IT is manifest , that the end , for which Almighty God created Man , was , that beeing indowed not onely with that inferiour part , which is common to him with other Creatures ; but also with the peculiar priuiledge and preheminence of a Coelestiall minde ; hee should onely imploy his exteriour sences in the mannaging of outward and transitory thinges , and with his minds surpassing all humane affaires should aspire wholy to God , and bee carryed to him , as to his first beginning . Wherefore it is wonderfull , and much to bee lamented , that some being vnmindefull of their condition and end , doe with such earnestnes follow these temporall Vanityes , as if they wanted this diuine vnderstanding ; hauing not their mindes eleuated on high , but fixed on the earth , and creeping like Wormes vpon the ground , so as the very bru●e Beastes accuse them of ingratitude , which by a certain instinct of Nature seeme to retaine a memory of the benefite they haue receiued . Whom least you should seeme ( deare brethren ) to resemble , you are accustomed together with the frequent participation of the holy Sacraments , to giue your selues daily to the pious meditation of Heauenly thinges : That although in your bodyes you bee heere on Earth , yet your minde is transported into Heauen , where you conuerse with the blessed Saints , and with Christ himselfe , labouring to vnite your minde to him , from whome at first it did proceed . This Godly endeauour both of you , and all pious persons , that I might in some sort promote and further , I haue gathered together diuors Meditations of the Passion of our blessed Sauiour , which may minister vnto you occasion and matter of many deuoute and profitable contemplations . Which Meditations I haue thought good to commend vnto you for diuers reasons : First , because nothing is of such force to mooue mens mindes , and to inflame them with the fire of the loue of God , as the serious cogitation of benefites , especially such as are so great , and proceed from so great a Lord and God . Some indeede , whose consciences are oppressed with the burthen of sinne , are oftentimes re●laimed from their wickednes with the horror of Death , Iudgement , and the paines of Hell : b●t the vertuous sort , and such as serue Almighty God rather for loue than feare , are wholy set on fire with the loue of their Redeemer through the remembrance and meditation of his Death and Passion . Secondly , because nothing doth so easily present it selfe vnto our vnderstanding , as the meditation of the paines , torments , sorrowes , and tribulations , wherewith in our whole life we are enuironed , and beset on euery side . As for Heauen , Hell , and the last Iudgment , because they are not subiect to our sight , and seeme to be a farre off , we doe not sufficiently conceiue or apprehend the same : but for the afflictions of the body and the anguishes of the minde , we vnderstand oftentimes by experience more then wee would . Thirdly , because I know no meditation to be more acceptable to our blessed Sauiour , then that which wee conceiue of the bitter passion , that hee suffered for vs . For as a Conqueror doth reioyce at the remembrance of his battaile , so we may well thinke , that Christ our Lord is delighted , when wee doe often remember his Passion ; both because by so bloudy a combat hee hath obtained a perpetuall and renowned victory both for himselfe and vs ; and also because herein hee seeth our thankefulnes which wee render vnto him for so great a benefite . Fourthly , because I perceiued that the meditation of no other thing could bee so necessary for Man-kinde , as of that , from which alone is deriued vnto vs the remission of our sinnes , our iustification , our workes of merite , and our whole saluation . Which certainly is the principall cause , why the Catholike Church , according to the institution of the Apostles , hath ordained that the memory of this Passion should by sundry wayes be so often iterated ; as , by making the signe of the Crosse with our handes : by Pictures and Images of the P●ssion , which the Laye people are accustomed to vse in stead of Bookes ; by fasting on Fridayes and Saterdayes ; by the yearely celebritry of the Passion in the end of Lent ; by Sermons , by Lessons , by sounding of Bells and such like , yea Christ himselfe hath instituted a most sacred and daily remembrance of his Passion , to wit the holy Sacrifice of the M●sse , wherein his dea●h , and shedding of his bloud is most clearly represented vnto vs . Fiftly , because greater vtility redoundeth vnto vs by these Meditations , then by the contemplation of any other thing whatsoeuer . For as all good thinges are purchased for vs by the merites of our Sauiours Passion , so in the same as in a wel furnished shop all precious wares of vertues and good examples are to bee found .

But that you may more easily reape these fruites , I thinke it requisite to propose vnto you certaine aduertisements touching the best manner of Meditation . For many are deceiued , which thinke it is sufficient to repeat in their mindes the history of the Passion , or by consideration therof to feele an inward delight ; whereas notwithstanding , that auaileth little to their saluation , if withall , the affection and wil● bee not thereby mooued . For meate neuer satisfieth a man , if hee onely looke vpon it , and doe not put it into his mouth , chewe it with his teeth , and let it downe into his stomacke . The knowledge indeed of the History is the ground of Meditation , and the discourses of the vnderstanding doe affoord the matter , but all the profite consisteth in this , that the will , which beareth the greatest sway in man , bee moued with many affections : for she onely meriteth , she onely loueth , she onely directeth all our thoughtes , and actions towards God .

Therefore to comprehend all in fewe wordes , those which haue treated best of this matter of Meditation , haue designed and set downe vnto vs seauen affections of the minde , which may bee moued with this consideration of the Passion : To wit ; Compassion , Compunction , Imagination , Thankesgiving , Admiration , Hope , and the Loue of God . Which I will explicate vnto you briefly and in fewe wordes , to the end you may vnderstand , after what manner you may bee imployed with profite in these ensuing Meditations . For by these seauen wayes , as by seauen teeth , the matter ministred by these Meditations may bee chewed , and with the affection tasted , and d ●gested .

The first therefore is Compassion , Compassion . that is , an affection of the minde , by which we participate of other mens griefes , and afflictions , feeling the same though not in body yet in minde : by which affection , the griefe of the Patient seemeth to bee diuided and communicated with another , and is thereby greatly mittigated and asswaged ; as on the contrary side it is much augmented and increased , if either we ●eride him , or bee not moued with his afflictions . Chr st our Sauiour , to diminish our sorrowes , would suffer for vs , and condole also wish vs , as the Apostle saith : Wee haue not a High Priest , that cannot haue compassion on our infirmities , but tempted in all thinges by similitude , except sinne . And truly although we cannot lessen by this our sorrowe the most grieuous and exessiue sorrowes that our Sauiour suffered for vs ; yet this our compassion is most gratefull to him , whereby we make his dolours ours , and apply his suffrings vnto our selues . Wherefore the Apostle hath said very rightly : We are coheires of Christ , yet if we suffer with him , that we may be also glorified with him . For hee that will not bee a partaker with Christ in his sufferings , cannot be a partaker with him in his kingdome . There are two thinges which are most availeable to prouoke this commiseration . First the condition of the person , that is to say , his nobility , his goodnesse , his piety towards men , and such other things , which doe aggrauate the indignity of his inflicted miserie . Secondly , the cruelty and immanity of his torments . If therefore we desire to feele in our hearts this commiseration , we must consider in euery article , First , who it is that suffereth : As first , that it is God , who with his Maiesty filleth Heauen and Earth ; secondly , a most honorable man , descended of the house of Dauid , and conceiued by the holy Ghost in the wombe of the Virgine ; thirdly , one most learned in his vnderstanding , and most holy in his will , who by no error or sinne , did euer offend either God or man ; fourthly , most graue and sober in his conuersation , being neuer seene to laugh , but often to weepe , and that for our sinnes ; fiftly , more beautifull in his body then all the sonnes of men , and of a more tender and delicate complexion . Secondly wee must set before our eyes the greatnes of his torments , and with what particular payne euery member was afflicted . Considering first , that all the sences of his body , and all the powres of his soule sustayned their proper and peculiar tortures . Secondly , that his tormen●s were most grieuous , both by reason of the most tender constitution of his body , and also because he wanted all interior comfort to indure the same . Certainly it is the vndoubted opinion of all Diuines , that neuer any creature indured such paynes and torments as our blessed Sauiour did . If we see a wicked man suffer such punishment , as he hath most iustly deserued , we cannot but be moued to compassion and griefe : and if we see but a Dogge or an Asse cruelly whipped or beaten , we are presently touched with commiseration . Ought we not then to condole with the Son of God , suffering so vnspeakable tortures , and that for our sakes ?

The second affection is , Compunction , Compunction . or sorrowe for our sinnes , when we are induced to an horror and detestation of our sinnes by the remembrance of our Sauiours passion : which may easily be done , if we ponder what the malice of sinne is , and what torments it hath drawne vpon Christ our Sauiour . As God is infinite , so the malice of sinne , which is committed against God , is also infinite : and this malice in the iustice of God ( which ought not to be violated ) could not by any satisfaction be taken away , but by that , which was infinite . Wherfore either an infinite paine was to be endured , which no finite creature could endure ; or for an infinite time , which the damned in hell endure ; or by an infinite person , which is God himselfe . Hence let vs proceede , and consider , what it was that drewe God from Heauen to earth , and induced him to vndergoe his passion ; which was nothing else but our sinnes . For if man had neuer sinned , God had neuer been incarnated , n●uer suffered , neuer dyed . Wherefore , like as for the sinner , his sinnes prepare a place in hell ; & for the thiefe , his theft prepareth his punishment : so for our blessed Sauiour our grieuous sins haue procured a necessity of suffering death . The malice therefore of sinne is aboue all things to bee detested , which caused euen our Lord God himselfe to bee crucified . But least thou shouldest imagine perhapps , that the grieuousnesse of sinne is heereby extenuated , because Christ did not suffer for thy sinnes alone , but for the sinnes of all the world ; be thou assured of this , that the malice of sinne is not thereby diminished or impaired , but the singular vertue of our Sauiours passion is declared , which hath washed away the sins not of this or that man , but of all the men in the world . For the merite of his passion is infinite , and no malice whatsoeuer is able to counteruaile it : which thing alone doth sufficiently discouer the grieuousnes of sinne , because without the infinite merite of Christ it could not be forgiuen . As therefore if one only man see the Sunne , it will shine no more to him alone , then it would doe to him , and all other men together ; and as a man doth no lesse kill another when alone he stabbeth him to the heart , then if he should take ten or twelue others to assist him in the same : so euen one mortall sinne ( for redeeming whereof the death and passion of the Sonne of God was necessary ) is no lesse the cause of our Sauiours death , then all the sinnes of the world ioyned together . Neither doth the passion of our Sauiour bring vs lesse profite , being vndertaken for the vniuersall saluation of the world , then if it had beene vndertaken for mee alone .

The third affection is Imitation , Imitation . whereby wee desire to followe and imitate those rare excellencies , which we discouer in Christ , as the Apostle teacheth vs : Christ suffered for vs , 1 Pet. 2. leauing you an example , that you may followe his steppes . And againe : Christ hauing suffered for vs in the flesh , be you also armed with the same cogitation . 1 Pet. 4 There are two thinges principally to bee imitated in our Sauiours Passion . The one is a desire to suffer for vs . The other is , a great heap of vertues , which appeared so plainly in this his Passion , that though our Sauiour spake nothing , yet by his example from the Pulpit as it were of the Crosse he taught all kinde of vertues ; yea and taught them most perfectly , both for that hee was destitute of all interior comfort , which doth ordinarily accompany our vertuous acts ; and also because there wanted not meanes , whereby hee might haue resisted his Passion . Wherefore in euery Meditation wee must search out , First , what vertue is chiefly commended vnto vs therein ; Secondly , how our Sauiour exercised the same ; And lastly wee must stirre vp a desire , and firme purpose to obtaine that vertue , deuising the meanes wherehy it may bee acquired , & imploring the assistance of our Sauiour to accomplish our intent . Christ in his Passion gaue vs a patterne of all vertues , but especially of those which the Scriptures doe so often commend vnto vs . Of which the first is Humility , whereby being most bitterly scoffed at , cloathed in a white and purple garment , crowned with a crowne of thornes , lesse esteemed then the murtherer Barrabas , crucified betwixt two Theeues , and suffering many other mockings and contempts , he alwaies humbly behaued himselfe . The second is Meekenes , whereby he euer shewed himselfe milde and gentle to all men , endured torments most patiently , was silent in all reproches and iniuries ; neuer vsed any excuses , neuer offended any body with his language or froward actions . The third is Obedience , which then deserueth greatest commendation , when hard thinges are commanded , & by wicked men . Christ was not onely obedient to his Father euen vnto death , Phil. 2. yea the death of the Crosse ; but also to wicked Iudges and torturers , whome he obeyed simply , chearefully , and constantly , when hee put off his garments , put on the purple , receiued the Crowne of Thornes , caryed his owne Crosse , stretched out his hands and feete to be nayled , and did many other things that they commanded him . The fourth is Charity , which then onely seemeth to be perfect , when as for Gods sake wee loue , not onely our friends , but also our enemies , esteeming them not our enemies , but our friendes . Which our Lord seemeth to haue performed most aboundantly , when speaking of his most perfect loue towards vs , hee said , No man hath greater charity then this , that a man giue his life for his friends . For albeit , it may seeme greater charity to yeild our life for our enemies ; yet that charity is indeed most perfect which acknowledgeth no enemies , but reputeth those for our friends , which are our enemies , and doth good no lesse to them then to our friends . Now Christ was so tenderly affected towards his enemies , that the more iniuries and wrongs he receiued at their hands , the more his loue encreased towards them , and the greater benefites he bestowed vpon them ; like vnto fire , which the more it is blowed , the hotter it burneth . Therefore in the whole time of his passion he prayed vnto God his Father for his enemies : For this that they should loue me , Psal. 108 they detracted from me , and I prayed in minde but not in voyce , But when he was fastned to the Crosse , and the bloud ranne out of the foure fountaines of his hands & feete , then with a loud voyce he prayed for them that crucified him : & at the last when he yeilded vp his spirite , he moued with exceeding charity the heartes of the standers by to faith and penaunce . The first is Mercy , which is the daughter of charity . By this our Lord gaue vnto vs his garments , honour , fame , estimation , flourishing age , strength , health , & life . The sixt is Contempt of the world , by which he refused all thinges which the world admireth , and accounteth good ; and tooke vpon him those things which the world abhorreth ; for riches choosing pouerty , for honours contempt , for pleasures paines , for comme dations mockings . The seauenth is Perseuerance , through which being neither ouercome by his Mothers sorrowes , nor moued by the heauines of his friends , nor conquered by the derision of his enemies , nor wearied with the torments of his body , he would not come down from the Crosse , which he had ascended for thy saluation .

The fourth is Thanksgiuing , Thankesgiuing . by which , pondering the benefites bestowed vpon vs , wee breake foorth into praises , not in wordes onely , which is the least praise , and action of thankes , but rather in heart and workes ; that weighing in our mindes the great benefite bestowed vpon vs , we should esteeme much thereof , and take heede of all offending our Benefactor , and omitt no occasion in all things to requite it . There are fiue thinges , which doe mooue much vnto this thankefulnesse . First , the euill , which we haue escaped . Secondly , the good , which we haue receiued by the benefite . Thirdly , the worthinesse of our Benefactor . Fourthly , the manner of the benefite bestowed . And fiftly , the condition of the person vpon whome the benefite is bestowed . Therefore that we may be moued to thankefulnesse , wee must consider : first , the euills , which we haue escaped through this passion of Christ ; as sinne the greatest of all euills ; blindnes of minde ; hardnes of heart ; bondage of the deuill ; fowlenes of the soule ; the present perill of eternall fire , so grieuous , as cannot be conceiued ; so long , as it hath no end ; so certaine , as without Christ it cannot bee avoyded . Secondly , the goods , which we haue gayned ; as grace , iustice , the adoption to bee the sonnes of God , Sacraments , Sacrifice , vertues , the promise of euerlasting life , and to be briefe , all the goods both of body and minde . For there is no good thing in mans life , which the passion of Christ hath not either giuen or preserued . Thirdly , the dignity of the person : for euen as we vse to allowe a greater stipend to a Nobleman , or Doctor , for a smell office , then to a plaine country man , for a great labour : so we ought to be more thankefull to the more worthy person . How thankefull then shall we bee to Christ , who is of infinite dignity ? Fourthly , the manner of the benefite bestowed , to wit , gratis , and not without great labour . God made Heauen and Earth without any trouble by his onely word : but thee he redeemed with paynes , bloud , and his owne life : and for all these benefites he requireth nothing of thee , but praise and thankefulnes . Fiftly , the condition of the person , vpon whome the benefite is bestowed ; if base , if an enemy , if ingrateful . What are we then ? If ( as the wise man sayeth ) The whole world before God is as a drop of the morning deawe , Eccle. 11. which falleth vpon the earth : What in comparison of God shall one silly man be , who being compared with the whole world , & with all the multitude of men is nothing . Holy Iob hath expressed our basenesse : I said to rottennes , thou art my Father ; Iob. 17. and to the wormes , my Mother & my Sister . Now , we are not only base , but we were also enemies , estranged , & averted from God , neither seeking , nor desiring his grace , but rather reiecting it , when it was offered . When therefore thou shalt consider , first , that thou art deliuered from the greatest , most certain , & euerlasting miseries ; secondly , that thou art indued with most high and infinite goods : thirdly , by the most mighty God , of infinite maiestie ; fourthly , with so great labours and paines , as neuer any mortall creature sustayned : thou canst not choose but thinke , whether it is fit that so abiect a creature should bee dissolued into praise & thankesgiuing .

The fift is conceiuing Hope . Hope . By the consideration of three things our hope is much shaken and weakened . First of the purity which is required for eternall life , Apoc. 21. into which nothing defiled or vncleane shall enter . Secondly , of the strict examination of the Iudge , who will demaund an accompt of euery idle worde , and will reach euen vnto the diuision of the soule and the spirit , and will search out the cogitations & intentions of the heart . Thirdly , of our basenes , who both offend the iustice of God with our dayly sinnes & liue full of concupisence & imperfections , & do not enter into the inward cogitations of our hearts . Heb. 4. And if I be simple ( saith Iob ) ●uen this my soule shall not knowe . Iob. 6. To this diffidence the Passion of Christ giueth help and remedy , and lifteth vp the hart of a sinner to confidence and hope . For first , as the glory of eternall life requireth great cleannes : so the Passion & blood of Christ washeth away all our iniquities ; it causeth our soules to be more bright then the Sunne ; it maketh vs the sonnes of God , it giueth vs right vnto euerlasting life , that now we goe not into a strange , but into our owne inheritance . Secondly , the iudgement of Christ is very strict ; but the merits of the Passion of Christ can wel beare the seuerity therof ; because the satisfaction is greater then the debt ; and our sinnes being in number infinite , his merits are in value infinite ; and to be briefe , he shall be our Iudge , which was our Aduocat , Mediator , and Redeemer , who , that he might giue vs heauen , payd the price thereof for vs , that is to say , his bloud , which he shed for our sinnes , being not ignorant of the value and dignity of that which he shed with so great paine and labour . Thirdly our basenes is very great , being able to doe nothing of our selues ; but his grace being communicated vnto vs through the merite of his Passion , addeth an admirable splendor and brightnes to our soules , remitteth all our sinnes , giueth vs strength and power to worke , and addeth such dignity to our workes , as to bee able to merit euerlasting life . Therefore our hope will be much confirmed , if we consider , that all the wealth of Christ , all his merits , all his fastings , labours , paines , and , to be briefe , all that euer he did , or suffered , is ours , no lesse then the goods of the husband belong vnto the wife , which she may vse for the payment of her debtes , and her other necessities .

The sixt is , the Loue of God . Loue of God . And first the nobility & beauty of the thing beloued stirreth vp the affection of Loue ; euen as we are enflamed with the desire of vertues and sciences through their beauty and excellency . Secondly , Loue , when we see our selues first beloued . And to increase this Loue , it auayleth much : First if wee see the loue of our Louer prooued , not onely by word●s , but also by great benefites . Secondly , if hee procured these benefites for vs by his owne great labour and discommodity . T●irdly , if we often repelled him , and did him iniuries , and yet his loue was not diminished thereby . Fourthly , if by all his labours & troubles he desireth nothing but to bee beloued againe . All these hath Christ done for vs in his Passion . First hee loued vs in deede and truth , and gaue vs all good thinges . Secondly , hee to his great discommodity became poore , that hee might inrich vs ; and tooke vpon him selfe all euills , that hee might replenish vs with all goodnes . Thirdly , being so often repelled by vs , hee abated nothing of his Loue . Fourthly , hee requireth nothing of vs , but our Loue . Loue ( saith hee ) and it is enough . Moreouer , that thou mayest loue , thou must obserue the Lawes and conditions of a Louer , which Christ expressed in this his Passion . The first is , that we alwayes thinke of that which we Loue ; and this by the example of Christ himselfe , who , because hee would neuer forget vs , ingraued vs in his owne handes . Secondly , that we speake often of it : for Out of the aboundance of the heart the mouth speaketh : Mat. 12. and this also by the example of Christ , who on the very Crosse spake to his Father of vs , and prayed vnto him for vs . Thirdly , that we feare nothing more , then to offend him whome wee loue , as Christ hath taught vs , who referred his Passion , and all that hee had to this end , that hee might induce vs to loue him . Fourthly , that we bestow all our labours and indeauours to helpe our freind : for Christ laboured not for himselfe , but for vs . Fiftly , that we should desire to bee alwayes with our friend : for The delight of Christ is , to bee with the sonnes of men , who hath sought vs , in Sea and Land , in the Ayer , & in Hell ; that hauing found vs hee might ioyne vs with him in euerlasting blisse , and communicate his Diuinity vnto vs .

The seauenth and last manner of meditating vpon the Passion proceedeth from Admiration . Admiration . This Admiration is commonly prouoked by some newe , strange , and incredible accident . Now , there are fower thinges , which shew the Passion of our Sauiour Christ to bee exceeding admirable . First , because hee suffered , whose Maiesty cannot suffer , who is the glory and ioy of Saintes , whose dignity is infinite , whose life is eternall , & whose Power is incomprehensible . Secondly , because hee suffered for them , by whom he was punished , base men enemyes , and vngratefull persons . Thirdly , because hee suffered so many torments , as neuer any mortall man indured , aswell if you consider the torments themselues as also his ignominyes , his irrisions , his pouerty , and other miseryes of his life . Fourthly , because when hee redeemed Man-kinde by his Passion , he vsed admirable meanes for the fulfilling thereof . For first , with the great weakenes of his body hee ioyned great power , wherewith hee beat downe and ouerthrewe the Deuill the Prince of this world . Secondly , hee ioyned perfect Iustice with perfect Mercy : for taking compassion vpon man , hee suffered the rigour of Gods Iustice vpon himselfe . Thirdly , his excellent Wisdome shined foorth in that , which to men seemed exceeding folly : For the Crosse of Christ to the Iewes is a scandall , 1 Cor. 2. and to the Gentiles folly . Great wisdome also it was ; First , to ouercome his most subtill enemy by Art and suffering , and to cast him downe with the same weapons , by which he had ouercome . Secondly , to deliuer vs by such a kinde of punishment , in which he might lay vp for vs a medicine for all diseases , and set before our eyes an example of all vertues , and kindle the flames of Loue in vs . For nothing doth so much incite vs , either to the imitation of Christ , or to the loue of God , as this bitter Passion of our Lord . And thus much shall suffice to haue spoken of affections .

Now that wee may vse these Meditations with fruit & profit for the saluation of our soules , these few thinges ought to bee obserued . First , that wee come not vnprepared to meditate , but ( as the wise man aduiseth vs ) Let vs prepare our soule before prayer . Eccl. 18. Which preparation consisteth in this , that laying away all will to sinne , wee commit our selues wholy into the handes of God , and put out of our minde all externall cares and cogitations , and pray vnto Christ very earnestly for his grace , that we may obtaine wholsome fruite by this meditation . Secondly , that first of all wee read the Euangelicall text of that Meditation ; & then th● meditation it selfe either in whole or in part . Thirdly , that we lay aside the booke , and repeat in our memory , what wee haue read ; and consider what affections may bee stirred vp thereby , and labouring to excite , and moue them in our selues . Fourthly , that we breake forth into some speach and prayer vnto God , through that affection , which is now stirred vp in vs ; and that we either praise , or admire God , or pray for the forgiuenes of our sins , or for some other benefite : or ( to bee briefe ) that we speake those thinges , which our minde so moued shall dictate vnto vs . It will profit vs also to begin first at the beginning of these Meditations ; both because we shall better vnderstand the History of the Passion ; and also that by little and little we may proceed from the lesser to the greater .

Also to the end that these Meditations may bee more gratefull and profitable , I haue incerted nothing , which is not sound and approued , because the vncertainty shall not diminish the authority , nor be a hindrance to deuotion . For nothing is affirmed in this History , but what the Scriptures say , or the Fathers confirme , or tradition vndoubtedly deliuereth . The documents themselues , which are ioyned to these meditations , are for the most part taken out of the auncient Fathers , or out of the later Writers , which haue written best of the manner of meditating vpon the Passion of our Lord . I haue drawen out some Meditations of purpose somwhat long , especially such , as are either of great force to mooue our affections , or may bee vsed seuerally for Sermons ; as namely , those of the seauen words , which our Lord spake vpon the Crosse . For I was desirous in this Booke , not onely to set foorth the manner of contemplation , but also to helpe the Preachers themselues , that they may teach the people profitably , and stirre vp their mindes with diuers Meditations .

And I haue thought good to dedicate this my labour to you , my best beloued brethren & fellowes , as to those , whose peculiar institute is to honour and receiue the blessed body of Christ our Lord in the most holy Eucharist , and to defend the honour thereof against the blasphemyes of wicked Heritikes : that comming to Christ his most Holy table , you may ( according to the Commandement of our Lord ) repeate in your memory his Passion , Death and Buriall ; and make your bodyes sitt Sepulchers for the body of our Lord ; & with your mindes render vnto him praise , and thankesgiuings : and to be short , being inflamed with the loue of him , who gaue himselfe wholy for you , you may likewise imploy your selues wholy in his seruice , and the helpe of your neighbours . To conclude , I pray you that in recompence of this my Labour , yee will vouchsafe to offer vp your prayers to our Blessed Sauiour for mee , that by his grace I may bee partaker of those benefites , which by his Death and Passion hee hath purchased for vs .

Farwell .