THE
GARDEN
OF
OVR
B.
LADY
OR
A
deuout
Manner
of
seruing
her
in
her
Rosary
.
What
the
Beades
signify
.
CHAP.
I.
THE
Holy
Scripture
bindeth
vs
to
pray
alwayes
,
For
long
before
,
especially
since
the
time
of
S.
Dominicke
,
the
Vicar
of
Christ
,
with
the
approbation
of
his
authority
,
approued
and
priuiledged
the
vse
of
Beades
,
the
Holy
Church
vniuersaily
receaued
them
,
And
although
this
forme
and
number
of
the
Beads
now
in
practise
,
and
ordinarily
vsed
,
beareth
not
the
antiquity
of
aboue
500.
yeares
;
Of
the
fruites
of
praying
on
the
Beades
.
CHAP.
II.
AS
the
end
of
all
prayer
(
whether
it
be
mentall
or
vocall
)
is
the
glorifying
of
God
,
Internall
fruit
is
remission
of
sinnes
,
victory
ouer
our
inordinate
passions
,
obtayning
and
increasing
of
grace
and
infused
vertues
;
all
which
concerne
the
generall
estate
of
our
soules
.
Moreouer
we
gaine
therby
particuler
giftes
for
euery
power
of
the
same
as
light
of
knowledge
,
wisdome
,
faith
,
prudence
,
art
,
and
such
like
intellectuall
habittes
,
which
purify
and
cleere
our
vnderstanding
.
Also
,
a
celestiall
flame
of
charity
,
consuming
in
our
will
the
impure
loue
of
this
world
,
and
enkindling
in
our
harts
,
the
fire
of
Gods
loue
.
Lastly
,
we
obtaine
a
ioyfull
remembrance
of
Gods
goodnes
,
manifoldly
discouered
vnto
vs
by
infinite
benefittes
hourely
bestowed
vpon
vs
,
wherewith
our
memory
is
inuited
,
and
encouraged
continually
to
remember
him
who
is
the
fountaine
of
all
goodnes
,
&
incessantly
to
thanke
him
for
his
infinite
mercies
,
powred
out
so
plentifully
euery
instant
vpon
vs
.
Externall
fruite
of
prayer
is
likewise
manifold
:
first
,
deliuery
from
many
bodily
harmes
,
which
might
happen
to
our selues
,
our
friends
,
our
followers
,
our
goods
,
or
possessions
,
by
infinite
casualties
of
fire
,
water
,
tempest
,
and
many
the
like
worldly
chaunces
,
or
by
the
malice
of
the
Diuell
,
as
happened
to
holy
Iob.
Abraham
,
Ieremie
,
S.
Stephen
,
and
others
,
the
whole
world
would
,
perish
;
Mans
sinnes
crying
vengeance
against
him
.
Let
therfore
euery
deuout
soule
do
his
best
endeauour
by
daily
saying
the
Beades
,
to
auert
the
scourge
of
God
from
vs
,
and
all
mankind
,
which
hangeth
hourely
ouer
our
heads
,
for
our
offences
&
ill
behauiour
towards
our
maker
.
Let
vs
also
by
the
same
deuotion
incessantly
make
supplication
for
increase
of
Gods
grace
,
that
we
may
run
the
pathes
of
his
Commaundements
,
all
the
course
of
our
life
,
and
at
the
end
of
our
race
happily
arriue
at
the
hauen
of
heauen
.
Lastly
the
reuerent
wearing
,
and
due
vsing
of
our
Beades
,
Of
Preparation
to
say
the
Beades
.
CHAP.
III.
AS
by
all
spiritual
men
the
life
of
man
is
considered
to
be
threefold
,
to
wit
,
Actiue
,
Contemplatiue
,
and
Mixt
of
both
;
so
we
may
very
well
say
that
Prayer
is
,
Vocall
answering
to
Actiue
;
Mentall
to
Contemplatiue
,
and
Mixt
to
both
.
Of
those
three
former
kinds
,
it
is
concluded
by
the
generall
consent
of
all
,
that
the
third
is
most
perfect
,
to
wit
the
Mixt
,
consisting
of
both
the
other
.
Now
whether
in
prayer
the
purely
mentall
,
or
mixt
(
to
wit
mentall
,
and
vocall
conioyned
togeather
)
be
most
perfect
,
I
will
not
heere
dispute
.
It
is
inough
for
my
purpose
to
declare
that
I
vnderstand
the
saying
of
the
Beads
,
To
prepare
our selues
to
prayer
we
are
commanded
,
least
we
be
like
to
those
who
tempt
God
.
They
who
runne
indiscreetly
,
and
irreuerently
to
prayer
,
performing
it
coldly
,
with
many
voluntary
distractions
,
do
often
loose
their
labour
,
and
purchase
Gods
displeasure
;
for
of
such
vndeuout
seruants
he
complaines
,
saying
:
This
people
honoureth
me
with
their
lippes
,
but
their
harts
are
farre
off
from
me
.
God
requireth
of
his
seruants
,
that
they
serue
him
with
their
harts
,
saying
:
My
sonne
offer
vp
to
me
thy
hart
.
In
which
words
two
things
are
included
,
namely
Corporall
Preparation
,
and
Spirituall
Disposition
in
fruitfully
saying
our
Beads
.
The
former
of
these
two
dependeth
vpon
the
exteriour
disposition
of
our
body
to
this
exercise
,
which
consisteth
in
these
pointes
.
The
later
,
Of
the
seuerall
parts
of
the
Beades
.
CHAP.
IIII.
I
Intend
to
discourse
vpon
this
pious
manner
of
praying
plainly
and
cleerly
,
to
the
end
that
the
explications
I
shal
here
make
may
be
more
generally
vnderstood
.
Wherefore
I
will
speake
only
of
such
parts
thereof
as
are
appointed
by
our
holy
Mother
the
Catholike
Church
,
to
wit
,
the
Creed
,
Pater
Noster
,
and
Aue
Maria
.
An
vsuall
payre
of
Beads
commonly
consisteth
of
one
Creed
,
three
Aues
,
six
Decades
,
or
six
tymes
ten
Aues
more
,
and
seauen
Pater
Nosters
.
The
decade
,
or
ten
Aues
is
sayd
in
remembrance
or
honour
of
the
ten
Commandements
of
God
.
The
Creed
signifieth
the
Vnion
of
our
Fayth
,
according
to
that
of
the
Apostle
:
One
fayth
,
one
God
,
one
Baptisme
,
and
therfore
is
but
once
sayd
in
the
Beads
.
The
Pater
Noster
betokneth
hope
,
and
is
seauen
tymes
repeated
,
and
that
for
diuers
reasons
.
First
in
respect
of
the
seauenfold
graces
,
or
gifts
of
the
holy
Ghost
,
which
we
still
pray
for
.
Secondly
for
the
extirpation
of
the
seauen
deadly
sinnes
out
of
vs
.
Thirdly
,
for
the
obtayning
of
the
seauen
contrary
vertues
.
Fourthly
for
the
sincere
and
pure
vse
of
the
seauen
Sacraments
.
Fiftly
,
for
the
Christian
practising
of
the
seauen
Workes
of
Mercy
,
as
well
spirituall
,
as
temporall
.
The
Aue
signifieth
Charity
,
and
is
repeated
sixty
three
tymes
after
the
Creed
,
in
saying
ouer
the
beads
,
to
wit
thrise
after
the
Creed
and
ten
tymes
in
ech
of
the
six
decades
;
and
this
for
three
causes
,
First
in
honour
and
remembrance
of
our
B.
Ladies
age
,
who
liued
on
earth
sixty
three
yeares
.
Secondly
,
to
insinuate
vnto
vs
the
frequent
vse
of
workes
of
mercy
,
&
of
all
moral
Vertues
,
whose
good
habits
help
our
weake
powers
with
their
assistance
in
al
our
operations
.
Thirdly
,
and
especially
,
to
teach
vs
,
that
the
Works
of
charity
ought
farre
to
surpasse
in
number
and
value
,
all
the
actions
of
intellectuall
and
voluntary
habits
.
Of
the
Creed
in
generall
.
CHAP
V.
IN
saying
our
beads
we
alwaies
begin
with
our
Creed
,
with
hart
we
beleeue
to
iustice
,
and
with
mouth
we
make
profession
to
saluation
.
In
which
sentence
we
are
taught
two
things
touching
our
Creed
.
First
an
inward
action
of
our
soule
,
which
is
nothing
els
but
a
spirituall
motion
of
our
mind
and
will
towards
God
the
giuer
of
all
vertues
,
and
the
only
rewarder
of
the
same
.
Secondly
,
we
are
taught
an
outward
action
of
our
body
,
consisting
in
a
profession
of
our
faith
,
when
with
words
we
outwardly
make
knowne
to
others
that
faith
which
inwardly
in
hart
,
&
mind
we
belieue
:
Which
action
also
conioyned
with
charity
doth
bring
vs
vnto
Iustification
.
Wherfore
in
saying
the
Creed
,
we
must
attend
to
foure
things
.
First
to
the
words
,
and
their
meaning
.
Secondly
to
the
persons
to
whome
they
are
directed
,
who
are
alwaies
God
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
.
Thirdly
to
the
mysteries
comprised
in
those
twelue
articles
,
which
are
many
,
and
admirable
.
Fourthly
to
the
manner
and
fashion
wherwith
the
B.
Trinity
doth
communicate
to
mankind
those
his
manifold
,
and
exceeding
great
benefites
.
Of
the
words
of
the
Creed
,
and
their
sense
.
CHAP.
VI.
ADMIRABLE
are
the
sacred
words
of
the
Creed
,
because
they
are
signes
,
leading
vs
into
an
Ocean
of
diuine
mysteries
,
whose
signification
is
mysticall
:
vpon
which
I
wil
only
stay
,
omitting
the
pious
conceites
of
some
vpon
the
number
of
the
words
,
which
in
latin
are
75.
but
in
other
vulgar
languages
77.
for
the
latin
word
Credo
in
all
vulgar
tongues
is
two
words
,
I
Beleeue
,
Ie
crey
,
Io
Credo
&c.
which
word
being
twice
inserted
into
the
Creed
,
maketh
vp
seauenty
seauen
;
and
these
words
signify
the
whole
essence
of
our
beleife
.
I
will
not
say
these
77.
words
in
our
Creed
signify
the
77.
S.
Luke
writeth
in
the
77.
generation
from
Adam
downward
,
Christ
our
Sauiour
was
borne
,
The
sense
and
meaning
of
these
words
in
our
Creed
,
ought
to
be
discussed
seriously
,
and
with
great
attention
,
for
they
import
,
&
signify
meruailous
things
.
Wherfore
as
the
Israelites
departing
out
of
Egypt
carryed
away
with
them
the
borrowed
treasures
of
the
country
,
And
to
the
end
thou
mayest
orderly
proceed
in
finding
out
the
true
literall
and
mysticall
sense
of
euery
word
,
begin
with
the
first
word
of
thy
Creed
,
which
is
Credo
,
and
by
it
learne
how
to
meditate
vpon
the
rest
.
Search
,
and
diue
into
it
profoundly
;
this
only
word
I
assure
thee
,
is
sufficient
to
hold
thy
vnderstanding
imployed
all
they
life
tyme
.
In
this
one
latin
word
,
are
these
two
English
,
words
,
I
belieue
.
In
this
word
I
,
thou
mayest
contemplate
al
things
belonging
to
man
his
substance
,
his
being
this
man
and
not
an
other
,
his
body
and
soule
vnited
,
and
also
separated
,
his
inclinations
,
end
,
helpes
,
miseries
,
whence
they
do
spring
,
and
the
like
.
And
when
by
consideration
of
these
particulers
thou
hast
satisfied
thine
understanding
,
endeauour
to
stirre
vp
in
thy
will
,
some
good
affection
of
loue
,
hope
,
ioy
,
desire
,
or
thanks-giuing
&c.
For
this
is
the
end
of
all
prayer
,
to
prayse
God
,
and
to
inflame
our
affection
in
his
loue
,
detesting
sinne
and
desiring
grace
,
&
all
vertues
:
which
good
affection
being
once
enkindled
in
thy
hart
,
by
the
help
of
Gods
grace
,
endeauour
to
continue
,
and
increase
it
by
feruent
prayer
,
recollection
,
purposes
of
good
life
,
&
so
begin
thy
Beades
,
desiring
perfect
obtayning
of
that
good
purpose
and
affection
,
which
thou
seelest
in
thy
soule
.
And
thus
by
example
of
this
first
Word
thou
mayst
perceaue
the
manner
how
to
vnderstand
and
consider
with
spirituall
profit
the
rest
of
the
words
of
the
Creed
.
Of
attention
to
the
Diuine
Persons
.
CHAP.
VII
.
THIS
attention
here
required
is
vnto
the
Maiesty
of
the
three
Diuine
Persons
,
God
the
Father
,
God
the
Sonne
,
and
God
the
Holy
Ghost
;
who
are
three
distinct
Persons
,
vnited
in
one
Nature
:
these
Persons
are
expressed
in
our
Creed
by
these
termes
,
Father
,
Sonne
,
and
Holy
Ghost
.
The
nature
of
these
Persons
is
expressed
by
the
word
,
God
.
Before
the
first
Aue
,
say
:
O
God
the
Father
of
heauen
,
essentially
endued
with
all
perfection
,
haue
mercy
vpon
me
;
and
so
offer
vp
thy
Memory
in
saying
the
first
Aue.
Before
the
second
,
say
:
O
God
the
Sonne
,
Redeemer
of
the
world
,
essentially
endued
with
all
perfection
,
haue
mercy
vpon
me
,
&
so
offer
vp
to
him
thine
Vnderstanding
,
in
saying
the
second
Aue.
Before
the
third
Aue
,
say
:
O
God
the
holy
Ghost
,
sanctifier
of
the
whole
world
,
essentially
replēished
with
all
perfection
,
haue
mercy
vpon
me
,
offering
vp
to
him
thy
Will
,
and
Affection
,
as
deuoutly
as
thou
canst
.
Then
say
the
first
Pater
●oster
,
in
asking
grace
fruitfully
●o
meditate
vpon
the
diuine
perfections
,
included
in
the
Holy
Trinity
.
Before
the
first
decade
or
ten
,
consider
the
first
Attribute
or
Perfection
,
Glory
be
to
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
because
they
are
omnipotent
,
As
they
were
in
the
b●ginning
,
now
and
alwayes
,
world
without
end
▪
Amen
.
This
done
say
one
Decade
,
or
ton
Aues
,
and
a
Pater
noster
,
in
praysing
his
Omnipotency
,
and
in
humbly
desiring
alwayes
to
be
directed
and
defended
by
the
same
.
Before
the
second
Decade
cal
●o
mind
the
Infinitenesse
of
God
,
Glory
be
to
the
Father
,
Sonne
,
an●
the
holy
Ghost
,
for
their
Infinitenesse
in
Nature
,
and
Power
,
a●
it
was
in
the
beginning
,
is
now
,
an●
alwayes
shal
be
,
world
without
end
Amen
.
Then
say
ten
Aues
and
one
Pater
noster
in
praysing
Gods
Infinitenesse
,
and
in
humbly
beseeching
alwayes
to
be
guided
,
and
directed
by
it
.
Before
the
third
Decade
,
consider
the
Eternity
of
God
,
that
he
was
alwayes
,
before
the
world
was
made
,
and
,
that
he
shall
euer
so
remaine
God
,
thrice
happy
▪
whose
Eternity
is
part
of
his
nature
,
cause
,
and
measure
of
all
time
.
See
how
all
other
things
had
their
being
,
beginning
,
and
continuance
from
him
:
then
lifting
vp
thy
affection
,
to
adore
this
true
Eternity
,
say
with
all
the
blessed
Inhabitants
of
heauen
,
Glory
to
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
who
are
Eternall
,
as
they
were
in
the
beginning
,
and
euer
shal
be
,
world
without
end
,
Amen
.
After
this
say
ten
Aues
and
one
Pater
noster
,
that
thou
mayest
be
his
faithfull
seruant
in
this
world
,
and
partaker
of
his
glorious
vision
in
all
eternity
.
Before
the
fourth
Decade
thinke
vpon
the
Imutability
or
vnchangeablenes
of
God
,
Glory
be
to
God
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
for
their
vnchangeablenes
,
as
they
were
in
the
beginning
,
and
now
,
and
euer
shal
be
vnchangeable
,
world
without
end
,
Amen
.
Heere
say
ten
Aues
&
one
Pater
,
demaunding
perseuerance
in
Grace
,
Charity
,
Purity
of
life
,
and
all
other
vertues
.
Before
the
fifth
Decade
,
looke
into
incomprehensible
Goodnes
of
God
,
S.
Paul
saith
)
Coadiutours
with
God
,
I
can
do
all
things
in
him
who
comforteth
me
:
but
most
plainly
of
all
,
the
Prophet
Isay
teacheth
vs
this
truth
saying
:
Thou
,
O
Lord
,
our
God
hast
wrought
in
vs
all
our
works
.
Consider
also
this
ineffable
goodnes
of
God
which
hindereth
infinite
euills
,
which
the
wicked
spirittes
,
and
their
complices
euill
men
would
do
,
if
Gods
goodnes
did
not
hinder
them
.
Againe
those
euill
works
which
men
do
bring
to
passe
by
Gods
permission
,
by
this
goodnes
of
God
in
the
end
,
turne
to
the
good
of
his
faithfull
seruants
,
as
witnesseth
his
Apostle
:
Al
things
tend
,
and
cooperate
to
the
good
of
them
that
loue
God
.
Lastly
this
goodnes
of
God
,
neyther
is
,
neither
can
be
cause
of
euill
,
but
only
of
good
:
for
of
goodnes
what
can
proceed
but
good
?
Thy
saluation
,
O
Israel
,
is
of
me
,
but
thy
perdition
is
from
thy selfe
.
And
so
being
rauished
in
the
loue
of
this
inestimable
goodnes
,
implore
the
assistance
of
all
the
Saints
,
and
with
them
giue
glory
to
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
for
their
inestimable
goodnes
,
as
they
were
in
the
beginning
,
are
now
,
and
euer
shall
be
world
without
end
,
Amen
.
Then
say
ten
Aues
,
and
one
Pater
Noster
in
extolling
this
goodnes
,
&
humbly
beseeching
to
be
wholly
inamoured
of
it
.
Before
the
sixt
Decade
open
thine
Vnderstanding
,
The
mercy
of
our
Lord
is
aboue
all
his
workes
.
Secondly
,
in
particuler
consider
the
mercy
of
God
the
Father
,
towards
vnfortunate
mankind
,
who
hauing
but
one
only
begotten
Sonne
,
Thirdly
,
so
vnmeasurable
is
the
mercy
of
God
the
Sonne
,
that
he
tooke
vpon
him
our
mortality
,
Fourthly
,
God
the
holy
Ghost
is
so
naturally
indued
with
mercy
that
he
in
proper
person
continually
sanctifieth
,
guideth
,
and
gouerneth
the
vniuersall
Church
of
God
in
vnity
of
truth
,
Fifthly
,
all
the
three
diuine
Persons
ioyntly
and
equally
,
are
as
mercifull
to
euery
man
in
particuler
,
as
they
are
towards
all
the
world
in
generall
;
and
therfore
most
truly
said
S.
Augustine
:
God
loueth
euery
one
man
,
as
much
as
he
loueth
the
whole
world
:
the
reason
is
,
because
God
loueth
euery
man
infinitely
,
and
can
loue
all
men
togeather
but
infinitly
.
Sixtly
,
so
ready
and
attendant
is
Gods
mercy
for
euery
man
all
the
time
of
this
transitory
life
,
Lastly
consider
his
goodnes
in
being
readier
to
pardon
men
al
their
offences
,
then
men
can
be
desi●ons
to
be
pardoned
,
as
appeareth
in
Christ
towards
the
good
theefe
.
And
heere
admiring
Gods
infinite
mercy
,
and
crauing
the
assistance
of
the
celestiall
spirits
,
in
exalting
Gods
prayses
,
say
:
Glory
be
to
the
Father
,
the
Sonne
and
the
holy
Ghost
,
for
their
vnspeakable
Mercy
,
as
it
was
in
the
beginning
,
is
now
,
and
euer
shal
be
,
world
without
end
,
Amen
.
And
then
saying
ten
Aues
and
one
Pater
,
instantly
desire
to
be
alwayes
partaker
of
Gods
mercy
.
Thus
for
a
tast
haue
I
giuen
thee
an
example
how
to
meditate
vpon
God
Almighty
,
and
the
three
Diuine
Persons
in
Trinity
,
in
saying
thy
Beades
.
Of
the
Pater
Noster
.
CHAP.
VIII
.
THE
holy
Scripture
commandeth
vs
to
hope
,
Haue
hope
,
for
I
haue
ouercome
.
Wherupon
the
Apostle
saith
:
Hope
neuer
confoundeth
.
The
reason
is
,
because
hope
is
a
heauenly
Vertue
infused
by
God
into
our
soules
,
wherby
with
a
certaine
confidence
,
we
expect
at
Gods
hands
life
euerlasting
.
Things
to
be
prayed
for
,
are
of
two
sortes
,
either
good
or
bad
.
For
the
former
,
wee
pray
they
may
be
giuen
vs
;
from
the
later
we
pray
we
may
be
deliuered
.
Diuers
are
the
good
things
we
stand
in
need
of
,
both
for
soule
and
body
;
some
spirituall
,
others
temporall
,
and
all
of
them
help
vs
to
the
attayning
vnto
our
finall
&
complete
happinesse
.
Infinite
are
the
euills
,
as
well
ghostly
,
as
bodily
,
which
greatly
encomber
vs
in
this
our
pilgrimage
,
from
which
euils
we
earnestly
pray
to
be
deliuered
:
and
all
these
,
both
good
and
bad
in
generall
,
In
saying
the
Pater
noster
,
first
let
thy
mind
be
fixed
vpon
Almighty
God
,
who
is
the
person
vnto
whome
thou
offerest
thy
prayer
.
Secondly
,
penetrate
the
sense
,
and
meaning
of
euery
word
,
beginning
(
for
example
)
with
the
first
word
,
Our
.
This
word
sheweth
,
that
God
is
a
Father
vnto
vs
all
;
and
as
to
all
,
so
is
he
to
euery
one
.
First
consider
that
he
would
be
called
Ours
,
that
we
should
not
repine
to
offer
vp
our selues
,
and
all
we
haue
to
him
,
to
obtaine
that
sweet
title
to
be
called
his
Secondly
inflame
thy
affection
,
&
consider
how
happy
thou
art
if
thou
mayest
rightly
say
this
word
Our
,
for
then
thou
art
his
,
and
he
thine
.
Thirdly
in
this
word
imbrace
thy
neighbour
,
who
by
it
is
made
thy
brother
&
fellow
heire
of
Eternall
felicity
.
Then
go
to
the
second
word
,
Father
;
not
Lord
,
nor
Iudge
,
nor
Creatour
,
nor
King
,
or
the
like
;
but
Father
:
a
name
of
loue
,
lincking
himselfe
vnto
vs
,
as
neere
as
may
be
,
to
make
vs
loue
him
like
dutifull
children
.
He
is
our
Father
for
six
causes
.
1.
For
making
the
substance
of
which
we
are
composed
.
2.
For
casting
the
mould
wherof
we
were
forged
.
3.
For
fashioning
the
frame
of
our
bodies
.
4.
For
creating
and
vniting
our
soules
to
our
bodies
.
5.
For
bringing
vs
vp
and
giuing
vs
whatsoeuer
we
haue
.
6.
Lastly
,
and
especially
,
for
adopting
vs
heyres
to
his
eternall
Kingdome
,
giuing
vs
all
the
meanes
possible
to
attaine
therto
,
guiding
,
gouerning
,
and
conducting
vs
thither
,
as
it
were
by
the
hand
.
Which
six
points
apply
to
the
six
Decades
.
If
followeth
,
Which
art
,
which
may
also
be
considered
by
six
points
,
and
may
be
applied
to
the
Beads
,
as
the
former
.
First
,
how
God
is
absolute
in
himselfe
.
2.
How
God
is
only
of
himselfe
,
and
independant
of
any
other
.
3.
And
for
himselfe
,
not
to
any
further
end
,
being
his
owne
blessednes
,
and
end
of
all
things
.
4.
How
all
creatures
whatsoeuer
they
be
,
euen
Angels
&
men
,
are
of
God
,
for
he
made
vs
,
and
not
we
our selues
5.
All
things
are
in
God
,
for
.
In
him
we
liue
,
moue
,
and
are
.
6
Lastly
,
to
God
all
creatures
belong
,
as
to
their
Cause
,
Maker
,
Redeemer
,
Sanctifier
,
Gouernour
,
and
last
end
:
for
God
made
all
things
for
himselfe
.
In
heauen
,
to
put
vs
in
mind
of
our
Country
and
inheritance
,
to
which
we
were
borne
:
for
this
place
in
which
we
liue
,
commonly
called
the
World
,
is
our
exile
,
and
place
of
pilgrimage
,
pennance
and
probation
,
Hallowed
be
thy
name
.
Heere
we
pray
for
the
increase
of
Gods
honour
,
and
consequently
for
the
increase
of
the
number
of
the
faithfull
;
for
by
those
only
the
honour
of
God
is
propagated
.
Also
for
the
augmenting
of
Gods
grace
in
vs
,
and
extirpation
of
mortall
sinne
,
for
without
his
grace
,
we
can
no
wayes
cooperate
to
the
honour
of
God
,
for
they
must
be
pure
vessels
that
serue
to
the
increase
of
Gods
honour
,
and
therfore
was
S:
Paul
taken
forth
to
preach
the
name
of
Christ
to
Nations
,
because
he
was
Vas
el●ctionis
,
a
chosen
vessell
.
Thy
Kingdome
come
.
In
this
we
pray
for
our
Childs
part
in
the
other
world
,
which
is
life
euerlasting
;
as
also
for
the
meanes
to
attaine
vnto
it
,
which
are
infused
vertues
,
and
supernaturall
helpes
,
as
grace
,
faith
,
hope
,
and
charity
,
and
all
other
vertues
,
especially
the
eight
Beatitudes
,
which
are
as
it
were
so
many
steppes
or
ascents
towards
heauen
.
Thy
will
be
done
.
Heere
we
resigne
our selues
entirely
to
the
will
of
God
,
for
by
wishing
the
performance
of
his
will
,
we
submit
our
owne
to
his
:
in
which
resignation
(
those
that
haue
experience
of
it
)
do
find
the
greatest
comfort
&
quietnes
of
mind
that
may
be
,
and
within
themselues
such
a
peace
,
as
the
world
cannot
giue
.
To
such
a
soule
as
wholy
layeth
her selfe
in
the
hand
of
Almighty
God
,
what
can
come
amisse
?
Nothing
without
doubt
,
for
such
a
soule
at
the
comming
of
any
accident
whatsoeuer
,
saith
not
,
This
such
a
one
hath
done
,
mine
enemy
,
one
that
hath
watched
to
doe
me
this
ill
turne
,
and
the
like
;
but
contrarily
saith
:
This
is
sent
me
from
the
hand
of
God
,
the
guift
of
a
Father
to
his
child
,
his
will
be
done
,
and
blessed
be
his
name
for
euer
.
In
earth
,
as
it
is
in
heauen
.
We
pray
here
like
those
that
are
perfect
,
let
vs
in
all
our
actions
shew
our selues
to
be
louers
of
perfection
,
in
imitation
of
our
Father
,
in
wishing
that
Gods
blessed
will
may
be
performed
as
exactly
here
in
earth
,
as
in
heauen
;
we
do
wish
also
that
there
may
be
no
greater
repugnance
in
our
obeying
here
vnto
it
,
then
there
is
in
heauen
.
And
in
this
we
pray
for
that
perfection
,
which
euery
true
Christian
ought
to
aspire
vnto
:
and
then
how
sweet
and
pleasant
would
the
seruice
of
Almighty
God
be
vnto
euery
one
,
in
being
wholy
conformed
vnto
his
holy
will
,
as
the
Saints
of
heauen
are
.
This
was
that
perfection
which
S.
Paul
arriued
vnto
,
when
he
burst
forth
into
those
words
of
perfect
resignation
:
Now
I
liue
no
more
,
but
Christ
liueth
in
me
.
Giue
vs
this
day
our
daily
bread
.
By
these
words
we
aske
all
necessary
food
,
as
well
spirituall
as
corporall
.
We
say
not
,
Lend
vs
,
since
we
owe
him
so
much
already
,
that
we
neuer
shal
be
able
to
pay
him
any
thing
,
but
still
must
increase
our
debt
.
Neither
say
we
,
Pay
vs
,
for
God
oweth
vs
nothing
,
but
we
owe
all
what
we
haue
vnto
him
:
and
therfore
beseeching
his
infinite
goodnes
to
be
bountifull
towards
vs
still
,
we
intreat
to
giue
it
vs
.
This
day
,
signifieth
the
shortnes
of
our
life
,
our
daily
want
,
our
continuall
failing
,
Daily
bread
,
putteth
vs
in
mind
of
only
necessaries
,
and
neither
to
demaund
,
nor
care
for
superfluities
.
Forgiue
vs
our
trespasses
,
as
we
forgiue
them
that
trespasse
against
vs
.
So
that
if
we
will
not
forgiue
any
that
hath
offended
vs
,
God
will
not
forgiue
vs
our
offences
,
and
since
this
is
our
owne
petition
,
we
must
take
heed
we
condemne
not
our
owne
selues
.
Lead
vs
not
into
temptation
,
by
permitting
our
frailty
to
fall
;
but
support
vs
from
falling
,
that
is
from
consenting
to
sinne
.
Deliuer
vs
from
euill
,
because
without
Christ
we
can
do
nothing
hauing
enemies
on
euery
side
of
vs
,
&
the
chiefest
of
all
within
vs
,
to
wit
our selues
.
Amen
,
as
a
seale
is
added
,
which
signifieth
Be
it
so
,
if
it
please
thee
.
And
thus
much
for
the
literall
sense
of
our
Pater
Noster
.
Of
the
Aue
Maria.
CHAP.
IX
.
OF
all
affections
,
that
of
the
mother
to
her
child
is
held
to
be
the
tenderest
;
Now
let
vs
proceed
to
the
litteral
explication
of
the
Aue
Maria.
In
the
fi●st
part
,
is
contained
an
Honorable
Salutation
of
our
B.
Lady
,
vttered
by
the
Angell
Gabriel
,
sent
vnto
her
as
a
messenger
from
the
B.
Trinity
about
the
busines
of
mans
Redemption
,
in
which
this
B.
Virgin
was
a
speciall
Agent
.
Haile
Mary
full
of
grace
,
our
Lord
is
with
thee
:
she
cannot
be
saluted
by
a
greater
title
then
full
of
grace
,
since
in
it
all
other
dignities
are
contained
.
The
Angel
would
not
call
her
mother
of
God
for
as
yet
she
had
not
giuen
her
louing
consent
to
be
a
mother
,
&
yet
a
Virgin
.
Yet
in
calling
her
full
of
grace
,
he
did
signify
that
shee
was
come
to
such
height
of
perfection
,
as
was
not
to
be
giuen
to
any
but
to
the
mother
of
God
;
and
he
was
commanded
so
to
entitle
her
,
by
that
Diuine
Counsell
that
sent
him
.
She
is
called
by
the
Angell
full
of
grace
,
that
all
sinners
might
haue
recourse
vnto
her
for
grace
,
since
being
her selfe
full
,
we
might
by
our
humble
prayers
touch
that
vessell
,
that
some
of
those
graces
might
fall
vpon
our
soules
.
Our
Lord
is
with
thee
,
in
a
most
eminent
manner
,
by
desire
corporally
to
inhabit
in
her
to
make
her
the
Mother
of
his
only
begotten
Sonne
.
These
words
also
tell
,
from
whome
the
greeting
came
,
from
the
B.
Trinity
that
made
her
so
admirable
a
peece
of
workemanship
,
that
out
of
her
was
drawne
,
by
the
hand
of
the
holy
Ghost
,
the
Humanity
of
Christ
Iesus
God
and
man
.
Our
Lord
was
with
her
euen
at
the
very
instan
of
her
Conception
,
then
shewing
himselfe
vnto
her
a
Lord
&
Protectour
,
in
defending
her
from
the
originall
,
and
generall
blemish
of
mankind
.
Hitherto
the
Angell
Now
follow
the
words
of
S.
Elizabeth
,
admiring
and
praising
the
happines
of
this
B.
Virgin
her
Cosen
.
Blessed
art
thou
amongest
women
.
For
six
singular
priuiledges
,
which
thou
mayest
apply
vnto
the
six
Decades
.
And
Blessed
is
the
fruit
of
thy
wombe
,
Iesus
.
This
last
word
explicateth
the
whole
sentence
:
for
this
Blessed
fruit
of
her
wombe
,
was
nothing
else
but
swet
Iesus
;
●nd
this
fruit
grew
vpon
no
other
●eethen
vpon
the
B
Virgin
from
whom
we
receaue
this
pleasant
&
vitall
fruite
.
In
this
Virgin
(
a
Paradise
of
pleasure
)
these
spiritual
fruits
abound
;
for
contayning
this
one
fruit
,
which
hath
the
nature
of
heauenly
Manna
,
she
satisfieth
the
tast
of
all
spirituall
soules
;
for
Iesus
is
a
fruit
contayning
in
it selfe
all
delightes
.
We
come
now
vnto
the
last
of
these
three
harmonicall
parts
,
which
is
sung
by
our
holy
mother
the
Catholike
Church
,
and
adioyned
vnto
the
two
former
parts
of
the
Angel
,
&
S.
Elizabeth
.
Holy
Mary
,
mother
of
God
,
pray
for
v
sinn●rs
,
now
,
&
in
the
houre
of
our
death
.
Had
the
Church
sayd
only
,
Holy
Mary
pray
for
vs
,
her
high
preheminence
of
being
mother
of
God
had
bin
left
out
.
And
had
it
bin
only
sayd
,
Mother
of
God
,
pray
for
vs
,
her
Dignity
indeed
had
bin
specified
,
but
it
had
not
bin
made
knowne
from
what
lowlinesse
she
was
exalted
,
Quia
respexit
humilitatem
ancillae
suae
,
from
the
humility
and
lowlinesse
of
a
hand-maid
she
was
raysed
to
be
the
mother
of
God
;
therefore
we
say
,
Holy
Mary
mother
of
God
:
by
Mary
,
signifying
her
humility
,
&
by
the
Mother
of
God
,
the
dignity
vnto
which
her
being
humble
Mary
,
raysed
her
.
Pray
for
vs
sinners
,
thou
that
wert
exempt
from
all
sinne
,
thou
that
beganst
the
ouerthrow
of
sinne
,
thou
that
knowest
the
malice
of
sinne
being
the
mother
of
grace
pray
for
v●
sinners
,
that
haue
so
often
offended
thee
,
by
offending
thy
deare
Sonne
:
who
deserue
nothing
of
our selues
,
Now
,
and
in
the
houre
of
our
death
.
By
the
first
word
Now
,
we
consider
our
present
life
,
the
misery
and
calamity
of
the
same
.
We
beseech
therfore
the
B.
Virgin
to
assist
vs
in
this
life
of
misery
,
that
we
may
make
this
Now
a
passage
vnto
happines
,
which
shall
last
for
Euer
.
And
in
the
h●ure
of
our
death
,
in
which
we
haue
most
need
of
her
powerfull
ayde
,
considering
that
vpon
that
instant
,
our
eternall
estate
dependeth
.
This
is
the
time
in
which
the
tree
falleth
,
where
it
shall
remayne
for
Euer
.
We
may
here
out
of
these
words
reflect
vpon
the
tender
loue
of
the
Catholike
Church
towards
all
her
children
,
aduising
them
by
this
prayer
(
which
she
hath
taught
them
)
to
make
recourse
vnto
so
potent
a
friend
,
as
the
Mother
of
God
is
,
at
this
most
important
houre
,
after
which
immediatly
insueth
Euer
.
Let
these
two
words
Now
and
Euer
sound
in
thine
eare
perpetually
.
Neuer
thinke
vpon
the
one
,
but
let
thy
thought
imbrace
also
the
other
.
Neuer
let
thy
conceit
stay
vpon
Now
,
to
wit
vpon
this
present
life
and
the
miseries
therof
,
but
thinke
also
vpon
Eu●r
,
to
wit
the
ioyes
of
heauen
,
prepared
for
those
that
passe
through
these
miseries
constantly
;
and
let
not
the
fond
and
false
pleasures
of
this
life
represent
themselues
vnto
thee
,
vnlesse
thou
also
set
before
thee
the
eternity
of
paynes
due
to
those
that
neglecting
their
saluation
,
follow
these
short
delights
in
blindnes
.
Let
Now
commit
nothing
,
that
it
shal
be
ashamed
to
auouch
before
Euer
:
but
let
both
these
proue
and
examine
the
action
of
ech
other
,
that
so
we
may
Now
seruing
this
great
Virgin
faithfully
,
enioy
her
in
happines
for
Euer
.
OF
THE
SIX
FEASTS
OF
OVR
B.
LADY
.
HAVING
breifly
explicated
the
Pater
,
Aue
,
and
Creed
,
we
will
descend
vnto
the
feasts
of
our
B.
Lady
,
applying
them
to
our
Beads
,
making
triall
whether
we
can
make
vse
of
what
hath
bin
hitherto
said
.
And
beginning
with
her
pure
Conception
,
we
will
runne
through
her
six
feasts
,
ending
with
her
Assumption
;
since
most
of
these
festiuities
were
meanes
vnto
our
Redemption
,
which
ought
to
stirre
vp
in
vs
the
more
affection
and
deuotion
,
to
contemplate
vpon
them
.
The
Conception
of
our
B.
Lady
.
CHAP.
I.
CONSIDER
,
that
ordinarily
the
Conception
of
man
is
in
sinne
,
This
sinne
in
children
is
tearmed
Originall
sinne
,
as
well
because
it
is
deriued
vnto
vs
from
our
first
Parents
,
The
penalties
of
Originall
sinne
are
diuers
:
Bodily
deformation
,
all
kind
of
sicknes
,
and
death
it selfe
,
dimnesse
of
Vnderstanding
,
weaknes
of
our
Will
,
pronesse
to
sinne
,
and
damnation
if
we
dye
in
it
,
without
the
remedy
of
Baptisme
.
Our
B.
Lady
by
singular
priuiledge
was
preserued
from
this
Originall
sinne
,
and
consequently
preuented
with
grace
in
her
Mothers
wombe
:
and
at
the
first
instant
of
her
Conception
was
indued
with
all
vertues
,
as
Originall
Iustice
,
and
the
like
:
She
was
by
the
same
priuiledge
,
adorned
with
all
naturall
perfections
of
body
,
as
health
,
beauty
,
strength
,
and
the
like
graces
.
Lastly
,
she
was
not
subiect
to
any
actuall
sinne
,
not
so
much
as
veniall
,
preseruing
still
entier
●er
Originall
Iustice
;
much
lesse
was
she
subiect
to
damnation
.
●onder
euery
one
of
these
six
points
according
to
thy
deuotion
applying
them
to
the
seuerall
parts
of
thy
Beads
.
The
Natiuity
.
CHAP.
II.
FIRST
consider
her
no
lesse
wonderfull
natiuity
:
S.
Anne
,
as
wee
may
piously
presume
,
without
all
paine
.
How
ioyfull
to
Angels
was
her
birth
,
because
she
was
to
beare
the
King
of
Angels
,
and
to
be
their
Queene
.
Glorious
to
vs
men
was
her
Natiuity
,
because
she
was
to
be
the
Aduocate
of
Gods
Church
,
and
potent
Mediatrix
betweene
her
Sonne
,
and
mankind
.
Gladsome
was
her
Natiuity
to
the
B.
Trinity
,
because
she
was
from
al
eternity
predestinated
the
Espouse
of
God
the
Father
,
Mother
to
God
the
Sonne
,
and
Tabernacle
to
the
holy
Ghost
.
Terrible
to
the
infernall
powers
was
this
Natiuity
of
hers
,
because
she
was
to
bruse
the
Serpents
head
.
Lastly
,
comfortable
to
all
sinners
of
the
Catholike
Church
was
this
Natiuity
;
because
she
is
borne
a
mother
of
mercy
.
Queene
of
heauen
,
and
Refuge
of
sinners
,
to
whome
all
haue
free
accesse
,
to
whome
God
the
Sonne
will
deny
nothing
;
and
whose
clemency
is
such
as
she
taketh
vpon
her
to
obtaine
all
sinners
humble
petitions
.
Apply
these
points
as
the
former
to
the
six
Decades
.
The
Presentation
.
CHAP.
III.
FIRST
,
our
B.
Lady
being
chosen
out
of
the
whole
world
to
be
mother
of
God
,
In
the
sacred
Temple
,
being
come
to
riper
years
,
first
amongst
all
the
Iewes
,
she
made
a
vow
of
perpetuall
Virginity
.
In
the
Cloyster
of
this
Temple
she
serued
God
in
all
Iustice
and
Sanctity
of
body
and
soule
;
giuing
an
example
to
all
those
that
abandon
the
world
,
to
leaue
with
the
world
themselues
also
;
for
without
perfection
invertue
,
she
knew
no
inclosure
to
be
strong
inough
against
the
world
;
teaching
the
best
&
surest
inclosure
to
be
that
of
our
affections
.
Fourthly
in
that
retyred
place
,
she
continually
exercised
all
vertues
,
and
good
workes
sutable
to
her
calling
.
There
she
mortified
that
Virginall
body
of
hers
,
imitating
in
the
spirit
of
Prophesy
,
her
Blessed
Sonne
,
Being
thus
trayned
vp
in
all
kind
of
vertue
,
hence
she
was
exalted
to
be
the
mother
of
God
.
A
vertuous
life
in
this
world
is
a
disposition
to
attaine
vnto
happines
in
the
next
.
The
Visitation
.
CHAP.
IIII.
FIRST
our
B.
Lady
being
declared
,
Withall
patience
&
spirituall
ioy
she
performeth
this
iourny
and
that
with
great
speed
:
for
S.
Ambrose
vpon
this
place
saith
:
Deuotion
done
with
speed
yeldes
most
abundant
fruit
,
because
there
is
discouered
the
feruour
of
Charity
.
Entring
into
her
cosin
Elizabethes
house
,
she
saluteth
her
courteously
,
whose
salutation
caused
ioy
both
to
S.
Elizabeth
&
to
her
sonne
S.
Iohn
,
yet
in
her
wombe
.
Our
B.
Ladies
vertues
being
deseruedly
praised
by
S.
Elizabeth
she
beareth
her selfe
notwithstanding
most
humbly
and
modestly
.
She
referreth
al
honour
vnto
God
,
singing
her
sacred
Canticle
:
Magnificat
anima
mea
dominum
,
my
soule
doth
magnify
our
Lord
.
In
which
many
mysteries
are
contayned
,
and
documents
for
our
instruction
,
how
to
referre
all
our
actions
to
the
honour
and
glory
of
God
.
Lastly
,
our
B.
Lady
hauing
serued
with
al
care
and
respect
her
aged
cosin
,
for
the
space
of
three
monethes
,
retourneth
to
poore
Nazareth
with
her
Spouse
S.
Ioseph
expecting
the
time
of
her
meruailous
deliuery
.
The
Purification
.
CHAP.
V.
FIRST
our
B.
Lady
remayning
a
Virgin
,
And
according
to
her
pouerty
&
purity
,
she
offered
a
paire
of
Turtle
Doues
,
the
best
gift
she
could
make
,
instructing
vs
to
offer
vp
to
God
the
best
we
haue
,
since
indeed
we
giue
it
not
,
but
restore
it
to
him
of
whome
we
haue
receaued
it
.
Consider
,
that
the
great
giftes
offered
to
her
Blessed
Sonne
by
the
three
Kings
,
were
by
the
B.
Virgin
and
her
Spouse
speedily
giuen
away
in
almes
,
since
two
Doues
were
now
the
best
gift
they
had
to
offer
.
Holy
Simeon
receauing
his
Sauiour
into
his
armes
,
singeth
:
Nunc
dimittis
,
Our
B.
Lady
hearing
both
holy
Simeon
&
Anne
to
prophesy
of
the
greatnes
of
our
Sauiour
,
stood
withall
humility
in
the
Temple
,
conuerting
none
of
all
these
praises
to
her selfe
,
who
was
●udged
worthy
by
heauen
to
beare
●his
Sauiour
of
the
world
.
Lastly
,
her
behauiour
towards
al
that
were
present
(
in
such
a
concourse
of
praises
&
admirations
)
was
such
,
as
she
endeauoured
to
make
them
esteeme
of
her
but
as
of
an
ordinary
woman
,
who
needed
Purification
.
The
Assumption
.
CHAP.
VI.
In
like
triumph
her
body
by
singular
priuiledge
is
carryed
vp
by
Angels
,
and
in
all
happines
reunited
to
her
soule
.
Reflect
vpon
the
ioy
at
this
vnion
,
applauded
by
the
three
Persons
in
the
B.
Trinity
,
and
all
the
Quiers
of
Angels
and
Saintes
.
At
the
hands
of
her
glorious
Sonne
,
she
receaueth
a
Crowne
,
of
eternall
blisse
.
She
is
placed
at
the
right
hand
of
her
Sonne
,
and
proclaimed
Queene
of
Heauen
.
Lastly
endeauour
thou
by
al
meanes
possible
,
to
make
this
Queene
of
glory
,
adored
also
heere
on
earth
,
by
drawing
and
exhorting
as
many
as
thou
canst
,
to
deuote
themselues
vnto
her
.
And
thus
by
these
six
feasts
,
I
haue
giuen
thee
some
light
how
to
apply
any
mystery
to
thy
Beads
.
But
when
thou
art
growne
expert
in
this
kind
of
Prayer
,
thou
mayest
either
saying
thy
whole
Beads
meditate
vpon
one
only
mystery
,
as
for
example
the
Conception
of
this
B.
Virgin
;
or
else
th●u
mayest
apply
to
euery
decade
or
ten
,
one
of
these
mysteries
,
&
so
in
thy
six
decades
thou
shalt
runne
through
all
the
six
mysteries
.
And
thus
much
concerning
the
Beads
,
consisting
ordinarily
of
six
decades
.
Now
we
will
passe
vnto
the
Rosary
,
consisting
of
15.
Decades
,
or
150.
Aues
,
and
of
15.
Pater
nosters
.
OF
THE
ROSARY
.
THE
Rosary
,
Pater
nosters
,
&
is
deuided
into
three
Crownes
,
ech
crowne
containing
fiue
Dacades
of
Aues
,
and
fiue
Pater
nosters
.
And
to
proceed
with
the
first
fiue
,
we
will
apply
vnto
it
the
fiue
Ioyfull
mysteries
,
to
wit
,
The
Annuntiation
,
Visitation
,
The
Natiuity
of
our
Lord
,
his
Presentation
,
his
finding
in
the
Temple
.
Which
fiue
mysteries
are
to
be
applyed
to
the
first
Crown
,
ech
mystery
to
a
seuerall
Decade
.
Of
the
first
Ioyfull
mystery
,
which
is
the
Annuntiation
.
CHAP
I.
CALL
to
mind
the
History
of
the
Annuntiation
,
Consider
then
the
obedience
of
the
Angell
in
vndertaking
and
discharging
the
Embassage
he
was
willed
to
beare
vnto
the
Virgin
Mary
,
dwelling
in
N●zareth
:
as
also
how
the
Angell
carryed
himselfe
towardes
this
chosen
Queene
,
he
discoursing
with
her
in
an
humble
low
voice
,
briefly
,
and
grauely
,
after
the
manner
of
treating
with
Princes
.
Likewise
her
Virginall
modesty
,
bein●
troubl●d
at
the
merueilous
speaches
of
the
Angell
,
and
her
deep
silence
,
considering
with
her selfe
what
a
kind
of
salutation
this
was
.
Againe
,
Her
singular
wisdome
,
●aving
with
her selfe
:
Quomodo
fiet
istud
?
How
shall
this
be
done
?
conioyned
with
a
purpose
of
purity
,
because
she
knew
not
man
.
Also
her
holy
feare
,
Feare
not
O
Mary
,
thou
hast
found
grace
before
God
;
for
that
the
holy
Ghost
shall
come
vpon
thee
,
and
the
power
of
the
highest
shall
ouer-shadow
thee
.
Lastly
contemplate
vpon
the
meruailous
fruitfulnes
promised
her
in
giuing
her
consent
:
Behold
thou
shalt
conceaue
and
bring
forth
a
Sonne
,
and
thou
shalt
call
his
name
Iesus
.
End
this
point
with
admiration
at
the
B.
Virgins
exceeding
promptnes
and
humility
:
Behold
the
handmayd
of
our
Lord
:
her
courage
;
Let
it
be
done
vnto
me
;
Her
faith
and
confidence
:
According
to
thy
word
;
and
lastly
her
deuout
thankes-giuing
:
My
soule
doth
magnify
our
Lord
.
The
Visitation
.
CHAP.
II.
S.
Iohn
the
Baptist
;
wherin
consider
these
six
points
,
applying
one
to
euery
Decade
.
First
contemplate
the
B.
will
of
God
to
be
,
that
this
iourny
should
then
be
vndertaken
by
the
B.
Virgin
to
sanctify
S.
Iohn
,
by
her
gracious
salutation
.
The
B.
Virgin
knowing
it
to
be
the
will
of
God
that
she
should
take
this
iourney
,
sodenly
,
without
any
delay
rose
vp
,
&
went
into
the
mountaines
;
by
the
which
the
holy
Fathers
vnderstand
perfection
in
all
vertue
,
at
which
the
whole
Euangelical
law
aymeth
.
3.
Make
thy selfe
present
and
see
the
pious
strife
betweene
these
happy
women
,
allied
neerer
in
vertue
then
in
bloud
,
endeauouring
each
one
to
exceed
in
acts
of
humility
and
charity
.
4.
5.
Then
consider
the
vertues
practised
by
the
B.
virgin
for
the
tyme
that
she
stayed
with
S.
Elizabeth
,
which
was
three
months
.
6.
And
out
of
ech
of
these
flowers
,
sucke
like
an
industrious
Bee
some
sweet
document
:
and
admiring
this
Virgin-Mothers
vertues
,
and
those
of
S.
Elizabeth
,
namely
their
deuotion
,
diligence
,
courtesy
,
&
humility
,
most
humbly
demaund
grace
,
now
to
be
both
prayser
and
follower
of
their
vertues
,
and
after
thy
death
,
partaker
of
their
glory
.
The
Natiuity
of
our
Lord.
CHAP.
III.
1.
Consider
the
B.
Virgin
being
now
in
her
iourney
,
to
satisfy
the
proud
law
of
Augustus
Caesar
,
being
come
to
Bethleem
,
there
brought
forth
the
Redeemer
of
the
world
Christ
Iesus
.
2.
Iesus
thus
preferring
poore
Bethleem
,
before
great
Hierusalem
for
his
birth
place
,
was
borne
in
a
stable
,
all
other
houses
refusing
his
B.
Mother
&
him
,
because
they
were
poore
.
3.
Behold
the
wonderfull
pouerty
this
Blessed
Company
was
reduced
vnto
:
he
who
prouideth
for
all
creatures
in
all
abundance
,
feeleth
the
misery
and
want
of
all
thinges
.
4.
See
the
B.
Mother
seeking
all
meanes
possible
,
to
defend
her
happy
infant
from
the
iniuries
of
a
most
sharpe
season
,
being
the
depth
of
winter
,
wrapping
the
Creatour
of
the
world
,
and
maker
of
al
things
,
in
a
few
simple
clouts
hauing
no
other
company
to
assist
her
,
but
her
espouse
S.
Ioseph
,
and
an
Oxe
,
and
an
Asse
.
5.
Holy
Ioseph
knowing
al
what
had
passed
,
admireth
at
this
goodnes
of
God
,
and
reflecteth
vpon
the
vision
made
to
the
Patriarch
Ioseph
,
in
his
dreame
seemed
to
b●hold
the
sunne
,
moone
,
&
starres
adoring
him
.
This
vision
our
holy
S.
Ioseph
with
great
humility
applied
to
sweet
Iesus
,
the
new
borne
Sauiour
,
who
was
infinitely
respected
by
his
heauenly
Father
,
being
heard
for
the
reuerence
that
was
borne
vnto
him
,
&
adored
by
the
B.
Virgin
his
Mother
,
and
by
Quiers
of
Angels
.
6.
Endeauour
to
imitate
this
true
pouerty
&
profund
humility
of
our
B.
Sauiour
and
his
holy
Mother
,
by
exercising
,
(
at
last
some
times
)
acts
of
pouerty
,
to
wit
the
want
of
some
comodity
:
as
also
of
humility
,
The
Purification
.
CHAP.
IIII.
SEEING
this
mistery
hath
bin
treated
of
before
in
generall
,
1.
First
thou
art
to
consider
this
Cerimony
not
to
haue
bin
necessary
,
the
B.
Virgin
being
most
pure
before
,
in
,
and
after
her
happy
deliuery
.
Learne
to
do
workes
of
supererogation
which
are
of
exceeding
great
value
,
as
in
punishing
in
thy selfe
little
offences
with
punishment
due
vnto
great
.
And
so
in
like
manner
in
the
exercise
of
vertues
,
content
not
thy selfe
with
an
ordinary
victory
ouer
thy
passion
,
but
lift
thy selfe
farre
aboue
it
,
to
the
end
it
may
be
the
further
of
from
thee
,
if
it
should
at
any
time
returne
to
assault
thee
.
Let
vs
,
saith
S.
Gregory
,
debarre
our selues
of
lawfull
things
,
that
we
may
be
the
further
off
from
vnlawfull
.
2.
Since
thou
canst
not
offer
,
with
that
charity
which
this
B.
Virgin
did
,
endeauour
neuertheles
to
do
it
in
the
best
manner
thou
canst
.
Offer
vp
vnto
God
al
that
thou
art
;
offer
vp
daily
all
thy
wordes
,
thoughtes
,
and
actions
.
3.
Offering
vp
before
Almighty
God
these
thy
oblations
,
endeauour
to
make
them
pure
,
and
let
them
be
the
first
begotten
,
to
wit
,
when
thou
risest
,
that
they
may
be
patterns
to
those
,
that
should
follow
the
whole
day
after
.
4.
Holy
Simeon
,
receaued
answere
of
the
holy
Ghost
,
that
he
should
not
see
death
,
vntill
he
saw
first
the
anoynted
of
our
Lord
;
the
reason
of
this
wonderfull
priuiledge
was
because
,
as
it
is
recorded
,
Iust
,
and
Religious
,
expecting
the
consolation
of
Israel
.
5.
The
cheife
cause
why
this
holy
Company
resorted
thus
vnto
the
Temple
,
was
Iesus
:
do
thou
neuer
mingle
thine
intentions
,
nor
debase
them
with
other
thoughts
,
but
enter
into
the
Temple
purely
for
Iesus
,
there
passing
thy
tyme
so
,
as
thou
mayest
not
offend
the
eyes
of
him
that
beholdeth
the
most
inward
passages
of
thy
mind
.
6.
Wish
thy selfe
present
to
see
this
mystery
performed
,
that
thou
mightest
learne
to
offer
the
best
thou
hast
with
the
B.
Virgin
,
how
to
imbrace
sweet
Iesus
with
Simeon
,
and
how
to
prayse
Gods
goodnes
with
all
this
holy
troope
.
The
finding
of
Iesus
in
the
Temple
.
CHAP.
V.
ACCORDING
to
their
yearly
custome
the
B.
Virgin
,
and
her
Spouse
S.
Ioseph
,
2.
Behold
the
voluntary
pouerty
of
these
happy
Pilgrimes
suffering
many
wantes
&
discommodities
in
the
way
,
to
teach
vs
som●ymes
to
leaue
our
ease
and
to
put
our selues
for
Gods
sake
into
som
wants
,
that
we
may
the
better
humble
our selues
,
and
in
a
more
liuely
manner
imitate
these
mouing
examples
.
3.
The
solemnity
ended
,
the
parents
of
Iesus
retourned
homward
,
and
hauing
trauailed
one
dayes
iourny
from
Hierusalem
towards
Nazareth
,
at
night
in
their
Inne
they
missed
the
child
,
and
seeking
him
amongest
their
kinsf●lkes
,
and
acquaintance
,
they
found
him
not
.
Note
that
they
did
not
passe
many
dayes
without
reflection
vpon
the
losse
of
Iesus
;
do
not
thou
deferre
thy
conuersion
,
nor
refuse
to
returne
by
pennance
into
the
fauour
of
God
,
euen
vpon
the
very
first
day
of
thy
transgression
.
4.
At
night
in
their
Inne
the●
missed
the
child
:
although
the
vanities
of
the
world
haue
possessed
thee
the
whole
day
,
yet
at
night
at
least
find
him
againe
whome
thou
hast
strayed
from
.
At
night
examine
thy
conscience
,
&
looke
into
that
Inne
of
thy
soule
,
that
hath
entertayned
all
those
passengers
,
and
if
thou
find
Iesus
to
be
absent
,
impute
it
vnto
thine
owne
great
offences
,
that
haue
caused
him
to
leaue
thee
.
5.
And
seeking
him
among
their
kinsfolkes
and
acquaintance
,
they
found
him
not
.
Since
thou
seest
he
is
not
to
be
found
amongest
carnall
acquaintance
and
kinred
,
why
doest
thou
yet
spend
thy
time
in
vaine
,
since
thou
knowest
where
thou
seekest
,
thou
shalt
not
find
him
:
and
if
thou
findest
not
him
,
thou
loosest
with
thy selfe
,
all
.
6.
Lastly
,
since
the
world
affordeth
thee
him
not
,
go
into
the
Temple
,
a
place
pure
,
segregated
from
worldly
thoughts
,
Of
the
fiue
sorrowfull
mysteries
.
The
praying
in
the
garden
.
CHAP.
VI.
WE
must
not
looke
in
this
Garden
for
delightes
o●
pastimes
,
and
in
an
agony
.
No
banquets
heere
prepared
,
only
an
Angell
appeareth
with
a
cuppe
of
dolours
;
therfore
let
none
enter
into
this
Garden
but
with
a
firme
purpose
and
desire
to
see
nothing
els
but
causes
and
arguments
of
teares
,
and
bitter
compassion
.
1.
First
,
sweet
Iesus
being
in
anguish
of
mind
,
2.
And
his
sweat
became
droppes
of
bloud
.
The
Iewes
had
not
his
first
bloud
that
was
shed
,
but
Diuine
loue
that
wounded
him
had
the
honour
to
draw
the
first
bloud
from
him
:
if
thou
spend
thy
bloud
,
let
it
be
for
Gods
cause
,
and
then
thy
wounds
are
honourable
.
3.
Here
our
sweet
Sauiour
was
in
an
agony
,
&
the
bloud
retired
to
his
blessed
hart
,
as
to
the
last
hold
to
haue
assisted
it
,
but
his
infinite
loue
,
which
commaunded
ouer
this
hart
,
sendeth
backe
all
succour
,
and
refuseth
ayd
,
whence
proceedeth
this
bloudy
sweat
.
Endeauour
to
aspire
vnto
this
greatnes
of
spirit
,
as
to
refuse
all
consolations
,
much
lesse
to
seeke
after
them
,
when
it
shall
please
God
to
giue
thee
the
priuiledge
to
suffer
for
him
.
4.
Notwithstanding
,
not
my
will
but
thine
be
done
.
This
infinite
cloud
of
sorrow
was
not
able
to
oppresse
Christ
Iesus
,
or
to
remoue
him
from
his
resolution
to
dye
for
mankind
,
for
we
may
wel
perceaue
by
the
perfect
resignation
of
his
will
to
his
heauenly
Father
,
that
he
desired
nothing
more
then
the
performance
of
his
will
;
5.
pray
least
they
enter
into
temptation
.
S.
Peter
and
the
other
two
disciples
Iames
&
Iohn
had
seene
part
of
his
glory
in
mount
Thabor
,
and
yet
here
they
sleep
.
No
triall
is
like
to
that
of
affliction
:
sleep
not
when
Christ
desireth
to
suffer
in
thee
,
but
be
watchfull
and
attent
,
to
receaue
Gods
inspirations
.
6.
The
●pirit
is
ready
,
but
the
flesh
is
weake
.
The
true
description
of
our
B.
Sauiour
in
his
agony
,
which
was
nothing
but
a
conflict
betweene
the
superiour
and
inferiour
part
of
his
soule
which
with
this
act
of
resignation
were
appeased
.
Let
not
the
superiour
part
of
thy
soule
,
be
led
by
the
inferiour
,
sense
guiding
reason
;
but
in
all
thine
actions
shew
thy selfe
a
reasonable
creature
,
suppressing
al●
sensuall
desires
.
His
whipping
.
CHAP.
VII
.
CONSIDER
how
the
B.
Virgin
missing
her
Iesus
,
2.
Looke
vpon
this
spectacle
with
his
B.
Mother
,
and
weeping
with
her
,
aske
with
the
deepest
sorrow
thou
canst
pardon
of
them
both
,
as
cause
,
through
thy
sinnes
,
of
this
their
so
extreme
affliction
.
3.
Behold
their
cruel
manner
of
tying
swet
Iesus
his
hands
to
a
piller
which
reached
no
higher
than
his
knees
,
4.
Amongest
all
the
wounds
these
hard-harted
Iewes
gaue
him
,
5.
Behold
the
hands
of
him
that
is
omnipotent
tyed
fast
to
a
piller
,
the
innocent
whipped
,
the
creature
abusing
the
Creatour
,
and
man
God
;
the
Holy
of
Holies
reuiled
,
and
euery
thing
done
by
contraries
,
to
the
end
thou
mightest
proceed
in
order
,
permitting
thy
Reason
to
comaund
ouer
thy
Sense
.
6.
In
seeing
al
these
insolences
&
enormities
committed
against
thy
Sauiour
,
looke
still
into
the
causes
,
why
he
would
suffer
so
much
;
and
thou
shalt
find
thy selfe
to
be
the
cause
,
who
art
not
yet
content
with
these
his
torments
,
but
doest
endeauour
daily
to
increase
them
(
as
much
as
lyeth
in
thee
)
by
thy
greiuous
offences
.
For
one
of
thy
vngratefull
sinnes
committed
against
his
goodnes
afflicteth
him
more
,
then
all
these
bloudy
stripes
,
and
millions
o●
wounds
.
His
crowning
with
thornes
.
CHAP.
VIII
.
GO
forth
with
the
daughter●
of
Hierusalem
,
1.
First
consider
the
malicious
intent
of
the
Iewes
to
appare●
him
like
a
ridiculous
King
,
applying
this
vnto
sweet
Iesus
for
saying
he
was
their
King
:
they
crowne
him
therfore
with
thorns
place
in
his
hand
a
reed
for
his
scepter
,
and
apparell
him
with
an
old
purple
ragge
.
2.
Behold
the
cruelty
of
the
setting
on
of
this
crowne
of
mockery
;
they
presse
it
,
and
beate
it
vpon
those
sacred
browes
to
the
end
the
sharpe
pointed
thornes
should
euery
one
pierce
a
veyne
;
that
no
part
of
that
diuine
head
should
want
torment
;
and
that
no
part
of
this
cruell
diademe
should
be
left
vnused
,
those
thorns
(
which
were
few
)
that
lighted
not
vpon
the
sacred
head
of
Iesus
,
were
sent
by
diuine
loue
,
as
darts
to
penetrate
thy
stony
hart
.
3.
No
doubt
his
Blessed
face
was
all
imbrued
with
the
aboundance
of
bloud
continually
falling
from
his
wounded
head
,
yet
had
it
not
hitherto
suffered
any
thing
(
only
the
traiterous
kisse
of
his
fallen
disciple
excepted
)
and
therfore
he
permitteth
a
wicked
Iew
to
box
and
buffet
the
same
,
in
the
beholding
where
of
Angels
place
their
happines
.
The
same
was
also
spit
vpon
,
and
made
the
most
deformed
place
of
all
.
4.
Thus
whipped
,
crowned
,
apparelled
,
and
in
al
respects
infinitely
infused
,
he
is
brought
forth
to
the
Iewes
,
to
know
whether
yet
they
were
satiffied
in
his
punishment
:
Behold
the
man
.
And
heere
before
thou
depart
,
spend
some
teares
in
beholding
this
Man
that
is
shewed
thee
.
Thinke
with
thy selfe
what
an
infinite
loue
must
this
Man
beare
thee
that
would
be
brought
into
this
misery
meerly
for
thee
.
Behold
the
man
,
this
is
he
that
left
Heauen
,
the
seat
at
the
right
hand
of
his
Father
,
&
would
be
borne
poorly
,
circumcised
seuerely
,
in
agony
sweat
bloudily
,
whipped
cruelly
,
crowned
scornfully
,
and
all
to
gaine
thy
loue
.
This
was
he
▪
Behold
the
man
,
if
thou
canst
for
weeping
.
5.
Imagine
thy selfe
to
heare
those
incredulous
Iewes
,
crying
out
vnto
Pilate
with
open
mouth
,
Free
not
this
man
,
not
this
,
but
Barabbas
.
Do
not
only
imagine
thy selfe
to
heare
&
see
this
as
a
looker
on
,
but
thou
mayest
well
thinke
thou
didst
beare
a
part
of
this
hellish
musick
,
6.
Lastly
see
the
fond
ceremony
of
Pilate
to
condemne
thy
Sauiour
,
and
yet
pretend
innocency
by
washing
his
hands
.
How
often
hast
thou
through
thine
offences
condemned
swet
Iesus
,
extinguished
the
good
motions
sent
thee
from
the
holy
Ghost
with
thy
idle
pretenses
and
euasions
.
This
washing
thy
hands
will
not
hold
for
a
sufficient
excuse
at
the
day
of
iudgment
:
soules
there
shal
be
looked
vpon
:
clense
thine
here
by
penance
that
it
may
be
found
pure
there
,
&
capable
of
eternall
glory
.
The
bearing
of
his
Crosse
.
CHAP.
IX
.
BEHOLD
how
sweet
Iesus
after
all
these
conflicts
with
his
enemies
,
knowing
he
should
end
with
victory
,
1.
But
since
we
are
yet
in
sorrowes
,
let
vs
heere
consider
him
loaden
with
an
heauy
Crosse
,
&
drawne
hastily
away
towards
the
place
of
execution
.
2.
How
fit
was
Iesus
to
beare
this
weight
,
being
extreme
weake
and
faint
through
the
losse
of
so
much
bloud
,
in
his
sweat
in
the
garden
,
his
whipping
,
and
crowning
:
Consider
his
infini●e
goodnes
towards
thee
,
who
will
neuer
lay
a
greater
weight
vpon
thee
then
thou
art
able
to
beare
.
3.
He
himselfe
fainteth
vnder
the
Crosse
,
and
another
is
compelled
to
help
him
.
Admire
his
seuerenesse
towards
himself
,
and
his
me
knes
towards
thee
,
telling
thee
,
that
the
yoke
which
he
will
lay
vpon
thee
is
sweet
,
and
the
burthen
light
.
Imitate
thy
Sauiour
in
this
point
:
be
seuere
vnto
thy selfe
,
mild
,
and
gentle
towards
others
.
4.
Sweet
Iesus
beholding
the
multitude
that
followed
him
out
of
the
gates
of
Hierusalem
,
and
diuers
tender-harted
women
lamenting
him
,
turned
and
sayd
vnto
them
:
daughters
of
Hierusalem
weep
not
vpon
me
,
but
weep
vpon
your selues
,
and
vpon
your
children
.
Imagin
thou
didst
hear
him
most
meekly
say
the
same
vnto
thy
soule
,
not
absolutely
forbidding
thee
to
compassionate
his
sufferings
,
but
cheifly
to
greiue
vpon
thy selfe
,
who
hast
bin
cause
of
this
his
bitter
Passion
,
&
through
daily
offences
dost
as
it
were
increase
the
same
.
5.
Being
come
vp
vnto
mount
Caluary
,
after
their
rude
pulling
and
haling
of
him
;
They
gaue
him
to
drinke
win
mingled
with
myrrh
,
&
he
tooke
it
not
:
tasting
it
,
he
would
not
drinke
,
I
leaue
to
thy
deuout
consideration
.
6.
And
now
being
ready
to
crucify
him
,
they
hastily
pulled
of
his
garments
,
which
being
fast
clouen
to
his
festered
wounds
,
set
those
bloudy
fountaines
againe
on
running
,
to
the
excessiue
torment
,
and
weakning
of
dolorous
Iesus
:
and
heere
weeping
(
if
thou
canst
teares
of
bloud
)
lay
thy selfe
downe
at
the
feet
of
thy
tormented
Sauiour
,
and
keep
that
precious
bloud
from
being
lost
,
opening
thy
hart
to
receaue
it
.
His
crucifying
.
CHAP.
X.
AS
thou
approachest
to
contemplate
the
bitter
Passion
of
our
Sauiour
,
1.
View
the
sacred
body
of
Iesus
flung
downe
vpon
the
ground
,
and
being
drawne
vnto
the
Crosse
,
was
layd
rudely
theron
.
Sweet
Iesus
endured
this
with
vnspeakable
patience
,
a
lambe
drawne
to
the
slaughter
.
2.
There
were
those
sacred
hands
and
feet
cruelly
pierced
with
nailes
,
which
woundes
being
made
in
the
most
feeling
parts
of
the
body
,
caused
vnto
Iesus
greater
griefe
then
any
he
had
yet
felt
.
3.
Thus
mild
Iesus
being
nailed
in
forme
of
a
Crosse
,
is
lifted
vp
into
the
ayre
,
there
to
be
exposed
vnto
all
lookers
on
,
as
a
patterne
of
dolour
and
misery-Heare
him
in
the
Prophet
crying
out
:
Of
all
yee
that
passe
by
the
way
,
attend
,
and
see
if
there
be
any
griefe
like
vnto
my
griefe
.
4.
Thus
placed
in
the
ayre
betwixt
heauen
and
earth
,
a
true
mediatour
,
heare
him
crying
out
to
thy
soule
:
If
I
be
exalted
from
the
earth
,
I
will
draw
althings
vnto
my selfe
.
See
thy
Sauiour
exalted
from
the
earth
and
yet
thou
remaynest
vpon
earth
,
togeather
with
thy
earthly
affections
;
accuse
not
thy
Sauiour
,
and
say
,
thou
art
not
drawne
:
but
accuse
thine
owne
peruerse
affections
,
that
feeling
him
draw
thee
,
refusest
to
follow
him
.
5.
Consider
the
fond
wisdome
of
the
world
in
conspiring
here
with
the
enemies
of
Iesus
,
6.
Lastly
,
placing
thy selfe
vnder
thy
Sauiour
crucified
,
reflect
vpon
thy
happy
choice
of
that
holy
refuge
,
being
there
defended
from
all
assaults
of
thine
enemyes
.
Raise
in
thy
soule
acts
of
loue
towards
this
louing
Sauiour
of
thine
,
and
giue
him
thy
affection
,
since
thou
hast
nothing
else
to
giue
,
for
nothing
canst
thou
giue
more
acceptable
.
And
thus
much
for
these
fiue
sorrowfull
mysteries
.
And
in
this
last
I
haue
purposely
abstained
from
speaking
in
particuler
of
the
fiue
sacred
wounds
of
our
Sauiour
vpon
the
Crosse
,
of
his
speaches
vttered
there
,
and
of
the
meruailous
signes
then
shewed
,
intending
to
giue
thee
points
to
meditate
vpon
them
a
part
.
Of
the
fiue
Glorious
Mysteries
.
Of
Christ
his
Resurrection
.
CHAP.
XI
.
LEAVING
sorrowes
,
and
passing
beyond
ioyes
,
we
mount
here
vnto
the
consideration
of
these
mysteries
which
are
in
themselues
glorious
,
1.
And
now
in
this
Resurrection
of
our
Sauiour
,
fixe
the
eye
of
thine
vnderstanding
stedfastly
vpon
that
glorious
body
which
thy
mind
hath
set
before
it
.
Behold
it
casting
forth
beames
of
light
,
penetrating
the
monument
where
it
lay
,
dazeling
the
eyes
of
the
guard
that
kept
it
,
and
through
his
owne
power
raysing
himselfe
in
that
admirable
manner
which
thy
fayth
teacheth
.
Adore
thy
rising
Sauiour
,
&
endeauour
to
rise
with
him
,
since
thou
hast
long
bin
dead
in
sinne
,
2.
If
thou
looke
into
the
causes
why
the
body
of
our
Sauiour
should
now
appeare
more
glorious
then
either
in
his
birth
,
or
in
the
rest
of
his
life
,
many
will
represent
themselues
vnto
thee
.
As
for
example
,
he
being
now
as
it
were
no
more
of
this
world
,
nor
to
conuerse
with
men
,
he
resumed
vnto
himselfe
that
robe
,
which
he
had
till
his
death
voluntarily
layd
aside
,
&
by
this
meanes
he
would
triumph
ouer
death
and
hell
.
But
I
would
haue
thee
piously
to
imagine
great
part
of
the
brightnes
of
this
body
,
to
proceed
from
those
precious
wounds
of
his
,
which
now
in
heauen
giue
forth
extraordinary
light
.
Adore
those
wounds
and
seeke
occasion
to
suffer
for
God
,
since
sufferings
are
the
seedes
of
glory
.
3.
In
this
mystery
we
will
also
comprehend
the
aparitions
of
our
Sauiour
,
first
to
his
B.
Mother
comforting
her
by
his
presence
,
and
committing
to
her
care
his
beloued
disciples
,
and
in
them
all
good
Christians
.
Behold
the
ioy
of
the
B.
Virgin
,
in
beholding
him
,
whome
she
knew
to
be
hers
although
since
she
saw
him
he
seemed
vnto
her
much
aduanced
in
glory
.
4.
Next
he
appeareth
vnto
the
blessed
Magdalen
,
5.
He
ioyneth
himselfe
with
two
of
his
disciples
in
their
way
to
Emmaus
,
where
hauing
many
discourses
with
them
,
6.
Lastly
,
he
maketh
himselfe
knowne
to
his
disciples
gathered
togeather
in
Hierusalem
,
saying
vnto
them
:
Pax
vobis
,
ego
sum
.
It
is
He.
If
thou
find
in
thy
rebellious
nature
repugnance
in
hauing
charity
,
&
peace
with
thy
neighbour
,
heare
B.
Iesus
telling
thee
,
It
is
I
,
who
inioyne
thee
to
haue
peace
with
all
,
It
is
I
,
who
for
thee
&c.
And
so
run
through
the
parts
of
Christs
Passion
,
and
imagin
him
most
louingly
alleadging
his
sufferings
,
and
by
them
intreating
thee
to
haue
peace
,
and
to
forgiue
thine
enemies
.
His
Ascension
.
CHAP.
XII
.
THIS
our
potent
Redeemer
Christ
Iesus
hauing
runne
his
race
of
perfection
,
1.
In
their
sight
he
was
eleuated
.
2.
The
hower
of
our
Sauiour
his
Ascension
being
come
,
behold
the
large
blessing
he
bestowed
vpon
them
,
and
specially
vpon
his
deerest
Mother
,
promising
her
a
crowne
of
immortall
glory
for
her
Motherhood
towards
him
and
his
disciples
;
and
so
giuing
thankes
(
yet
here
vpon
earth
)
vnto
his
Eternall
Father
for
establishing
of
his
Church
by
his
meanes
,
and
for
the
opening
of
heauen
againe
vnto
mankind
,
in
their
sight
he
is
eleuated
.
3.
And
a
cloud
receaued
him
out
of
their
sight
:
cannot
behold
glory
,
and
liue
,
which
is
as
much
to
say
,
this
world
is
not
a
place
of
glory
but
of
misery
,
our
eyes
are
opened
&
made
capable
of
glory
by
death
.
Hence
we
may
see
that
euen
to
the
eyes
of
these
blessed
men
,
glory
is
denyed
,
and
a
cloud
is
interposed
:
which
as
it
did
in
them
,
so
let
it
in
vs
increase
acts
of
diuine
hope
,
one
day
to
see
this
King
of
glory
face
to
face
,
without
any
Eclyps
,
4.
Viri
Galilaei
quid
statis
aspicientes
in
caelum
&c.
Yee
men
of
Galiley
why
stand
you
looking
into
heauen
?
5.
Hic
Iesus
sic
v●ni●t
quemadmodum
vidistis
&c.
This
Iesus
(
say
the
Angels
)
shall
so
come
as
you
haue
seene
him
going
into
heauen
,
to
wit
,
in
the
like
glory
and
maiesty
.
And
as
now
he
ascendeth
in
triumph
carrying
with
him
the
trophies
of
his
victories
ouer
the
world
,
and
infernall
powers
:
so
shall
he
come
in
the
latter
day
to
shew
himselfe
a
Iudge
of
mankind
.
6.
Lastly
returne
with
these
disciples
to
Hierusalem
,
and
imitating
their
vnion
in
spirit
,
expect
the
comming
of
the
Holy
Ghost
.
If
thou
desire
to
know
Gods
holy
will
,
retire
thy selfe
as
they
did
,
and
in
this
inward
attention
vnto
the
voice
of
thy
Sauiour
,
perseuere
praying
to
know
his
diuine
will
,
and
no
doubt
but
he
will
impart
it
vnto
thee
,
knowing
the
will
of
thy
maister
,
and
not
performing
it
,
will
lye
heauy
vpon
thee
.
The
comming
of
the
holy
Ghost
.
CHAP.
XIII
.
YOV
haue
seene
in
the
precedent
mystery
what
diligent
preparation
these
holy
followers
of
Christ
made
,
They
went
vp
into
an
vpper
chamber
:
Of
which
words
I
would
haue
thee
a
pious
interpreter
,
and
to
imagine
this
vpper
roome
to
be
the
superiour
part
of
the
foure
,
to
wit
thy
reason
,
in
which
thou
must
dwell
,
whensoeuer
thou
desirest
to
know
the
will
of
God
,
neuer
staying
below
in
the
sensuall
part
,
which
in
such
a
busines
serueth
for
nothing
but
to
blind
thine
vnderstanding
.
Let
thy
sense
be
commanded
by
reason
,
and
it
will
presently
teach
thee
,
that
God
is
to
be
serued
before
the
world
,
and
the
Creatour
before
the
Creature
.
1.
Consider
at
the
comming
of
the
holy
Ghost
,
There
was
made
●
sound
from
heauen
,
as
of
a
vehement
wind
comming
,
by
which
noyse
,
2.
Most
fitly
is
the
comming
of
the
holy
Ghost
expressed
by
fier
,
the
signe
of
loue
and
charity
,
the
holy
spirit
proceeding
from
the
Father
,
and
the
Sonne
,
by
a
feruorous
act
of
loue
.
Neuer
resist
this
holy
spirit
,
which
will
breath
diuine
loue
into
thy
soule
,
separating
thine
affections
from
earthly
things
.
3.
No
sooner
had
these
fiery
tongues
lighted
vpon
the
heades
of
these
holy
disciples
,
but
with
the
gift
of
tongues
,
which
was
then
infused
into
them
,
they
doe
speake
of
the
great
workes
of
God
.
Imitate
the
feruour
of
these
,
and
let
neuer
the
grace
of
God
be
void
in
th
e
,
4.
Consider
how
vncapable
of
spirituall
things
those
are
,
who
measure
all
things
by
the
conceit
of
the
world
;
this
gift
of
tongus
is
interpreted
in
the
Apostles
to
proceed
from
madnes
,
or
from
some
excesse
committed
.
Let
not
the
fond
interpretation
of
the
world
hinder
thee
from
the
seruice
of
God
;
for
if
the
Crosse
of
Christ
were
(
as
the
Apostle
saith
)
to
the
Gentils
a
foolishnes
,
and
euen
to
the
very
Iewes
a
scand●ll
,
for
the
disciple
must
not
place
himselfe
aboue
his
Maister
.
5.
The
cooperation
of
these
holy
disciples
with
the
grace
of
God
was
such
,
as
they
were
all
replenished
with
the
holy
Ghost
,
working
miracles
in
the
face
of
Hierusalem
,
S.
P●ter
giueth
an
almes
of
health
to
a
lame
creature
from
his
Natiuity
.
6.
Beholding
with
thy selfe
attentiuely
how
this
spirit
is
attained
vnto
,
how
necessary
it
is
to
haue
it
,
and
how
easily
it
is
lost
;
make
resolutions
in
thy
soule
fit
for
one
who
hath
this
spirit
,
knowing
it
giueth
life
vnto
thine
actions
;
and
abhorre
sinne
that
expelleth
it
.
The
Assumption
of
our
B.
Lady
.
CHAP.
XIIII
.
Flowing
in
delightes
,
leaning
vpon
her
beloued
:
&
with
all
contemplate
vpon
our
B.
Sauiours
tender
affection
towards
his
dearest
Mother
,
requiting
(
as
it
were
)
her
loue
,
who
in
his
infancy
was
borne
in
her
blessed
armes
,
and
leaned
vpon
her
;
now
he
assisting
her
in
this
glorious
triumph
,
beares
her
vp
towards
the
place
of
her
Eternal
Happines
.
1.
Thou
mayst
here
consider
the
happy
passage
of
this
B.
Virgin
out
of
this
life
(
feare
not
by
considering
this
death
to
fall
back
vnto
sorrowfull
mysteries
since
death
is
heere
glorious
)
how
the
Apostles
dispersed
through
the
whole
world
,
were
miraculously
brought
togeather
,
to
be
at
this
glorious
departure
of
the
mother
of
God
.
Togeather
with
the
Apostles
were
also
there
present
S.
Denis
,
S.
Timothy
Disciple
vnto
S.
Paul
,
and
S.
Hierotheus
.
Ponder
the
excessiue
ioy
of
these
Saintes
behoulding
the
troupes
of
Angels
attending
the
instant
of
her
happy
soules
departure
,
ready
to
accompany
it
into
heauen
.
No
griefe
could
heere
enter
,
since
all
things
gaue
arguments
of
ioy
,
and
those
teares
that
fell
from
the
Apostles
when
the
B.
Virgin
made
her
last
pathetical
speach
vnto
them
,
were
teares
of
comfort
,
and
consolation
.
2.
As
S.
Denis
writeth
,
the
B.
Virgin
ending
this
mortall
life
and
beginning
an
immortall
,
S.
Thomas
was
absent
,
and
comming
to
Hierusalem
three
dayes
after
her
departure
(
all
which
time
S.
Denis
saith
,
that
himselfe
with
the
rest
heard
most
melodious
harmony
of
Angels
)
and
vnderstanding
she
was
buryed
in
Gethsemani
,
requested
he
might
behold
her
dead
,
whome
he
was
vnfortunate
in
not
seeing
to
dye
.
3.
And
to
satisfy
the
deuotion
of
S.
Thomas
they
opened
the
monument
,
4.
As
in
this
,
so
in
other
verities
,
reuerence
the
authority
of
Traditions
in
the
Catholike
Church
which
hath
deuoted
it selfe
euen
from
the
Apostles
time
vnto
this
glorious
mystery
of
the
Assumption
of
the
mother
of
God
.
5.
Consider
the
true
resignation
of
this
holy
company
assembled
at
the
blessed
departure
of
the
mother
of
God
,
al
of
them
bearing
that
respect
vnto
her
liuing
,
as
they
now
doubted
not
to
find
her
in
heauen
a
most
carefull
mother
of
them
.
Deuote
thou
thy selfe
(
by
the
imitation
of
these
thy
holy
predecessours
)
vnto
this
B.
Virgin
that
thou
mayest
also
find
her
a
Mother
,
and
mediatrix
of
Grace
.
6.
Lastly
,
let
thy
soule
affect
with
an
extraordinary
loue
,
this
holy
mother
of
Grace
,
particulerly
in
this
her
sweet
departure
out
of
this
life
,
and
in
her
miraculous
Ascension
;
begging
by
the
merits
of
them
both
,
that
she
will
assist
thee
with
her
potent
care
at
the
hower
of
thy
death
,
that
thou
maiest
enioy
her
for
euer
in
blisse
.
The
Coronation
of
our
B.
Lady
.
CHAP.
XV.
SINCE
thou
art
to
contemplate
vpon
this
high
mistery
of
the
Coronation
of
the
Queene
of
heauen
,
Thou
hast
Angels
,
Archangels
,
Cherubims
,
and
Seraphims
,
yea
God
himselfe
for
thy
obiect
.
Make
therfore
for
a
while
thy
aboad
in
heauen
,
since
no
where
can
be
found
so
noble
obiects
.
But
it
were
too
much
for
thee
to
haue
thy
mind
so
obedient
vnto
thee
,
as
this
Blessed
Saintes
was
,
which
for
the
space
of
two
whole
dayes
togeather
remayned
fixed
vpon
those
heauenvly
delights
,
without
any
distraction
at
all
.
1.
First
behold
this
celestiall
Queene
,
in
this
day
of
her
Coronation
,
most
beautifully
adorned
withall
perfections
both
of
mind
and
body
,
all
the
blessed
inhabitants
of
Heauen
attending
her
,
&
reioycing
at
the
increase
of
her
glory
.
If
these
happy
soules
be
so
ioyfull
at
their
Queenes
exalting
,
what
oughtest
thou
to
be
,
since
thou
art
farre
off
from
that
happines
,
and
desirest
to
attaine
vnto
it
by
her
mediation
.
2.
Behold
the
three
Blessed
Persons
in
Trinity
ioyntly
cooperating
to
the
triumph
of
this
glorious
Virgin
,
all
of
them
placing
with
one
consent
a
Diademe
of
glory
vpon
her
head
,
the
reward
of
her
faithfull
seruice
to
their
Deity
in
this
world
.
And
meruaile
not
at
the
extraordinary
glory
she
is
endued
with
,
but
consider
the
high
vocation
she
was
called
vnto
,
and
in
how
great
a
busines
she
was
imployed
in
this
world
,
and
how
completely
she
performed
the
same
.
3.
Contemplate
the
allegiance
which
all
the
Orders
of
Angels
,
with
the
rest
of
the
Blessed
Soules
in
Heauen
,
performed
to
their
new
crowned
Queene
,
all
singing
her
praises
,
and
extolling
her
dignity
&
worthines
.
4.
This
crowne
of
glory
imagine
to
be
her
most
perfect
beholding
of
Almighty
God
,
5.
According
to
the
capacity
of
euery
soule
glory
is
infused
:
some
are
more
glorious
then
others
,
and
yet
all
full
of
glory
.
This
glorious
Virgin
was
full
of
grace
heere
vpon
earth
,
and
therfore
must
needes
be
full
of
glory
in
heauen
;
which
fulnesse
of
glory
proceedeth
from
the
happy
vision
of
Almighty
God
,
which
she
enioyeth
,
according
to
the
large
measure
of
her
merits
.
6.
Lastly
,
reioyce
in
the
highest
degree
thou
canst
,
at
the
happy
estate
of
this
Queene
of
Glory
;
and
thinke
no
small
happines
redoundeth
vnto
thee
,
since
thou
hast
chosen
for
thy
Patronesse
,
&
Aduocate
one
so
glorious
and
powerful
;
and
renew
thy
feruent
desires
to
serue
her
with
all
fidelity
,
laying
open
before
her
eyes
of
mercy
thyne
afflictions
,
&
begging
redresse
at
her
mercifull
hands
,
by
her
potent
intercession
to
her
Sonne
.
And
thus
I
haue
brought
thee
to
an
end
of
these
considerations
vpon
the
fifteen
mysteries
of
the
Rosary
,
which
(
as
thou
hast
seene
,
are
deuided
into
Ioyfull
,
Sorrowfull
,
and
Glorious
,
the
which
thou
mayest
not
vnfitly
apply
vnto
the
three
Estates
of
men
in
this
world
,
Purgatiue
,
Contemplatiue
and
Vnitiue
.
For
by
the
Sorrowfull
mysteries
we
may
comprehend
griefe
for
our
sinnes
past
,
which
is
the
way
to
purge
vs
,
since
pennance
is
the
next
bath
vnto
Baptisme
.
By
the
Ioyfull
we
may
vnderstand
Contemplatiue
when
we
meditate
and
ponder
vpon
those
Mysteries
which
are
full
of
ioy
.
And
lastly
to
the
Glorious
we
may
fitly
apply
the
estate
of
Vnion
with
Almighty
God
,
since
Glory
is
nothing
but
an
effect
of
this
happy
Vnion
,
vnto
which
we
all
aspire
,
it
being
the
end
wherto
we
were
created
.
OF
THE
SEAVEN
Wordes
of
our
Sauiour
vpon
the
Crosse
,
applied
vnto
the
seauen
Dayes
of
the
Weeke
.
HAVING
ended
the
Rosary
,
I
intend
to
lead
thee
into
the
contemplation
of
the
seauen
words
spoken
by
our
Sauiour
vpon
the
Crosse
,
applying
ech
word
or
sentence
to
a
seuerall
day
of
the
weeke
;
that
thou
mayest
the
better
harken
vnto
this
sweet
Sauiour
of
thine
,
who
neuer
leaueth
preaching
vnto
thee
.
For
vpon
his
bitter
Crosse
he
teacheth
thee
these
diuine
documents
,
shewing
euen
at
his
death
,
the
exceeding
loue
he
bare
vnto
thee
,
being
then
most
mindfull
of
thee
,
that
thou
mightest
the
oftener
remember
him
,
and
chiefly
vpon
his
Crosse
.
THE
FIRST
WORD
.
Pater
ignosce
eis
,
quia
nesciunt
quid
faciunt
.
Father
forgiue
them
,
for
they
know
not
what
they
do
.
CHAP
I.
FIRST
consider
the
exceeding
loue
of
our
Sauiour
shewed
in
2.
He
seeketh
all
meanes
possible
how
to
obtaine
their
pardon
,
for
he
calleth
vpon
God
by
the
name
of
Father
,
a
name
of
meekenes
,
a
name
of
mercy
;
as
if
he
should
say
:
I
thy
obedient
Sonne
who
suffer
heere
vpon
the
Crosse
,
call
vpon
thee
my
Father
,
to
forgiue
them
,
for
they
know
not
what
they
do
.
In
imitation
of
thy
Sauiour
,
forgiue
thine
enemies
,
&
endeauour
to
make
others
to
do
the
like
,
diminishing
their
errours
&
hiding
their
offences
.
3.
Consider
that
our
Sauiour
did
not
only
pray
for
these
present
persecutors
of
his
,
but
for
all
who
euer
did
,
or
shall
offend
him
,
euen
from
our
first
Parents
to
the
worlds
end
;
&
imagin
that
when
thy
deerest
Sauiour
pronounced
these
words
,
he
beheld
euery
particuler
sinne
of
thine
,
pondered
the
circumstances
,
considered
the
occasions
,
and
marked
the
great
malice
of
thy
sinne
,
in
despising
him
,
and
preferring
before
him
some
idle
transitory
pleasure
,
and
yet
would
aske
thy
pardon
,
so
earnestly
excusing
thine
offence
.
Oh
then
loue
this
ardent
louer
,
&
weep
bitterly
that
euer
thou
hast
offended
him
.
4.
One
only
offence
in
the
Angells
was
eternally
punished
,
5.
Our
actions
ought
to
be
sutable
to
our
words
:
we
are
conuinced
in
our
vnderstanding
that
the
perfect
imitation
of
our
Sauiour
is
to
forgiue
our
enemies
,
&
if
it
be
asked
of
vs
,
whether
we
ought
to
doe
it
,
we
acknowledge
that
we
ought
.
Let
therfore
our
actions
be
conformable
to
our
opinion
,
by
hartily
,
and
willingly
for
giuing
our
enemies
,
imagining
it
to
be
(
as
really
it
is
)
an
act
of
the
greatest
courage
that
may
be
;
true
Fortitude
consisting
in
the
conquest
of
our selues
.
6.
Lastly
,
consider
what
great
rewards
are
prepared
for
those
that
are
perfect
imitatours
of
Christ
;
neither
is
this
a
point
of
high
perfection
or
counsaile
,
and
not
a
commaundment
for
if
we
forgiue
not
our
enemies
,
we
daily
giue
sentence
against
our selues
,
desiring
God
to
forgiue
vs
no
otherwise
,
then
we
our selues
forgiue
our
enemies
.
These
six
points
apply
to
the
six
Decades
of
thy
beads
,
and
so
consequently
do
with
the
meditations
following
,
humbly
beseeching
the
Mother
of
Grace
to
obtaine
for
thee
those
vertues
which
are
treated
of
.
THE
SECOND
WORD
.
Amen
,
dico
tibi
,
hodie
mecum
eris
in
Paradiso
.
Amen
,
I
say
vnto
thee
,
this
day
thou
shalt
be
with
me
in
Paradise
.
CHAP.
II.
Neither
doest
thou
feare
God
,
wheras
thou
art
in
the
same
damnation
?
And
we
indeed
iustly
,
for
we
receaue
worthy
of
our
doings
:
but
this
man
hath
done
no
euill
.
And
he
sayd
to
Iesus
:
Lord
remember
me
when
thou
shalt
come
into
thy
Kingdome
.
1.
First
consider
how
gratefull
vnto
our
Sauiour
this
act
of
Faith
was
,
being
as
it
were
of
power
to
exact
a
ful
pardon
at
his
hands
,
according
to
his
promises
,
&
acording
to
the
example
which
he
shewed
in
the
Penitent
Magdalen
:
Lord
(
saith
this
happy
offender
)
remember
me
.
Behold
his
singular
faith
in
the
middest
of
all
those
reproaches
,
when
our
Sauiour
seemed
least
able
to
help
him
,
he
desireth
him
to
remember
him
.
Imitate
this
faith
,
and
when
humane
helps
appeare
least
,
then
let
thy
recourse
be
most
vnto
this
Sauiour
,
who
heareth
vs
soonest
when
we
are
in
most
distresse
,
our
prayers
being
then
most
full
of
confidence
in
him
.
2.
No
sooner
had
this
Theefe
vttered
these
beleeuing
wordes
,
but
our
B.
Sauiour
(
whose
mercy
was
most
tender
)
being
touched
,
sayd
vnto
him
:
Amen
,
which
is
as
much
as
,
Truly
,
I
say
vnto
thee
,
this
day
thou
shalt
be
with
me
in
Paradise
.
This
act
shal
be
sufficient
to
obtaine
thy
pardon
.
Were
thy
sinnes
as
scarlet
thy
penance
(
cooperating
with
my
grace
)
shall
make
them
as
white
as
snow
:
3.
Some
good
workes
it
is
like
thou
hast
done
in
thy
life
,
but
probably
this
Theefe
neuer
did
any
,
as
by
his
death
(
the
re●ard
of
his
life
)
appeareth
.
Shall
then
one
act
of
sorrow
for
his
sinnes
gaine
him
a
Kingdome
,
and
thou
neglecting
thy
conuersion
(
after
many
vertuous
acts
)
dying
vnrepentant
,
for
some
particuler
sinnes
of
thine
,
loose
the
sight
of
Almighty
God
eternally
,
and
be
tormented
foreuer
?
4.
Ponder
the
greatnes
of
the
reward
,
bestowed
vpon
this
sinner
for
his
true
conuersion
:
he
is
promised
Paradise
,
to
wit
,
the
fruition
of
God
Almighty
and
his
blessed
Vision
,
the
greatest
and
highest
gift
that
can
be
bestowed
vpon
the
best
deseruing
creature
and
from
a
world
of
calamities
both
of
body
and
soule
,
is
this
penitent
Theefe
deliuered
,
5.
Christ
differreth
not
this
reward
,
but
saith
:
This
day
thou
shalt
be
with
me
in
Paradise
,
a
diligent
rewarder
of
a
small
seruice
,
and
in
this
is
declared
the
difference
betweene
the
rewardes
which
the
world
bestoweth
vpon
his
seruants
,
and
those
which
are
giuen
by
Christ
vnto
his
;
the
world
promiseth
delights
,
but
payeth
misery
;
Christ
whathe
promiseth
performeth
,
giuing
a
Paradise
,
to
wit
himselfe
:
the
seruice
of
the
world
in
rewarded
with
long
hopes
,
which
in
the
end
proue
vaine
.
Christ
saith
,
This
day
thou
shalt
be
with
me
:
art
thou
not
led
by
a
higher
loue
,
then
the
loue
of
rewards
?
yet
this
very
loue
will
teach
thee
to
choose
Christ
rather
then
the
world
.
6.
This
fortunate
sinner
maketh
this
glorious
confession
in
the
face
of
Christs
enemies
,
when
all
the
Apostles
fled
,
&
hid
themselues
for
feare
,
&
yet
(
as
it
is
probable
)
he
was
neuer
acquainted
with
Christ
before
,
nor
had
euer
heard
him
preach
of
the
hundred-fold
rewards
promised
to
those
that
followed
him
,
O
Lord
remember
me
when
thou
shalt
come
into
thy
Kingdome
.
How
soone
he
gaue
his
assent
to
that
infused
faith
which
was
set
before
him
.
The
Apostles
as
they
went
towards
Emaus
were
slow
in
belieuing
,
&
yet
this
publike
offender
no
sooner
had
our
faith
propounded
vnto
him
,
by
Gods
holy
inspiration
,
but
he
presently
proclaimed
that
with
his
mouth
what
his
hart
had
giuen
consent
vnto
.
THE
THIRD
WORD
.
Ecce
mater
tua
,
ecce
filius
tuus
.
Behold
thy
mother
,
Behold
thy
Sonne
.
CHAP.
III.
BEFORE
we
enter
into
contemplation
of
these
words
,
let
vs
heare
what
the
holy
Euangelist
speaketh
,
And
there
stood
beside
the
Crosse
of
Iesus
his
mother
,
&
his
mothers
sister
Mary
of
Cleophas
,
and
mary
Magdalen
.
When
Iesus
therfore
had
seene
his
mother
&
the
disciple
standing
whome
he
loued
,
he
sayd
to
his
mother
:
Woman
behold
thy
Sonne
.
After
that
he
sayd
to
the
disciple
:
Beheld
thy
mother
,
and
from
that
houre
the
disciple
tooke
her
to
his
owne
.
1.
Consider
that
out
of
this
third
Word
many
fruitfull
documents
may
be
gathered
,
as
first
the
infinite
desire
that
Christ
had
to
suffer
for
vs
,
and
to
offer
vnto
his
heauenly
Father
a
full
,
and
rigorons
satisfaction
for
our
offences
;
for
this
cause
was
he
willing
to
haue
his
deere
mother
,
and
the
disciple
whome
he
loued
,
beholders
of
his
affliction
,
to
the
end
his
torment
might
be
increased
by
their
presence
,
adding
to
his
passion
a
greater
griefe
of
compassion
.
2.
Our
deere
Redeemer
Christ
Iesus
powred
forth
foure
fountaines
of
his
most
precious
bloud
;
he
would
haue
his
Mother
,
&
his
beloued
disciple
present
,
that
they
might
also
powre
forth
foure
fountaines
of
teares
;
he
rereceauing
as
great
greife
at
the
effusion
of
their
compassionate
teares
,
as
at
the
losse
of
his
owne
deerest
bloud
.
Heate
thy
deere
Sauiour
speake
being
now
nailed
vpon
the
Crosse
:
The
paines
of
death
haue
compassed
me
about
,
but
the
sword
of
sorrow
foretold
by
Simeon
that
should
pierce
my
most
innocent
mothers
soule
,
doth
afflict
me
as
much
as
any
torment
I
feele
vpon
this
Crosse
.
O
bitter
death
,
doest
thou
thus
separate
not
only
the
soule
from
the
body
,
but
even
the
mother
,
and
such
a
mother
,
from
her
some
,
and
from
such
a
Sonne
?
For
this
respect
loue
would
not
permit
me
to
say
Mother
,
but
Woman
behold
thy
sonne
.
3.
Looke
vpon
the
three
women
who
stood
neere
vnto
the
Crosse
of
our
Lord.
Mary
Magdalen
beareth
the
person
of
Penitents
,
that
is
of
Beginners
,
Mary
of
Cleophas
,
of
Proficients
,
or
of
those
that
profit
in
the
way
of
spirit
,
and
Mary
Mother
of
God
,
and
yet
a
Virgin
,
signifieth
those
who
are
perfect
,
vnto
whome
we
may
ioyne
pure
S.
Iohn
who
was
also
a
Virgin
.
Christ
recommendeth
his
deere
mother
to
the
pure
custody
of
a
Virgin
,
preferring
therby
the
state
of
virginity
,
S.
Iohn
being
the
disciple
whome
he
loued
;
yet
are
all
others
,
who
are
signified
by
the
two
other
Maryes
,
admitted
to
the
priuiledge
of
standing
neere
the
Crosse
,
of
which
we
may
make
a
vertue
,
if
we
will
,
since
all
estates
of
life
whatsoeuer
,
abound
with
Crosses
.
4.
Learne
by
this
word
the
office
of
a
Parent
towards
his
child
.
Parents
ought
to
loue
their
children
,
yet
so
that
the
loue
of
their
children
do
not
hinder
the
loue
of
God
;
this
did
the
B.
Virgin
exactly
obserue
,
for
she
stood
neere
vnto
the
Crosse
(
vpon
which
her
sonne
hung
bleeding
)
with
greife
,
and
constancy
equal
.
Her
greife
,
full
of
grace
?
5.
Reflect
vpon
the
happines
of
S.
Iohn
,
to
haue
this
singuler
priuiledge
graunted
him
by
his
beloued
mayster
,
dying
vpon
the
crosse
,
who
bequeathed
vnto
him
his
deerest
mother
.
Who
would
not
haue
byn
desirous
to
haue
liued
with
her
,
in
whome
the
second
person
in
Trinity
dwelt
corporally
?
Who
would
not
haue
piously
enuied
the
Apostle
in
this
great
blessing
?
yet
since
Christ
Iesus
hath
made
vs
his
coheires
&
brethren
,
ler
vs
with
humble
confidence
begge
,
that
recommending
vs
vnto
this
his
mother
,
he
will
say
,
Behold
thy
children
,
that
we
may
be
also
coheires
of
her
loue
.
6.
Lastly
,
that
we
may
be
the
better
prepared
to
heare
this
word
of
comfort
spoken
by
our
Sauiour
to
his
mother
,
Behold
thy
children
,
let
vs
stirre
vp
in
our selues
an
ardent
deuotion
towards
this
B.
Virgin
whome
we
desire
to
make
our
mother
,
imitating
her
virginall
purity
,
or
at
least
,
purity
in
our
state
of
life
,
and
let
vs
animate
,
our selues
the
rather
to
deuote
our selues
wholy
to
this
B.
Virgin
,
it
being
one
of
the
surest
signes
we
can
gather
in
this
life
,
of
our
future
saluation
.
THE
FOVRTH
WORD
.
Deus
meus
,
Deus
meus
,
vt
quid
dereliquisti
me
?
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
CHAP.
IIII.
IN
the
three
former
wordes
which
our
Sauiour
pronunced
vpon
the
Crosse
,
darknes
was
spread
ouer
the
face
of
the
whole
earth
,
the
sunne
by
a
miraculous
Eclypse
denying
his
wonted
light
,
darcknes
being
so
deep
,
as
at
midday
the
starres
were
the
greatest
lights
that
appeared
.
1.
The
first
word
spoken
in
this
darcknes
,
was
:
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Consider
that
our
Sauiour
by
these
words
would
shew
vs
the
greatnes
of
the
torments
he
suffered
.
Hitherto
we
might
haue
thought
he
had
had
a
body
impassible
,
or
not
feeling
what
was
done
vnto
him
,
his
patience
in
all
his
whole
passion
being
so
admirable
,
permitting
them
to
whippe
him
,
crowne
him
with
thornes
,
naile
him
to
the
Crosse
,
and
neuer
so
much
as
to
giue
one
sigh
,
or
the
least
signe
of
dislike
,
of
what
was
done
vnto
him
;
now
with
a
lowd
voice
he
giueth
forth
these
words
,
that
we
might
see
what
he
suffered
for
vs
,
and
that
he
was
sensible
of
the
least
thorne
that
had
wounded
him
.
And
as
he
desired
we
should
see
what
he
suffered
,
so
was
his
desire
that
we
should
see
it
with
fruite
;
considering
for
whose
sake
he
brought
himselfe
most
voluntarily
into
these
straites
,
he
was
offered
because
himselfe
would
.
2.
That
we
might
the
better
attend
vnto
him
,
and
consider
what
he
did
suffer
for
vs
,
he
tooke
this
opportunity
to
speake
vnto
vs
in
this
great
darknes
,
when
all
distractions
were
taken
from
vs
,
and
when
we
might
be
wholy
attent
vnto
him
.
Publike
meetings
are
not
the
places
where
the
inspirations
of
God
Almighty
are
heard
but
put
thy selfe
into
the
darknesse
of
retyrement
,
&
there
thou
shalt
heare
thy
Sauiour
speaking
vnto
thee
,
and
insteed
of
hearing
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
thou
shalt
heare
him
say
:
My
creature
,
my
creature
,
why
hast
thou
forsaken
me
.
3.
Let
vs
heere
reflect
vpon
these
three
houres
;
from
six
vnto
nine
,
in
which
our
Sauiour
was
silent
;
horrour
had
inuaded
the
whole
world
,
by
reason
of
the
vnwonted
darkenesse
,
and
our
Lord
hung
stil
vpon
his
painful
Crosse
;
in
his
whole
life
(
which
was
nothing
but
a
course
of
greife
)
he
neuer
suffered
more
afflictions
,
and
yet
neuer
suffered
them
more
willingly
:
for
now
by
the
wearinesse
and
hanging
downe
of
his
body
,
his
woundes
were
more
and
more
enlarged
;
&
with
them
his
greife
,
by
the
absence
of
the
sunne
,
and
sharpnes
of
theaire
,
was
increased
and
with
all
his
naked
and
torne
body
more
tormented
;
and
yet
all
there
afflictions
seemed
easy
vnto
him
,
in
respect
of
the
infinite
desire
he
had
to
redeeme
vs
.
Let
vs
reioyce
if
at
any
time
we
haue
occasion
giuen
vs
to
suffer
for
him
,
who
suffered
these
intollerable
paines
for
vs
.
4.
Why
hast
thou
forsaken
me
?
These
words
proceeded
from
an
ardent
desire
of
suffering
,
since
he
would
haue
no
part
of
him
free
froth
enduring
somewhat
for
vs
.
This
voice
therfore
may
be
truly
sayd
to
be
of
the
tongue
,
which
being
sorrowfull
,
that
it
had
yet
endured
nothing
for
vs
cryed
out
:
My
God
,
why
hast
thou
forsaken
me
?
That
all
men
may
be
redeemed
,
let
all
Iesus
be
tormented
,
and
incontinently
one
of
them
running
tooke
a
spunge
&
filled
it
with
vinager
,
and
put
it
on
a
reed
,
and
gaue
him
to
drinke
.
5.
In
the
three
first
Words
our
maister
Christ
Iesus
recommended
vnto
vs
three
great
vertues
:
Charity
towards
our
enemies
,
Mercy
towards
those
who
are
miserable
,
and
Piety
towards
our
Parents
.
In
this
fourth
Word
he
commendeth
vnto
vs
Humility
,
a
vertue
most
necessary
for
all
men
and
where
could
he
shew
vs
more
humility
,
then
in
these
words
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
For
here
Christ
sheweth
(
through
the
permission
of
God
)
all
his
glory
and
excellency
,
to
be
quite
obscured
before
the
face
of
the
whole
world
,
as
appeared
by
those
strange
obscurityes
in
the
heauens
.
Vidimus
gloriam
eius
,
saith
S.
Iohn
,
we
haue
seene
his
glory
,
6.
Lastly
,
consider
that
this
darknes
was
light
to
some
,
being
an
argument
of
beliefe
,
&
meanes
to
the
light
of
faith
.
Learne
out
of
this
,
to
make
thy
best
of
euery
thing
.
If
light
may
be
gathered
out
of
darknes
,
farre
easier
may
vertues
be
drawne
out
of
afflictions
which
although
they
be
brought
vnto
vs
by
a
certaine
necessity
;
yet
may
we
make
this
necessity
a
vertue
,
&
by
our
intention
giue
life
to
that
,
which
otherwise
would
haue
bin
a
dead
action
.
THE
FIFTH
WORD
.
Sitio
:
I
thirst
.
CHAP.
V.
HAST
thou
not
yet
,
my
sweet
Sauiour
,
receaued
torments
inough
?
1.
First
contemplate
vpon
this
word
,
I
thirst
,
and
take
it
litterally
,
seeing
our
Sauiour
through
the
losse
of
so
much
bloud
,
could
not
but
feele
an
exceeding
thirst
,
his
natural
moysture
being
almost
wholly
spent
,
his
sacred
veynes
being
empty
,
his
tongue
scarse
able
to
mooue
for
very
drought
,
which
forced
him
to
speake
in
one
only
word
,
I
thirst
,
as
if
he
should
haue
said
:
In
this
excessiue
torment
which
I
feele
of
Thirst
,
is
there
none
who
will
affoard
me
any
refreshment
?
See
thy
Sauiour
in
this
distresse
and
still
be
sorrowfull
for
thy
sinnes
,
that
were
the
cause
of
these
his
afflictions
.
2.
I
thirst
after
the
consummation
of
the
businesse
I
haue
in
hand
,
I
thirst
after
more
torments
.
I
thirst
after
afflictions
,
that
men
(
an
easy
imitation
of
me
)
should
not
desire
,
and
thirst
after
offences
;
my
thirst
is
satisfied
with
gall
and
vinagre
,
that
thine
might
be
satisfied
with
those
heauenly
ioyes
which
I
promised
thee
.
I
am
content
to
endure
all
hardnes
for
thee
,
only
requiring
at
thy
hands
,
that
thou
wilt
make
vse
of
my
sufferings
.
3.
We
read
in
holy
Scripture
only
twice
where
Christ
discouered
his
thirst
;
once
to
the
Samaritan
woman
,
4.
Desires
are
well
termed
thirstes
,
what
we
desire
that
we
are
sayd
to
thirst
after
:
our
good
desires
Christ
thirsteth
after
to
haue
them
perseuere
to
the
end
,
for
our
euill
he
thirsteth
after
the
extinguishing
of
them
;
if
our
thirst
be
after
heauen
,
how
pleasant
is
it
to
the
soule
;
that
thirst
is
as
great
a
fulnesse
as
can
be
possessed
in
this
world
,
where
true
happines
is
only
possessed
by
desiring
it
,
but
if
our
thirst
be
after
transitory
things
,
as
riches
,
honours
,
pleasures
,
and
the
like
which
the
world
falsely
calleth
goods
,
then
we
shall
truly
experience
,
that
this
thirst
is
a
torment
,
and
an
insatiable
desire
,
which
is
more
and
more
increased
,
by
how
much
more
we
possesse
what
we
desire
.
5.
Wonder
,
and
with
greife
consider
with
thy selfe
,
how
thou
canst
behold
thy
Sauiour
in
his
whole
life
and
passion
,
so
ardently
thirst
after
thy
saluation
,
and
yet
thou
thy selfe
remayne
carelesse
of
the
same
,
as
if
thy
saluation
were
a
thing
of
nothing
,
and
that
it
concerned
thee
not
;
how
thou
canst
desire
and
continually
thinke
vpon
gayning
those
thinges
which
thou
must
leaue
,
perchance
to
morrow
,
and
neglect
those
things
which
remayne
,
and
which
in
ioy
thou
mayst
possesse
for
euer
.
6.
Lastly
,
Christ
thirsted
after
that
glory
which
he
had
voluntarily
put
o●
liuing
in
this
vale
of
misery
33.
yeares
,
apparelled
in
our
naturall
habit
;
&
now
knowing
the
end
of
his
pilgrimage
to
approach
,
he
desired
the
glorious
company
of
his
heauenly
Father
.
Reflect
heere
vpon
thy selfe
,
and
consider
that
where
thy
treasure
is
,
there
is
thy
thirst
,
thy
hart
,
thy
desire
;
imitate
thy
Sauiour
in
thirsting
after
heauenly
thinges
,
and
if
there
be
thy
treasure
,
there
wil
be
thy
thirst
;
THE
SIXT
WORD
.
Consummatum
est
:
Is
it
consummated
.
CHAP.
VI.
CONSIDER
heere
a
Proclamation
for
the
generall
pardon
of
the
sinne
of
mankind
,
S.
Iohn
the
Euangelist
,
and
pronounced
by
the
mouth
of
Iesus
then
crucified
,
in
these
words
,
It
is
consummated
,
that
is
,
mans
ransome
i●
payed
Gods
wrath
is
appeased
,
men
shall
haue
mercy
,
grace
and
glory
;
Gods
Iustice
is
fully
satisfied
,
the
ruine
of
Angels
repayred
,
mankind
made
free
of
heauen
,
Glory
be
to
God
,
peace
to
men
.
1.
Contemplate
heere
with
holy
S.
Augustine
vpon
this
place
that
our
Sauiour
had
an
especiall
eye
and
regard
vnto
those
truthes
which
he
had
giuen
forth
by
the
Prophets
,
It
is
consummated
,
all
that
had
bin
said
of
him
,
yea
euen
his
death
.
For
hauing
sayd
:
It
is
consummated
,
bowing
downe
his
head
he
gaue
vp
the
Ghost
.
2.
Consider
also
with
S.
Chrysostome
these
words
to
haue
bin
sayd
in
regard
of
the
power
of
those
who
had
crucified
him
,
which
was
now
consummated
and
ended
:
Mors
ei
vltra
non
dominabitur
,
death
shall
no
more
insult
ouer
him
.
He
is
freed
from
his
laborious
pilgrimage
,
and
brought
againe
vnto
that
glory
which
he
most
willingly
left
for
our
redemption
.
The
greatest
sacrifice
of
all
is
now
offered
and
consummated
,
in
which
sacrifice
the
Priest
was
both
God
and
man
,
the
Altar
was
the
Crosse
;
the
Lambe
the
sacrifice
,
the
fire
of
this
sacrifice
was
Charity
,
and
the
fruite
of
it
the
Redemption
of
the
world
.
3.
Since
we
haue
seene
the
exact
fulfilling
of
the
prophesies
before
Christ
,
and
that
by
this
very
word
,
It
is
consummated
,
all
that
was
foretold
was
verified
;
why
are
we
so
incredulous
of
those
things
which
are
to
come
,
and
are
foretold
by
Christ
himselfe
,
and
his
Prophets
?
We
haue
heard
of
the
generall
punishment
by
water
,
4.
As
thou
hast
meditated
before
with
holy
S.
Chrysostome
that
by
this
word
,
It
is
consummated
,
was
vnderstood
the
consummation
of
that
wearisome
and
dolorous
pilgrimage
of
Christ
:
So
here
consider
that
although
it
were
most
panifull
,
yet
it
lasted
but
thirty
three
yeares
,
a
moment
in
regard
of
Eternity
,
in
which
he
shall
possesse
perpetuall
ioyes
.
The
Iewes
triumphed
for
an
houre
(
as
it
were
)
ouer
Iesus
;
Iudas
had
an
houre
of
content
in
his
auarice
;
Pilate
enioyed
for
an
houre
the
friendship
of
Augustus
;
but
how
many
yeares
haue
these
already
bin
punished
for
that
houres
false
contentment
,
and
yet
their
torments
shal
neuer
end
.
Let
vs
thinke
them
most
happy
,
who
from
their
youth
take
vp
the
Crosse
of
Christ
,
and
seeke
thus
meritoriously
to
be
afflicted
as
long
they
can
in
this
life
,
since
the
passions
of
this
time
(
so
short
&
transitory
)
are
not
condigne
to
the
glory
to
come
,
that
shal
be
reuealed
in
vs
.
5.
By
this
word
,
It
is
consummated
,
is
vnderstood
the
victory
which
Christ
made
ouer
hell
,
&
the
infernall
spirites
,
when
by
his
victorious
death
he
tooke
mankind
out
of
the
Diuels
power
,
arming
vs
with
his
grace
against
all
assaults
.
Since
Christ
our
glorious
Redeemer
hath
so
vanquished
our
ennemy
,
and
as
it
were
taken
his
sting
from
him
;
why
do
we
so
often
yeild
our selues
vnto
one
who
is
so
weake
,
hauing
him
on
our
side
,
whose
very
name
putteth
him
to
flight
?
Since
so
many
by
thy
assistance
of
Christ
Iesus
our
Captaine
,
haue
giuen
this
enemy
so
many
ouerthrowes
;
why
should
we
feare
,
why
should
we
doubt
,
but
to
be
able
to
do
the
like
,
hauing
the
like
helpes
?
6.
Conuince
thine
vnderstanding
with
this
former
argument
,
S.
Augustin
did
,
placing
before
himselfe
many
Saintes
who
had
giuen
this
ouerthrow
to
the
enemy
;
and
among
the
rest
he
set
before
him
diuers
tender
Virgins
,
and
sayd
vnto
himselfe
:
Why
canst
not
thou
do
what
these
,
and
these
haue
done
?
These
and
these
could
not
haue
done
these
things
without
the
help
of
their
Lord
and
God
.
Heere
say
vnto
thine
enemy
:
It
is
consummated
,
thou
shalt
haue
no
more
power
in
me
,
since
all
thy
power
proceedeth
from
my selfe
,
no
man
receauing
wounds
but
from
his
owne
hands
.
THE
SEAVENTH
WORD
.
Pater
,
in
manus
tuas
commendo
spiritum
meum
.
Father
,
into
thy
hands
I
commend
my
spirit
.
CHAP.
VII
.
THAT
our
redeemer
Iesus
endured
all
these
afflictions
most
voluntarily
,
Iesus
cryed
out
with
a
loud
voice
,
which
before
he
was
not
wont
to
do
:
Father
into
thy
hands
I
commend
my
spirit
,
and
saying
this
he
gaue
vp
the
Ghost
.
1.
Consider
the
literall
sense
of
these
words
,
he
saith
:
Father
,
and
with
great
right
,
because
he
was
his
obedient
Sonne
euen
vnto
death
:
Into
thy
hands
,
that
is
,
vnto
thine
vnderstanding
knowing
al
things
,
and
vnto
thy
will
able
to
do
all
thngs
,
I
do
commend
,
as
it
were
giuing
vnto
thee
as
a
depositum
or
pledge
,
that
it
may
be
restored
me
when
due
time
shall
come
My
spirit
,
that
is
,
my
corporall
life
,
which
I
recommend
vnto
thee
My
Father
,
that
thou
wilt
shortly
restore
it
to
my
body
which
now
it
leaueth
.
2.
Consider
why
our
Sauiour
shewed
this
care
of
his
body
,
recommending
vnto
his
heauenly
Father
his
spirit
that
it
might
not
long
leaue
the
body
destitute
.
Our
Sauiour
was
not
sollicitous
for
his
soule
,
for
he
knew
that
was
already
most
blessed
,
and
needed
none
to
defend
it
,
he
only
had
care
of
that
which
had
need
of
care
;
teaching
vs
to
prouide
and
be
sollicitous
for
that
part
of
vs
which
requireth
our
care
,
to
wit
our
soule
,
by
often
recommending
it
into
the
hands
of
him
who
created
it
,
and
without
whose
helping
grace
it
would
degenerate
&
stray
from
that
end
vnto
which
it
was
created
.
As
for
our
bodies
the
least
care
is
to
be
had
,
since
(
do
we
what
we
can
)
they
will
fall
into
dust
,
3.
Let
vs
contemplate
vpon
the
wonderfull
accidents
which
happened
immediatly
after
these
words
were
pronounced
:
And
behold
the
Veyle
of
the
Temple
was
rent
in
two
peces
,
from
the
toppe
euen
to
the
bottome
:
by
which
was
signified
the
opening
of
heauen
vnto
mankind
;
the
Veyle
that
tooke
from
vs
the
beholding
of
the
Holy
of
Holies
being
rent
in
two
,
and
man
made
capable
of
the
blessed
vision
of
God
.
It
was
rent
from
the
toppe
to
the
bottome
,
to
shew
,
that
this
holy
vision
of
God
was
granted
to
all
from
the
highest
to
the
lowest
:
but
as
our
Sauiour
saith
,
There
are
many
mansions
in
the
house
of
my
Father
,
4.
And
the
earth
did
quake
:
Who
returned
knocking
their
breasts
;
this
was
the
earthquake
intended
by
our
Sauiour
,
who
endeauoured
to
draw
those
vnto
him
by
feare
,
who
would
not
be
drawne
by
loue
.
5.
And
the
rockes
were
rent
,
and
the
graues
were
opened
.
Heere
consider
the
true
conuersions
that
were
to
ensue
vpon
our
Sauiours
Passion●
,
and
signified
heere
:
by
the
renting
of
the
rockes
,
and
opening
of
graues
:
obdurate
harts
were
to
relent
,
and
euen
breake
with
sorrow
,
for
their
sinnes
,
and
they
who
had
bin
long
buryed
in
sinne
,
&
ouerwelmed
with
earthly
thoughts
through
the
passion
of
Christ
&
the
force
of
his
suffering
,
were
to
raise
themselues
out
of
their
loathsome
sepulchers
,
and
begin
to
liue
againe
to
Christ
.
Seek
from
thy
hart
to
be
amongst
those
who
are
thus
conuerted
,
&
know
that
one
of
the
powerfull
meanes
to
make
this
rocke
of
thine
,
thy
hart
,
tender
,
is
to
bath
it
in
teares
.
6.
Giue
God
humble
thankes
for
those
holy
inspirations
which
his
diuine
Goodnes
hath
giuen
thee
,
in
meditating
vpon
these
his
last
seauen
Words
opon
the
Crosse
,
and
be
a
most
deuout
fulfiller
of
those
things
which
he
hath
inspired
thee
to
doe
or
suffer
for
him
;
assuring
thy selfe
that
as
these
were
his
last
,
so
did
he
mean
to
leaue
them
vnto
thee
as
documents
of
exceeding
great
comfort
.
Hauing
ended
the
Considerations
vpon
the
seauen
last
Words
of
our
Sauiour
vpon
the
Crosse
,
I
wil
lead
thy
pious
mind
vnto
contemplation
vpon
his
fiue
most
glorious
and
principall
wounds
,
that
thou
mayest
the
oftener
thinke
vpon
him
crucified
,
yea
for
thee
crucifyed
,
OF
THE
FIVE
WOVNDES
of
our
Blessed
Sauiour
.
The
right
Hand
.
CHAP.
I.
LET
vs
contemplate
vpon
those
sacred
hands
of
our
Sauiour
pierced
with
sharp
nailes
,
&
fastened
to
the
Crosse
,
and
first
let
vs
performe
our
deuotion
to
the
right
hand
.
1.
Consider
those
words
of
the
Prophet
:
His
brightnes
shal
be
as
the
light
,
hornes
in
hands
,
or
(
as
the
hebrew
version
hath
)
splendour
in
his
hands
:
there
is
his
strength
hid
.
Behold
this
sacred
wound
,
&
admiring
the
splendour
and
beauty
therof
,
desire
euer
to
remayne
vnder
the
protection
of
the
same
.
2.
Ponder
with
thy selfe
what
an
admirable
light
proceedeth
now
from
this
sacred
hand
.
3.
After
thou
hast
considered
the
admirable
beauty
of
this
his
glorious
right
hand
as
it
is
in
heauen
,
cast
thine
eye
vpon
it
fastened
vnto
the
painefull
Crosse
,
there
thou
shalt
see
nothing
but
streames
of
bloud
,
gushing
out
of
that
tormented
hand
of
thy
dolorous
Sauiour
.
Here
is
no
glory
,
no
splendour
,
no
light
.
Here
is
his
strength
hid
,
heere
this
potent
right
hand
createth
no
worlds
,
but
is
vsed
as
the
most
abiect
of
creatures
:
here
it
iudgeth
none
,
but
is
iudged
to
excessiue
torments
:
in
fine
no
power
is
here
shewed
,
all
lyeth
couered
vnder
the
veyle
of
humanity
,
and
heere
is
his
strength
hid
.
Loue
and
admire
this
act
of
infinite
fortitude
in
thy
Sauiour
,
in
so
many
iniuries
and
torments
,
4.
The
enemy
of
mankind
,
and
cheife
agent
in
the
bitter
passion
of
our
Sauiour
,
hauing
hitherto
vsed
the
Iewes
as
instruments
in
this
Tragedy
,
and
hauing
giuen
them
counsaile
to
whippe
him
most
cruelly
,
crown
him
most
bloudily
,
and
load
him
with
his
heauy
Crosse
,
and
yet
perceauing
his
inuincible
fortitude
,
willeth
them
at
last
to
pierce
his
sacred
hands
,
imagining
there
to
lye
hid
his
strength
,
as
indeed
it
did
,
they
being
amongst
the
last
wounds
which
he
receaued
liuing
O
my
Sauiour
and
Redeemer
,
thou
who
heldest
out
in
thy
feruour
of
charity
to
suffer
for
me
till
thy
last
strength
was
exhausted
,
giue
me
thy
grace
to
desire
feruently
neuer
to
be
ouercome
in
suffering
for
thee
.
5.
Since
we
see
it
is
the
greatest
strength
to
be
weake
for
Christ
,
6.
Lastly
consider
,
that
although
outwardly
the
strength
of
this
right
Hand
lay
hid
,
yet
how
powerfully
it
wrought
vpon
the
Theefe
who
hung
vnder
it
,
by
drawing
him
vnto
it
,
and
making
of
a
great
sinner
,
a
great
Saint
:
Dextera
tua
inueniat
omnes
qui
te
oderunt
,
let
thy
right
hand
find
all
those
who
hate
thee
;
either
by
punishing
them
with
thy
iustice
,
or
conuerting
them
by
thy
mercy
.
Here
was
also
verified
that
of
the
Spouse
:
Manus
meae
distillauerunt
myrrham
,
my
hands
haue
distilled
myrrh
that
is
,
the
sweet
odour
of
pennance
&
contrition
which
the
happy
Theefe
collected
&
gathered
togeather
,
and
offered
vp
vnto
his
deere
Redeemer
,
in
odorem
suauitatis
.
Apply
(
as
thou
hast
done
before
)
these
six
points
vnto
thy
six
Decades
,
saying
thy
beads
before
ech
wound
,
begging
of
the
dolorous
Virgin
Mary
,
whose
soule
was
pierced
with
a
sword
of
afflictions
to
giue
thee
some
of
her
compassion
,
in
beholding
thy
Sauiour
thus
wounded
for
thy
sinnes
.
The
left
Hand
.
CHAP.
II.
ADORE
with
like
affection
the
glorious
left
hand
of
thy
Sauiour
,
and
contemplate
vpon
those
words
of
the
spouse
:
his
left
hand
vnder
my
head
,
and
his
right
hand
shall
imbrace
me
.
Thou
hast
already
beheld
the
imbracing
of
the
right
hand
,
which
was
stretched
forth
vpon
the
Crosse
,
ready
to
imbrace
and
intertaine
all
sinners
:
this
was
cleerly
shewed
by
calling
the
Theefe
out
of
sinne
,
into
grace
,
and
out
of
a
world
of
torments
into
a
Paradise
of
ioyes
.
Now
let
vs
consider
the
left
hand
.
1.
First
behold
it
as
full
of
bloudy
streames
as
the
right
,
and
in
euery
point
as
full
of
paine
,
&
what
comfort
could
the
Espouse
take
in
laying
this
bloudy
,
and
painfull
hand
vnder
her
head
?
Perhaps
she
desired
to
haue
the
impression
of
this
bloudy
hand
,
left
in
her
hart
,
to
the
end
she
might
neuer
forget
it
:
striue
to
conserue
fresh
in
thy
memory
this
left
hand
of
thy
Sauiour
,
2.
Endeauour
to
keep
this
left
hand
vnder
thy
head
.
Betweene
the
earth
and
thee
,
let
the
Iustice
of
Almighty
God
mediate
.
Earth
can
attempt
nothing
against
thee
,
when
it
shal
behold
how
strongly
thou
art
guarded
.
Weigh
all
thy
actions
in
the
ballance
of
Iustice
,
and
thou
shalt
neuer
offend
.
If
thou
lay
pleasure
in
one
scale
,
lay
torments
due
vnto
it
in
the
other
.
If
this
life
,
being
but
a
moment
,
present
delights
vnto
thee
,
call
Eternity
vnto
thee
,
and
let
it
confront
that
moment
,
and
it
will
soone
haue
victory
.
3.
His
left
hand
vnder
my
head
.
Loue
is
commonly
distinguished
betweene
filiall
,
and
seruile
,
That
is
,
the
loue
of
a
child
to
his
Father
,
and
of
a
seruant
to
his
Maister
:
let
this
Left
hand
,
to
wit
,
the
Iustice
of
our
Sauiour
be
vnder
our
head
,
that
is
,
betweene
the
earth
,
and
vs
,
let
at
the
least
the
feare
of
Iustice
be
placed
.
If
we
ariue
not
to
that
perfection
(
which
we
al
ought
to
tend
vnto
)
to
contemne
the
pleasures
,
and
vanities
of
the
world
meerly
for
the
loue
of
God
,
preferring
that
pure
affection
before
all
things
;
yet
let
vs
contemne
them
for
the
dangers
that
are
in
them
,
and
for
feare
of
the
seuere
hand
of
Iustice
,
which
punisheth
those
who
follow
them
.
4.
His
left
hand
vnder
my
head
and
his
right
hand
shall
imbrace
me
:
so
that
vnlesse
his
left
hand
be
vnder
thy
head
,
his
right
hand
shall
not
imbrace
thee
.
Doth
thy
soule
desire
the
louing
imbracements
of
thy
Sauiour
,
and
the
sweetnes
of
his
mercy
?
lay
vnder
thy
head
the
feare
of
his
Iustice
,
let
that
be
thy
foundation
,
and
the
beginning
of
thy
wisdome
,
shall
his
right
hand
imbrace
thee
,
when
it
shall
find
his
left
hand
vnder
thy
head
.
5.
The
Espouse
desireth
his
left
hand
may
be
vnder
her
head
,
that
is
,
from
her
beginning
,
from
the
first
entrance
into
this
world
,
till
her
going
out
of
it
,
that
al
the
dayes
of
her
life
;
she
may
walke
the
pathes
of
his
Iustice
.
Most
fitly
was
this
spoken
of
the
immaculate
Virgin
&
Mother
,
who
had
this
left
hand
vnder
her
head
,
being
(
euen
in
her
very
Conception
)
indued
with
originall
Iustice
,
the
which
,
vnder
her
head
,
as
it
were
,
in
her
first
beginning
most
graciously
preuenting
her
,
made
her
worthy
to
beare
the
Sonne
of
God
,
and
Sauiour
of
the
world
.
6.
His
left
hand
vnder
my
head
.
As
thou
hast
hitherto
applied
this
left
hand
to
the
Iustice
of
God
;
so
heere
apply
it
to
that
Iustice
which
euery
true
Christian
,
that
is
,
which
euery
follower
of
Christ
,
ought
to
beare
towards
himselfe
.
If
we
our selues
lay
this
left
hand
vnder
our
head
,
and
become
our
owne
iudges
in
this
world
,
measurng
our
actions
by
the
rule
of
Iustice
,
and
making
them
streight
by
penance
;
then
shall
we
facilitate
our
iudgement
in
the
next
world
,
preuenting
Gods
seuere
and
rigorous
sentence
;
then
shall
his
rig●t
hand
imbrace
vs
,
because
our
owne
left
hand
hath
chastised
vs
.
Apply
these
points
as
the
former
.
The
Side
.
CHAP.
III.
AND
now
descending
from
the
Mercy
&
Iustice
of
our
Sauiour
,
let
vs
repose
our selues
in
the
seat
of
his
diuine
Loue
;
and
beholding
it
as
it
is
in
heauen
glorious
,
let
vs
adore
those
streames
of
his
ardent
Loue
,
which
issued
out
of
that
sacred
hart
,
the
Cittizens
of
heauen
exulting
at
the
sight
of
so
immense
charity
.
Fluminis
impetus
laetificat
ciuitatem
dei
,
The
violence
of
this
riuer
(
sayth
the
Prophet
)
maketh
the
Citty
of
God
Ioyfull
,
when
those
blessed
Inhabitants
beheld
the
violence
and
force
of
this
bloudy
riuer
,
bringing
into
that
hauen
of
felicity
new
Colonies
,
to
replenish
the
seates
of
fallen
Angels
;
this
being
that
riuer
which
issued
out
of
the
place
of
pleasure
,
to
water
Paradise
,
as
well
that
celestiall
Paradise
by
replenishing
it
with
daily
increase
of
glory
,
as
the
terrestrial
Paradise
of
the
Church
,
by
prospering
and
increasing
his
graces
,
the
seeds
of
glory
.
1.
First
therfore
let
vs
behold
this
glorious
wound
in
the
side
of
our
Sauiour
hanging
vpon
the
Crosse
,
in
which
we
are
not
to
consider
any
griefe
,
this
wound
being
inflicted
after
his
death
;
out
of
the
circumstances
therfore
frame
thy
pious
meditation
,
as
that
,
as
soone
as
the
soldier
with
a
speare
had
opened
his
side
,
presently
there
came
forth
bloud
and
water
;
that
being
here
fulfilled
which
was
prefigured
by
Moyses
striking
the
rocke
with
his
rodde
.
out
of
which
,
S.
Augustine
)
issued
the
holy
Sacraments
.
2.
That
Riuer
which
watered
Paradise
deuided
it selfe
only
into
fower
,
but
this
that
streamed
from
the
sacred
side
of
Iesus
;
multiplyed
it selfe
seauen
times
,
making
seauen
most
precious
bathes
,
whose
nature
is
to
wash
soules
,
&
make
them
pure
for
heauen
.
When
thou
makest
thy
accesse
vnto
these
diuine
Sacraments
,
remember
the
sourse
whence
they
did
spring
,
and
let
thy
deuotion
be
sutable
to
the
dignity
of
those
mysteries
thou
desirest
to
be
partaker
.
Thinke
(
saith
S.
Chrysostome
)
when
thou
commest
to
drinke
of
the
holy
Chalice
,
thou
doest
put
thy
mouth
vnto
Christ
his
side
,
and
sucke
thence
his
sacred
bloud
.
3.
Consider
with
thy
soule
how
zealous
Diuine
Loue
shewed
it selfe
towards
mankind
in
the
busines
of
his
Redemption
.
Nature
endeauouring
to
succour
the
humanity
of
Christ
,
drew
into
the
last
hold
as
much
strength
as
was
possible
,
striuing
to
fortify
the
hart
,
diuine
Loue
triumphed
ouer
this
humanity
in
such
sort
,
as
euen
after
death
,
it
entred
this
sacred
fort
,
being
the
sole
commaunder
therof
,
and
drew
forth
all
those
forces
,
with
which
Nature
endeauoured
to
haue
resisted
.
As
thou
doest
admire
this
feruour
of
Loue
,
so
bend
thy
forces
to
imitate
the
same
,
and
sticke
not
vpon
toyes
,
and
trifle
of
this
world
,
4.
No
part
of
our
Sauiour
was
free
from
a
particuler
affliction
,
but
the
hart
was
partaker
of
all
the
torments
which
euery
part
endured
;
the
hart
was
whipped
,
the
hart
was
crowned
with
thornes
,
with
the
hands
and
feet
the
hart
was
pierced
,
the
hart
was
tormented
in
them
all
,
as
the
Prince
in
his
subiects
;
and
therfore
whiles
any
part
suffered
,
the
hart
desired
to
be
entyer
,
that
it
might
feele
part
of
all
.
To
all
the
tormented
parts
of
thy
Redeemer
how
infinitely
art
thou
bound
,
&
cheifly
to
this
sacred
hart
that
suffered
most
of
all
for
thee
,
and
only
to
gaine
thy
hart
?
Stirre
vp
thy
frozen
affection
,
and
with
a
most
feruent
zeale
desire
with
holy
S.
Anselme
,
to
haue
no
feet
but
such
as
should
trauaile
for
thy
Sauiour
,
no
hands
but
such
as
should
labour
for
him
,
no
head
but
that
which
should
thinke
of
him
,
and
no
hart
but
that
which
should
most
ardently
loue
his
diuine
goodnes
.
5.
Behold
the
infinite
conuersions
of
soules
wrought
by
the
powerfull
side
of
thy
Sauiour
,
the
which
powring
forth
a
bath
of
bloud
vpon
them
,
hath
cleansed
them
from
all
impurity
,
as
it
were
creating
a
new
,
cleane
harts
:
Filij
tui
de
longe
venient
,
thy
sonnes
shall
come
from
farre
,
and
thy
daughters
shall
rise
from
thy
side
;
they
who
were
greatest
sinners
,
and
were
farre
off
from
thy
grace
,
shall
render
themselues
thine
,
and
thy
sacred
side
shall
as
a
fruitfull
wombe
bring
forth
a
spirituall
generation
.
6.
Of
which
happy
generation
,
begge
(
by
the
mediation
of
the
B.
Virgin
)
that
thou
mayest
be
one
,
and
hoping
that
she
hath
obtayned
for
thee
thy
petition
,
behaue
thy selfe
as
a
child
of
so
admirable
a
parent
,
who
to
bring
thee
forth
was
faine
to
dye
,
and
to
haue
his
hart
pierced
with
a
Lance
,
that
thou
mightst
liue
;
be
euer
mindfull
of
thy
ofspring
,
which
was
ardent
Charity
;
&
be
not
so
base
as
to
degenerate
by
doing
any
thing
that
should
be
contrary
to
this
vertue
,
The
right
Foote
.
CHAP.
IIII.
BEHOLD
thy
louing
Sauiour
most
willingly
putting
forth
his
sacred
right
Foot
to
be
nayled
to
the
Crosse
,
for
the
loue
he
bare
vnto
thee
,
being
most
constant
in
his
sufferings
for
thee
,
louing
thee
thus
ardently
to
the
very
end
;
and
desiring
of
thee
no
other
recompence
,
then
loue
for
loue
,
and
constancy
and
perseuerance
in
thy
loue
;
not
to
fly
from
him
for
difficulties
,
for
he
followed
thee
,
leauing
the
ninty
nine
,
to
wit
,
those
glorious
troupes
which
adored
him
in
heauen
,
&
comming
downe
here
vpon
earth
,
laboured
to
seeke
thee
,
desiring
to
gayne
thee
,
though
it
were
through
miseries
,
reproaches
,
and
death
it selfe
,
which
constant
loue
of
his
,
fastened
him
to
this
Crosse
,
and
pierced
his
sacred
hands
,
hart
,
and
feet
.
1.
Let
thy
first
consideration
fix
it selfe
as
the
former
,
in
conceauing
the
excessiue
paine
thy
deare
Redeemer
endured
in
the
piercing
of
this
sacred
right
foot
,
which
consisted
of
so
many
ioynts
;
in
the
middest
of
which
a
grosse
nayle
was
rudely
driuen
,
putting
all
those
tender
parts
out
of
their
places
,
and
with
great
violence
tearing
,
and
breaking
all
that
made
any
resistance
vnto
that
cruell
inuasion
;
no
torment
could
be
greater
then
this
,
and
yet
thy
dolorous
Iesus
endureth
it
as
if
he
felt
it
not
,
loue
ouercomming
griefe
,
the
greatnes
and
firmenesse
of
his
resolution
,
surmounting
al
afflictions
that
could
be
imposed
vpon
him
.
2.
Consider
with
thy selfe
the
nature
of
the
affections
of
this
world
.
those
cold
words
(
as
S.
Bernard
tearmeth
them
)
Meum
&
Tuum
,
Mine
and
Thine
.
The
affection
of
our
Sauiour
towards
man
was
most
entier
&
pure
,
not
capable
indeed
of
any
Meum
or
Tuum
,
or
priuate
interest
,
since
he
bestowed
incomparably
more
vpon
man
by
making
himselfe
man
,
then
man
could
possibly
render
vnto
him
,
if
he
should
haue
striued
to
haue
shewed
himselfe
most
gratefull
,
which
Christ
knew
many
,
and
most
men
would
not
do
;
out
of
which
consideration
admire
the
constancy
of
his
loue
which
held
out
to
the
end
,
3.
Contemplate
the
powerfull
operation
of
the
glorious
sufferings
inflicted
vpon
the
feet
of
thy
Sauiour
,
which
redoubled
their
forces
after
they
were
pierced
,
and
by
their
wounds
receaued
strength
;
if
before
his
Passion
they
were
of
force
to
conuert
all
those
who
came
neere
them
,
who
stood
but
behind
them
,
and
to
draw
teares
from
that
rock
;
what
would
they
haue
don
now
,
when
streames
of
bloud
,
answere
to
droppes
of
teares
?
heere
consider
how
powerfully
constant
Iesus
worketh
with
soules
,
infinitely
ouercomming
them
in
euery
thing
he
desireth
of
them
.
If
he
desire
our
hart
,
he
giueth
vs
his
owne
wounded
:
if
he
bid
vs
take
vp
his
yoke
,
he
maketh
it
light
for
vs
,
but
loadeth
himselfe
with
a
most
heauy
Crosse
:
in
fine
,
if
he
aske
teares
of
vs
,
he
giueth
vs
his
bloud
.
4.
This
dolorous
Foot
putting
it selfe
so
readily
into
the
path
of
afflictions
,
teacheth
vs
what
way
to
walke
in
this
worldly
p●lgrimage
,
preferring
the
way
of
the
Crosse
,
before
the
way
of
Pleasure
,
and
the
house
of
sorrow
,
before
the
house
of
ioy
.
Our
Sauiour
could
haue
ended
his
iourny
with
out
these
painfull
steppes
,
but
he
sparing
no
griefe
,
was
as
it
were
prodigall
in
his
sufferings
,
that
he
might
recouer
man
who
was
be
come
prodigall
in
his
offences
.
All
who
detract●d
from
thee
(
saith
the
Prophet
)
shall
adore
the
steps
of
thy
feet
,
5.
Shall
we
imagine
this
sacred
Foot
to
haue
receaued
any
ease
or
rest
from
that
step
that
was
placed
vnder
it
,
and
vpon
which
it
stood
?
No
;
from
the
sole
of
the
foot
vnto
the
toppe
of
the
head
there
was
no
whole
part
in
him
;
so
was
there
no
ease
.
This
was
that
done
,
who
finding
not
where
his
foot
might
rest
,
for
the
exceeding
deluge
of
bloud
,
retyreth
himselfe
into
the
Arck
of
his
diuine
Loue
,
which
was
as
strong
as
death
,
6.
Let
vs
not
only
looke
or
admire
at
this
wonderfull
act
of
constancy
in
our
blessed
redeemers
suffering
,
as
if
beholding
it
,
or
admiring
were
inough
;
those
behests
of
ours
are
dead
actions
,
vnles
they
bring
forth
imitation
,
in
which
is
the
only
truly
beholding
of
Christ
crucified
;
as
now
all
those
dolorous
parts
do
as
it
were
sue
vnto
vs
to
haue
compassion
on
our
owne
miserable
estates
,
and
send
forth
beames
of
ardent
loue
to
inflame
vs
,
and
set
vs
forward
in
this
generous
action
of
constancy
in
fighting
against
our
corrupt
inclinations
,
so
shall
they
in
the
day
of
iudgement
change
all
those
fauourable
aspects
,
and
shine
like
stars
,
threatning
against
vs
,
if
the
feet
of
his
Saints
shal
be
kept
,
and
the
impious
be
silent
;
let
vs
not
imagine
that
these
thrice
glorious
feet
shal
be
forgotten
,
but
that
euery
drop
of
bloud
shall
be
recounted
at
that
day
,
and
layd
before
the
impious
man
,
who
in
silence
shall
stand
confounded
.
The
left
Foot
.
CHAP.
V.
AS
we
haue
noted
in
the
right
Foot
Constancy
in
the
loue
of
our
Sauiour
;
1.
See
with
what
readines
our
Sauiour
giueth
vp
his
left
foot
,
to
be
dealt
withall
like
vnto
the
right
,
and
seeing
it
to
be
the
will
of
his
heauenly
Father
that
the
steps
of
each
Foot
should
be
alike
,
Foderunt
manus
me
as
et
pedes
meos
,
dinumeraucrunt
omnia
ossa
mea
:
they
haue
digged
my
hands
and
my
feet
,
they
haue
numbred
all
my
bones
.
2.
Learne
out
of
this
painful
experience
which
thy
Sauiour
would
giue
thee
of
his
most
perfect
resignation
,
to
conforme
thy
selfe
in
al
things
to
his
blessed
wil
and
to
take
all
things
as
sent
from
the
hand
of
a
most
louing
Father
,
and
thinke
not
in
this
that
thou
dost
a
matter
of
supererogation
,
for
whether
thou
wilt
or
no
,
these
&
these
Crosses
will
happen
vnto
thee
,
of
which
it
lyeth
in
thy
hands
to
make
crownes
of
glory
,
or
perpetuall
punishments
.
This
resignation
of
thine
to
the
wil
of
God
,
is
but
rationabile
obsequium
,
3.
It
is
requisite
the
will
of
God
be
layd
open
vnto
vs
before
we
follow
it
,
our
will
being
led
by
our
vnderstanding
;
but
when
that
blessed
will
of
our
Sauiour
is
knowne
,
then
●s
it
(
as
far
as
we
are
able
)
to
be
put
in
execution
,
our
wills
seruing
as
handmaids
vnto
his
.
Prompt
&
ready
was
the
Prophet
Dauid
in
conforming
himselfe
to
the
voice
of
God
:
Lucerna
pedibus
meis
verbum
tuum
,
et
lumen
semitis
meis
:
thy
word
(
saith
he
)
is
a
lampe
vnto
my
feet
,
and
a
light
vnto
my
pathes
;
so
that
he
attributeth
all
the
light
he
had
vnto
the
inspirations
of
our
Lord
,
to
the
which
hauing
an
obedient
eare
he
walked
in
great
light
,
and
without
danger
of
erring
.
4.
Laui
ped●s
meos
,
5.
Imitate
thy
Sauiour
,
and
if
it
be
not
graunted
thee
to
wash
thy
feet
in
bloud
,
and
to
dye
for
him
,
yet
wash
them
in
teares
of
deepest
Contrition
,
wherewith
those
feet
that
are
defiled
in
the
wayes
of
this
world
are
only
cleansed
:
and
hauing
once
purified
them
by
this
most
soueraine
bath
,
endeauour
to
keepe
them
so
by
walking
the
wayes
of
innocency
and
purity
.
If
vncleane
thoughts
endeauour
to
draw
thee
forth
,
and
seek
to
make
thee
defile
those
feet
of
thine
(
already
made
by
the
bath
of
teares
more
pure
then
snow
,
)
aske
them
,
Quomodo
inquinabo
eos
?
my
feet
are
washed
,
my
wayes
are
purified
,
how
should
I
defile
them
?
Infinitely
wert
thou
blinded
if
being
now
pure
,
thou
wouldest
returne
to
thyne
vncleanesse
,
which
cannot
be
washed
againe
but
by
teares
.
6.
Thinke
not
with
thy selfe
that
a
bath
of
teares
is
easily
purchased
,
And
heere
the
meditations
end
of
the
fiue
glorious
Wounds
of
our
Sauiour
,
which
I
haue
placed
only
as
lights
,
to
lead
thee
into
further
contemplation
vpon
them
,
out
of
which
infinite
comfort
floweth
daily
vpon
soules
who
are
deuoted
vnto
them
.
I
wil
now
set
before
thee
the
foure
last
Ends
which
thou
art
subiect
vnto
,
which
are
most
profitable
for
euery
good
Christian
to
meditate
vpon
,
being
stayes
or
props
to
keep
vs
vpright
in
our
iourny
in
this
world
,
in
which
(
were
it
not
for
them
)
we
might
easily
be
lost
:
come
into
the
depth
of
sinnes
,
contemneth
.
Least
therfore
forgetting
our selues
we
should
go
so
farre
in
the
way
of
sinne
as
to
come
to
the
depth
where
contempt
dwelleth
,
the
Wiseman
giueth
vs
these
foure
helps
to
call
vs
backe
,
if
at
any
time
we
should
step
awry
:
OF
THE
FOVRE
last
Things
.
Of
Death
.
CHAP.
I.
OMITTING
the
diuers
explications
which
deuout
men
haue
made
of
Death
,
let
vs
only
consider
that
there
is
a
good
and
a
bad
death
,
the
one
an
entrance
into
ioyes
,
the
other
into
torments
.
Of
those
who
dye
a
happy
death
,
we
haue
this
Beatification
out
of
holy
Scripture
:
1.
Consider
mans
nature
to
be
such
that
it
cannot
possibly
auoyd
death
it
remayning
as
a
punishment
for
that
sinne
which
we
all
consented
vnto
in
our
first
parent
:
therfore
that
thou
mayst
the
better
consider
this
death
,
imagine
thy selfe
(
who
must
once
dye
)
to
lye
vpon
thy
death
bed
,
lamented
by
thy
freinds
,
despaired
of
by
Phisitians
,
and
expecting
hourly
to
giue
vp
thy
last
breath
.
2.
Then
thou
wilt
easily
perceaue
thy
folly
in
spending
so
much
time
(
which
was
giuen
thee
to
serue
God
)
in
the
seruice
of
the
world
,
in
following
thine
owne
vnlawfull
appetites
,
and
reiecting
Gods
holy
inspirations
.
Then
thou
wilt
make
many
purposes
of
satisfying
for
thy
sinnes
,
and
do
now
,
what
thou
wouldest
then
haue
wished
to
haue
done
.
3.
This
is
the
hower
of
indifferency
in
which
thy
eyes
being
opened
,
thou
shalt
see
things
as
they
are
,
not
painted
and
falsly
set
forth
by
thy
preiudicate
affection
.
Here
what
thou
esteemedst
in
thy
life
time
beautifull
,
will
seeme
foule
;
what
then
was
most
pleasant
,
thou
wilt
not
now
endure
to
behold
.
Since
by
the
consideration
of
death
we
grow
so
iudicious
,
to
esteeme
euery
thing
as
it
deserueth
,
would
to
God
we
did
alwayes
carry
about
with
vs
the
memory
therof
;
how
sincerely
should
we
then
serue
God
,
and
performe
the
end
for
which
we
were
sent
into
this
world
?
how
innocently
should
we
liue
?
how
charitably
one
to
another
?
how
diligent
in
performing
many
good
works
,
and
how
strong
in
resisting
sinne
.
4.
Contemplate
with
thy selfe
,
being
in
this
agony
(
thy
life
being
more
and
more
despayred
off
)
that
saying
of
the
Prophet
:
Et
qui
iuxta
me
erant
,
de
longe
steterunt
,
5.
It
is
a
matter
of
great
moment
to
imprint
in
thy
soule
the
consideration
for
what
place
we
were
created
.
If
we
perswade
our selues
we
were
made
for
this
world
,
we
are
much
deceaued
,
for
placing
thy selfe
as
thou
diddest
before
in
the
point
of
death
,
thou
shalt
see
thou
wert
created
for
an
other
world
which
is
to
last
for
euer
.
It
is
but
the
body
,
the
meaner
part
of
thee
,
that
dieth
now
,
thy
soule
is
immortall
,
6.
If
the
placing
of
thy selfe
neere
vnto
death
hath
made
thee
more
capable
to
vnderstand
the
danger
of
thine
estate
,
seriously
thinke
with
thy selfe
and
without
any
art
of
perswasion
,
that
thou
mayst
be
neerer
thy
death
then
thou
imaginest
,
from
which
thou
art
no
moment
free
.
There
is
no
action
,
no
place
,
no
time
,
in
which
death
hath
not
surprized
men
.
Think
seriously
vpon
these
things
for
it
may
be
these
are
the
last
good
purposes
that
euer
thou
shalt
make
,
and
the
last
good
worke
that
euer
thou
shalt
do
;
&
so
thinke
of
al
thinges
whatsoeuer
thou
doest
:
After
thou
hast
contemplated
vpon
these
six
points
,
and
applyed
thy
six
Decade
vnto
them
,
earnestly
beseeching
the
Mother
of
Grace
to
increase
in
thee
the
memory
of
Death
,
and
to
assist
thee
in
that
agony
;
I
would
haue
thee
peruse
this
ensuyng
table
which
will
more
fully
informe
thee
of
the
nature
of
death
,
and
make
the
same
more
familiar
vnto
thee
.
OF
DEATH
.
-
1.
The
Necessity
Proceedeth
from
-
1.
-
Reuelation
.
-
Naturall
reason
.
-
Experience
.
-
2.
The
Vncertainty
Proceedeth
from
-
2.
-
The
Time
.
-
The
Place
.
-
The
Manner
.
-
3.
The
Terriblenes
Proceedeth
from
-
Proceedeth
from
-
The
Generality
.
-
The
Seuerity
.
-
The
Peremptorines
.
-
4.
Our
vnwillingnes
Proceedeth
from
-
4.
-
Ignorance
of
heauen
.
-
Our
bad
life
.
-
Feare
of
future
estate
.
-
5.
A
happy
death
Proceedeth
from
-
5.
-
Memory
of
dea
h.
-
The
hate
of
sinne
.
-
The
loue
of
God
.
Of
Iudgement
.
CHAP.
II.
FOR
the
better
performing
of
thy
pious
Considerations
vpon
this
point
,
imagine
thou
seest
one
newly
departed
this
life
and
carryed
before
the
dreadfull
Tribunall
of
Almighty
God
,
there
to
be
most
strictly
examined
of
all
his
words
,
thoughts
,
and
actions
,
done
whiles
he
liued
in
this
world
,
according
to
that
of
the
Apostle
:
We
must
all
be
summoned
before
the
tribunall
seat
of
Christ
,
&
euery
man
receaue
either
good
or
euill
,
according
as
he
hath
behaued
himselfe
,
whiles
he
liued
vpon
earth
.
But
our
blessed
Sauiour
himselfe
more
particulerly
speaketh
of
this
Iudgement
in
these
words
:
I
say
vnto
you
,
that
euery
idle
word
that
men
shall
speake
,
they
shall
giue
account
therof
in
the
day
of
Iudgement
.
1.
Consider
that
if
so
strict
an
account
shal
be
made
of
all-things
at
that
day
,
and
that
so
smal
a
matter
as
an
idle
word
shal
not
escape
,
but
shal
be
weighed
in
the
ballance
of
iustice
,
what
shall
become
of
the
sinner
,
who
hath
walked
in
the
path
of
sinne
so
many
yeares
togeather
,
and
perhaps
euen
from
his
yeares
of
discretion
;
hauing
committed
so
many
,
so
vile
and
abhominable
offences
?
Oh
how
terrible
will
that
day
be
vnto
him
,
when
euen
the
iust
shall
tremble
.
2.
All
those
offences
of
his
shal
be
layd
open
to
the
whole
world
,
which
must
needs
procure
a
wonderfull
confusion
,
when
not
only
his
actions
(
which
he
did
so
cunningly
conceale
in
this
world
)
but
euen
his
very
thoughts
shal
be
made
manifest
to
all
:
of
what
valew
will
one
satisfactory
act
of
pennance
done
heere
be
,
3.
All
things
being
layd
open
and
made
so
cleare
that
he
hath
no
place
for
any
appeale
,
with
infinite
feare
and
trembling
he
expecteth
the
definitiue
sentence
which
Christ
Iesus
now
being
a
seuere
Iudge
,
and
no
more
a
mild
Redeemer
,
is
to
passe
vpon
him
;
Goe
thou
accursed
into
euerlasting
fire
,
which
was
prepared
for
the
D●uell
and
his
Angels
:
for
I
was
hungry
,
&
thou
gauest
me
not
to
eat
,
I
was
thirsty
&
thou
gauest
me
not
to
drinke
&c.
4.
Turne
thine
eye
from
this
wofull
sinner
,
and
for
thy
comfort
behold
a
soule
who
hath
bin
a
diligent
seruant
of
Almighty
God
in
this
world
,
and
now
ending
the
course
of
life
is
brought
also
before
this
iust
Iudge
to
receaue
according
to
her
deserts
.
To
the
confusion
of
the
diuels
&
triumph
of
this
soule
all
the
good
worckes
that
euer
she
hath
wrought
,
shal
be
layd
open
to
the
whole
world
,
and
those
frailties
also
for
which
due
pennance
hath
bin
performed
in
this
world
,
shall
nothing
auaile
the
aduersary
who
alleadgeth
them
.
Behold
the
B.
Virgin
and
Mother
of
God
,
the
Angell
Guardian
,
and
all
the
rest
of
the
Saintes
vnto
whome
this
soule
hath
bin
deuoted
,
recommending
her
vnto
the
iust
Iudge
to
giue
her
a
crowne
according
to
her
desert
.
Heare
the
vpright
Iudge
giuing
his
sentence
:
Come
thou
blessed
of
my
Fath●r
,
possesse
the
Kingdome
prepared
for
thee
from
the
beginning
of
the
world
,
for
I
was
hungry
,
and
thou
gauest
me
to
eat
,
I
was
thirsty
and
thou
gauest
me
to
drinke
&
.
5.
What
a
strange
alteration
will
the
sinfull
Creature
behold
himselfe
in
,
6.
Beholding
with
thy selfe
these
two
soules
,
and
the
differences
of
them
,
with
the
diuers
manner
of
the
Iudges
proceeding
towards
them
,
and
hauing
seene
the
true
and
reall
cause
of
the
reward
of
the
one
and
the
punishment
of
the
other
,
resolue
to
lead
thy
life
according
as
thou
desirest
to
be
dealt
withall
in
this
Iudgement
.
If
thou
desirest
happines
,
Meruaile
not
at
this
(
saith
he
)
because
the
houre
commeth
,
wherein
all
who
are
in
the
graues
shall
heare
his
voice
,
and
they
who
haue
done
good
things
shall
come
forth
into
the
resurrection
of
life
;
but
they
who
haue
done
euill
into
the
resurrection
of
Iudgement
.
Of
Heauen
.
CHAP.
III.
BY
heauen
thou
art
to
vnderstand
nothing
else
but
a
place
of
complete
Happines
;
In
lumine
eius
vid●bimus
lumen
,
In
his
light
we
shall
see
light
;
but
this
light
beateth
not
vpon
all
with
the
like
splendour
,
but
moderateth
it selfe
according
to
the
capacity
of
the
glorified
soule
who
seeth
it
.
That
all
the
blessed
receaue
their
happines
by
seeing
and
enioying
the
selfe
same
thing
,
that
peece
of
mony
which
the
maister
of
the
vineyard
gaue
vnto
his
work-men
,
beginning
from
the
last
to
the
first
;
where
they
who
came
last
,
had
the
same
giuen
them
which
was
giuen
to
the
first
which
sheweth
that
the
obiect
is
the
same
vnto
all
.
And
that
the
same
is
differently
possessed
,
we
are
taught
also
by
our
Sauiour
telling
vs
,
That
there
are
many
mansions
or
dwelling
places
in
the
house
of
his
Father
.
1.
Consider
(
as
well
as
thou
art
able
)
the
happines
of
a
soule
in
this
place
,
where
,
at
the
first
arriual
finding
nothing
but
ioyes
and
such
as
it
neuer
yet
experienced
or
could
conceaue
,
being
the
most
perfect
that
may
be
,
free
from
any
mixture
of
sorrow
,
or
feare
of
ending
;
it
must
needs
be
wholy
rauished
in
the
loue
of
him
whome
it
possesseth
.
O
how
wil
that
soule
magnify
the
goodnes
of
Almighty
God
,
in
giuing
it
grace
to
ariue
vnto
this
infinite
happines
,
and
how
will
it
reioyce
in
hauing
cooperated
with
the
same
in
this
world
.
2.
Heere
it
will
reflect
,
with
exceeding
ioy
and
contentment
,
vpon
the
afflictions
it
endured
in
this
world
,
most
clearly
perceauing
,
that
the
passions
of
this
life
,
are
not
condigne
to
the
glory
that
shal
be
reuealed
.
And
now
this
soule
most
euidently
seeth
,
with
what
great
crownes
small
actions
are
rewarded
,
how
important
it
is
to
haue
serued
God
Almighty
,
to
haue
contemned
the
world
,
to
haue
kept
in
seruitude
the
body
,
and
to
haue
fed
the
soule
with
contemplation
of
heauenly
things
;
oh
how
abiect
and
vile
will
all
contentments
of
this
world
seeme
to
this
blessed
soule
!
how
mad
and
fencelesse
will
it
esteeme
than
to
be
who
preferre
these
worldly
fooleries
before
those
ioyes
which
are
in
heauen
.
3.
If
it
were
possible
for
a
soule
in
heauen
,
hauing
bin
shewed
those
delights
which
God
hath
prepared
for
those
who
loue
him
,
to
be
taken
thence
againe
and
placed
in
this
world
,
what
would
not
that
soule
do
to
be
brought
to
that
sight
once
againe
,
although
it
were
but
to
endure
for
one
houre
?
If
penance
were
the
meanes
to
obtaine
it
,
what
would
it
not
vndergoe
?
If
abnegation
of
it selfe
,
how
perfect
would
it
become
in
that
admirable
vertue
?
If
by
exercising
acts
of
charity
,
how
feruent
would
it
be
,
seeking
occasions
to
exercise
it
?
If
for
the
enioying
of
that
happines
so
smal
a
time
,
a
soule
who
had
seene
it
,
would
vndergoe
so
much
,
what
should
we
do
,
vnto
whome
the
possession
of
these
ioyes
is
most
certainly
promised
for
euer
?
Blessed
are
they
who
beleeue
before
they
see
,
For
neither
hath
the
eye
seene
,
nor
eare
heard
:
neither
hath
it
ascended
into
the
hart
of
man
,
what
God
hath
prepared
for
them
who
loue
him
.
4.
And
God
shall
wipe
away
all
teares
from
their
eyes
,
and
death
shal
be
no
more
,
nor
crying
;
neith●r
shall
there
be
sorrow
any
more
,
because
the
first
things
are
past
.
This
will
Almighty
God
do
to
all
his
constant
seruants
,
who
haue
suffered
any
thing
for
his
sake
in
this
world
;
as
soone
as
euer
they
are
made
partakers
of
this
happines
,
their
eyes
shed
no
more
teares
,
neither
shall
there
be
sorrow
any
more
,
because
the
first
things
are
gone
,
and
past
as
a
shadow
,
which
vanisheth
away
at
the
presence
of
light
.
All
things
that
are
in
this
world
,
are
short
,
and
endure
a
small
time
:
and
as
the
pleasure
of
it
is
short
,
which
blind
man
so
much
seeke
after
,
so
are
the
pūishments
which
are
inflicted
vpon
the
good
;
and
this
short
,
and
as
it
were
momentary
suffering
is
to
end
,
and
to
be
rewarded
without
end
,
according
to
that
of
the
Apostle
:
For
that
our
tribulation
which
presently
is
momentany
and
light
,
worketh
aboue
measure
exceedingly
an
eternall
weight
of
glory
in
vs
,
we
not
considering
the
things
that
are
seene
,
but
that
are
not
seene
.
For
the
things
that
are
seene
are
temporall
,
but
those
that
be
not
seene
,
are
eternall
.
5.
Heere
consider
(
in
the
best
manner
thou
canst
)
the
admirable
estate
of
a
soule
in
blessednes
:
and
as
thou
hast
seene
before
that
this
blessednes
consisteth
in
our
vnderstanding
,
which
is
most
properly
explicated
by
this
word
,
Vision
:
yet
doth
it
not
so
consist
therin
as
that
it
excludeth
our
wil
which
is
made
partaker
therof
by
the
delight
which
a
soule
receaueth
from
that
diuine
vision
of
Almighty
God
.
And
to
know
what
that
delight
is
,
and
how
great
,
no
vnderstanding
vpon
earth
can
conceaue
;
the
reason
is
because
we
cannot
possibly
conceaue
what
God
is
,
from
the
sight
of
whom
this
delight
proceedeth
.
Our
best
way
is
to
make
a
comparison
,
though
it
be
infinitely
defectiue
,
with
the
delights
of
this
world
,
and
those
of
heauen
.
If
we
delight
in
the
possession
of
any
thing
in
this
world
,
let
vs
consider
how
many
defects
are
in
the
thing
possessed
,
as
also
in
the
possessour
,
which
hinder
the
completenes
of
this
happines
:
both
are
changeable
and
subiect
to
infinite
alterations
and
ends
;
neuer
was
there
yet
any
worldly
contentment
so
enioyed
,
but
that
if
it
were
truely
looked
into
,
there
was
conioyned
with
it
some
corasiue
that
might
change
the
tast
of
the
Enioyer
.
But
in
heauen
both
that
which
is
possessed
,
and
the
Possessour
are
most
permament
,
and
this
fruition
is
not
capable
of
any
alteration
or
end
,
this
delight
is
complete
,
mingled
with
no
sorrowes
,
since
from
God
that
delight
floweth
,
in
whome
there
is
nothing
but
delight
.
6.
When
we
haue
arriued
by
the
contemplation
of
heauen
vnto
the
delights
therin
,
our
vnderstanding
presently
butteth
vpon
Almighty
God
,
who
is
a
Non
plus
vltra
,
and
the
end
of
all
that
we
can
thinke
of
,
since
in
him
all
this
Beatitude
is
contayned
,
as
in
a
place
inaccessible
vnto
mans
vnderstanding
.
Well
may
we
,
whilest
we
are
in
this
world
,
goe
about
this
hidden
treasure
to
wit
,
the
Nature
of
Almighty
God
,
&
by
outward
signes
in
his
Creatures
ghesse
somewhat
at
that
which
is
included
in
him
;
but
neuer
can
we
truly
comprehend
,
and
know
what
this
infinite
happines
is
,
S.
Paul
desired
to
be
dissolued
,
and
to
be
with
Christ
,
because
he
had
seene
those
things
in
his
high
extasie
,
which
were
not
lawfull
for
man
to
speake
.
S.
Peter
hauing
but
seene
a
glimpse
of
Christ
his
glory
which
then
was
far
inferiour
to
that
with
which
he
now
shineth
in
heauen
;
yet
as
hauing
ariued
to
the
toppe
of
felicity
,
Ignatius
de
Loyola
,
who
in
his
contemplations
vpon
heauen
cryed
out
with
a
true
contempt
of
this
world
.
Of
Hell
.
CHAP.
IIII.
THE
calling
backe
of
thy
Vnderstanding
from
the
toppe
of
heauen
,
and
leading
it
to
the
Center
and
bottome
of
the
earth
where
the
damned
soules
are
tormented
,
must
needs
breed
a
great
alteration
in
thee
,
and
by
it
alone
perswade
thee
,
that
this
world
is
full
of
changes
,
and
that
our
Vnderstanding
is
as
mutable
as
the
same
;
the
which
although
it
worke
vpon
the
best
subiect
that
may
be
,
yet
doth
it
require
a
chang
.
If
we
were
comfirmed
in
grace
,
it
is
certaine
the
thoughts
of
heauen
and
of
those
high
Beauties
would
be
euer
profitable
vnto
vs
;
but
being
as
we
are
lutea
vasa
,
vessels
of
earth
which
are
easily
broken
,
we
must
walke
betweene
loue
and
feare
,
Ioy
and
Sorrow
.
S.
Paul
himselfe
maketh
this
cleere
:
the
greatnes
of
my
reuelations
might
extoll
me
,
there
was
giuen
me
an
angell
of
Sathan
to
buffet
me
.
1.
Consider
therfore
first
the
place
where
these
vnfortunate
soules
lye
despayring
,
who
vnmindful
of
the
world
to
come
,
and
eternity
,
receperunt
bona
in
vita
sua
,
enioyed
their
pleasures
in
this
world
:
and
in
the
middest
of
all
their
prosperity
,
when
they
least
thought
of
it
,
Venit
mors
super
illos
,
et
descenderunt
in
infernum
viuentes
,
death
came
vpon
them
,
and
they
descended
quicke
into
hell
.
Frame
to
thy selfe
an
exceeding
vast
place
,
capable
to
receaue
infinite
millions
of
soules
,
which
is
rightly
tearmed
A
land
of
misery
and
dar●knesse
,
where
the
shadow
of
death
is
,
&
no
order
,
but
euerlasting
horrour
inhabitet●
;
where
nothing
is
heard
but
weeping
and
gnashing
of
teeth
,
2.
Reflect
vpon
the
torments
inflicted
vpon
these
Caytiffes
,
and
behold
with
what
malice
those
infernall
Spirits
,
the
instruments
of
Gods
wrath
,
impose
those
vnspeakable
torments
vpon
men
,
taking
this
as
a
part
of
reuenge
against
mankind
,
for
possessing
their
seates
in
heauen
.
Behold
those
soules
how
diuersly
they
behaue
themselues
in
these
endles
miseries
,
some
sighing
,
others
weeping
,
some
rauing
and
crying
hideously
by
reason
of
their
paines
,
others
blaspheming
against
God
,
and
cursing
most
bitterly
the
houre
of
their
natiuity
.
Behold
others
in
all
their
paines
out
of
very
enuy
and
malice
silent
,
not
being
able
to
expresse
the
hatred
they
beare
to
God
,
nor
the
miseries
they
endure
.
Oh
Christian
soule
who
art
yet
liuing
,
and
in
a
state
capable
to
shun
these
vnspeakeable
pains
of
Hell
;
how
canst
thou
truly
thinke
of
these
thinges
,
and
yet
commit
sinne
so
freely
,
by
which
thou
art
made
subiect
to
all
these
torments
?
3.
Amongst
all
these
afflictions
two
exceed
(
if
they
may
not
be
tearmed
all
of
them
to
exceed
)
to
wit
the
cogitation
of
what
they
haue
lost
,
and
the
worme
of
conscience
,
which
are
the
greatest
torments
they
haue
.
All
Deuines
conclude
,
that
the
paine
of
the
sense
which
these
soules
feele
,
in
the
middest
of
these
most
cruel
and
neuer-dying
flames
,
is
but
dull
in
regard
of
the
sharpnes
of
of
the
memory
of
what
they
haue
lost
,
those
fallen
Angels
informing
euery
other
soule
,
for
their
increase
of
torment
,
what
they
haue
lost
by
loosing
heauen
.
Heere
the
vnderstanding
of
those
ioyes
procureth
intollerable
griefe
,
for
ioy
in
it selfe
delighteth
none
but
those
who
either
possesse
it
,
or
at
the
least
are
in
hope
to
possesse
it
;
but
these
soules
neither
possesse
it
,
nor
yet
are
in
hope
euer
to
do
,
but
are
banished
from
the
most
blessed
sight
of
God
for
all
eternity
,
being
at
the
end
of
an
hundred
thousand
thousands
of
yeares
,
as
farre
of
from
the
end
of
this
endlesse
punishment
,
as
now
.
4.
Consider
the
griefe
which
proceedeth
from
the
guilt
of
Conscience
,
which
like
a
gnawing
worme
lyeth
continually
tormenting
the
hart
of
a
damned
creature
.
Heere
is
a
continuall
warre
,
and
discussion
of
matters
passed
in
this
life
,
of
Graces
rec●aued
from
the
mercifull
hand
of
God
Almighty
,
&
of
reiecting
the
same
,
of
the
opportunity
offered
of
leauing
that
sinfull
course
,
and
imbracing
a
vertuous
life
;
of
so
many
purposes
made
of
amendement
,
and
the
deferring
therof
.
Oh
how
will
this
worme
of
Conscience
teare
the
hart
of
a
sinner
,
when
he
shall
see
himselfe
condemned
out
of
his
owne
mouth
;
and
were
it
possible
for
him
to
dye
,
this
thought
would
end
him
;
but
these
greifes
are
endles
,
hauing
a
subiect
to
worke
vpon
that
neuer
endeth
:
heere
harts
may
wither
but
neuer
dye
,
bodyes
burne
but
neuer
consume
.
5.
If
thou
hast
seene
in
the
Considerations
of
Heauen
what
a
soule
would
vndergoe
to
be
made
partaker
of
those
ioyes
,
hauing
once
knowne
them
before
;
imagine
heere
on
the
contrary
what
one
of
these
vnfortunate
soules
would
endure
to
be
freed
from
this
damnation
,
if
it
might
returne
to
this
life
againe
;
what
wonderfull
alteration
should
we
see
in
that
soule
;
former
pleasures
turned
into
teares
of
penance
,
the
former
losse
of
time
into
an
exact
obseruation
of
howers
,
and
a
most
perfect
imployment
therof
,
all
banquetings
would
be
turned
into
fastings
,
rich
apparell
into
hayrecloth
;
what
a
strait
guard
would
be
placed
ouer
al
the
senses
;
not
so
much
as
the
least
thought
of
rebellion
in
them
escaping
without
some
seuere
punishment
.
Thus
would
this
soule
do
if
it
were
to
liue
againe
:
but
this
cannot
be
heard
,
the
irreuocable
sentence
is
passed
,
and
the
most
iust
Iudge
will
not
recall
it
,
but
for
euer
and
euer
world
without
end
,
this
soule
is
to
be
tormented
;
and
all
such
wishes
a●e
most
vaine
,
and
serue
for
nothing
but
for
greater
torment
,
since
they
can
neuer
be
obtayned
.
6.
Lastly
returne
vnto
thy selfe
(
O
Christian
soule
)
and
thinking
seriously
vpon
these
things
,
as
those
which
most
of
al
import
thee
,
amend
thy
life
,
which
led
in
the
offence
of
God
,
conducteth
thee
directly
vnto
these
endles
torments
.
If
thou
wouldest
examine
thine
actions
by
eternity
it
would
make
thee
(
no
doubt
)
a
blessed
Saint
in
heauen
and
free
thee
from
the
torments
of
hell
.
Thinke
with
thy selfe
(
which
thought
may
be
made
in
a
moment
)
when
thou
vndertakest
any
action
:
doth
this
action
,
this
thought
,
or
this
word
I
am
ready
to
vtter
,
deserue
the
loue
or
hatred
of
Almighty
God
?
if
it
deserue
loue
,
reioyce
with
thy selfe
,
and
go
forward
in
it
:
if
hatred
,
leaue
it
,
fly
from
it
as
from
a
serpent
,
that
would
enthrall
thee
,
and
bring
thee
to
this
eternity
of
torment
O
eternity
,
eternity
that
men
would
oftener
thinke
vpon
thee
!
ANOTHER
BRIEFE
WAY
HOW
TO
SAY
THE
BEADES
.
Wherein
is
contained
the
whole
life
of
our
B.
Lady
.
Taken
out
of
holy
Scripture
,
and
the
Doctours
of
the
Church
,
applying
to
euery
Pater
Noster
,
one
of
the
gifts
of
the
Holy
Ghost
,
and
to
euery
Aue
Maria
,
one
of
these
ensuing
considerations
,
or
briefe
eleuations
of
the
mind
.
I.
PATER
NOSTER
.
The
gift
of
Wisdome
.
1.
AVE
Maria.
In
the
beginning
of
the
world
she
is
promised
to
mankind
,
A
w●m●n
shall
bruise
thy
h
ad
.
2.
She
is
prefigured
in
many
holy
women
,
as
in
Iudith
,
Hester
and
others
.
3.
She
is
foretould
to
her
parents
by
the
Angell
:
Conceaued
without
Originall
sinne
.
4.
She
is
borne
full
of
grace
aboue
all
creatures
.
5.
Her
Natiuity
reioyceth
the
whole
world
.
6.
After
three
yeares
she
is
presented
in
the
Temple
.
7.
She
goeth
vp
the
●5
.
stepps
of
the
Temple
without
help
,
beyond
the
ordinary
power
of
that
age
.
8.
Praying
in
the
Temple
,
she
is
often
visited
by
Angels
.
9.
She
giueth
example
of
all
vertue
to
the
Virgins
who
liued
with
her
.
10.
She
is
the
first
,
who
made
a
vow
vnto
God
of
Virginity
.
II
PATER
NOSTER
.
The
gift
Vnderstanding
.
1.
AVE
.
The
Hygh
Priest
with
the
people
pray
,
to
deliberate
about
her
now
mariageable
,
according
to
the
will
of
God
.
2.
It
is
reuealed
by
an
Angell
that
she
should
seeke
her
an
Espouse
.
3.
She
is
espoused
vnto
Ioseph
,
of
the
family
of
Dauid
4.
God
being
pleased
with
her
Humility
chooseth
her
to
be
the
Mother
of
his
sonne
.
5.
The
Angell
of
God
telleth
her
,
she
shall
be
mother
of
God
,
remayning
a
Virgin
.
6.
Behould
(
sayth
she
)
the
handmayd
of
our
Lord
,
let
it
be
done
vnto
me
according
to
this
word
.
7.
Hauing
conceaued
,
she
goeth
towards
the
Mountaynes
to
serue
her
Cosin
S.
Elizabeth
.
8.
By
her
salutation
S.
Elizabeth
and
S.
Iohn
Baptist
were
sanctified
:
the
one
prophesying
the
other
exalting
for
ioy
in
the
wombe
of
his
Mother
.
9.
Her
spirit
reioycing
,
she
singeth
M●gnificat
&c.
10.
A
little
before
the
birth
of
S.
Iohn
Baptist
,
she
returneth
ioyfull
to
her
house
at
Nazareth
.
III.
PATER
NOSTER
.
The
gift
of
Counsell
.
1.
AVE
The
Angell
saith
vnto
Ios●ph
,
Feare
not
&c.
because
that
which
shall
be
borne
of
her
,
is
of
the
Holy
Ghost
.
2.
She
goeth
towards
Bethleem
with
her
Spouse
to
be
enrolled
,
and
to
pay
Tribute
vnto
Cesar
.
3.
Of
her
is
borne
our
Lord
:
she
wrapps
him
in
clouts
,
layeth
him
in
the
manger
,
and
giueth
him
sucke
.
4.
She
reioyceth
that
he
is
reuealed
vnto
the
Sheepheards
,
she
sheweth
him
vnto
them
,
and
meditating
vpon
al
these
things
,
she
keepeth
them
in
her
hart
.
5.
The
eyght
day
she
causeth
her
Child
to
be
circumcised
:
the
name
of
IESVS
is
giuen
h●m
,
as
it
was
ordayned
by
the
Angell
.
6.
She
admireth
the
adoring
of
the
Kings
,
and
receaues
their
mysticall
gifts
.
7.
She
presenteth
her
sonne
in
the
Temple
:
and
although
most
immaculate
,
yet
obserueth
the
law
of
purification
.
8
She
heareth
the
prophesy
of
Simeon
,
who
fortelleth
vnto
her
Griefe
,
and
to
Israel
Redemption
.
9.
She
flieth
with
her
sonne
and
S.
Ioseph
into
Egypt
.
10.
She
endureth
in
that
banishment
much
hardnes
,
for
the
loue
of
her
sonne
.
IIII.
PATER
NOSTER
.
The
gift
of
Fortitude
.
1.
AVE
.
By
the
admonishment
of
the
Angell
she
returneth
into
the
Land
of
Iuda
.
2.
Fearing
Archilaus
the
sonne
of
H●rode
,
she
retireth
her selfe
vnto
Nazareth
.
3.
She
goeth
towards
Hierusalem
to
the
Temple
,
according
to
the
custome
,
where
she
lost
the
Child
IESVS
.
4.
After
three
dayes
she
finds
him
in
the
Temple
in
the
midest
of
Doctors
.
5.
Contemplate
how
such
a
mother
conuerseth
with
such
a
sonne
for
those
30.
yeares
in
which
he
was
subiect
vnto
her
.
6.
At
the
Marriage
in
Cana
of
Galilee
,
she
sayd
,
Sonne
,
they
haue
no
wine
,
whence
followed
the
first
miracle
of
water
turned
into
wine
.
7
She
heareth
oftentimes
her
Sonne
preaching
.
8.
She
seeth
him
worke
miracles
,
and
reioycing
giueth
the
glory
vnto
God
.
9.
She
heareth
the
woman
say
,
Blessed
is
the
wombe
that
bare
thee
.
10.
Her
sonne
reuealed
vnto
her
the
most
cruell
death
which
he
was
shortly
to
vndergoe
.
V.
PATER
NOSTER
.
The
gift
of
Knowledg
.
1.
AVE
.
Her
sonne
takes
his
last
leaue
of
her
,
going
towards
his
death
,
he
comforteth
her
,
and
giues
her
his
Benediction
.
2.
She
vnderstands
that
her
son
is
betrayed
by
Iudas
,
and
taken
by
the
Iewes
;
and
carried
and
drawn
from
tribunal
to
tribunal
.
3.
She
behoulds
him
whipped
,
crowned
with
thornes
,
shewed
to
the
people
:
Behould
the
man
.
4.
She
heares
the
cry
of
the
people
,
Crucify
him
,
and
free
Barabbas
.
5.
She
meets
her
sonne
on
the
way
,
with
his
Crosse
vpon
his
shoulders
,
who
was
conducted
in
hast
to
Mount
Caluary
6.
She
seeth
(
or
at
the
least
heareth
)
the
blowes
of
the
hammers
with
which
her
sonne
was
crucified
.
7.
She
suffereth
with
her
sonne
,
who
betweene
two
theeues
was
lifted
vp
on
the
Crosse
,
whilest
she
beares
him
company
vnder
the
Crosse
.
8.
She
heares
her
Sonne
saying
;
Woman
behould
thy
sonne
,
to
wit
S.
Iohn
,
being
pure
man
,
insteed
of
the
sonne
of
God
.
9.
She
seeth
her
sonne
giue
vp
his
last
breath
vpon
the
Crosse
,
his
side
being
opened
with
a
launce
after
his
death
10.
Contemplate
how
she
receaued
into
her
armes
the
body
of
her
sonne
taken
downe
from
the
Crosse
,
by
deuout
persons
,
and
with
her
teares
she
washeth
it
.
VI.
PATER
NOSTER
.
The
gift
of
Piety
.
1.
AVE
.
To
her
,
first
of
all
,
as
most
worthy
Christ
appeareth
,
being
gloriously
risen
,
accompanied
with
many
Saints
.
2.
She
is
often
visited
by
him
in
those
40.
dayes
before
his
Ascension
.
3.
She
accompanieth
her
Sonne
with
her
eyes
,
and
most
deuoutly
with
her
hart
,
whilest
he
ascends
into
heauen
.
4.
She
expects
the
Holy
Ghost
with
the
Apostles
,
comforting
,
&
confirming
them
in
their
faith
.
5.
After
the
Ascension
of
her
sonne
she
often
visits
those
places
in
which
her
sonne
had
bin
,
and
there
she
renewes
her
greife
.
6.
Being
ariued
to
the
age
of
63.
yeares
,
her
d●parture
out
of
this
life
is
reuealed
vnto
her
by
her
sonne
.
7.
Before
she
dieth
,
she
behouldeth
all
the
Apostles
present
,
she
giuen
them
her
last
salutation
,
and
recommends
vnto
them
the
Church
.
8.
Christ
descends
from
heauen
to
meet
and
receaue
her
,
and
she
is
carried
into
heauen
by
Angells
.
9.
She
is
exalted
aboue
the
Quiers
of
Angells
,
and
crowned
Queene
of
all
Saints
.
10.
Sitting
at
the
right
hand
of
her
sonne
in
great
glory
,
she
prayeth
for
the
Church
,
appeaseth
the
wrath
of
God
,
whilest
our
sinns
prouoke
him
to
reuenge
.
VII
.
PATER
NOSTER
.
The
gift
of
the
Feare
of
God
.
1.
AVE
.
Next
vnto
God
the
Father
,
she
is
most
potent
.
2.
Next
vnto
God
the
Sonne
,
she
is
most
wise
.
3.
Next
vnto
God
the
Holy
Ghost
of
most
goodnesse
,
and
of
most
ardent
Charity
.
Laus
Deo
,
B.
Q.
V.
M.
FINIS
.