sel­ues of the difficulties that befall vs thereby to burden others, but rather to beare them for them.

3. That the weapons of Eccle­siasticall and Religious men, be spi­rituall.

LXXXVII. MEDITATION. How our Sauiour was apprehended and bound. Matth. 26.57. Iohn. 18.12.

1. CONSIDER the infinite goodnes and mercy of our Sauiour who did cure euen him that came to take him, and com­maunded S. Peter to put vp his sword which he had drawne to de­fend him.

2. How turning to those which had laid hands on him, he shewed them that in vaine they had taken the paines to come thither to appre­hend him, for so much as they had seene him euery day teaching in the Temple.

3. How his disciples, when they saw that there was no more remedy to rescue their maister out of the Iewes hands, abandoned him, and fled some one way, some another, and then those executioners tied him [Page 147] fast to lead him the more safely.

Let vs learne.

1. Neuer to render euill for good.

2. To endure patiently what­soeuer euill doth befall vs.

3. To make prouision of Good workes, for the greatest frindes that we haue in this world will forsake vs at the houre of our death, but our works will alwaies accompanie vs.

LXXXVIII. MEDITATION. How our Sauiour was brought to An­nas house. Iohn 18.13.

1. CONSIDER how those cruell souldiars did make our Sauiour ha [...]ten his pace, con­ducting him ouerthwart the fields to shorten the way, drawing, striking, and haling him from side to side.

2. How being come to Annas house, as if they had gottē a great vi­ [...]ory, they began to triumph, and to [Page 148] vse him worse then they had done in the way, all which our Lord en­dured most patiētly, without saying any thing vnto them.

2. How two of his disciples did follow him to be eye witnesses of that which should follow, & one be­ing entred by meanes of the ac­quaintance he had in the house, gaue entrance afterwards to S. Peter.

Let vs learne.

1. To submit our selues alwaies to the will of God, and not desire that he accommodate himself to our will.

2. To imitate the patience of our Sauiour.

3. To vse the acquaintance and friendship of others to our owne good, and that of our neighbours.

LXXXIX. MEDITATION. How Annas did question with our Lord. Iohn 18.19.

1. CONSIDER the modest carriage of our Lord in Annas presence, hearing all that it pleased him to demaund touching his doctrine and disciples.

2. How he answered that touching his doctrine he might be informed of those that had heard him preach publiquely in the Temple; as con­cerning his Apostles he would say nothing.

3. How one of Annas seruants gaue him a great blow, reprehēding him for that he had spoken so con­fidently to the high Priest, which iniurie he patiently endured.

Let vs learne.

1. To beware that we do not buffet our Sauiour, which they do who o­mit to do any good for feare of dis­pleasure, or do commit any euill to [Page 150] please men.

2. That giue not eare to godly in­spirations.

3. That take not well the good counsels and aduises of those that gouerne them in Gods place.

XC. MEDITATION. How our Sauiour was sent by Annas vnto Caiphas. Matth. 26.57. Mark. 14.53. Luk. 22.54. Iohn. 18.24.

1. CONSIDER hovv our Sauiour, as it were now half cōdemned to death, was misu­sed by the cruelty of those that lead him; and how he was receaued of those Elders & others assembled together in Caiphas house.

2. How being before Caiphas they brought forth against him ma­ny false witnesses, which neuerthe­les could not agree amongst them­selues to make him guilty of death.

[Page]3. How Caiphas seeing this, de­maunded of our Sauiour why he de­fended not his innocency against those witnesses: but sweet IESVS answered not a word.

Let vs learne,

1. To hold our peace, when that which is demaunded vs deser­ueth no answere.

2. When we perceaue that what­soeuer we should say shal be miscon­strued.

3. When it is time to suffer, and not to excuse.

XCI. MEDITATION. How Cai [...]has adiured our Sauiour to tell if he were the Messias. Matt. 26.63. Mark. 14.62. Luk. 22.67.

1. CONSIDER how Cai­phas breaking into passi­on because he could find nothing to lay against our Sauiour, did at last remember to adiure him in the name of God to tell him if he were the Messias.

2. How our Sauiour did then con­fesse that he was truly the Messias, foretelling him moreouer that they sho [...]ld heerafter see him sitting on the right hand of God, and cōming in the end to iudge the world.

3. How Caiphas hearing these words rent his garmēts, crying with a l [...]ud voice, that he had blasphe­med, and that there needed no other testimonies against him; wherevpō [Page] al that wicked troope adiudged him worthy of death.

Let vs learne,

1. Neuer to make firme resolu­tion of any thing so long as we are troubled with passion.

2. To speake alwaies the truth, principally when it concerneth Gods honour.

3. Not to make great account of mens iudgments, which cannot make vs worse then we are.

XCII. MEDITATION. Of the iniuries done to our Sauiour in Caiphas house. Matt. 26.67. Marke 14.65. Luk. 22.63.

1. CONSIDER how the souldiars and seruants of the Iewes, perceauing the spite that Caiphas had against our Sauiour, to please him the more, began to in­crease, much more then before they [Page] had done, their rage vpon our Sa­uiours body, striking and vexing him on euery side.

2. How others of them when they had blindfolded him, did buffet & strike him on the face in diuers manners, and said; Prophesy vnto vs ò Christ, who is he that strooke thee.

3. How diuers of them, contrary to all ciuility, did spit in his face.

Let vs learne,

1. That many do now adaies also spit on our Sauiours face, as those which with foule & filthie thoughts do defile their soule, made to the likenes, and image of God

2. Those that do resist the holy inspirations, that God doth send them.

3. Those which do receaue the body of our Sauiour, not ha [...]ing well [...]urged & cleansed their soules before.

XCIII. MEDITATION. How S. Peter did thrice deny our Saui­our. Matt. 26.69. Mark. 14 66. Luk. 22.55. Iohn. 18.17. & 26.

1. CONSIDER how S. Peter hauing abandoned his maister, and warming himself a­mongst the souldiars and seruants of the Iewes, was so astonished at the bare word of a poore chamber­maid, that fearing death, he denied the fountaine of life.

2. How not content to haue sim­ply denied him once, the second time he did foresweare himself, say­ing, tha [...] he knew him not, and the third time he denied him with cur­sing and swearing.

3. How our Sauiour hauing sweetly looked back vpon S. Peter he forthwith called to mind his pro­mise, acknowledged his fault, and presently departed out of tear vn­happie [Page] house, so to begin a course of wailing and pennance, which he did after continue as long as he liued.

Let vs learne,

1. To auoid bad companie.

2. To resist tentations in the be­ginning, lest they draw vs from euill to worse.

3. To imitate the pennance of this holy Apostle.

XCIV. MEDITATION. Of the sorrow that our B. Lady felt the night that our Sauiour was taken.

1. CONSIDER how our B. Lady when she had recea­ued the heauie news, that her deare beloued sonne was taken prisoner, felt therefore extreme great sorrow and griefe, feeling then in her heart the sword of sorrow which old Si­meon had foretold her on the day of her Purification.

[Page 157]2. How albeit in this, as in what els soeuer, she did conforme her will to the eternall Father, yet she did pray him very effectuously, that it would please him to make her feele the paines that the accursed Iewes were to make her sonne endure.

3. How departing from her house, she went to find out her sonne, that so she might at the lest accompanie him to his death, as indeed she did.

Let vs learne,

1. Not to loose courage when we fall into any disgrace or tentation, seeing that Gods chiefest fauorites haue past that way.

2. To pray for those that be tempted and afflicted.

3. To labour as much as lieth in vs to assist and comfort them.

XCV. MEDITATION. How the Iews iudged our Sauiour guil­tie of death. Matt. 26.66 27.1. Mark. 14.64.

1. CONSIDER, how the souldiars hauing spent the night in mocking and gibing at our Sauiour, making him indure diuers paines, the next morning very early the chiefe Priests of Ierusalem sate in Councell to determine what they should do with him.

2. How when they had made him to appeare before them, they demaunded of him, if he were the Sonne of God; to which he ans­wered; If I say I am, yow will not belieue me, but hereafter you shall see the sonne of man sitting at the right hand of the Father

3. How at this answere they al exclai­med, [Page 159] saying, that he had blasphemed, and did therefore iudge him worthy of death; which Iudas vnderstan­ding brought back the money they had giuen him for betraying of his maister, and confessing his offence he went and hanged himself.

Let vs learne,

1. How the wicked are alwayes diligent to do ill, and the good to do good.

2. How it little auaileth to preach to obstinate persons.

[...]. How sinnes do not seeme so great when they are commited, but when we see the euill that ensueth of them, they oftentimes driue vs euen to despaire.

XCVI. MEDITATION. How our Sauiour was accused before Pilate. Matth. 27.11. Mark. 15.1. Luk. 23.1. Iohn. 18.28.

1. CONSIDER, how our Sauiour was brought to Pilates pallace, and presented to that heathen President, who was con­strained to go forth of his hall to heare the Iewes, which made more scruple to enter into his pallace; then to accuse the innocent IESVS wrongfully.

2. How Pilate asked of the Iewes what informations they had against that man: who answered him at the first instant, that if he had not byn a malefactour, they would not haue giuen him ouer to the secular power.

3. How they afterward did accuse him of three crimes, to wit, that he seduced the people, that he forbad [Page] to pay tribute to Cesar, & thought to make himself a King.

Let vs learne,

1. To submit our selues to euery one for the loue of God.

2. To beare patiently the euill donne vnto vs, euen by those to whome we haue donne good.

3. Neuer to reprehend, nor accuse any other wrongfully.

XCVII. MEDITATION. How our Sauiour was examined by Pi­late. Matt. 27. [...]1. Mark 15.2. Luk. 23.3 Iohn 18.33.

1. CONSIDER how good IESVS submitteth him­self to a Iudge, to whome he was no way subiect, answering from point to point, to all that which he de­maunded of him.

2. How Pilate hauing performed his duty in examining of our Saui­our, [Page 162] and finding nothing in him whereby he might iudge him wor­thie of death, came out of his Pallace to tell the Iewes therof.

3. How those wreched Caitifes fearing lest the President s [...]ould iudge according to truth and iustice, did anew begin to accuse our Saui­our more earnestly and eagerly then they had done before, saying that he was a seducer of the people: vnto all which sweet IESVS neuer ans­wered one word, in so much that Pilate did greatly maruell at his pa­tience.

Let vs learne,

1. To iustifie and cleere our sel­ues before those who are not well in­formed of our innocencie.

2. Rather to hold our peace be­fore false and malicious accusers thē to disp [...]te and contend with them.

3. To imitate the patience of our Sauiour

XCVIII. MEDITATION. How Pilate sent our Sauiour to King Herod. Luk. 23.6.

1. CONSIDER how Pilate, when he vnderstood that our Sauiour was of the coun­trie of Galilee, sent him to He­rode who was King of those parts; and how those that led him, did in the way torment and vexe him more then euer, seeing that his con­demnation was so delaied.

2. How Herode was very glad to see our Sauiour, because he had hope either to see him worke some miracle, or to learne some new thing of him; and therefore did demaund of him many curious questions touching diuers things.

3. How our Lord would neither answere one word to him, nor to the Iews, who did againe accuse him [Page 164] before this King.

Let vs learne,

1. That it suffiseth not to haue a desire to see our Sauiour if we do not take profit by his holy d [...]ctrine.

2. That we m [...]st not further nor soo [...]h the curiosity of wordlings, by telling or teaching them such things as can no waies profit them.

3. That we ought not to s [...]ew nor communicate vnto others the fauours that God hath bestowed vpon vs, but to those to whome we know it may do good.

XCIX. MEDITATION. How our Lord by Herod & his Court was hel [...] for a foole. Luk. 23.11.

1. CONSIDER how Herod both astonished & offen­ded that he could not get as much as one word from our Sauiours mouth to that which he demaun­ded, [Page 165] did mocke him, calling him foole, sensles, and voide of wit, whome also in this vnciuill kind of dealing his whole Court followed.

2. How to scoffe the more at our Sauiour they clad him with a white robe, and sent him backe to Pilates Pallace.

3. How the off cers and soul­diars led him back with great inso­lencie through the streets most in­habited, shewing him vnto all those whome they met, that they might mocke him as a foole.

Let vs learne,

1. To reioyce when the world doth scoffe at vs.

2. Not to be ashamed to weare poore and torne garments, so to conforme our selues to our Sauiour.

3. Neuer to mocke or scoffe at any one whosoeuer.

C. MEDITATION. How the Iewes preferred Barabbas be­fore our Sauiour. Matth 27.15. Mark. 15.6. Luk. 23.17.

1. CONSIDER, how Pi­late proceeding accor­ding to iustice and equitie, and fin­ding no crime worthie of death in our Sauiour, sought to deliuer him, saying, that nether Herod had found him guiltie, nor condemned him to death.

2. How he offered to shew him fauour, by releasing him according to the cu [...]tome which he had to de­liuer euery yeare vnto the Iewes one prisoner at their request about the feast of Easter.

3. How these obstinate people did choose rather one Barabbas a notable theefe, and who had sl [...]ine m [...]ny men, then our Sauiour who had raised from death to life foure [Page 167] dead folkes.

Let vs learne,

1. To defend alwaies truth and innocencie.

2. Neuer to yield to our sen­suality, nor to the imperfections of others against equity and iustice.

3. Nor to esteeme what opinion men haue of vs, albeit they take vs to be worse then those, whome they think to be most wicked men.

CI. MEDITATION. How our Lord was scourged. Mat. 27. 26 Mark 15.15. Luk. 23.16.22. Iohn 19.1.

1. CONSIDER how Pilate appointed that our Sauiour should be w [...]ipped, although he knew him to be innocent, and wrongfully accused; all which our Sauiour willingly accepted of, ma­king more account of our good then [Page 168] of his owne torments.

2. How the cruell Iewes with­out any respect of our Lords per­son, tooke off his garments, and bound him like a slaue vnto a pillar, all which he suffered patiently so to loose and breake the bands of our sinnes.

3. Consider awhile the extreme paines that the most tender and de­licate flesh of our Sauiour did suffer being altogether torne and rent with so many lashes and scourges, therby to make satisfaction for our disordinate pleasures.

Let vs learne,

1. To make no account of humane respects, if we will not commit many grosse errours.

2. Not to lament nor grudge when God doth punish vs for our sinnes, seeing that when our Saui­our wa [...] scourged he did not repine.

3. How we ought to deale with our rebellious flesh.

CII. MEDITATION. How our Sauiour was crowned with thornes. Matt. 27.29. Mark. 15.17. Iohn 19.2.5.

1. CONSIDER the robes which these fellowes be­stowed vpon the King of Heauen, to wit, an old mantle of purple to breed laughter, a crowne of thor­nes for his Diademe, and a reed for his Royall Septer, and how our Sa­uiour receaued all this at their hands that did mo [...]k him, without any con­tradiction.

2. Cast your eyes vpon that ve­nerable and Holy face of our Lord, and you shall see it all couered with foule and filthy spittle, and disgui­sed with buffets that these wicked men did giue him.

3. Consider with what patience our Sauiour did support and endure such dishonours, and esteeming much to be mocked, that so he might [Page 170] abate our pride, and pull downe our ambitious desires.

Let vs learne,

1. To be obedient, euen in those things that be cōtrary to our lyking and to the opinion of the world.

2. To support iniuries though they be done by vile and base per­sons.

3. Not to labour to be greatly prized, since our Lord was so moc­ked and contemned.

CIII. MEDITATION. How our Sauiour was in diuers man­ners mocked in Pilates Pallace. Matth. 27.27. Mark 15.16. Iohn 19.2.

1. CONSIDER how these cruell souldiars not con­tent to haue tormented our Sauiou [...] in such sort that they had already couered his whole body with woud [...] [Page 171] from the sole of his foote euen to the top of his head, did begin to afflict his soule, by all such meanes as they could deuise.

2. How putting a reed into his hand they would thereby signifie (and it may be they said so much vnto him) that he had no more wit, then that reed had iuyce or pith.

3. How kneling before him vpon one knee on the ground, they salu­ted him King of the Iewes, and spit in his face, striking him on the Crowne of thornes with the reede, and buffeting him.

Let vs learne,

1. To shun all hypocrisy, and to worship our Lord sincerely with soule and body.

2. N [...]t to leane too much to hu­mane helps and meanes which be more fraile then reedes

3. Not to esteeme much what the world saith of v [...], prouided that our [...]onscience be cleere from all euill, & [...]o not reprehend vs.

CIIII. MEDITATION. How Pilate shewed our Sauiour to the People. Iohn 19.5.14.

1. CONSIDER how Pilate albeit he was a Paynim, yet desirous to deliuer the innocent, deuised to shew our Sauiour vnto those fierce and furious people, in that so piteous plight into which they by their cruelty had put him.

2. How therefore he brought him forth crowned with thornes, & couered only with a poore robe of purple, which he lifted vp a litle to shew vnto the Iewes his body all disfigured and bloudie, and said to them. B [...]hold the man.

3. How those obstinate people moued neither with pitie nor com­passion began to crie with a furious voice, Crucifie him.

Let vs learne,

[Page 173]1. To defend euermore truth & innocency in whomsoeuer it be.

2. That the filthines of sinne is most grieuous, seeing that our Saui­our hath byn so greatly tormented to satisfy for the same.

3. To beware of all kind of cho­ler and rancour which doth blind those that take not heed of it.

CV. MEDITATION. How the Iewes made new instance with Pilate that he would condemne our Sauiour, Luk. 23.22. Iohn 19.6.12.

1. CONSIDER how Pilate persisting in his desire to deliuer our Lord, did his best to giue him ouer into the hands of the Iewes, they might iudge him according to their Law; but they answered that according to their Law, he ought to dy, speaking in this, truer then they thought.

[Page 174]2. How Pilate did againe demaūd of our Sauiour, whence he was? To which question receauing no an­swer, when he vaunted himselfe of the power which he had, our Lord then said vnto him with most great wisdome, That his power was giuen him from aboue, which was cause that Pilate desired much more to release him.

3. How the Iewes perceauing Pilates good will and inclination to­wards our Sauiour, cried out aloud and boldly, that if he deliuered him, he could not be Cesars friend.

Let vs learne,

1. To perseuere in that good which we haue once knowne and imbraced.

2. To acknowledge that all au­thority cōmeth from aboue.

3. Not to feare those which haue power only ouer the body, but not ouer the soule.

CVI. MEDITATION. How Pilate condemned our Sauiour. Matth. 27.26. Mark 15.15. Luke 23.23. Iohn 19.

1. CONSIDER how Pilate seing himselfe prest more and more by the Iewes, did enter againe into his Pallace, where sit­ting to end our Sauiours processe, he receaued a message from his wife who prayed him not to meddle in the affaires of innocent Iesus.

2. How Pilate neuertheles per­ceauing the seditiō to increase more and more, and that the mutinous Iewes did redouble their outcries, he cōming out of his Hall did wash his hands in presēce of al the people, and protest, that he would not be their compartner in so vniust an act.

3. How vpon this all the people hauing receaued the whole fault v­pon themselues and their posterity, [Page 176] Pilate pronunced the sentence of death against our Sauiour, giuing him vp into the executioners hands, and deliuering Barabbas.

Let vs learne.

1. How innocency can neuer be oppressed, though the innocent do often suffer wrongfully.

2. How little it auaileth to haue the body cleane, when the soule is defiled, and loden with sinne.

3. That we must suffer often­times therby to haue compas [...]ion of our Sauiour.

CVII. MEDITATION. How our Sauiour did beare his Crosse. Mat. 27.31. Mark. 15.20. Luke 23.26. Iohn 19.17.

1. CONSIDER the griefe that our B. Lady felt when she heard that the sentence of death was giuen against her deare beloued [Page 177] Sonne; and saw the guard on horsback to lead him to the place of execution.

2. How the pittilesse executioners did take off our Sauiours purple robe, and commaunded him to put on his owne garments, and by this meanes renewed his wounds, which gushed out bloud on euery side.

2. How they did loade his feeble shoulders with that huge burden of the Crosse, and hastned him to go on the way, albeit he was otherwise scarce able to stand; but, alas, it was for the satisfaction of our sinnes that our Sauiour was so ouercharged.

Let vs learne,

1. To beare our Crosse after him by labouring willingly in his holy seruice.

2. By mortifying our body, and sensuall appetites.

3. By ouercomming all tenta­tions and lets which the Diuell and the world do put in our way.

CVIII. MEDITATION. How our Sauiour di [...] speake to the wo­men that followed him. Luk. 23.27.

1. CONSIDER with what deuotiō those good womē which had followed our Sauiour in his life, did also accompany him in his death, making great lamenta­tion according to their nature.

2. How our Sauiour, when that he heard them bewaile him so piti­fully, did turne back to them, ex­horting them rather to weepe vpon themselues, and vpon their children who should be cruelly punished for the paines which they made him now indure.

3. How those enraged Iewes would not suffer him to speake on the way, but did push him forward, hauing giuen him for companions two theeues that were also lead to be ex­ecuted.

Let vs learne,

1. To haue compassion of the paines which our Sauiour hath en­dured for vs.

2. To bewaile our sinnes which were cause of his death.

3. To pray for the euils that be to ensue, to the end that God either turne them away, or giue vs patiēce to support them.

CIX. MEDITATION. How Simon of Cyrene did help to beare our Sauiours Crosse. Matth. 27.32. Mark. 15.21. Luk. 23.26.

1. CONSIDER, how our Sauiour altogether wea­ried with the paines and torments which he had endured the night be­fore, and ouercharged with the great weight of his Crosse, went soft and [Page 180] faire, marking all the way with the bloud which flowed from his pre­tious wounds.

2. How the Iewes perceauing his weakenes, and seeing him fall oftentimes vnder the burden, yea and fearing l [...]st [...]e would dye ere he came to the place of execution, were of opinion to make one Simon of Cyrene, whome they met returning from the fields, to beare his Crosse.

3. How they s [...]ld our Sauiour this little comfort very deerely, vpbrai­ding him that he who had vaunted himself to be the sonne of God, was not able now to go, and constray­ning him also to go more speedily then he could.

Let vs learne,

1. To beare our owne Crosse and not that of others.

2. To beare it willingly, and not perforce.

3. To carrie it after our Sauiour folowing his pace, & not for praise of men.

CX. MEDITATION. How they gaue our Sauiour wine min­gled with gall to drinke. Matth. 27.34.

1. CONSIDER how our Sa­uiour being ariued to mount Caluary so weary and tyred that his heart did faile, those cruell Iewes did present him to drink wine mingled with gall, that by so doing they might leaue no part of his, vn­tormented.

2. How our Lord being ready to suffer all paines for the loue of vs, did take the cuppe, and when he had tasted thereof, he would not drinke.

3. How great the sorrow of our Blessed Lady was, when she saw that mouth which she had nouri­shed with her precious milke, filled with that stinking licour.

Let vs learne,

[Page 182]1. To present vnto Almighty God our actions pure without any mix­ture of sinister intention.

2. To contemne earthly conso­lations, seeing that they be alwaies mingled with gall.

3. Neuer to complaine of the meat and drink that is set before vs.

CXI. MEDITATION. How our Sauiour was nailed to the Crosse. Matth. 27.31. Mark. 15.21.24. Luk 23.33. Iohn 19.18.

1. CONSIDER how those cruel torturers did take our Sauiour by the neck to draw off his cloa [...]hes, and rent away with his garments part of his flesh and skin, that stucke fast to them.

2. How our Blessed Lady seeing him stark naked, and expo­sed as well to the cold, as to the derision of that vnciuill multitude, [Page 183] did with inuincible courage and motherly affection, make hast to couer some part of him with her veyle, and afterwards imbraced him most tenderly.

3. How the Iewes did present­ly hale him from her, to lay him vpon the hard bed of the Crosse wherto they fastned his hands and feet with huge nailes.

Let vs learne,

1. To vncloath our selues of our worldly affections and customes, the better to follow our Sauiour who is all naked.

2. To haue compassion of the poore, whome oftentimes we see stark naked.

3. To esteeme greatly those ho­ly vowes, which be the nailes that fasten religious folkes to the Crosse of religion, so to liue and dye with our Sauiour.

CXII. MEDITATION. How our Sauiour was crucified be­tweene two th [...]eues. Matt. 27 [...]8. Mark 15 27. Luk. 23.32. Iohn 19.18.

1. CONSIDER how those barbarous executioners hauing hammered at their pleasure on our Lords feete, did hoise vp the Crosse, and after let it fall at one push into the hole where it should stand, which was cause that all his wounds were opened a new.

2. How not to omit any thing that might increase our Sauiours paine and torment, they hanged two infa­mous theeues with him, one on ech side.

3. Weigh well heere, ô Christiā soule, that thou oughtest to abādon the earth, to ioyne thy self to our Sauiour hanging for thee in the aire.

Let vs learne.

1. To crucify our spirit betwixt two theeues, the flesh, & the world.

2. To support patiently all that which may befall vs against our re­putation.

3. To conuerse amongst sin­ners, when it is necessary for their saluation, in such sort, that thou do not communicate with their ini­quities.

CXIII. MEDITATION. Of the title that Pil [...]te did put vpon our Saui [...]rs Crosse Matth. 27.37. Mark. 15 26. Luk. 23.38. Iohn 19.19.

1. CONSIDER how that which the Iewes and Pi­late did for our Sauiours confusion, and greatest ignominy, turned not­withstanding to his great honour & [Page] their shame.

2. How the high Priests and the rest perceauing this, desired Pilate to write only, that our Sauiour called himselfe King of the Iewes, which he would not accord vnto, no nor chaung what he had once written.

3. How we [...]ught to waigh the words of this Title, IESVS being come to saue vs as his name impor­teth; being innocent as is signified by this word Nazareth; and briefly being King he should not haue byn so traytourously put to death by his owne subiects.

Let vs learne,

1. Not to care for the cōmō reports that mē make of vs at their pleasure, nor for the libels that they write.

2. To answere couragiously & boldly to temptations of incōstancy in saying, That which is written, is written.

3. To cast all worldly honour and reputation behind our backs, and to set labours and paines before [Page 187] our eyes, as our Sauiour did.

CXIV. MEDITATION. How our Sauiours garments were de­uided amongst the souldiars. Matt. 27.35. Mar. 15.24 Luk. 23.24. Iohn 19.23.

1. CONSIDER how our Sauiour being on the Crosse loden with wounds, and as it were beaten downe with bodily paines, but more with sorrow pro­ceding of this, that he saw so many persons whom his passion should benefit nothing at all, the souldiars notwithstāding dreamed of nought els, but how to increase his sor­rowes.

2. How therefore they tooke his apparell for spite, and scorning at the basenes of the stuffe of which they were made, deuided thē in­to foure parts for euery souldiar his, vttering in the meane time iniuries [Page 188] [...] [Page 189] [...] [Page 190] the Scribes, and Ancients of the people said one to another: He hath saued others, and now he cannot saue himself. If he be king of Israell let him come downe from the Crosse.

Let vs learne,

1. To perseuere vntill death in the vertuous way and life that we haue once vndertaken.

2. Neuer to descend againe to our imperfections, but to mount vp still, and go forward in vertue.

3. Not to speake when we are wronged.

CXVI. MEDITATION. Of the first word that our Lord did speak vpon the Crosse. Luk. 23.34.

1. CONSIDER how a­mongst other iniuries which the Scribes did vnto our [Page 191] Sauiour, they did vpbraid him that he trusted much in his Father, who yet had not deliuered him from euill: and in doing this they blas­phemed against the goodnes and power of Almighty God.

2. How our Sauiour vnderstan­ding this their language, had pre­sently recourse to his heauenly Fa­ther, praying him not to haue regard to their words, but to forgiue thē as men that knew not what they said.

3. Weigh well the words that our Sauiour spake, who made more account of his Fathers honour then of those euils which himself indu­red, and excused the fault of the Iewes his enemies.

Let vs learne,

1. To pardon, and pray for such as do vs harme.

2. Rather to excuse and diminish their faults, then to increase & make them greater.

3. Rather to be grieued for the offences committed against God, [Page 192] then for the euil done to our sel­ues.

CXVII. MEDITATION. Of the second word that our Sauiour, spake vpon the Crosse. Luk. 23.39.

1. CONSIDER how the Iewes, Paynims, Souldi­ers, and others that assisted at this cruell spectacle, and vexed our Sa­uiour with their ill speaches, did by their example moue the theefe that hāged at his left hand to do the like.

2. How his companion defen­ding our Lord, and taking his part, warned that blasphemer to looke to himself, and to haue compass [...]on of that innocent, to whome he com­mended him self, saying: Lord, re­member me when thou shalt come into thy kingdome.

3. How our Sauiour answered him, This day thou shalt be with [Page 193] me in paradise. O sweet worde! O happie theefe, who hast stolne eternall glory at the last hand.

Let vs learne,

1. That we must neuer follow those that do yll, albeit they be many, and seeme to be men of great authority.

2. That we ought to excuse our neigbours, and defend them against backbiters.

3. To hope in Gods mercy and bountie euen till death.

CXVIII. MEDITATION. Of the third word that Christ did speak on the Crosse. Iohn 19.26.

1. CONSIDER how our B. Lady hauing followed her welbeloued sonne our Sauiour from Pilates house vnto Mount Caluary, and seene all the torments that those barbarous people had [Page 194] made him suffer, did notwithstan­ding abide still by the Crosse, and participate of all the euils that our Lord endured.

2. How sweet IESVS beholding her, and on the other side casting his eyes vpon S. Iohn, who was also present there, said to his Mother, Woman, behold thy Sonne; & to S. Iohn, Behold thy Mother.

3. Think what sorrow did sur­prize the heart of the glorious Vir­gin, considering with herself, that this was the last farewell that her Sonne was to giue her, leauing her the disciple inst [...]ed of the maister, the seruant insteed of his Lord, and Zebedeus sonne, insteed of the sōne of God.

Let vs learne,

1. To perseuer euen vntill death neere the Crosse of our Sauiour.

2. To haue compassion vpon the afflicted.

3. To hold our B. Lady for our deere Mother, and to haue reco [...]rse [Page 195] to her in all our necessities.

CXIX. MEDITATION. Of the fourth word that our Sauiour spake on the Crosse. Iohn. 19.28

1. CONSIDER how our Sauiour hauing indured an infin [...]e number of torments, all the night before, & that day, with­out any consolation or ease from any o [...]e, felt such straunge alteratiō, that he was forced to crie and say, I thirst

2. How albeit h [...] had iust cause to be maruel [...]usly altered in body, yet was his hart much more, for the de­sire that he had of the saluation of soules, for which he would wil­lingly haue endured a hundred tho [...]sand times as much.

3. How those obstinate Iewes insteed to giue him water, or some, good wine (as reason and custome [Page 194] [...] [Page 195] [...] [Page 196] required) did offer him vineger.

Let vs learne,

1. To daunte our body with hunger, thirst, and other mortifi­cations.

2. To imitate the desire that our Sauiour had of the saluation of soules.

3. Not to bestow the worst things that we haue vpō the poore, which do represent vnto vs the per­son of our Sauiour.

CXX. MEDITATION. Of the fift word our Sauiour spake on the Crosse. Matth. 27.46. Marke 15.34.

1. CONSIDER how the Sunne not able to support any longer the iniuries that were done to his God and Creatour, was about midday eclipsed in a strange manner, so that the whole earth was couered with darknes for the spac: [Page 197] of three houres.

2. How our Sauiour, about three houres after midday, to shew how much he suffered, cried out with a loud voice, and said, my God, my God, why hast thou forsaken me?

3. How his sweet Mother vn­derstanding that he remained as a­bandoned of his eternall Father, of whome only he could then receaue any comfort, did thereby feele new sorrow and griefe.

Let vs learne,

1. To turne away from our eyes the iniuries done to our God.

2. To approach vnto him in all our necessities, and so much the more boldly, and feruently, by how much they are, or seeme to be grea­ter.

3. To pray often for a happy houre of our death, seeing that our Sauiour him selfe hath laboured so much in the same.

CXXI. MEDITATION. Of the sixth word that our Sauiour spake on the Crosse Ioan. 19.30.

1. CONSIDER how our Lord, although he was extremely af [...]l [...]cted, neu [...]heles say­ing this word, It is cōsummate, or all is accomplished, he felt exceeding consolation, because he punctually followed the will of God the Father and performed the worke of our Redemption.

2. How he felt a vehement griefe setting before his eyes, as in a book, all that he had suffered from the house of his birth vntill then, to present them vnto his Father, seeing the houre of his death to draw so neere.

3. How the dolefull Mother hearing these words of her sweet child lifted vp her eyes to him, and said, It is then your paines, my dearest Loue, it is your paines and [Page 199] torments that shall haue an end; but myne (alas) begin more now then euer.

Let vs learne,

1. To be glad when we do suffer any thing for Gods sake.

2. To offer our trauels and paines to God.

3. To thinke oftentimes vpon the houre of our death, so to be the better prouided for it.

CXXII. MEDITATION. Of our Sauiours death, and the last word he spake on [...]he Crosse. Luke 28.46. Iohn. 19 30.

1. CONSIDER how our Lord to shew that he died wil­lingly, and had yet some force to re­sist, did exalt his voice as trium­phing ouer death, and commended his soule to God.

2. How afterwards bending [Page 200] downe his head to take leaue of his Mother, he gaue vp the ghost most sweetely to God his Father, who had sent a multitude of Angels to assist his Sonne at his death.

3. Consider, ô my soule, how great this last paine was, which the Sonne of God felt, when his soule departed out of his body.

Let vs learne,

1. To haue euermore before our eyes this venerable head han­ging towards the ground, to teach vs how grieuous the burden was of our sinnes, which he did lay on his owne backe.

2. To giue vs example of his wonderfull Humility, Obedience, and Pouerty.

3. To offer vs the kisse of peace.

CXXIII. MEDITATION. Of that which passed after our Sauiours death. Matth 27.51. Mark. 15.18. Luk. 23.47.

1. CONSIDER how after that our Sauiour had giuen vp the ghost to God, the in­sensible creatures were so grieued, that they all seemed desirous to end and perish; the earth trembled, the rocks were rent, and the graues were opened.

2. How the Centurion who remained to see our Sauiour dye, was moued to confesse that indeed he was the sonne of God.

3. How others also that were pre­sent at this sight said the same, and knocking their brests in signe of pē ­nance returned to Ierusalem.

Let vs learne,

1. To be sory at the death and [Page 202] passion of our Sauiour, if we will not be thought to be more hard then the rocks, more insensible then the earth, and more dead then death it self.

2 To confesse the truth freelie, when it is requisite for Gods honour and glorie.

3. To tame our body by doing pennance and satisfaction for our sinnes.

CXXIV. MEDITATION. How our Sauiours side was pierced with a speare after his death. Iohn 19.34.

1. CONSIDER how the rage of the Iewes not be­ing yet appeased with all those tor­mentes which they made our Sa­uiour indure, they bethought them selues, that it would not seeme de­cent to leaue those bodies hanging on the Crosse in the most solemne [Page 203] Sabboth day of the whole yeare.

2. How therfore they praied Pilate, that their legs might be broken, to the end they might dye the sooner, and their bodies be ca­ried away: and so it was donne to the two theeues which were cruci­fied with our Sauiour.

3. How when they came to our Lord IESVS to do the like, they found him dead; wherat one of the horsemē of the gard, as it were grie­ued, did strike him with a speare, which did euen pierce him to the heart, whēce presētly gushed forth bloud and water.

Let vs learne,

1. To marke the singular loue of our Sauiour who would shed for vs euē that little bloud that remayned yet in his heart.

2. Who would satisfie with his very inward parts for the sinnes that the world had cōmitted by thought.

3. Who would witnes vnto vs the great and inuincible wound of [Page 204] charity, which his heart had recea­ued for our sakes.

CXXV. MEDITATION. How our Sauiour was taken downe from the Crosse. Math 27.57. Mark. 1 [...].42. Luk 23.50. Iohn 19.38.

1. CONSIDER how our Blessed Lady who remai­ned all this while by the Crosse was greatly afflicted in mind, because she had no meanes to take downe our Sauiours body: when in the meane season Ioseph of Arimathia inspired by our Sauiour, went boldly to Pi­late and demaunded leaue of him to take downe the bodie.

2. How hauing obtained his re­quest, he forthwith bought a most fine sheet, and went towards mount Caluary to take him off from the Crosse, which at length he did with due reuerence.

[Page 205]3. How the sweet Mother did affoard as much help as lay in her to take him downe, and after recea­ued him into her lappe, to con­template more neerely the wounds of his precious body.

Let vs learne,

1. To expose our selues willingly to all sorts of labour for the loue of our Sauiour.

2. To prepare our soule like a faire cleane sheet as often as we be to receaue him.

3. To imbrace him straitly, and to keep him in our heart after that we haue receaued him, by medita­ting vpon his holy death, and Pa­ssion.

CXXVI. MEDITATION. How our Sauiour was buried. Mat. 27.59. Mark. 15.4 [...]. Luk. 23.53. Iohn 19.39.

1. CONSIDER how whi­lest Ioseph of Arima­thia and others tooke downe our Sauiours body from the Crosse, Nicodemus prepared a hundred pounds of most precious ointmēt, and came iust in time to honour our Sauiours buriall.

2. How the disciples were much abashed at the matter, when they saw themselues forced to demaund their masters body of his Mother, who held it so straitly imbraced.

3. How she neuertheles giuing it willingly into their hāds, they bu­ried it in a faire new mōumēt hewed out of a rock that lay in the next gar­den, and couered the same with a great stone of marble.

Let vs learne,

[Page 207]1. That if we will haue our Sauiour to dwell in our heart, it is requisite that he find it first all new, by a new life.

2. That he find it constant and firme through a setled will alwaies to do good.

3. That he find it free from all corruption of sensuall thoughts and desires.

CXXVII. MEDITATION. Of the guard that was put to keep our Lords sepulcher. Matth. 27.62.

1. CONSIDER how our Blessed Lady, S. Iohn, Ioseph of Arimathia, Nicodemus and others, who were present at the buriall of our Sauiour returned towards the euening ech one to his owne house very woefull, and sory for our Sauiours death.

2. How the last that departed were Mary Magdalene & Mary of [Page 208] Ioseph, who did marke the place very carefully where he was buried, with intention to returne & anoint him againe.

3. How the Iewes fearing lest our Lord would rise as he had foretold, demaunded souldiars of Pilate to keepe the sepulcher, which they did also seale with their owne signet.

Let vs learne.

1. Neuer to omit welldoing, but to reiterate twice, thrice, yea a hundred times, if need be, the same seruice for Gods sake.

2. To be as diligent and carefull to do good, as the Iewes were to do ill.

3. To keepe well the dores of our senses, for feare lest we loose our Sauiour after we haue receaued him.

CXXVIII. MEDITATION. How our Sauiour descended into Limbo.

1. CONSIDER how the soules of the Patriarches and other holy persons of the old Testament, detained in Abrahams bosome, expected from day to day the comming of their Messias, and this more earnestly, because they knew, that his time was neere at hand.

2. How the soule of our Sauiour, who might well haue deliuered them without departing from the world, did daine notwithstanding through his infinite goodnes, to de­scēd into those obscure dungeōs to visit & comfort them, not as his ser­uants, but as his well beloued chil­dren.

3. How excessiue and great the ioy was that those Blessed soules re­ceaued [Page 210] beholding their Redeemer, and what dread did appall the in­fernall spirits when they perceaued themselues vanquished by him, whome they caused so ignomini­ously to be put to death.

Let vs learne.

1. Neuer to lose courage for any temptation that may befall vs.

2. To descend and humble our selues if we desire to be exalted.

3. To visit willingly the sicke, imprisoned, & other needy folkes.

CXXIX. MEDITATION. Of our Sauiour his glorious Resur­rection. Matth. 16.1. Luk. 28.1. Mark. 24.1. Iohn. 29.1.

1. CONSIDER how the Glorious soule of our Sauiour hauing visited the Fathers that were in Limbo; returned a­gaine [Page 211] on the Sunday morning very early to reunite and ioyne her selfe to the body, so to comfort the Apostles and Disciples.

2. How at the same time the three Maries were on their way to anoint and imbalme their maisters body againe; and going together they asked one of another, who should open the monument vnto them.

3. How comming to the sepul­cher, they found the stone remo­ued, and an Angell who told them that Iesus was risen.

Let vs learne,

1. To comfort the afflicted by the example of our Sauiour, who did hasten the time of his Resurre­ction as much as he might, so to giue heart and courage to his Di­sciples.

2. To exercise the workes of mercy, as these three Maries did.

3. To forsake all our imper­fections, that we may arise with our Sauiour.

CXXX. MEDITATION. How our Sauiour appeared to his B. Mother.

1. CONSIDER how after the friday at night that our Sauiour was buried, his holy Mother was altogeather discōfor­ted, hauing alwaies in her heart & before her eyes, the paines & tor­ments that her deare Sonne had in­dured in her sight.

2. How our Sauiour to acom­plish the dutie of a Good child, ta­king his body againe as soone as he could, went first to his Mothers house, to make her first partaker of the ioy of his Resurrection.

3. What most kind enter­tainment the Sonne made to his Mother, and the Mother vnto her Sonne, seeing him so gloriously risen from death.

Let vs learne,

[Page 213]1. Yf we desire to be partakers of this ioy, to endeauour to follow the qualities of glorified bodies and first to shine by good example be­fore our neighbours.

2. To be prompt and nimble in Gods seruice.

3. To follow the puritie of An­gels which we get by mortification, of our senses and passions.

CXXXI. MEDITATION. How our Sauiour appeared to S. Mary Magdalene. Iohn 20.1.11.

1. CONSIDER how Mary Magdalene although she came to the sepulcher with the other women, yet she would not go back with them so soone, but remay­ning there wept, and went now & then to see, if she could find her maisters body.

2. How she hauing spoken to the two Angels, that were within [Page 214] the sepulcher, turning back, saw our Sauiour, and taking him to be the gardiner of that place (for she knew him not) she praied him to tell her, if he had taken away her maisters body, and where he had put it.

3. How knowing him by his voice, she ranne forthwith to pro­strate her self at his feete, and to a­dore him, and imbrace him, which our Sauiour would not permit her to do.

Let vs learne,

1. To perseuer if we desire to haue any good.

2. To weepe willingly, since by teares we may easily obtaine of God that which we desire.

3 Not to stay nor rest our selues too much in consolations, when it plea­seth God to affoard vs them.

CXXXII. MEDITATION. How our Sauiour appeared to the two disciples going to Emaus. Mark. 16.12 Luk. 24.13.

1. CONSIDER how these two disciples going on their way did intertaine and comfort themselues with holy discourses, talking of those things that passed in our Sauiours death, which was cause that he approached neer to thē and put himself in their companie.

2 How demaunding the cause of their sorrow, he taught them out of the scriptures, how all had passed as it was long agoe foretold, and afterwards feigned that he would go further.

3. How they constrained him to enter into their lodging and suppe with them; where knowing him in the manner of breaking and blessing [Page 215] bread, their eyes were opened, and they greatly comforted.

Let vs learne,

1. To intertaine our selues willingly in vertuous discourses, if we desire to haue God present with vs.

2. To instruct and teach the ignorant.

3. To exercise the works of mercy, and not to content our selues with only speaking of them: for these two disciples were not illuminated vntil they had receaued our Sauiour.

CXXXIII. MEDITATION. How our Sauiour appeared to all the Disciples being together. Mark. 16.14. Luk 24.33. Iohn 20.19

1. CONSIDER how our Sauiour not content to haue shewed himself in particuler to his Mother, to S. Peter, to the [Page 217] three Maries, & to Ma. Magdalen, was desirous to make all his disci­ples at one partakers of the ioy of his Resurrection.

2. How therefore entring into the place where they were gathered togeather for feare of the Iewes, he said vnto them, Peace be to yow, It is I, feare not.

3. How perceauing for all this that they were troubled and frigh­ted, imagining that they saw a spi­rite, he assured them that they had no cause to be afraid.

Let vs learne,

1. How our Sauiour for greater proofe of his Resurrection shewed his disciples his hands, to teach vs to take paines, and to suffer.

2. Hee shewed them his woun­ded side, to exercise vs in his loue.

3. He shewed them his pierced feete, to teach vs perseuerance.

CXXXIV. MEDITATION. How our Sauiour did proue his Resur­rection to his disciples. Luk. 24.38.

1. CONSIDER how the A­postles & disciples being much astonished at the wonders that they saw, and scarce beleuing that which they did touch with their fingers, our Sauiour did ask them, if they had any thing to eate, and did eate in their presence.

2. How making afterwards a­long discourse of the figures and prophesies of the old testament, he gaue them clerely to vnderstand how all had byn performed in him, and so opened their vnderstanding that they might easely see the truth of the scriptures,

3. How seeing them now con­firmed, assured, and full of com­fort, he gaue them againe the peace, [Page] and power to remit sinnes.

Let vs learne,

1. To accommodate our selues to our neighbours infirmities, so to induce them to goodnes.

2 To desire almighty God that he neuer withdraw his light from vs.

3. To yield him thankes for the power that he hath left to the A­postles and Priests to forgiue sinnes, as not willing to make other iudg­ment in heauen, then that which by them is made on earth.

CXXXV. MEDITATION. How our Sauiour appeared to his di­sciples, S. Thomas being present. Iohn 20.26.

1. CONSIDER how S. Thomas by reason of his departure from the other Apostles, was for the space of eight daies de­priued of our Sauiours sight, and [Page 220] remained so obstinate in his infide­lity that he would not beleeue what the rest told him of our Sauiours resurection.

2. How our Sauiour notwith­standing, as well for the particuler saluation of this Infidel, as also for the greater assurance of all the rest, would appeare againe the second time to all his Apostles, and in their presence giue vnto S. Thomas such proofe as he had desired of his Re­surrection.

3. How S. Thomas astonished altogeather at this, cried out: my Lord, my God, not able to say any more for admiration.

Let vs learne,

1. How good a thing it is to be in good and godly companie, to be visited by God amongst others.

2. That we must not alwaies seeke after sweetnes and consolation in our spirituall exercises.

3. That to stirre vp our selues and nourish our faith, we must ex­ercise [Page 221] works of charitie.

CXXXVI. MEDITATION: How our Sauiour appeared to his Dis­ciples that were fishing. Iohn. 21.1.

1. CONSIDER how S. Peter and his compa­nions, though they were well assu­red of our Sauiours Resurrection, yet not daring to go abroad pu­blickly before they had receaued the holy Ghost, went forth a whole night to fish, but all in vaine

2. How about the breake of the day our Sauiour appeared to them, but was not knowen, and com­maunded them to cast the nette on the right hand, which they speedily doing, tooke an hundred, fifty, and three great fishes.

3. How by this strange and vnex­pected draught they came to know our Lord, drew the net to land, & [Page 222] found dinner ready, to which our Sauiour himselfe did inuite them.

Let vs learne,

1. To keepe our selues alwaies in the grace of God, that so we may merit.

2. To obey promptly and spe­dily.

3. To labour diligently, if we be desirous that God inuite vs one day to his holy repose.

CXXXVII. MEDITATION. How our Sauiour appeared to his dis­ciples vpon the mount of Galilee. Matth. 28.16

1. CONSIDER how our Sauiour hauing promi­sed, and oftentimes signified euen by Angels to his Apostles and other Christiās, that in Galilee they should see him, many went thither and ex­pected there his comming.

2. How the day appointed, our [Page 223] Sauiour appeared and shewed some part of his glory to the Apostles and fiue hundred other persons that beleeued in him, to whome he largely declared the power that his Father had giuen him in heauen and in earth, and discouered vnto them diuers mysteries of the faith.

3. How for conclusion he pro­mised neuer to withdraw his assi­stance and fauour from them.

Let vs learne,

1. To keepe our selues in the mountaine of perfection and still to aspire to the same, if we desire that our Sauiour shew himself vnto vs.

2. To feare, and respect his power.

3 Not to loose heart in time of temptation, seeing that he is alwaies present with vs.

CXXXVIII. MEDITATION. Of our Sauiours glorious Ascension, Mark. 16.19. Luk. 24.50. Act. 1.9.

1. CONSIDER how our Sauiour stāding on moūt Oliuet, after that he had taken leaue of his Mother, Apostles, dis­ciples, and others there present, he gaue vnto them all his holy blessing, and afterward ascended glorious into heauen, accōpanied with many squadrons of Angels, and holy Fathers which he had deliuered out of Limbo.

2. How comming to heauen he was there receaued by God the Father, and all the celestiall Court with great triumph and ioy, as Conquerour of death, Hell, and the world.

[Page 225]3. How the Disciples hauing lost the sight of their Lord and maister, did all do reuerence to his glorious mother taking her for their mistresse and guide.

Let vs learne of our Lord,

1. The way to mount vp to heauen, which is to humble our selues, and to withdraw all our af­fection from earthly things.

2. That to deserue triumph we we must first ouercome our passiōs.

3. That if we desire to haue our B. Lady for our guide and mistresse we must imitate her vertues.

CXXXIX. MEDITATION. How our Sauiour did send the holy Ghost vpon his Disciples and Apostles. Act. 2.1.

1. CONSIDER how after that our Sauiour was ascended into heauen, the most B. [Page 226] Virgin retyred her self to Ierusalem, where more by her example then by words she did instruct and comfort the Christians, expecting the com­ming of the holy ghost which our Sauiour had promised to send.

2. How the most Blessed Virgin and all the Apostles being together in a great roome, and praying to almighty God, the holy Ghost came vpon them, and appeared vpon euery one of them in forme of fiery tongues.

3 How the holy Ghost did so inflame the hearts of the Apostles, that they preached the faith without any feare, seeking nothing more then the glory of God.

Let vs learne,

1. To help our neighbours more by giuing good example, then by faire words.

2. That praier is a singular meanes to obtaine the holy Ghost.

3. That if we do in our actions seeke only the glory of God, it is [Page 227] a signe that the holy Ghost is in vs.

CXL. MEDITATION. Of the Assumption of our Blessed Lady.

1. CONSIDER how the most Blessed Virgin, esteeming that her presence was no more necessary for the Church of God, which was then very much increased, did demaund of God to depart this life, that she might be with her sonne in heauen.

2. How great ioy and content­ment she receaued, vnderstāding by relation of an Angell, that her sonne our Sauiour would fulfill her de­sire, and that he came now to re­ceaue her soule

3. How her thrice happie soule three daies after it was departed frō the body, returned to reunite it self with the same; and so our B. Lady accompanied with Angels was, as [Page 228] some say, carried vp into heauen.

Let vs learne,

1. To liue heere on earth a cele­stiall life, if we desire to gaine heauen.

2. Not to make any design­ments in this life, and so we shall not be sory, when we shall heare of death.

3. To receaue God in our hearts at this present; and he will afterward receaue vs in heauen.

CXLI. MEDITATION. How our Blessed Lady was crowned in Heauen.

1. CONSIDER what feast the Blessed Saints of Pa­radise made beholding the Queene of Angels, and the Mother of God to come into Heauen so glorious as she did.

2. With what maiesty and re­uerence [Page 229] she was led to the throne of the holy Trinity, where she was most honorably receaued and crow­ned.

4. How she was seated on a beautifull throwne aboue all the Angels at the right hand of her be­loued Sonne, where she prayeth cōtitually for her deuoted seruants.

Let vs learne,

1. To humble our selues heere on earth by example of the glorious Virgin, if we desire to appeare glo­rious in Heauen.

2. That our Blessed Lady hath merited to be crowned in Heauen, not simply because that she was the Mother of God, but for that she was adorned and enriched with millions of vertues.

3. That if we desire, that our B. Lady take care of vs in heauen, we must be deuout to her on earth.

CXLII. MEDITATION. Of Death.

1. THINK that we must ōce dy, & yet we know not when, nor how; and that dying we must leaue all thinges of this world, which will afflict vs at that houre so much the more, as we haue byn affected to them in our life.

2. That then our soule shallbe so troubled and tormented by the Diuels, and our body so strongly seazed with sicknes, that we scarce shall know, whether we be aliue or dead.

3. How in that traunce we shall be more grieuously afflicted with the worme of conscience which will not only gnawe vs for the euil we haue committed, but also for the good we haue omitted.

Let vs learne,

1. To marke heere three great follies committed by men, and first by those, vvho are so much affected to these vvordly thinges that once they must leaue and abandon.

2. Of those that deferre & driue off their conuersiō vntill the houre of death, which is a time so doubt­full and vncertaine.

3. Of those who do not now that which thē they would haue done, and let vs perswade our selues that he that liueth ill, seldome or neuer dieth well.

CXLIII. MEDITATION. Also of death

1. CONSIDER that as soone as the soule shall be out of the body, euery one will abandon the same as a thing most horrible. How afterwards they will throw [Page 232] the same into a filthy and stinking hole, to be gnawen and deuoured of wormes. Behold how this body shall end, which we haue cherished so much in this world, and for whose sake we haue so offended Almighty God.

2. Let vs turne towards our soule, and we shall see it depart out of this world loaded only with the works which she hath done. The ill ones make her tremble & quake; the good giue her some small com­fort, but aboue all she is grieued that she liued not better.

3. Behold with what cariage and countenance she doth present her selfe before the throne of the diuine iustice, there to receaue the sentēce that her works do deserue.

Let vs learne,

1. How little accoumpt we ought to make of our body, seeing it is of so base and vile condition.

2. To doe alwaies good, since this is it that must accompaine vs in [Page 233] the other world.

3. To liue in such sort, that af­terwards we need not feare the last sentence which shall be peremptory of our eternall good or ill.

CXLIV. MEDITATION. Of the Generall, and last Iudgment.

1. CONSIDER what dread and feare men will haue when presently after the generall Resurrection, they shall behold the signe of the Crosse and other armes of the Passion, which will appeare in heauen borne before our Sauiour who shall come with great maiesty to iudge the world.

2. How the iudgmēt being begun euery one shall be constrained to giue account euen of his most hiddē thoughts, in such sort that euery ones life shall be wholy knowne to all the rest

3. How great the confusion [Page 234] of hypocrites principally shall be, when their malice and wicked thoughts will be discouered to the whole world.

Let vs learne,

1. To resolue with our selues to loue and serue God more carefully, to the end we may be able to ap­peare before him with more se­curity.

2. To make vp our accounts with the mercy that God doth now present vnto vs, and not to expect the time when he will vse his iustice.

3. For feare lest our sins should be knowne of all men at the day of iudgment, we must presently blot them out by a good confession, and by doing of pennance.

CXLV. MEDITATION. Of the same generall Iudgment.

1. CONSIDER how that great Iudge will re­compence the iustice of the iust, & will praise them for their good workes, esteeming that he hath re­ceaued in his owne person what­soeuer they haue done to the poore.

2. How reproaching the obsti­nate of their sinnes with a dreadful countenance, he will driue them out of his presence, sending them to hel-fire, and deliuering them into the hands and power of the diuell.

3. How suddainly these vnfor­tunate sinners shall find themselues enuironed and all wrapped vp in a terrible fire, and so blaspheming shall be throwne downe into the bottomles pit of hell; and contra­riwise how the good praising and [Page 236] thanking God, shallbe led to heauē, to raigne there eternally with our Sauiour.

Let vs learne.

1. To do good, and that for the loue of God, if we will haue re­compence at the day of iudgment.

2. Not to cast God out of our soules, that in the day of iudgment he driue vs not out of his sight.

3. To walke in the way of ver­tue, and then we need not feare that we shall be sent to the house of vice, nor be made companions to the dwellers therof.

CXLVI. MEDITATION. Of Hell.

1. SET before your eyes the horrible bottomles pit of Hell, established and appointed by Gods iustice to be the perpetuall prison of rebellious and vngrateful [Page 237] persons.

2. Consider the paines and tor­ments that the damned do indure in that place, beholding those hide­ous infernall monsters, hearing their cryes and enormous blasphemies, and feeling infinite and intolerable stinke.

3. Think what excessiue griefe these miserable soules shall feele, when inclosed in this dreadfull prisō they shall be told, that it must be for euer, without any hope of depar­ting thence.

Let vs learne,

1. That if this lodging like vs not, we follow not the way that leadeth vs vnto it.

2. That to eschew those paines, we must keepe our selues from sinne that maketh vs worthy of thē.

3. That this place is not prepa­red but for those, that make them­selues the slaues of sinne.

CXLVII. MEDITATION. Of the same Hell.

1. CONSIDER that the great paine which the damned do suffer, is, that they see themselues for euer banished out of heauē which was their owne coun­try, and depriued of the enioying of almighty God who is their only end & soueraigne good.

2. How they are tormented in all their senses with so horrible paines, that they be neuer asswaged; whēce it commeth that they dye alwayes, and yet neuer end.

3. Consider that they were crea­ted & redeemed to enioy celestiall and eternall felicity, which they lost for so light and small pleasure: and yet hauing meanes to remedy their euils by doing penance, which they did not, they are surprised with so great & vehement griefe, that in [Page 239] a manner they burst asunder.

Let vs learne,

1. That he which doth suffer himself to be carried away with sinne, deserueth to be cast out of heauen.

2. That if heer we will satisfie our sēsualities as we list, God will after­wards satisfie his iustice as he ought to do.

3. That he is ill aduised who doth not amend himself, and become wise by other mens harmes.

CXLVIII. MEDITATION. Of Heauen.

1. CONSIDER how Hea­uen, which God hath or­dained for those that loue him, is so beautifull a place that there is no­thing in this world to be compared vnto it. There is no danger of death, of sicknes, of aduersity, nor of any [Page 240] other misery whatsoeuer.

2. How the inhabitants of heauen do liue in highest peace and cōtēt­ment, haue neuer any sorrow nor disgust, but do loue one another so entirely, that ech one is as glad at his neighbours good as at his owne.

3. What ioy and contentment the Blessed soules do receaue, when after so great labours and paines, they enter into that place repleni­shed with all good & delight, there to repose for all eternity.

Let vs learne,

1. That if the place do please vs, we must follow the way that leadeth thither, though it seeme vn­to vs somwhat straite and rough.

2. That he is vnwise, who for worldly pelfe forgetteth heauen which is our true country.

3. That those which in this world haue suffered much for the loue of God, do receaue great reward and recompence for the same in [Page 241] heauen.

CXLIX. MEDITATION. Againe of Heauen.

1. CONSIDER how those Blessed soules beholding the infinite maiesty of God, are so replenished with ioy and content­ment, that they cannot desire any more, nor any other thing.

2. That they are neuer wearied in blessing the time which they haue imploied in their deuotions, in fre­quenting of the holy Sacraments, and in the exercise of the works of mercy, which they see to haue ben receaued and accepted of God, as if they had ben donne to his owne person.

3. How they do greatly reioyce because they are certaine that their glory and felicity shall neuer faile, and that it cannot be lost, taken away, or hindered by any once.

Let vs learne.

1. To please Almighty God heere on earth, by seruing him deuoutly, and he assuredly will giue vs all con­tentment in heauen.

2. How the world is grosly a­bused, making so little account of deuotion, and other spirituall exer­cises.

3. How men do deceaue them­selues, if they send not their goods and treasures into their true coun­tery, which is a place so assured.

CL. MEDITATION. Of the effects of deadly sinne.

1. CONSIDER how dead­ly sinne maketh vs loose the grace of God in this lyfe.

2. How it doth depriue vs of all those consolations that God is accustomed to giue to his welbelo­ued children in this world.

[Page]3. How it doth exclude vs from the euerlasting glory, for which we were created and redeemed with the most precious bloud of our Sauiour IESVS Christ.

4. How it doth procure vs in this life the emnity of God, who is our creatour, and ought to be our God.

5. How it bringeth vnto vs an infinite number of trauailes and miseries, making vs seruants of our passions, and flause to the diuell.

6. It is cause that our good works cannnot be meritorious of eternall life.

7. Consider how grosse an absur­dity and folly it is of a man, for a small pleasure contrary to the law and will of God, to expose himself to the daunger to be throwne head­long into euerlasting paines, where he shalbe punished perpetually with­out any hope to be euer deliuered.

A PRAIER.

O MY God, I should indeed be senseles, yea and more then sēsles, if reuolting against thy sacred Maiesty, I would subiect my self to the tyranny of sinne & of the di­uell. And what would it auaile me to haue my whole hearts desire in this world, if I were depriued of thy grace? Alas, who could defend me from those euils, vnto which mans life is subiect? who could help me at the houre of my death? who could deliuer me frō hell, if through my own demerits thou shouldst be­come mine enemy? I had rather o my good God, I had rather (I say) indure all the daungers & misfortunes that may befall me in this life, and had rather dy a thousand deaths, then to liue euē one moment out of thy [...]ce, fauour, and protection.

FINIS.

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