A
MYRRHINE
POSIE
OF
THE
BITTER
DOLOVRS
OF
CHRIST
HIS
PASSION
,
AND
OF
THE
SEAVEN
WORDS
HE
SPAKE
ON
THE
CROSSE
,
Composed
By
CH
.
M.
O
all
ye
that
passe
by
the
way
,
attend
,
and
see
,
if
there
bee
sorrow
like
to
my
sorrow
.
LAMENT
:
Cap.
1.
Printed
at
DOWAY
by
L.
KELLAM
,
Anno
1639.
TO
HER
MOST
EXCELLENT
MAIESTIE
MARIE
BY
THE
GRACE
OF
GOD
QVEENE
OF
GREAT
BRITAINE
,
FRANCE
,
AND
IRELAND
.
YOVR
Maiesties
Greatnes
,
Nobilitie
,
and
Dignitie
(
descended
vnto
you
from
a
King
of
France
,
your
Father
,
surnamed
Great
,
from
a
Great
Queene
your
Noble
Mother
,
from
Kinges
your
Brothers
,
from
Queenes
your
Sisters
,
and
from
the
Great
Monarch
of
Great
Britaine
,
an
other
Charles
the
Great
for
his
Princelie
vertues
,
whose
Beloued
Spouse
you
are
)
daunteth
me
,
&
maketh
me
afrayd
to
approach
to
so
great
Maiestie
with
so
litle
a
Present
,
as
is
this
litle
Pamphlet
.
But
your
Benignitie
,
affabilitie
,
yea
and
Princelie
Humilitie
,
which
graceth
your
Maiestie
,
and
is
graced
by
it
;
as
it
hath
wonne
you
the
loue
of
all
your
Subiectes
,
euen
of
them
who
differ
from
you
in
Religion
,
and
hath
made
you
not
onelie
amiable
,
but
also
admirable
to
all
the
world
:
so
it
encourageth
me
,
and
biddeth
me
be
bold
,
and
euen
assureth
me
,
that
this
my
Present
,
though
litle
and
improportionate
to
your
Greatnesse
,
will
be
Graciouslie
accepted
of
so
Gracious
a
Princesse
,
as
proportionate
at
least
to
your
Benignitie
and
Pietie
.
My
Present
,
Most
Gracious
Queene
,
is
a
Posie
,
and
not
whatsoeuer
,
but
a
Myrrhine
Posie
,
gathered
out
of
the
Paradise
and
Garden
of
Christ
his
sacred
Passion
,
and
composed
of
the
bitter
sorrowes
and
dolours
he
suffered
for
vs
and
of
the
words
also
h●
spake
on
the
Crosse
:
Of
whic●
Posie
,
if
your
Maiestie
vouchsafe
to
smell
by
your
accustomed
and
deuout
Meditations
,
the
verie
smell
will
be
Soueraigne
for
your
soule
,
and
will
chase
away
all
the
euill
odours
of
whatsoeuer
euill
tentations
.
Other
Myrrhe
preserueth
our
bodies
from
putrefaction
;
this
Myrrhe
will
preserue
the
soule
from
all
corruption
of
Sinne
.
This
Myrrhine
Posie
of
Christ
his
Dolours
,
your
Maiesties
pietie
will
daine
to
place
in
the
bosome
and
breast
of
your
deuout
Soule
,
and
your
Blessed
Sauiour
with
it
;
that
you
may
say
with
the
Spouse
in
the
Canticles
:
A
Bundle
of
Myrrhe
,
my
beloued
is
to
me
,
he
shall
abide
betweene
my
breasts
.
God
Almightie
,
who
hath
endowed
your
Maiestie
with
many
guifts
of
Grace
and
nature
;
who
hath
giuen
you
such
Constancie
in
the
Catholike
Fayth
,
that
amongest
many
contrarie
winds
of
Doctrine
,
you
haue
not
beene
so
much
as
shaken
;
Who
hath
conserued
you
pure
as
a
Lillie
amongest
thornes
;
Who
hath
blessed
you
with
a
Royall
Issue
,
which
,
though
as
yet
it
be
younge
and
litle
,
is
no
litle
strength
to
the
Kingdome
:
He
,
I
say
blesse
your
Maiestie
,
and
ou●
Noble
King
Great
Charles
your
deare
Spouse
,
with
Grace
Peace
,
and
Prosperitie
,
in
you●
Kingdome
of
Great
Britaine
,
and
with
Glorie
,
and
Eternall
Peace
,
and
Felicitie
in
the
Kingdome
of
Heauen
.
This
is
,
and
this
euer
shall
be
the
prayer
of
YOVR
MAIESTIES
.
Most
Humble
and
Obedient
Subiect
CH.
M.
THE
PREFACE
TO
THE
READER
.
HAVING
spent
some
time
in
Meditation
of
the
Sacred
Passion
of
Christ
,
I
find
it
to
be
a
Sea
in
which
is
no
bottome
,
a
bottomlesse
Sea
of
Charitie
,
a
bottomlesse
Sea
of
Mercie
,
a
bottomlesse
Sea
of
Grace
,
a
bottomlesse
Sea
of
Iustice
,
a
bottomlesse
Sea
of
Sorrow
.
I
find
it
also
to
be
a
wood
in
which
one
may
loose
himselfe
,
though
neuer
to
his
losse
;
a
Labyrinth
or
Maze
in
which
one
may
sooner
finde
a
way
to
get
in
,
then
to
get
out
,
yet
shall
neuer
be
out
of
his
way
;
yea
a
Garden
of
such
varietie
of
sweete
and
odoriferous
flowers
,
that
one
can
neuer
gather
all
;
hardlie
can
he
determine
where
to
make
his
first
choice
,
yet
can
neuer
choose
amisse
.
Wherefore
(
Gentle
Reader
)
I
will
not
promise
thee
to
exhaust
or
drawe
drye
this
Sea
for
thee
;
I
should
promise
an
impossibilitie
;
onelie
I
will
drawe
out
of
it
as
much
as
my
weake
forces
will
permit
,
and
thine
and
my
capacitie
can
receaue
:
Nor
will
I
shew
thee
all
the
wayes
,
and
windings
of
this
wood
and
Maze
,
onelie
I
will
bring
thee
into
some
few
walkes
,
which
I
my selfe
haue
passed
;
nor
will
I
gather
,
nor
can
I
,
all
the
Flowers
of
this
Garden
;
onelie
I
will
select
such
as
were
obuious
to
me
,
and
of
which
I
my selfe
haue
smelled
;
and
I
will
of
them
make
a
posie
or
nosegay
for
thee
to
smell
on
by
deuout
Meditation
.
Thou
shalt
find
as
many
diuerse
smelles
in
this
Posie
,
as
it
conteineth
diuers
Flowers
.
Some
will
smell
of
Christ
his
great
Charitie
in
suffering
so
much
for
mans
Redemption
;
some
will
sauour
of
his
Iustice
in
paying
so
full
a
price
for
the
sayd
Redemption
;
some
will
smell
of
his
great
Patience
,
some
of
his
obedience
to
his
Eternall
Father
,
some
of
his
great
Humilitie
,
in
that
,
he
humbled
him selfe
,
made
obedient
vnto
death
,
euen
the
death
of
the
Crosse
.
In
breefe
there
is
no
vertue
of
which
in
this
Posie
thou
mayst
not
haue
an
odoriferous
and
gratefull
smell
,
if
thou
apply
thy
internall
senses
vnto
it
.
Diuers
of
the
Saints
of
God
tooke
such
pleasure
,
consolation
,
and
comfort
in
meditating
vpon
Christ
his
Passion
,
that
in
regard
of
it
,
they
contemned
all
the
pleasures
which
the
world
could
afford
.
And
yet
I
entitle
this
my
Pamphlet
,
a
Myrrhine
Posie
,
because
Christ
his
Dolours
and
Sorrowes
were
bitter
as
Myrrhe
to
him
;
though
to
vs
they
be
most
comfortable
,
because
in
them
we
contemplate
his
great
loue
and
Charitie
in
suffering
for
vs
;
in
them
we
behold
the
gratefull
price
of
our
Redemption
;
and
because
I
desire
that
not
onelie
Carholikes
,
but
also
Protestants
,
and
all
they
who
goe
by
the
name
of
Christians
should
reade
this
Pamphlet
,
and
take
some
benefit
by
it
,
I
abstaine
from
all
Controuersies
in
Religion
,
that
none
may
be
deterred
from
reading
it
.
Take
this
my
labour
in
good
part
,
for
it
was
vndertaken
for
thee
;
and
if
thou
reape
any
good
by
reading
it
,
thanke
him
who
is
Goodnes
it self
,
and
the
Prime
Cause
,
and
principall
Authour
of
all
that
is
good
;
I
was
but
his
vnweldie
Instrument
.
APPROBATIO
.
HAE
Meditationes
de
Passione
Domini
concinnatae
à
CH
.
M.
piae
sunt
&
deuotae
;
quapropter
visae
sunt
dignae
vt
praeli
beneficio
lucem
aspiciant
.
Actum
Duaci
die
15.
Nouembris
1639.
GEORGIVS
COLVENERIVS
S.
Theol
.
Doctor
&
eiusdem
Regius
Ordinariusque
ac
primarius
Professor
,
Duacensis
Academiae
Cancellarius
,
&
Librorum
Censor
.
The
Contents
of
the
MEDITATIONS
,
OR
FLOWERS
OF
THE
MYRRHINE
POSIE
OF
CHRIST
HIS
PASSION
.
|
THE
FIRST
FLOWER
|
Christ
his
Agonie
in
the
Garden
of
Gethsemani
.
|
|
THE
SECOND
FLOWER
.
|
Christ
his
prayer
in
the
sayd
Garden
.
|
|
THE
THIRD
FLOWER
.
|
Iudas
his
traiterous
Kisse
,
|
|
The
apprehension
of
Christ
,
&
carrying
to
the
houses
of
Anna
,
and
Cayphas
,
where
he
suffered
buffets
,
and
other
indignities
.
|
|
THE
FIFTH
FLOWER
.
|
Peters
deniall
of
Christ
his
Maister
.
|
|
THE
SIXT
FLOWER
.
|
The
whipping
of
Christ
at
the
Pillar
.
|
|
THE
SEVENTH
FLOWER
|
His
Coronation
with
Thornes
.
|
|
THE
EIGHT
FLOWER
.
|
Pilates
shewing
of
Christ
to
the
people
crowned
with
thornes
,
&
sayinge
.
Ecce
Homo
:
Loe
the
Man
.
|
|
THE
NINTH
FLOWER
.
|
Christ
his
carrying
of
his
Crosse
.
|
|
THE
TENTH
FLOWER
.
|
Christ
his
sufferances
on
the
Crosse
.
|
|
Conteineth
7.
litle
branches
,
which
are
the
7.
words
or
speeches
,
which
Christ
vttereed
on
the
Crosse
.
|
|
THE
I.
WORD
OR
BRANCH
.
|
Father
forgiue
them
,
for
they
know
not
what
they
doe
.
|
|
THE
II
.
WORD
OR
BRANCH
.
|
Hodie
mecum
eris
in
Paradiso
This
day
thou
shalt
be
with
me
in
Paradise
.
|
|
THE
III
.
WORD
OR
BRANCH
|
-
Mulier
ecce
filius
tuus
:
deinde
dicit
discipulo
,
ecce
Mater
tua
.
-
Woman
behold
thy
Sonne
;
after
that
he
sayd
to
the
disciple
,
behold
thy
Mother
.
|
|
THE
IV
.
WORD
OR
BRANCH
.
|
-
Deus
meus
,
Deus
meus
,
vt
quid
dereliquisti
me
?
-
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
|
-
Sitio
.
-
I
Thirst
.
|
|
THE
VI
.
WORD
OR
BRANCH
|
-
Consummatum
est
.
-
It
is
Consummate
.
|
|
THE
VII
.
WORD
OR
BRANCH
|
-
Pater
,
in
manus
tuas
commendo
Spiritum
meum
.
-
Father
,
into
thy
hands
I
commend
my
Spirit
.
|
FINIS
.
THE
FIRST
FLOWER
OF
THE
MYRRHINE
POSIE
.
Christ
his
agonie
in
the
garden
of
Gethsemanie
.
Mat
.
26.
Mar.
14.
Luc
.
22.
Ioan
.
18.
OVR
Blessed
Sauiour
after
he
had
eaten
with
his
Disciples
the
Paschall
Lanbe
,
&
had
also
feasted
them
with
his
sacred
bodie
&
blood
,
Ioan
.
19
passed
ouer
the
Torrent
of
Cedron
to
the
mount
Oliuet
,
2.
Reg
.
15.
where
was
a
garden
called
Gethsemani
.
Dauid
once
passed
this
Torrent
of
Cedron
with
an
heauie
hearte
,
and
weeping
eyes
,
when
he
fled
for
feare
of
his
Sonne
Absalon
,
who
sought
his
kingdome
and
life
;
&
his
whole
armie
seeing
him
weepe
so
bitterlie
,
wept
also
with
him
.
Our
B.
Sauiour
the
Sonne
of
Dauid
passeth
the
same
Torrent
,
not
to
fly
Iudas
(
who
of
a
Disciple
,
whom
Christ
loued
as
his
owne
Sonne
,
wa●
become
an
enemie
but
to
meet
him
,
fo●
he
knew
Iudas
would
come
thether
,
i●
being
Christ
his
ordinarie
place
of
resorr
,
and
retyre
:
and
his
Disciples
follow
their
Master
,
as
they
were
wont
to
doe
,
and
perceauing
by
his
countenance
that
he
was
sad
and
sorrowfull
,
they
likewise
were
sad
and
sorrowed
,
and
wept
with
him
,
and
for
him
.
This
garden
,
into
which
Christ
the
second
Adam
entreth
,
is
not
like
to
the
garden
of
Paradise
,
in
which
the
first
Adam
was
placed
.
Gen.
2.
That
was
a
garden
of
pleasure
and
felicitie
,
this
of
sorrowe
&
miserie
:
In
that
the
first
Adam
sinned
;
in
this
the
second
Adam
by
suffering
,
beginneth
to
satisfie
for
his
sinne
,
and
ours
also
,
Rom.
5.
who
sinned
in
him
.
In
that
the
first
Adam
by
his
sinne
made
vs
all
slaues
to
sinne
,
and
captiues
to
the
Deuill
;
in
this
the
second
Adam
beginneth
his
Passion
,
by
which
he
redeemeth
vs
,
and
setteth
vs
at
libertie
.
In
that
garden
was
planted
the
tree
of
corporall
and
temporall
life
;
In
this
is
Christ
the
tree
of
spirituall
and
eternall
life
.
In
that
God
●rought
forth
of
the
ground
all
manner
of
●ces
faire
to
behold
:
Gen.
2.
In
this
appeareth
●o
Christ
the
horrid
Idea
,
or
pattern
of
●he
tree
of
the
Crosse
,
on
which
he
was
●o
suffer
a
shamefull
death
.
In
that
was
●
riuer
which
watered
it
,
In
this
were
the
two
running
fountaines
of
Christ
his
eyes
,
which
watered
it
with
teares
,
yea
as
many
fountaines
as
were
pores
●n
his
bodie
,
which
watered
it
with
his
sacred
blood
:
In
that
,
of
the
strong
ribbe
of
Adam
,
Eua
was
framed
,
and
fraile
flesh
was
put
in
the
place
of
the
ribbe
.
In
this
the
Church
was
framed
of
the
second
Adams
ribbe
,
that
is
,
of
his
diuinitie
,
or
fortitude
,
by
which
she
was
so
strong
,
that
she
ouercame
all
the
assaultes
of
the
deuill
,
all
the
persecutions
of
the
Tyrants
,
and
in
lieu
of
this
fortitude
,
Christ
tooke
to
himself
our
frayltie
,
which
makes
him
in
the
garden
so
fearfull
and
sorrowfull
.
Follow
ô
my
soule
,
thy
sorrowfull
Sauiour
into
this
garden
,
ioyne
companie
with
his
Disciples
,
ioyne
thy
teares
of
eyes
and
thy
sorrowe
of
hearte
with
theirs
.
Thou
neuer
metst
with
a
more
sorrowfull
companie
,
and
so
with
them
and
especiallie
with
thy
sorrowfull
Sauiour
,
not
to
be
sad
,
would
argue
a●
hard
heart
,
&
an
hearte
of
flinte
rath●●
then
of
flesh
.
Thou
shalt
see
in
this
garden
of
Gethsemani
the
Sonne
of
God
(
whose
manour
house
is
in
the
highest
heaue●
called
Caelum
Empyreum
situated
aboue
the
starres
)
lying
prostrat
vpon
the
ground
,
oppressed
with
sorrow
,
ouerloaden
with
thy
sinnes
,
which
make
him
to
fall
vnder
the
burden
.
There
thou
shalt
see
the
flower
of
the
field
not
flourishing
but
flettering
and
fading
,
Cant
.
2.
there
thou
shalt
see
the
lillie
of
the
vallies
(
of
which
the
Angells
and
Saints
smelling
by
cleare
vision
and
fruition
of
it
,
are
made
blessed
)
withered
,
and
now
not
keeping
,
but
loosing
it
's
externall
beautie
:
There
thou
shalt
see
the
powerfull
arme
of
God
feeble
,
Isa
53.
Heb
.
1.
the
ioy
of
the
Angels
sadde
,
and
the
splendour
of
God
the
Fathers
glorie
,
obscured
and
darkned
.
We
can
not
see
an
Emperour
,
who
liued
in
great
glorie
,
driuen
to
such
miserie
as
causeth
him
to
weepe
,
but
we
must
needs
weepe
with
him
:
and
canst
thou
,
ò
my
soule
abstain
from
weeping
,
when
thou
seest
thy
Sauiour
(
who
in
●eauen
raigneth
with
all
maiestie
,
●ower
,
and
glorie
)
now
fallen
into
that
distresse
,
that
he
weepeth
,
and
not
one●ie
weepeth
teares
at
his
eyes
,
but
drops
of
blood
at
all
the
pores
of
his
bodie
?
If
euer
that
commaundement
,
or
Councell
of
S.
Paul
:
Rom.
12
weepe
with
those
that
weepe
,
be
to
be
fulfilled
,
now
is
the
time
weepe
then
,
ô
my
soule
,
with
these
sorrowfull
wightes
Christ
&
his
disciples
,
especiallie
seeing
that
Christ
weepeth
not
for
any
sinne
he
had
,
but
for
thy
sinnes
:
It
is
better
to
goe
to
this
place
of
mourning
,
then
to
the
house
of
banqueting
,
Eccles
.
7
for
happie
are
they
that
mourne
,
especiallie
with
their
Sauiour
,
Mat
.
5.
for
that
they
shall
be
comforted
.
But
,
ô
my
sweet
Sauiour
,
why
fallest
thou
groueling
on
thy
face
and
on
the
ground
,
whose
mansion
place
is
aboue
the
starres
?
if
thou
,
who
supportest
heauen
and
earth
,
fall
on
the
ground
,
who
shall
stand
?
If
thou
,
who
art
the
ioy
&
comfort
of
Angells
be
comfortlesse
,
who
shall
be
our
comforter
?
if
thou
,
who
art
the
stronge
arme
of
God
,
be
so
weake
who
shall
hope
for
strength
and
courage
in
afflictions
.
Isai
.
5●
.
But
what
is
it
,
ô
sorrowfull
Sauiour
,
that
thus
oppresseth
thee
with
griefe
that
thou
cryest
,
Mat
.
26.
Mar
14.
and
not
fainedlie
,
bu●
trulie
,
my
soule
is
sorrowfull
euen
to
death
that
is
,
so
sorrowfull
,
that
this
sorrow
naturallie
would
be
my
death
,
did
I
no●
supernaturallie
reserue
myself
for
the
death
of
the
crosse
?
Is
it
the
blasphemies
contumelious
and
reprochefull
words
,
taunts
and
scoffes
,
which
by
foresight
thou
seest
thou
shalt
haue
from
the
Iewes
?
why
,
many
of
thy
confessours
and
martyres
of
both
sexes
,
haue
borne
them
chearfullie
.
Thy
Apostles
after
thy
Resurrection
reioyced
,
because
they
were
accounted
worthie
to
suffer
reproch
for
the
name
of
Iesus
?
Act.
5.
Is
it
the
scourges
&
lashes
of
the
pillar
,
the
thornes
in
thy
coronation
,
the
nailes
,
which
are
to
pearse
thy
hands
and
feete
,
and
to
fasten
thee
to
the
Crosse
?
why
,
we
haue
seene
thy
martyrs
endure
as
great
torments
with
alacritie
:
many
a
yong
Virgin
,
an
Agnes
,
a
Prisca
,
an
Agatha
,
a
Lucia
,
haue
with
great
consolation
endured
as
great
torments
.
Is
it
the
death
of
the
Crosse
that
thus
affrighteth
thee
?
Why
,
thy
Apostles
S.
Peter
and
S.
Andrew
,
and
thy
kinsman
S.
Simeon
lay
with
as
much
contentement
on
their
Crosse
,
as
men
wearied
on
a
softe
bed
of
downe
;
what
is
it
then
,
sweet
Sauiour
,
that
maketh
thee
to
be
so
fearfull
,
heauie
,
Mar
1.
and
●orrowfull
?
Vouchsafe
to
tell
me
,
and
if
I
can
ease
thy
minde
,
euen
with
death
of
bodie
,
I
will
do
it
.
But
behold
an
Angell
commeth
to
comfort
thee
:
harken
vnto
him
.
It
is
true
th'
Euangelist
affirmeth
that
an
Angell
appeared
from
heauen
strengthning
him
:
Luc
.
●
.
but
he
admitted
not
this
strength
and
comfort
of
mind
for
any
long
time
,
that
so
he
might
suffer
the
more
for
vs
:
and
if
he
would
haue
admitted
any
comfort
or
remission
of
his
sufferances
,
he
could
haue
let
the
glorie
of
his
soule
enter
into
his
bodie
,
and
so
make
it
impassible
:
He
could
with
his
Diuinitie
haue
armed
hinself
against
all
griefes
,
wounds
,
torments
,
and
deaths
;
and
whatsoeuer
considerations
could
comfort
a
sorrowfull
man
,
(
as
consideration
of
greater
glorie
to
God
,
greater
glorie
to
his
owne
bodie
,
a
more
complete
redemption
for
man
)
were
not
wanting
to
him
.
He
could
by
the
cleare
vision
and
fruition
of
his
Diuinitie
,
wherewith
his
soule
was
indued
from
the
first
instant
of
his
Conception
,
haue
so
exhilarated
himself
,
as
that
no
paines
or
affliction
of
this
world
,
yea
no
torments
of
Hel●
should
haue
been
able
to
afflict
him
.
Why
then
,
ô
B.
Sauiour
,
art
thou
s●
sorrowfull
euen
to
death
,
Mat
26.
Mar.
14
who
hast
so
many
meanes
at
hand
to
comfort
thyself●
he
answereth
with
Iob
(
whose
person
was
a
figure
of
his
person
,
and
whose
afflictions
prefigured
his
afflictions
)
Consolatores
onerosi
omnes
vos
estis
:
Iob
.
16.
you
are
all
heauie
comforters
vnto
me
;
Angells
,
men
,
my
Diuinitie
,
the
glorie
of
my
soule
,
and
whatsoeuer
comfortable
motiues
,
are
heauie
&
vnwelcome
comforters
vnto
mee
.
I
will
none
of
your
consolations
,
because
I
am
resolued
to
suffer
paines
for
man
,
that
he
may
bee
freed
from
eternall
paines
,
to
which
by
sinne
he
is
subiect
:
I
will
be
sorrowfull
,
that
he
may
be
ioyfull
:
I
will
be
heauie
at
my
heart
,
that
he
may
be
lighte
hearted
;
I
will
be
sad
for
a
time
,
that
he
may
be
merrie
eternallie
.
Away
then
all
comforters
,
all
comforts
and
consolations
,
and
welcome
all
sorrowes
and
griefs
for
the
comfort
of
man
:
I
will
want
all
comfort
now
,
that
my
Apostles
,
Disciples
,
Martyrs
and
Confessours
may
not
want
it
in
their
torments
:
I
will
want
all
force
now
,
that
●ey
may
be
stronger
then
all
the
Tyrants
and
persecu●ours
,
and
all
the
en●ines
of
crueltie
,
which
they
can
deui●e
.
O
my
soule
!
what
shouldst
thou
render
to
this
thy
louing
Sauiour
for
this
his
loue
?
He
demaundeth
but
loue
for
loue
;
and
what
more
easie
then
loue
,
especiallie
when
it
is
prouoked
by
such
loue
,
and
by
the
loue
of
thy
God
and
Creatour
?
His
sorrow
was
so
greate
that
S.
Matthew
and
S.
Mark
saie
,
Matt
26
Mar.
14.
Luc
.
22.
he
was
sorrowfull
euen
vnto
death
.
S.
Luke
saith
he
was
in
an
Agonie
.
And
indeed
it
must
needs
be
a
verie
greate
sorrow
which
put
him
into
an
Agonie
,
and
made
him
to
sweate
blood
.
For
S.
Luke
saith
this
his
sweate
became
as
drops
of
blood
t●ickling
downe
vpon
the
earth
;
so
that
his
greife
caused
not
onelie
his
eyes
to
shed
teares
of
water
,
but
also
his
whole
bodie
to
shed
teares
of
blood
at
all
the
pores
of
it
.
But
,
ô
sweete
Iesus
,
if
sorrow
will
permit
thee
,
and
I
may
be
so
bold
as
to
aske
such
a
question
,
tell
vs
what
are
the
causes
of
this
thy
so
excessiue
sorrow
,
or
inspire
vs
by
thy
grace
to
guesse
at
least
what
they
may
bee
The
first
cause
is
by
many
and
deuout
Authours
thought
to
haue
bee●
the
bloodie
Idea
,
or
foreconceite
,
whic●
in
the
garden
represented
vnto
hi●
the
bloodie
tragedie
of
his
Passion
,
and
all
the
partes
and
circumstance●
thereof
,
and
that
so
liuelie
,
clearlie
,
&
particularlie
,
as
though
he
had
been
now
suffering
that
which
afterward
he
suffered
;
and
this
was
a
principall
cause
of
his
faint
and
bloodie
sweate
,
which
he
swet
to
cure
vs
of
our
ague
of
sinne
,
and
to
purge
vs
from
all
euill
and
malignant
humours
of
our
inordinat
passions
,
and
affections
,
and
to
wash
away
all
the
filth
of
our
sinnes
.
So
that
whereas
our
sorrowes
and
paynes
proceed
from
the
bodie
to
the
soule
(
for
when
the
bodie
is
distempered
,
or
wounded
,
the
soule
suffereth
)
his
sorrow
and
paine
had
a
contrarie
course
and
began
with
a
strong
conceite
of
the
mind
,
which
he
voluntarilie
admitted
,
and
which
was
so
liuelie
,
and
particular
,
that
it
wounded
the
bodie
,
and
made
it
bleed
at
euerie
pore
so
aboundantlie
,
that
as
S.
Luke
affirmeth
the
droppes
trickled
downe
vpon
the
earth
.
Luc
.
22.
The
second
cause
was
because
he
was
to
suffer
of
all
kind
of
persons
;
to
wit
,
of
the
Iewes
in
the
Priests
,
Scribes
,
and
Pharisies
;
of
Princes
in
the
high
Preist
,
Herod
,
and
Pilat
;
of
subiectes
in
the
officers
,
and
seruants
of
those
Princes
;
of
woemen
in
the
maides
,
which
caused
Peter
to
deny
him
;
of
his
freinds
in
his
Apostles
,
who
fled
from
him
;
and
in
Iudas
particularlie
,
who
betrayed
him
;
and
in
Peter
who
denied
him
;
of
his
foes
in
the
Iewes
,
and
Romaines
who
all
conspired
against
him
.
Thirldlie
he
suffered
in
all
partes
of
his
bodie
,
in
his
head
by
the
thornes
,
that
crowned
him
,
in
his
hands
and
feete
by
the
nailes
that
fastned
him
to
the
Crosse
,
in
his
face
by
buffetts
and
spittle
,
in
his
whole
bodie
by
whippes
and
scourges
,
and
by
extension
of
it
vpon
the
Crosse
.
Fourthlie
he
was
to
suffer
in
all
his
senses
;
in
his
eyes
by
the
teares
he
shed
,
and
the
blood
,
which
from
his
head
descended
into
them
,
and
in
the
sight
of
his
cruell
tormenters
,
and
their
clowdie
lookes
,
and
of
the
instruments
of
their
crueltie
,
yea
in
the
sight
of
the
teares
of
his
weeping
mother
and
Apostle
S.
Iohn
,
&
of
the
deuout
woem●
in
his
eares
by
the
blasphemies
,
scurri●lous
and
reproachfull
speeches
,
and
i●
the
mocks
,
scoffings
,
and
taunts
,
whic●
he
heard
;
in
his
tast
by
gall
and
vineger
in
his
smell
by
the
stinking
bones
o●
mount
Caluerie
,
in
his
sense
of
feeling
by
all
the
corporall
paines
he
endured
.
Fiftlie
he
suffered
in
all
his
goods
;
in
his
goods
of
fortune
,
as
in
his
good
name
by
false
accusations
,
in
his
honour
,
by
contumelies
,
mockes
,
and
scoffes
,
in
his
garments
by
beeing
depriued
of
them
:
in
his
goods
of
body
by
his
cruell
paines
and
torments
,
in
his
goods
of
the
mind
by
griefe
and
sorrow
.
Sixtlie
he
had
a
most
perfect
complexion
of
bodie
,
which
was
framed
miraculouslie
by
vertue
of
the
holy
Ghost
;
S.
Tho
.
3.
p.
q.
46
ar
.
6.
Ioan
.
4.
for
as
that
wine
which
Christ
miraculouslie
made
at
the
marriage
,
when
he
turned
water
into
wine
,
was
,
as
Fathers
and
Diuines
affirme
,
the
best
wine
,
and
the
health
and
sight
miraculouslie
restored
,
was
the
best
:
so
Christ
his
complexion
miraculouslie
made
,
was
the
perfectest
,
and
that
made
him
more
sensible
of
paines
then
any
other
man
euer
was
.
Seauenthlie
:
he
had
a
most
perfect
apprehension
of
all
that
was
inflicted
vpon
him
,
which
apprehension
made
him
feele
his
paines
the
more
,
whereas
we
by
reason
of
our
stupiditie
and
astonishment
caused
by
our
torments
,
do
not
so
perfectlie
apprehend
them
,
and
consequentlie
do
not
so
sensiblie
feele
them
.
Eightlie
:
whereas
he
giueth
to
his
Martyres
grace
and
comfort
,
which
diminisheth
their
paines
,
and
sometimes
maketh
them
not
to
feele
thē
at
all
,
yea
in
the
middest
of
their
torments
causeth
in
them
a
ioy
and
consolation
;
he
would
admit
no
comfort
ether
from
his
Diuinitie
,
or
from
the
glorie
of
the
vpper
part
of
his
soule
,
but
rather
he
represented
to
himself
all
the
partes
and
circumstances
of
his
Passion
,
as
though
he
then
actuallie
suffered
them
,
that
so
he
might
suffer
the
more
for
man
,
and
by
suffering
satisfie
for
his
sinnes
,
and
by
satisfyinge
redeeme
him
.
Ninthlie
:
the
sinnes
of
all
men
,
which
he
at
once
represented
to
himself
were
a
great
cause
of
his
sorrow
,
for
he
bearing
greater
charitie
to
vs
,
then
we
do
or
can
do
to
ourselues
,
and
knowing
the
mallice
of
our
sinnes
,
and
how
highlie
they
offended
God
,
was
more
sorrie
for
them
,
then
a
Marie
Magdalen
for
hers
,
then
we
can
be
for
ours
,
and
this
was
the
greatest
corrosiue
to
his
charitable
and
tender
heart
.
And
therefore
though
the
least
praier
,
one
onelie
teare
shed
for
vs
,
had
been
sufficient
to
redeeme
vs
by
reason
of
the
dignitie
,
which
euen
his
least
workes
receaued
from
the
dignitie
of
his
person
;
S.
Tho
.
3.
p.q.
46
ar
.
6
ad
bid
.
yet
he
would
suffer
so
much
as
the
greatnes
of
his
paines
and
sorrowes
might
haue
a
proportion
with
all
the
sinnes
which
by
men
were
euer
committed
,
which
are
almost
innumerable
.
Tenthlie
:
the
ingratitude
of
men
who
,
as
he
forsaw
,
would
little
esteeme
all
his
sufferances
,
the
litle
profit
that
thousands
would
make
of
his
death
and
passion
,
yea
which
(
through
their
default
)
they
would
turne
to
their
greater
damnation
,
was
a
cause
of
great
sorrow
to
his
heart
;
and
in
particular
,
that
the
Iewes
,
of
whom
he
tooke
flesh
with
whom
he
liued
and
conuersed
●3
.
yeares
,
amongst
whom
he
had
wrought
so
many
miracles
,
to
whom
he
gaue
so
good
examples
,
so
many
heauenlie
exhortations
,
should
be
the
Authours
of
his
death
,
and
for
that
,
should
loose
their
Cittie
and
Temple
,
should
be
dispersed
,
as
vagabonds
ouer
all
the
world
,
and
contemned
and
despised
of
all
nations
,
and
in
fine
should
be
forsaken
of
God
,
and
reprobated
;
this
(
I
saie
)
did
greatlie
afflict
his
charitable
heart
,
which
desired
the
saluation
of
all
,
and
of
them
particularlie
.
O
my
soule
,
be
sorrowfull
for
thy
sinnes
,
which
haue
put
thy
Sauiour
to
such
sorrow
;
rue
the
daie
that
euer
thou
wast
so
vngratefull
,
as
to
make
him
take
so
vnkindlie
thy
vnkindnes
;
and
seeing
that
he
weepeth
euen
blood
,
and
is
sorrie
euen
to
death
,
not
for
his
owne
,
Mat
.
26.
Mar.
14.
but
for
thy
sinnes
,
be
not
thou
wanting
in
weeping
with
him
for
them
;
be
sorrowfull
,
with
this
Prince
of
the
sorrowfull
,
and
mourne
with
him
,
who
mourneth
for
thee
.
THE
SECOND
FLOWER
OF
THE
MYRRHINE
POSIE
.
Christ
his
praier
in
the
Garden
.
Math
26.
Mar.
14.
Luc
.
22.
THe
aforesaid
causes
of
Christ
his
sorrow
were
also
the
causes
of
this
his
Praier
in
the
garden
:
My
Father
if
it
be
possible
,
let
this
chalice
passe
from
me
;
and
excesse
of
sorrow
made
him
repeate
it
three
times
.
O
my
B.
Sauiour
,
Whereto
haue
these
thy
sorrowes
brought
thee
?
wouldest
not
thou
suffer
death
for
man
,
for
whom
thou
wast
Incarnat
,
and
hast
alreadie
suffered
so
much
?
If
thou
shouldest
not
suffer
death
also
for
vs
,
what
would
become
of
vs
?
for
although
the
least
of
thy
sufferances
,
of
it selfe
,
had
been
sufficient
to
redeeme
the
whole
World
,
yet
seeing
thy
Eternall
Father
will
not
be
satisfied
vnlesse
thou
suffer
death
also
for
vs
(
so
to
shew
his
hatred
of
sinne
,
and
his
loue
to
man
)
our
Redemption
without
thy
death
can
not
be
accomplishd
;
&
so
if
now
thou
giue
ouer
,
if
here
thou
stay
,
thy
Incarnation
,
thy
life
,
and
all
thou
hast
hetherto
suffered
,
would
not
redeeme
vs
,
and
we
all
should
be
damned
,
none
at
all
saued
.
Hence
it
is
that
diuers
Expositours
haue
giuen
diuers
expositions
of
this
praier
.
The
first
is
this
:
Let
this
Chalice
of
my
death
and
passion
be
transferred
,
and
let
it
passe
from
me
,
that
is
though
I
desire
to
drinke
it
,
and
therefore
I
call
it
a
Chalice
or
cuppe
,
yet
it
greeueth
me
,
that
my
chosen
People
the
Iewes
of
whom
I
tooke
flesh
,
with
whom
I
liued
33.
So
S.
Hier
&
S.
Bede
Mat
26.
yeares
,
and
amongest
whom
I
wrought
many
miracles
should
offer
it
me
,
and
by
offering
it
me
purchase
their
owne
reprobation
,
and
damnation
:
that
greeueth
me
;
&
so
I
would
drinke
this
Chalice
,
and
I
would
suffer
death
,
but
I
would
not
suffer
it
of
the
Iewes
;
so
I
would
suffer
death
,
but
one
effect
of
it
,
which
is
the
Iewes
reprobation
,
I
would
not
haue
,
if
it
could
be
otherwise
.
Or
els
I
am
sad
and
suffer
great
sorrowe
for
my
persecutours
,
So
S.
Amb
&
S.
Bas
.
i
.
4.
Euno
.
who
by
tormenting
me
and
putting
me
to
death
shall
be
guiltie
of
great
sacriledge
,
and
in
this
respect
I
would
not
suffer
of
them
,
though
otherwise
to
obey
my
fathers
commandement
,
who
will
haue
me
die
,
and
to
redeeme
man
,
I
am
willing
to
die
.
Or
els
let
this
Chalice
passe
,
that
is
let
it
not
stay
or
end
in
mee
,
S.
Hil
.
in
Math
.
let
it
come
to
me
,
but
let
it
passe
to
my
disciples
and
Apostles
,
that
as
I
suffer
for
them
,
so
they
may
haue
the
charitie
to
suffer
for
me
,
and
the
faith
which
I
haue
taught
them
.
Or
els
let
me
drinke
this
Chalice
of
my
death
and
passion
,
and
let
it
come
,
but
let
it
also
passe
within
three
daies
,
that
the
third
daie
I
maie
rise
to
a
glorious
and
euerlasting
life
of
bodie
and
soule
,
and
my
elect
after
me
.
Or
els
I
desire
to
suffer
according
to
the
will
of
my
superiour
part
of
my
soule
,
but
yet
I
would
not
suffer
according
to
flesh
and
blood
,
and
the
inferiour
part
of
my
soule
voluntarilie
destitute
of
all
aide
from
my
Diuinitie
;
for
so
I
feare
death
,
as
it
is
,
contrarie
to
nature
,
but
this
will
I
submit
to
the
will
of
my
Eternall
Father
,
and
therefore
not
this
my
will
,
but
thy
will
(
ô
Eternall
Father
)
be
fulfilled
.
O
what
a
resignation
was
this
?
come
all
the
torments
(
saith
he
)
vpon
me
,
come
death
,
and
euen
the
death
of
the
Crosse
,
and
although
according
to
the
inferiour
part
of
my
soule
I
feare
them
,
yet
according
to
my
superiour
part
,
they
are
welcome
vnto
me
,
and
according
to
this
will
,
which
is
alwaies
conformable
to
my
Fathers
will
,
I
am
content
and
resolued
to
suffer
for
man
my
bloodie
Passion
,
and
an
100.
times
more
,
if
my
Eternall
Father
do
but
please
to
commaund
or
insinuate
vnto
me
.
O
my
B.
Sauiour
,
giue
me
the
grace
in
imitation
of
this
thy
resignation
,
and
by
vertue
of
it
,
to
resigne
my
will
in
all
things
to
thine
,
and
to
accept
from
thee
as
willinglie
sicknes
as
health
,
pouertie
as
riches
,
disgrace
as
honour
,
death
as
life
,
all
proceeding
from
thy
will
,
which
I
desire
may
in
all
things
be
the
rule
and
square
of
my
will
,
for
in
following
mine
owne
will
I
may
sinne
,
in
following
thy
will
,
I
can
neuer
sinne
,
because
I
can
neuer
swerue
from
thee
.
But
now
me
thinks
I
heare
my
sorrowfull
Sauiour
,
as
he
reprehended
his
Apostles
for
sleeping
,
when
he
watched
,
praied
,
&
suffered
for
them
,
so
calling
,
vpon
all
Christians
in
these
lamentable
words
:
All
yee
that
passe
by
the
way
attend
and
see
if
there
be
sorrow
like
to
my
sorrow
.
Thren
.
1.
Looke
into
the
heartes
of
the
most
sorrowfull
wights
,
that
euer
were
,
and
see
if
you
can
find
in
them
such
causes
of
sorrow
as
I
haue
;
see
if
you
can
find
their
sorrow
so
greate
as
to
cause
them
to
weepe
blood
;
many
haue
wept
teares
of
water
at
their
eyes
,
none
,
but
I
,
haue
wept
teares
of
blood
at
all
the
pores
of
my
body
.
O
Christians
,
I
shed
teares
of
blood
for
you
at
all
the
pores
of
my
bodie
,
and
can
not
you
shed
teares
of
water
at
your
eyes
for
mee
?
If
you
can
not
weepe
for
mee
,
weepe
for
your selues
,
and
for
your
sinnes
,
for
they
are
the
greatest
cause
of
my
griefs
and
sorrowes
,
and
yet
these
teares
of
blood
,
which
now
I
shed
for
your
sinnes
,
are
but
a
drizeling
,
to
that
great
shower
of
blood
,
which
I
shall
raine
from
the
clowde
of
my
humanitie
at
the
Pillar
and
Crosse
.
Behold
I
am
he
,
whom
the
Prophet
Esay
longe
since
called
a
man
of
sorrowes
,
●nd
knowing
by
experience
infirmitie
,
Isai
.
5●
.
I
●m
indeed
a
man
of
sorrowes
,
so
full
of
●hem
,
that
I
seeme
to
bee
nothing
but
sorrowe
:
A
man
indeed
but
a
man
of
sorrowes
,
composed
of
sorrow
:
yea
I
am
a
Prince
of
the
sorrowfull
.
Repaire
then
vnto
me
all
you
woefull
wights
as
subiectes
to
your
Prince
and
king
;
for
as
the
king
surpasseth
all
his
subiectes
in
Maiestie
,
power
,
and
authoritie
,
so
I
like
a
Prince
and
king
of
the
sorrowfull
,
do
surpasse
you
all
in
sorrow
,
as
much
,
as
the
king
doth
the
subiects
in
authoritie
,
and
if
you
will
be
louing
subiectes
to
your
Prince
of
the
sorrowfull
,
weepe
with
me
with
heart
,
if
you
can
not
with
eyes
.
I
am
indeed
a
Prince
and
king
of
the
blessed
and
ioyfull
in
heauen
,
and
as
God
,
yea
as
man
according
to
the
vpper
parte
of
my
soule
,
I
surpasse
them
all
in
blisse
and
ioy
as
much
,
as
the
king
doth
his
subiectes
in
authoritie
;
but
according
to
the
inferiour
part
of
my
soule
I
am
a
man
of
sorrow
,
and
a
Prince
of
the
sorrowfull
:
weepe
then
with
mee
as
with
the
Prince
of
the
sorrowfull
,
if
you
will
reioyce
wit●
me
as
with
the
Prince
of
the
blessed
an●
ioyfull
.
Nay
,
mee
thinks
,
I
heare
this
Princ●
of
sorrowes
crying
vnto
me
in
particular
and
saying
:
behold
,
my
beloued
,
how
sorrowfull
I
am
,
and
what
teares
euen
of
blood
I
shed
and
euen
for
thee
in
particular
,
and
for
thy
sinnes
,
which
with
the
sinnes
of
others
are
the
cause
of
my
sorrow
;
weepe
then
with
me
for
companie
,
and
if
not
for
me
(
whose
sufferances
notwithstanding
should
moue
euen
a
marble
heart
)
at
least
for
thy selfe
;
&
be
thou
confounded
not
to
weepe
for
thy self
,
when
thou
seest
me
weepe
so
bitterlie
for
thee
;
and
be
ashamed
also
not
to
weepe
for
me
thy
God
,
Creatour
,
and
Sauiour
,
who
weepe
euen
teares
of
blood
for
thee
my
creature
.
O
my
sweet
Sauiour
,
this
thy
speech
so
confoundeth
me
,
that
I
wish
my
heart
were
resolued
into
teares
,
which
ascending
to
mine
eyes
,
might
accompanie
thy
teares
.
Louing
subiectes
can
not
abstaine
from
teares
when
they
see
their
king
weepe
,
and
louing
children
can
not
hold
themselues
from
weeping
,
when
they
see
their
Father
weepe
.
●ue
me
then
,
ô
my
Soueraigne
Prince
,
●e
guift
of
teares
,
for
from
thy
grace
this
fountain
springeth
,
make
me
(
ô
louing
Father
)
so
louing
a
child
,
as
at
least
to
weepe
with
thee
,
whom
I
now
see
weeping
so
bitterlie
for
mee
.
O
Lord
;
thou
once
by
thy
seruant
Moyses
,
and
by
the
rod
thou
gauest
him
,
didst
strike
vpon
the
rock
of
Horeb
,
Exo
.
17.
and
fetchedst
out
water
for
all
the
people
to
drinck
on
,
strike
,
I
beseech
thee
,
with
the
rod
of
the
Crosse
,
or
with
an
efficacious
consideration
of
thy
death
suffered
on
the
Crosse
my
hard
and
stonie
hart
,
that
a
Magdalens
or
Peters
teares
may
gush
out
of
it
by
myne
eyes
,
to
wash
away
my
sinnes
,
and
to
accompanie
thy
teares
not
onelie
of
water
but
also
of
blood
:
that
weeping
and
sorrowing
heere
,
I
may
reioyce
with
thee
in
heauen
,
Ps.
125.
that
sowing
in
teares
,
I
may
reape
in
ioifullnes
.
THE
THIRD
FLOWER
OF
THE
MYRRHINE
POSIE
OF
CHRIST
HIS
PASSION
.
Judas
his
traiterous
kisse
.
Mat
.
26.
Mar.
14.
IOAB
comming
to
Amasa
saluted
him
with
most
kind
words
saying
,
God
saue
thee
my
brother
,
2.
Reg
.
20.
and
taking
him
by
the
chinne
,
as
if
he
would
haue
kissed
him
,
he
thrust
his
sword
into
his
side
and
killed
him
.
Iudas
imitating
,
or
rather
surpassing
this
treacherie
of
Ioab
,
commeth
with
a
great
multitude
,
Mat
26.
Mar.
14
with
swords
and
clubs
sent
from
the
cheefe
Priests
,
Scribes
,
and
the
Ancients
of
the
People
:
with
intention
to
betray
this
innocent
lambe
to
these
rauenous
wolues
,
and
to
couer
his
traiterous
intention
(
which
he
could
not
from
Christ
,
who
forsaw
●
,
and
tould
him
of
it
at
his
last
supper
)
●s
also
to
giue
them
their
watchword
for
he
had
giuen
them
a
signe
saying
:
Mar
14
Mat
.
26.
whomsoeuer
I
shall
kisse
,
it
is
he
,
lay
hold
on
him
,
and
lead
him
warilie
)
he
saluteth
him
in
these
words
:
Haile
Rabbi
,
and
he
kissed
him
.
O
Traytour
!
ô
vyper
!
Kissest
thou
him
whom
thou
betraiest
?
by
thy
kisse
thou
wouldst
seeme
a
friend
,
but
there
is
venome
of
Aspes
vnder
thy
lippes
.
Psa
.
139.
Thou
art
one
of
those
hypocrites
,
and
a
principal
amongst
them
,
who
honour
God
with
lippes
,
but
their
heart
is
farre
from
him
.
Esa
.
29.
Ma●
.
15.
Woe
to
them
of
a
double
heart
,
&
to
wicked
lippes
,
and
to
the
hands
that
do
euill
,
and
to
the
sinner
that
goeth
on
the
earth
two
waies
,
that
is
,
Eccle
.
2.
who
pretendeth
externallie
holynes
and
freindship
,
but
secretlie
carrieth
an
euill
intention
.
This
kisse
,
was
no
kisse
to
Christ
,
but
an
heart
breaking
,
&
peraduenture
one
of
his
greatest
afflictions
,
because
to
a
kinde
heart
,
nothing
is
more
greeuous
then
vnkindnes
and
ingratitude
.
For
he
so
loued
Iudas
,
that
he
made
him
a
Disciple
,
and
an
Apostle
,
and
steward
of
his
familie
,
he
trusted
him
with
the
purse
,
made
him
priuie
to
a
his
miracles
,
his
spirituall
and
Diui●
lessons
,
and
exhortations
;
he
ha●
washed
his
feete
that
very
euening
,
an●
had
admitted
him
to
his
last
supper
,
●
which
he
had
bestowed
on
him
his
s●cred
bodie
and
blood
,
which
ha●
beene
enough
to
haue
mollified
a
ma●ble
heart
:
and
now
after
so
many
benefits
,
seeing
him
comming
to
betray
him
,
and
with
a
kisse
also
,
he
could
no●
but
be
much
afflicted
,
because
he
could
not
but
take
this
traiterous
kisse
mos●
vnkindlie
.
Wherefore
Dauid
who
foresaw
this
,
bringeth
in
Christ
much
complaining
of
Iudas
his
treason
,
and
vngratitude
,
saying
:
Psal
.
40.
For
the
man
also
of
my
peace
in
whom
I
hoped
,
that
is
in
whom
I
might
seeme
to
haue
iust
cause
to
hope
,
who
did
eate
my
breads
,
being
partaker
not
onelie
of
my
ordinarie
repast
,
but
also
of
the
bread
of
life
,
which
I
gaue
him
at
my
last
supper
,
Ioan
.
6.
hath
greatlie
troden
me
vnder
foote
,
by
betraying
me
vnto
the
Iewes
,
and
in
another
Psalme
the
same
Royall
Prophet
,
not
onelie
in
his
owne
person
,
but
also
in
the
persons
of
all
those
,
who
haue
suffered
iniuries
of
them
who
haue
had
cause
to
be
freinds
,
●nd
especiallie
in
the
person
of
Christ
,
who
suffered
such
ingratitude
of
Iudas
,
●ayth
:
Psal
.
54.
For
if
myne
enemie
had
spoken
euill
to
●ee
,
I
would
verilie
haue
berne
it
.
And
if
he
that
hated
me
,
had
spoken
great
things
on
me
,
I
would
perhaps
haue
hid
myself
from
●im
:
But
,
that
,
thou
(
Iudas
)
a
man
of
the
●ame
minde
with
me
(
as
thou
seemedst
)
my
guide
and
my
familiar
,
which
didst
take
●weete
meates
together
w●th
me
,
at
my
last
supper
,
shouldst
thus
betray
me
,
can
not
but
touch
me
to
the
heart
.
But
what
saith
Iudas
to
this
his
so
kind
hearted
Master
?
Hayle
Rabbi
,
saith
he
,
&
there
with
also
kisseth
him
.
O
Hypocrite
,
who
hast
hony
in
thy
mouth
,
but
gall
in
thy
heart
,
who
speakest
faire
but
meanest
ill
,
whose
outside
carrieth
a
faire
shew
,
but
the
inside
is
full
of
rancour
and
malice
,
whose
outside
is
like
a
sepulchre
whited
and
painted
,
but
within
thou
art
nothing
but
filth
and
stenche
.
o
Hypocrite
,
thinkest
thou
by
these
faire
wordes
and
flattering
kisse
to
deceaue
thy
Master
,
who
knoweth
euen
thy
secret
and
malicious
thoughts
?
But
what
saist
thou
,
ô
B.
Sauiour
?
canst
thou
endure
the
sight
of
this
traytour●
Canst
thou
endure
a
kisse
from
hi●
fowle
and
deceitfull
lippes
?
yes
(
saith
he
)
I
can
endure
this
,
and
the
death
also
of
the
Crosse
for
my
deadlie
enemies
.
Mat
.
4.
O
charitie
!
ô
loue
!
what
canst
not
thou
do
?
thou
canst
doe
good
for
euill
,
render
benedictions
for
maledictions
,
when
one
cheeke
is
strooken
thou
canst
offer
the
other
,
yea
thou
canst
loue
deadlie
enemies
as
dearest
freinds
.
But
ô
swete
Sauiour
,
how
seemest
thou
to
be
changed
?
thou
neuer
spakest
with
more
seueri●ie
then
when
thou
spakest
against
hypocrites
.
Thou
pronouncedst
once
many
woes
against
them
,
Mat
.
23.
Luc
.
12.
and
thou
bidst
vs
take
good
heede
of
the
leauen
of
the
Pharisies
,
which
is
hypocrisie
:
and
yet
now
,
ô
charitie
,
thou
vouchs
afest
Iudas
the
greatest
traytour
that
euer
was
a
kisse
,
which
is
the
g●eatest
signe
of
loue
,
and
therefore
the
spouse
desireth
it
aboue
all
things
of
her
beloued
saying
,
Cant
.
1.
let
him
kisse
me
with
the
kisse
of
his
mouth
.
And
yet
now
thou
salutest
the
falsest
ttaytour
,
and
the
most
deceiptful
hypocrite
that
euer
was
,
by
the
title
of
a
freind
.
Amice
ad
quid
venisti
?
Freind
whereto
art
thou
●ie
?
Osculo
filium
hominis
tradis
?
Dost
●u
betray
the
sonne
of
man
with
a
kiss●
?
●ere
to
art
thou
come
?
saith
louing
Ie●s
.
Thinke
yet
better
on
the
matter
,
●inke
whom
thou
betraiest
:
The
sonne
of
God
,
thy
louing
Master
,
thy
Father
,
thy
greatest
benefactour
.
thinke
yet
where
to
thou
art
come
,
there
is
yet
time
for
thee
,
ô
Iudas
,
to
repent
.
Take
time
while
time
is
,
for
tyme
will
away
,
refuse
not
the
grace
I
now
offer
,
&
testifie
noe
lesse
,
by
calling
thee
freind
.
This
very
word
freind
proceeding
from
my
mouth
,
in
which
there
is
no
deceit
,
as
there
is
in
thine
can
it
not
mollifie
thy
hard
heart
?
fearest
thou
to
returne
to
me
thy
old
Master
?
thy
old
freind
,
and
yet
thy
freind
?
Osculo
filium
hominis
tradis
?
doest
thou
betray
the
sonne
of
man
with
a
kisse
?
O
Iudas
how
dost
thou
abuse
the
ceremonies
and
armes
of
peace
,
the
cognisance
and
colours
of
loue
and
freindship
?
if
thou
beest
a
freind
,
why
comest
thou
with
billes
,
clubbes
,
lanternes
and
a
troupe
of
soldiours
?
If
thou
beest
a
foe
,
why
doest
thou
kisse
me
?
If
thou
hast
mallice
,
rancour
,
hatred
and
treason
in
thy
heart
,
wh●
vsest
thou
a
kisse
,
which
is
the
ord●narie
signe
of
loue
and
freindship
?
An●
yet
Iudas
,
though
not
knowing
●
much
,
vsed
the
fittest
signe
and
mark●
to
betray
Christ
to
the
Iewes
;
for
b●
what
fitter
signe
then
a
kisse
coul●
Christ
be
manifested
,
whose
heart
s●
burned
with
loue
,
that
he
was
readi●
to
dye
for
the
world
?
by
what
fitte●
signe
could
Christ
be
bewrayed
an●
betrayed
,
then
by
a
kisse
the
signe
o●
freindship
,
he
by
his
death
,
beeing
the
peace
maker
betwixt
God
and
man
?
Amice
,
freind
,
to
what
purpose
art
thou
come
?
I
say
freind
,
because
on
my
part
our
old
freindship
is
constant
,
and
as
great
as
euer
,
for
I
am
still
thy
freind
,
still
thy
well
wisher
,
and
well
willer
,
I
still
desire
thy
saluation
,
and
thinke
not
that
I
faine
as
thou
doest
,
I
am
veritie
&
so
can
not
lye
.
I
who
to
morrowe
will
pray
for
my
crucifiers
,
am
now
willing
to
receaue
thee
to
grace
,
do
but
repent
of
what
thou
hast
donne
against
me
,
and
though
now
thy
treason
is
proceeded
so
farre
,
that
if
thou
wouldst
thou
canst
not
saue
my
life
(
for
thou
hast
put
me
into
the
hands
of
my
cruell
enemies
)
yet
do
but
repent
and
we
●re
freinds
again
.
O
Iudas
,
the
good
lessons
and
exam●les
thou
hast
had
of
me
,
the
great
mi●acles
I
wrought
before
thine
eyes
,
the
●onour
I
did
thee
in
choosing
thee
for
one
of
my
Disciples
and
Apostles
,
the
●oue
I
shewed
thee
in
admitting
thee
●o
my
last
supper
,
did
they
deserue
this
traiterous
kisse
at
thy
hands
?
Canst
thou
find
in
thy
hart
to
betray
me
,
whom
thou
knowest
to
be
Innocent
?
me
?
who
so
loued
thee
that
euen
now
I
fed
thee
with
my
owne
body
and
bloods
?
me
;
who
am
readie
to
giue
my
life
for
thee
?
mee
thy
best
freind
,
thy
Redeemer
and
thy
Creatour
?
And
couldest
thou
prize
me
at
so
low
a
rate
,
as
to
selle
me
euen
to
my
enemies
for
thirtie
pense
?
If
thou
hadst
ofered
me
to
my
mother
,
she
would
haue
begged
,
but
she
would
haue
giuen
much
more
for
me
.
Marie
Magdalen
would
haue
giuen
thee
all
shee
had
or
could
procure
.
And
thou
,
ô
my
soule
,
thou
ô
Christian
wouldst
hou
not
haue
giuen
more
,
and
euen
thy
life
to
saue
thy
Sauiours
life
,
which
was
the
most
precious
life
,
the
life
of
God
and
man
?
Thou
wouldst
,
thou
wouldst
.
Bu●
Iudas
was
an
vnluckie
and
vnthrifti●
marchant
,
who
selling
Christ
,
sold
him self
and
saluation
to
the
deuill
for
euer
ô
Iudas
,
do
but
yet
acknowledge
thy
treason
with
a
contrite
heart
,
and
I
a●
readie
to
receaue
thee
to
mercie
,
nun
quam
sera
est
paenitentia
,
si
seria
:
no
pennan●
to
late
,
so
it
be
serious
.
But
Iudas
wa●
sunke
into
the
depth
,
of
his
mallice
,
and
the
Impious
(
as
the
wise
man
saith
)
whe●
he
shall
come
into
the
depth
of
his
sinnes
,
Pro
.
18.
contemneth
,
no
reprehension
,
no
sweet●
persuasions
,
no
threatnings
,
no
alurements
,
no
good
lessons
or
exhortations
can
reclame
him
.
Behold
here
,
ô
sinner
,
the
charitie
of
thy
B.
Sauiour
,
his
patience
and
longanimitie
,
he
knew
longe
before
that
Iudas
would
betray
him
,
and
at
his
last
supper
of
the
Paschall
lambe
he
tould
him
so
,
for
when
he
tould
his
Apostles
that
one
of
them
should
betray
him
,
and
euerie
one
asked
of
him
,
is
it
I
lord
?
Iudas
also
said
,
Is
it
I
Rabbi
?
Christ
said
to
him
:
thou
hast
sayd
.
yet
Christ
all
that
while
expected
him
to
pennance
,
and
when
Iudas
came
to
giue
him
the
Trayterous
kisse
,
he
called
him
freind
shewing
thereby
that
he
was
yet
readie
●o
receaue
him
to
mercie
.
But
he
con●mning
the
riches
of
God
his
goodnes
,
and
●atience
,
and
longanimetie
&c
according
●o
his
hardnes
and
impenitent
heart
,
●eapeth
vnto
himself
wrath
in
the
day
of
wrath
.
And
thinke
o
sinner
,
how
God
hath
expected
thee
to
pennance
,
and
when
●hou
contemnedst
his
patience
and
longanimitie
,
persisting
still
in
sinne
,
yea
heaping
sinne
vpon
sinne
,
he
still
patientlie
expected
thee
to
pennance
.
O
sinner
thanke
him
daylie
for
this
his
expectation
,
for
if
he
had
taken
thee
awaie
in
thy
sinnes
(
as
he
doth
many
and
iustlie
also
)
and
had
not
patientlie
expected
,
to
see
if
thou
wouldst
thinke
of
pennance
and
amendment
of
thy
life
,
thy
parte
had
beene
now
with
Iudas
and
many
damned
sinners
.
O
thanke
him
,
for
thou
canst
neuer
thanke
him
enough
,
and
do
not
presume
any
longer
of
his
mercie
,
least
thou
prouoke
him
to
do
iustice
on
thee
,
by
leaueinge
thee
,
as
he
did
Iudas
and
other
obstinat
sinners
.
O
my
soule
,
looke
into
thy self
and
see
whether
thou
hast
the
charitie
to
kisse
and
to
do
well
to
thy
enemies
,
●
loue
them
that
hate
thee
?
see
wheth●
thou
canst
not
espie
in
lieu
of
this
ch●ritie
,
hatred
against
thine
enemie
,
●
desire
to
be
reuenged
of
him
,
to
off●
him
the
combat
,
or
bid
him
the
fie●
for
the
lye
giuen
thee
by
him
?
and
i●
thou
esprest
this
euill
disposition
,
ri●
thyselfe
quicklie
of
it
,
and
according
to
thy
Sauiours
example
vrge
thyself●
to
loue
him
:
he
can
not
be
worse
to
thee
,
then
Iudas
was
to
Christ
.
And
seeing
that
Iudas
by
a
kisse
hath
betraied
thy
Sauiour
;
take
heede
least
by
the
kisses
and
enticements
of
the
world
,
flesh
,
and
deuill
,
thou
beest
betraied
;
for
as
vnder
Iudas
kisse
laie
hidde
great
mallice
,
so
vnder
the
pleasures
and
riches
and
honours
,
which
the
world
,
flesh
,
and
deuill
do
offer
,
lyes
hidden
an
intention
to
ruine
thy
soule
,
and
by
those
kisses
to
bring
it
to
eternal
perdition
.
And
,
o
yee
,
who
professe
yourselues
Christians
,
that
is
,
louers
of
Christ
and
Christian
Religion
,
and
yet
offend
him
by
mortall
sinne
,
thinke
you
heare
Christ
saying
vnto
you
,
doest
thou
betray
the
sonne
of
man
with
a
kisse
?
doest
thou
professe
thyselfe
one
of
my
louing
disci●es
in
that
thou
professest
thyselfe
a
●hristiā
,
&
thereby
as
it
were
giuest
me
●e
kisse
,
and
yet
offendest
me
by
mor●ll
sinne
?
thou
seemest
a
freind
by
this
●rofession
,
and
by
it
thou
seemest
to
●oue
me
and
to
kisse
me
,
but
in
heart
,
as
appeareth
by
thy
euill
life
,
thou
art
●
traytour
,
as
Iudas
was
.
O
all
ye
,
that
receaue
Christ
in
the
B.
Sacrament
,
and
yet
are
in
state
of
mor●all
sinne
,
you
betray
Christ
by
this
kisse
,
and
therefore
S.
Hierome
to
a
Priest
that
goeth
to
the
Altar
,
and
receaueth
the
B.
Sacrament
in
mortall
sinne
speaketh
in
these
words
,
which
S.
Tho
:
of
Aquin
citeth
:
Dic
Sacerdos
,
dic
Clerice
,
3.
p.
q.
8.
ar
.
2.
qualiter
eisdem
labijs
filium
Dei
oscularis
,
quibus
osculatus
es
labia
meretricis
?
O
Iuda
osculo
filium
hominis
tradis
?
Tell
ô
Priest
,
t●llô
C●arcke
how
with
the
same
lippes
thou
kisseth
the
sonne
of
God
,
with
which
thou
hast
kissed
the
lippes
of
an
Harlot
?
O
Iudas
doest
thou
betray
the
so●ne
of
man
with
a
kisse
.
O
Bishops
and
Priests
,
ô
Religious
persons
,
be
not
to
secure
in
your
states
of
life
and
vocations
.
Iudas
was
a
disciple
and
an
Apostle
,
and
yet
he
fell
,
and
so
may
you
.
And
you
liue
not
i●
better
companie
,
then
he
did
,
●
vnder
a
better
gouernour
then
he
ha●
for
he
liued
with
the
Apostles
;
th●
were
his
dailie
companions
,
and
his
sup●riour
was
the
sonne
of
God
,
who
w●
not
wanting
in
giuing
him
good
l●sons
and
instructions
.
And
yet
he
fe●
and
so
may
you
:
wherefore
neue●
thinke
yourselues
secure
,
what
state
o●
life
soeuer
,
what
vocation
soeuer
yo●
imbrace
,
but
w●th
feare
and
tremblin●
worke
your
saluation
and
walke
worthie
o●
the
vocation
in
which
you
are
called
,
Philip
2.
an●
by
good
lise
and
good
workes
make
sure
you●
vocation
,
and
election
.
For
as
S.
Hierom●
saith
;
Ephe
.
4
2.
Pet
1.
Hieron
.
non
est
facile
stare
loco
Pauli
,
tener●
gradum
Petri
:
It
is
not
easie
to
stand
in
the
place
of
Paule
,
to
hold
the
degree
of
Peter
.
The
higher
your
places
,
and
states
,
or
perfections
are
,
the
more
you
are
exposed
to
the
tempests
of
tentations
,
and
if
yee
fall
,
then
,
the
higher
you
stood
,
the
greater
will
be
your
fall
.
THE
FOVRTH
FLOWER
OF
THE
MYRRHINE
POSIE
OF
CHRIST
HIS
PASSION
.
The
apprehension
of
Christ
,
and
carrying
to
the
houses
of
Anna
and
Cayphas
,
where
he
suffered
buffets
,
&
other
indignities
.
Ioan
.
18.
AFTER
that
Iudas
had
giuen
his
Master
the
traiterous
kisse
,
the
souldiers
laid
hold
on
him
,
knowing
by
that
signe
,
which
Iudas
had
giuen
them
,
that
he
was
the
man
they
sought
for
.
But
Christ
asketh
them
,
whom
they
seeke
for
?
They
answered
him
:
Ioan
.
18.
Iesus
of
Nazareth
.
Iesus
saith
to
them
:
I
am
he
.
And
Iudas
also
that
betraied
him
stood
with
him
.
As
soone
therefore
as
he
said
to
them
,
I
am
he
,
they
went
backward
and
fell
to
the
ground
.
O
yee
malicious
and
obstinate
Iewes
:
was
not
this
miracle
sufficient
to
make
you
desist
from
laying
hands
on
him
?
or
haue
you
not
iust
cause
to
feare
to
medle
any
farther
with
him
?
But
Christ
,
though
hereby
he
shewed
that
it
was
in
his
power
to
free
himself
from
them
,
yet
asketh
them
againe
whom
seeke
you
?
and
they
answered
again
:
Iesus
of
Nazareth
.
Christ
answereth
I
told
you
that
I
am
he
,
If
therefore
you
seeke
mee
,
let
these
goe
their
waies
,
and
so
yeelded
himselfe
voluntarilie
.
O
B
Sauiour
,
thou
,
who
with
those
words
,
I
am
he
,
couldst
cast
them
backwards
to
the
ground
,
couldest
haue
helde
them
there
,
and
not
haue
permitted
them
to
apprehend
thee
.
But
he
intending
to
vse
his
patience
,
not
his
power
yeelded
voluntarilie
,
and
by
and
by
they
laied
hold
on
him
,
and
bound
him
.
O
indignitie
!
the
seruants
bind
their
lord
and
Master
,
the
subiects
their
king
,
the
creatures
their
Creatour
,
the
bondslaues
their
Redeemer
,
who
by
his
death
freed
vs
all
from
sinne
,
the
deuill
,
&
hell
.
And
,
ô
sweet
Sauiour
,
do
those
chaines
and
bonds
become
thee
,
who
art
Lord
of
heauen
and
earth
,
and
a
king
of
glorie
.
Breake
them
,
as
Sampson
(
who
was
a
figure
of
thee
)
did
his
;
●hou
art
stronger
then
he
,
but
it
was
●he
chaine
and
bonde
of
loue
towards
man
,
which
bound
him
,
els
their
chaines
and
bonds
could
not
haue
holden
him
.
These
bonds
he
suffered
,
first
,
to
free
vs
from
the
bonds
of
our
sinnes
,
for
as
the
wiseman
saith
,
Prou.
5.
His
owne
iniquities
take
the
impious
,
and
he
is
last
bound
with
the
ropes
of
his
sinnes
;
and
indeed
our
sinnes
may
be
called
ropes
,
because
they
bind
vs
hand
and
foote
,
hinder
vs
from
doeing
good
,
and
from
walking
freelie
in
the
waie
of
God
his
commandements
.
Secondlie
he
would
suffer
these
bonds
,
that
his
disciples
and
Apostles
and
their
successours
should
not
be
ashamed
to
be
bound
in
chaines
and
fetters
for
him
,
and
his
Religion
;
for
why
should
they
thinke
much
to
suffer
that
for
their
master
,
which
he
before
had
suffered
for
them
?
And
indeed
after
this
example
giue●
by
Christ
,
not
onely
his
Apostles
but
thousands
of
Christians
of
all
sexes
and
ages
haue
reioyced
in
bonds
and
chaines
for
Christ
,
and
haue
esteemed
them
a
garlands
and
aboue
the
richest
chaine
of
Gold
.
S.
Paule
gloried
more
in
the
title
o●
prisoner
of
Iesus
Christ
,
then
in
the
dignitie
of
an
Apostle
,
A
l
Eph.
c
.
3.
&
4.
ad
Phil
.
Cyp
.
l.
3.
cp
.
25
ad
mart
.
and
Doctour
o●
the
Gentils
.
S.
Cyprian
thus
pronounceth
of
chaines
suffered
for
Christ
These
chaines
which
are
borne
for
Christ
(
saith
he
)
are
ornaments
,
not
bonds
.
which
couple
not
Christians
feete
to
ignominie
,
but
do
grace
them
to
glorie
;
ò
feete
happilie
tied
,
which
are
loofed
not
by
the
smith
,
but
by
Christ
.
O
feete
happilie
tied
to
be
directed
the
right
way
to
paradise
,
o
feete
tyed
in
this
world
for
the
present
,
to
be
set
at
libertie
with
Christ
for
euer
.
S.
Chry
.
hom
.
8.
in
c
4.
ad
Eph.
S.
Chrysostome
saith
that
to
be
chained
&
fettered
for
Christ
is
more
glorious
then
to
weare
a
crowne
of
Gold
beset
with
pearles
and
precious
stones
;
and
the
prisons
,
by
reason
of
the
chaines
which
the
prisoners
beare
for
the
loue
of
Christ
,
he
esteemeth
to
surpasse
all
Princes
Pallaces
,
and
therefore
(
saith
he
)
If
it
were
put
to
my
choise
whether
I
would
sit
at
the
right
hand
in
heauen
,
or
to
be
chained
in
prison
,
whether
I
would
dwell
with
the
Angells
in
heauen
,
or
with
Paul
in
prison
,
I
●ould
make
election
of
the
prison
.
If
were
asked
whether
I
would
be
the
●ngell
that
loosed
Peters
chaines
,
or
●eter
chained
with
thē
,
I
would
choose
●
be
Peter
.
I
honour
Paul
(
saith
he
)
●ot
so
much
that
he
was
an
Apostle
&
Doctour
of
the
Gentils
,
Act.
12.
not
so
much
●or
that
he
was
assumpted
and
taken
●p
to
the
third
heauen
,
as
for
that
he
was
bound
in
prison
for
Christ
,
Act
28.
and
I
●euerence
Paules
hands
,
not
so
much
For
that
they
wrought
miracles
,
and
could
not
be
stung
by
the
vipers
,
as
for
that
they
were
manicled
for
Christ
.
And
although
this
may
seeme
a
paradox
to
worldlings
,
yet
(
saith
he
)
Si
quis
erga
Dominum
insanit
(
vt
ita
dicam
)
si
quis
ardet
,
is
nouit
quae
sit
vinculorum
virtus
:
If
any
(
to
say
so
)
doteth
on
Christ
,
if
any
burne
with
loue
towards
him
,
he
knoweth
what
is
the
vertue
of
chaines
,
and
how
great
is
their
dignitie
.
O
happie
they
who
are
bound
and
chained
in
prison
for
Christ
!
their
bondage
is
true
libertie
,
bondage
of
the
bodie
,
libertie
of
the
soule
and
spirit
,
their
prisons
are
princely
Pallaces
,
and
their
non
chaines
are
more
worth
then
chaines
of
gold
,
no
bracelets
like
to
th●
manicles
.
The
souldiers
hauing
bound
Chr●led
him
or
rather
haled
him
first
to
t●
house
of
Anna
,
Ioan
.
18.
so
to
honour
Anna
,
because
he
had
beene
high
priest
the
yea●
before
,
and
was
father
in
law
to
Cayphas
.
After
that
Anna
had
seene
him
,
h●
sent
him
bound
,
as
he
came
to
him
vnto
Cayphas
his
house
.
What
scurrilities
and
indignities
the
souldier●
vsed
towards
him
in
the
waie
,
what
scoffings
and
mocks
,
what
strokes
and
blowes
he
endured
of
them
may
easilie
be
imagined
,
and
how
the
people
in
the
streets
came
gazing
vpon
him
,
and
now
,
forgetfull
of
the
miracles
,
by
which
he
restored
the
lame
to
perfit
vse
of
their
limmes
,
the
deafe
to
hearing
,
the
blind
to
fight
,
the
dumme
to
their
speech
;
pointed
at
him
,
iested
and
railed
also
at
him
,
is
easie
to
conceaue
,
though
hard
and
reprochefull
to
Christ
to
suffer
;
yet
all
these
indignities
Christ
tooke
most
patientlie
and
followed
the
souldiers
as
an
Innocent
sheepe
to
the
butcherie
.
Being
entred
into
Cayphas
house
,
Cayphas
asked
him
of
his
disciples
and
doctrine
:
Christ
answered
that
he
had
●poken
,
and
taught
openlie
to
the
●eople
,
in
the
temple
and
Synagogues
;
why
askest
thou
me
?
Io
.
18
aske
them
that
haue
●eard
what
I
haue
spoken
vnto
them
,
be●old
they
know
what
things
I
haue
sayd
.
At
this
his
answer
,
one
of
the
ministers
●tanding
by
,
gaue
him
a
blow
:
saying
●nswerest
thou
the
high
Priest
so
?
But
our
B.
Sauiour
was
resolued
to
beare
all
patientlie
:
he
might
haue
saied
to
this
barbarous
fellow
,
as
Paul
said
to
Ananias
the
high
Priest
,
who
commaunded
them
that
stood
by
,
to
smite
him
on
the
mouth
:
God
shall
strike
thee
,
Act.
25.
thou
whited
wall
,
but
he
onely
replied
to
shew
what
wrong
he
receiued
,
If
I
haue
spoken
ill
,
giue
testimonie
of
ill
,
but
if
well
,
why
strikest
thou
me
?
O
Base
,
ô
impudent
companion
;
thinkest
thou
much
that
Christ
should
speake
the
truth
plainlie
and
boldlie
to
the
high
Priest
?
He
is
an
higher
Priest
then
he
,
Ps.
109.
Heb
.
5.
and
an
high
Priest
according
to
the
order
of
Melchisedech
,
and
Cayphas
hath
the
name
of
a
high
Priest
,
&
magni
nominis
vmbram
:
and
the
shadow
of
a
great
name
:
But
he
bought
his
dignitie
,
&
hath
not
the
vertues
beseeming
an
high
Priest
.
O
barbarous
Scullion
,
ô
base
companion
,
strikest
thou
the
sonne
of
God
,
thy
Creatour
,
and
on
the
face
also
,
on
which
the
Angells
delight
to
looke
?
1
Pet
1.
Quid
hoc
impudentius
(
saith
S.
Chrysostome
)
exhorrescat
caelum
,
contremiscat
terra
de
Christi
patientia
&
seruorum
impudentia
:
what
more
impudent
thou
this
?
let
heauen
be
astonished
With
feare
,
let
the
earth
tremble
at
Christ
his
patience
,
and
his
seruants
impudencie
.
O
earth
how
doest
thou
support
such
a
varlet
,
why
doest
thou
not
swallow
him
vp
as
thou
didst
once
Chore
,
Dathan
,
Nu
,
16.
Abiron
&
Hon
,
for
a
lesser
sinne
?
for
they
onelie
murmured
against
Moyses
and
Aaron
,
this
caitife
striketh
the
Creatour
in
the
face
.
O
yee
Angells
who
carry
the
sword
of
the
Diuine
iustice
,
why
do
you
not
reuenge
the
indignitie
done
to
your
Lord
and
Master
?
O
B.
Sauiour
,
let
me
vse
vnto
thee
the
words
of
thy
Roiall
Prophet
;
Bee
girded
with
thy
sword
vpon
thy
thigh
ó
most
mightie
.
Psal
.
44.
Draw
the
sword
of
thy
Diuinitie
sheathed
in
thy
humane
nature
,
and
dispatch
this
impudent
companion
.
Thou
,
who
with
those
words
,
I
ame
he
,
strokest
to
the
ground
the
souldiers
,
who
laid
hands
on
thee
,
couldst
if
thou
wouldst
,
strike
this
impudent
varlet
with
sodaine
death
,
as
thy
Apostle
Peter
did
Ananias
and
Saphira
:
Act.
5.
thou
couldst
haue
stroken
him
blind
,
Act.
13.
as
thy
Apostle
Paul
did
Elimas
the
magitian
.
Thou
couldst
haue
brought
fire
from
heauen
to
consume
him
,
4.
Reg
.
as
Helias
consumed
the
two
Captaines
,
and
their
fiftie
men
.
Thou
couldst
haue
called
beares
out
of
the
wildernesse
to
teare
in
peeces
this
impudent
fellow
,
and
the
high
Priest
also
,
4.
Reg
.
2.
as
Elizeus
delt
with
the
fortie
two
boyes
that
mocked
him
.
But
our
sweet
Sauiour
,
as
he
was
more
able
to
reuenge
himself
then
all
the
aforesaid
persons
,
who
had
their
force
from
him
,
so
he
was
more
meeke
and
patient
then
them
all
,
and
so
did
beare
this
affront
patientlie
,
to
satisfy
thereby
for
our
impatience
,
to
giue
to
the
world
a
rare
example
of
patience
,
and
to
teach
vs
to
beare
affronts
and
disgraces
for
him
,
who
first
did
beare
them
for
vs.
such
an
impudent
fellow
as
this
that
smote
Christ
on
the
face
was
sent
by
Iustina
the
Arian
Emperesse
to
strike
S.
Ambrose
,
but
his
arme
withered
and
could
not
giue
the
blowe
;
Valens
also
the
wicked
Emperour
endeuored
to
write
an
edict
to
banish
thereby
S.
Basil
,
but
his
arme
waxed
stupid
,
and
could
not
write
.
But
our
B.
Sauiour
,
who
vsed
these
defences
for
his
seruaunts
,
would
vse
none
for
himself
;
or
peraduenture
this
barbarous
fellowes
arme
which
strooke
Christ
,
withered
as
it
was
lifted
vp
to
strike
,
but
reuiued
at
the
touch
of
Christ
his
viuificating
flesh
.
If
we
consider
who
strooke
&
who
was
thus
strooken
,
we
shall
find
that
this
blow
was
the
greatest
indignitie
or
disgrace
that
euer
was
giuen
to
man
.
To
giue
a
blow
on
the
face
or
on
the
eare
to
a
simple
gentleman
is
taken
for
a
great
dishonour
to
him
that
is
strooken
,
to
giue
to
a
knight
such
a
blow
is
a
greater
,
to
a
Lord
,
greater
,
to
an
Earle
greater
,
to
a
duke
greater
,
to
the
kings
sonne
,
or
to
the
king
himself
greater
;
and
the
greater
it
is
by
how
much
he
that
giueth
the
blow
is
baser
.
what
an
indignitie
then
was
this
blow
giuen
by
a
slaue
to
Christ
the
sonne
of
God
,
the
king
of
glorie
,
kinge
of
heauen
and
earth
,
to
whom
the
kings
and
Emperours
of
this
world
are
but
vassals
?
and
yet
he
taketh
this
patientlie
without
any
angrie
word
,
without
any
angrie
thought
.
O
the
litle
patience
,
ô
the
great
pride
that
we
haue
.
who
at
euery
scornfull
word
,
at
the
least
affront
that
is
offered
vs
,
are
readie
to
draw
,
readie
to
reuenge
,
and
to
render
as
bad
or
worse
then
we
receaue
.
O
my
soule
looke
into
thy self
and
if
thou
find
not
patience
to
suffer
wronges
,
begge
it
of
thy
Sauiour
,
and
by
vertue
of
this
his
patience
,
desire
him
to
giue
thee
the
grace
in
all
thy
life
to
imitate
this
his
patience
.
They
who
by
oathes
take
the
name
of
God
in
vaine
,
they
who
by
periuries
abuse
God
his
name
and
take
it
to
countenance
a
lye
,
they
who
blaspheme
God
his
name
,
do
giue
him
the
blow
on
the
face
,
yea
all
sinners
in
some
sorte
do
buffet
Christ
,
because
their
sinnes
are
the
cause
why
he
suffered
this
indignitie
.
when
therefore
,
ô
my
soule
,
thou
art
tempted
to
sinne
,
take
heed
what
thou
doest
,
for
by
sinne
thou
buffetest
thy
Sauiour
,
Redeemer
and
Creatour
in
the
face
,
and
if
thou
abhorre
this
,
abhorre
all
sinne
,
especiallie
if
it
be
mortall
.
But
here
is
not
an
end
of
the
indignities
which
Christ
suffered
for
vs.
The
Euangelist
S.
Matthew
,
S.
Marke
and
S.
Luke
say
,
Mat
.
26.
Mat
.
14.
Luc
.
22.
that
not
onelie
this
impudent
caitif
,
but
also
others
began
to
spitte
at
him
,
to
buffet
him
,
and
S.
Matthew
:
saith
Then
did
they
spitte
in
his
face
and
buffeted
him
,
and
others
smote
his
face
with
the
palmes
of
their
hands
,
saying
,
prophecie
vnto
vs
who
is
he
that
strooke
thee
.
The
like
saie
S.
Marke
and
S.
Luke
,
so
that
our
B
Sauiours
face
was
no
doubt
swolne
with
buffets
which
these
miscreants
gaue
him
,
and
it
was
altogether
defiled
with
their
spittle
.
For
this
I
can
not
but
much
blame
and
condemne
these
barbarous
Iewes
,
but
as
it
was
I
who
by
my
sinnes
gaue
him
the
buffets
,
so
it
was
I
who
defiled
his
face
with
spittle
,
because
my
sinnes
were
the
cause
of
it
.
And
when
I
sinned
mortally
I
contemned
Christ
,
and
did
,
as
it
were
,
spitte
in
his
face
.
For
this
I
rue
the
time
that
euer
I
sinned
mortallie
.
And
ô
you
wicked
Iewes
how
enormious
was
this
your
sinne
who
reallie
and
trulie
buffeted
him
and
spitte
in
his
face
?
when
a
man
would
spitte
,
he
looketh
for
some
corner
and
the
worst
place
in
●he
chamber
,
and
will
not
spitte
in
the
place
most
adorned
,
&
yet
these
spitefull
Iewes
spitte
in
the
face
of
Christ
,
which
heauen
and
earth
reuerence
,
which
the
good
Angells
loue
,
and
which
euen
the
deuills
feare
.
They
thought
no
place
more
base
,
lesse
to
be
respected
then
Christ
his
face
,
and
therefore
on
it
they
bestowed
their
spittle
,
Psa
.
44.
and
yet
he
was
speciosus
prae
filijs
hominum
,
ô
ye
heauens
,
ô
ye
Angells
,
ô
heauen
and
earth
,
be
ye
astonished
at
this
,
obstupescite
Caeli
&c.
be
astonished
,
Hier
.
2.
o
heauen
,
vpon
this
,
and
ó
gates
thereof
be
you
desolate
exceedinglie
.
O
how
great
was
my
Sauiours
loue
that
made
him
suffer
such
indignities
for
me
!
loue
made
him
take
our
humane
nature
vnto
him
in
vnitie
of
person
,
that
he
might
suffer
for
vs
in
it
,
loue
made
him
suffer
all
that
he
sufferd
.
o
my
soule
,
what
shalt
thou
render
vnto
him
for
this
his
loue
?
suffer
patientlie
indignities
for
him
,
as
he
hath
suffered
for
thee
,
loue
him
as
he
hath
loued
thee
,
and
though
thy
sufferances
and
thy
loue
be
nothing
to
his
,
yet
he
will
be
content
with
them
.
Others
,
as
the
Euangelistes
say
,
di●
couer
his
face
&
blindfold
him
,
Mat
.
14.
Luc
.
22.
saying
prophecie
,
who
is
he
that
smote
thee
.
O
sunn●
withdraw
thy
light
from
these
vnworthie
spectacles
;
ô
yee
Angells
turne
your
eyes
from
this
barbarisme
.
O
Eternall
Father
permittest
thou
the
splendour
of
thy
glorie
to
be
thus
defiled
,
Heb
.
1.
this
obscured
?
But
see
their
blindnes
.
They
blindfold
him
,
who
seeth
all
the
secrets
euen
of
their
hearts
;
and
they
that
couered
his
face
now
,
shall
at
the
day
of
iudgment
call
vpon
the
mountaines
to
sall
vpon
them
,
Ose
10.
Luc
,
22.
so
to
couer
them
from
the
sight
of
God
,
his
angrie
countenance
,
which
they
shall
not
be
able
to
beare
.
They
that
couered
his
face
now
,
and
bid
him
prophecie
who
smote
him
,
shall
find
not
onelie
at
the
generall
but
also
at
the
particular
iudgment
,
that
he
knew
what
indignities
they
offered
him
,
and
all
the
sinnes
that
euer
they
committed
in
thought
,
word
,
&
deed
,
and
shall
punish
them
for
them
.
All
sinners
doe
imagin
God
his
eyes
to
be
blindfolded
,
and
not
to
see
what
sinnes
they
commit
,
for
if
they
did
thinke
seriously
&
efficaciouslie
that
they
were
in
God
his
presence
,
and
that
●is
eyes
were
open
vpon
them
,
they
would
not
be
so
impudent
as
to
commit
such
sinnes
,
as
they
doe
before
●uch
maiestie
.
They
say
as
the
fornica●our
or
Adulterour
doth
,
who
seeth
me
,
Ecc.
23.
●arknes
compasseth
me
,
and
the
walles
couer
●e
,
and
no
man
beholdeth
me
,
the
Highest
will
not
be
mindfull
of
my
sunnes
.
O
blindnes
of
sinners
:
Psa
.
93.
qui
finxit
oculum
non
consi●erat
?
he
that
made
the
eye
doth
not
he
●imself
consider
and
see
?
yes
,
yes
,
his
yes
●re
brighter
thē
the
sunne
,
beholdinge
round
●bout
all
the
wayes
of
men
and
the
bottome
of
the
deapth
and
the
hearts
of
men
.
And
here
,
ô
my
soule
,
consider
that
all
those
indignities
thy
Sauiour
suffered
,
not
for
himself
,
(
for
he
had
no
sinne
,
and
so
had
no
need
to
suffer
)
but
for
thee
,
to
satisfie
for
thy
sinnes
,
and
to
giue
thee
example
,
and
this
he
suffered
not
onelie
patientlie
,
but
voluntarilie
,
for
he
could
haue
stopt
their
mouthes
from
blasphemies
,
reproachings
,
and
spitting
;
and
he
could
haue
holden
their
hands
from
buffeting
and
therefore
his
Prophet
Esaie
sayth
in
his
name
I
haue
giuen
my
bodie
to
the
strikers
,
Isai
.
50.
and
my
cheekes
to
the
pluckers
(
for
they
not
onelie
buffeted
him
,
but
also
plucked
the
heares
of
his
cheekes
)
I
haue
not
turned
away
my
face
from
the
rebukers
and
spitters
;
&
the
Prophet
Hieremie
fortelling
the
same
saith
:
Dabi●
percutientise
maxillam
,
Thren
.
3.
saturabitur
opprobrijs
,
he
shall
giue
his
cheeke
to
him
that
striketh
him
,
he
shall
be
filled
with
reproaches
so
that
he
gaue
himself
to
suffer
these
indignities
,
he
gaue
his
cheeke
to
him
that
stroke
it
,
and
consequentlie
he
suffered
all
most
voluntarilie
.
Doe
thou
then
,
ô
my
soule
,
beare
these
indignities
at
least
when
others
do●
lay
them
on
thee
,
and
seeing
thou
cans●
not
auoid
them
,
if
the
malicious
wil●
offer
them
thee
,
make
merit
of
necessitie
,
and
seeing
thou
must
suffe●
them
,
suffer
them
patientlie
.
Tho●
shouldst
desire
these
indignities
fo●
thy
Sauiours
sake
,
who
voluntarilie
suffered
them
for
thee
,
but
at
least
murmure
not
when
others
force
them
vpon
thee
,
be
not
impatient
,
offe●
not
the
like
to
him
,
that
offereth
them
to
thee
,
seeke
no
reuenge
,
do
goo●
for
euill
,
loue
them
that
hate
thee
,
render
benedictions
for
maledictions
,
and
then
thou
shalt
imitate
thy
Sauiour
,
thou
shalt
conforme
thyself
●o
him
,
and
if
thou
suffer
disgrace
for
him
here
on
earth
,
he
will
honour
thee
before
his
father
in
heauen
.
THE
FIFTH
FLOWER
OF
THE
MYRRHINE
POSIE
OF
CHRIST
HIS
PASSION
.
Peters
deniall
of
Christ
his
Master
.
Mat
.
26.
Mar.
14.
Luc
.
22.
Io
.
18.
THis
deniall
added
no
small
griefe
to
Christ
his
soule
,
which
was
but
a
litle
before
sad
euen
to
death
.
Mat
.
26.
yea
peraduenture
it
added
more
greefe
thē
Iudas
traiterous
kisse
did
,
because
Christ
loued
S.
Peter
more
then
Iudas
,
and
S.
Peter
had
professed
more
loue
to
Christ
then
euer
Iudas
did
,
and
Iudas
denied
Christ
onelie
in
fact
,
Mat
.
26.
Peter
euen
in
words
and
oathes
,
&
not
once
onelie
,
but
thrice
;
S.
Matthew
setteth
downe
Peters
deniall
in
the
words
.
But
Peter
sat
without
in
the
court
,
and
there
came
to
him
one
wench
saying
,
thou
also
wast
with
Iesus
the
Gallilean
;
But
he
denied
before
them
all
saying
,
I
wote
not
what
thou
saiest
.
This
was
his
first
deuiall
,
&
as
he
went
out
of
the
gate
another
wench
saw
him
,
and
she
saith
to
them
that
were
there
,
&
this
fellow
also
was
with
Iesus
the
Nazarite
;
and
againe
he
denied
with
an
oath
,
sayinge
,
that
I
know
not
the
man
.
This
was
his
second
deniall
and
a
greater
sinne
then
the
first
,
which
was
not
with
an
oath
as
this
was
.
And
after
a
litle
while
they
came
that
stood
by
,
and
said
to
Peter
surelie
thou
also
art
of
them
,
for
euen
thy
speech
doth
bewray
thee
.
Then
he
began
to
curse
himselfe
(
as
some
vse
to
doe
when
they
say
,
let
me
dye
presentlie
if
it
be
soe
)
and
to
sweare
that
he
●●w
not
the
man
.
This
was
his
third
deniall
,
and
a
greater
sinne
then
the
former
two
,
because
it
was
ioyned
not
onelie
with
an
oath
,
Mar.
14.
Luc
.
22.
Ioa
.
18.
but
also
with
a
curse
.
The
like
relation
the
other
three
Euangelistes
doe
make
of
this
S.
Peters
deniall
of
his
Master
.
O
Peter
the
foure
Euangelistes
doe
beare
witnesse
against
thee
,
&
doe
testifie
to
all
the
world
,
that
thou
hast
denied
thy
Master
three
times
,
according
as
he
had
foretold
thee
,
what
canst
thou
saie
for
thy selfe
?
Thou
,
who
promisedst
a
litle
before
that
although
all
should
be
scandalised
in
thy
maister
,
thou
wouldst
neuer
be
scandalized
,
yea
though
thou
shouldst
die
with
him
thou
wouldest
not
d●nie
him
.
Thou
,
who
deuouredst
prisons
,
and
deaths
,
and
toldst
thy
Master
,
that
thou
wast
readie
to
goe
with
him
both
to
prison
and
vnto
death
:
doest
thou
now
so
quicklie
forget
these
thy
great
promises
?
Is
thy
courage
and
zele
so
quicklie
coulde
?
O
the
inconstancie
of
mans
heart
!
more
wauering
then
a
reede
touched
with
the
winde
!
O
Peter
,
thou
who
in
the
garden
of
Gethsemanie
wast
so
couragious
that
euen
in
the
middest
of
the
souldiers
,
and
rheir
clubs
and
swords
thou
cuttedst
of
Malcus
eare
in
defence
of
thy
louing
master
,
doest
thou
now
at
the
interrogation
of
a
wench
denie
him
,
and
sweare
also
that
thou
knowest
not
the
man
?
If
he
for
this
thy
deniall
should
at
the
moment
of
thy
particular
Iudgement
saie
to
thee
,
Mat
25.
as
he
said
to
the
foolish
virgines
,
I
know
thee
not
,
what
would
become
of
thee
?
he
told
thee
heretofore
that
euerie
one
that
should
confesse
him
before
men
,
Mat
.
10.
he
also
will
confesse
him
before
his
father
which
is
in
heauen
.
Thou
Peter
hast
sworne
that
thou
knowest
him
not
,
canst
thou
expect
that
he
shall
acknowledge
thee
▪
Thou
hast
denied
him
before
men
,
what
canst
thou
expect
but
that
he
shall
denie
thee
before
his
Father
and
all
the
Angells
in
heauen
?
O
Peter
tell
truth
,
doest
thou
not
know
him
?
thou
hast
good
cause
to
know
him
,
who
hast
followed
him
so
long
,
&
hast
beene
an
eye
witnesse
of
his
miracles
,
good
life
,
and
good
examples
.
Thou
hast
good
cause
to
know
him
,
who
hast
receiued
so
many
benefites
at
his
hands
,
as
his
calling
thee
out
of
so
many
thousands
,
whom
he
left
still
in
the
world
,
in
calling
thee
to
be
a
disciple
and
an
Apostle
,
and
in
shewing
so
many
signes
of
his
loue
,
euen
this
night
bestowing
on
thee
his
sacred
bodie
and
blood
,
the
greatest
guift
he
could
bestow
on
thee
.
Thou
once
madst
this
glorious
con●ession
of
him
,
Mat
.
16.
thou
art
Christ
the
sonne
●f
the
liuing
God
;
and
for
this
confes●on
he
made
this
noble
promise
vnto
●hee
.
Thou
art
Peter
,
and
vpon
this
●ocke
will
I
build
my
church
.
Thou
a
Rocke
?
a
Reede
rather
,
who
art
so
●asilie
shaken
.
He
promised
thee
also
that
he
would
giue
thee
the
keyes
of
heauen
,
●o
open
and
shut
it
to
others
:
and
●ow
shalt
thou
open
Heauen
to
others
,
who
by
this
shamefull
deniall
of
him
,
hast
shut
it
to
thy selfe
?
If
thou
deniest
thy
Master
at
the
voice
of
a
mayde
seruant
,
how
wilt
thou
confesse
him
before
Kings
and
Tyrants
?
If
thou
Peter
the
Captaine
and
head
of
the
Apostles
and
all
Christians
(
for
thou
wast
promised
to
be
their
head
)
deniest
this
thy
so
louing
maister
,
Mat
.
16.
in
whom
shall
he
put
his
confidence
?
what
may
he
hope
of
the
constancie
of
the
rest
,
but
that
they
shall
runne
away
as
thou
didst
,
and
denie
him
and
for
sweare
him
,
as
they
see
their
captaine
hath
done
,
before
them
?
what
will
the
Prelates
of
the
Church
,
thy
successours
,
doe
after
this
thy
so
ill
example
?
Thou
wouldst
needs
follow
th●
Master
euen
to
the
houses
of
Anna
an●
Cayphas
,
presuming
to
much
on
th●
owne
forces
;
but
it
had
beene
bette●
thou
hadst
runne
away
with
thy
fellowes
,
then
to
follow
him
to
deni●
him
:
for
in
thus
following
him
tho●
forsakest
him
worse
then
they
di●
and
to
thy
Masters
great
griefe
an●
dishonour
,
to
thy
owne
great
sinne●
and
the
euill
example
of
thy
fellowes●
O
Peter
what
h●st
thou
done
?
Tho●
hast
denied
thy
Master
to
saue
a
temporall
and
short
life
,
and
hast
los●
(
asmuch
as
in
thee
lieth
)
an
eternal●
life
.
An
ill
marchant
thou
art
,
Peter●
and
much
vnaduised
.
Peter
at
this
time
of
his
denial
stood
by
the
fire
to
warme
him
,
and
indeed
he
was
cold
and
frozen
euen
at
the
heart
:
but
he
mistooke
his
fire
.
He
should
haue
approached
to
his
Master
,
who
is
the
fire
descended
from
heauen
to
earth
to
set
all
the
world
on
fire
with
zeale
and
charitie
,
and
because
he
approached
not
to
this
fire
,
he
had
not
the
heate
and
zeale
to
confesse
his
Master
:
if
he
had
approched
to
his
master
,
he
had
neuer
denied
him
.
But
because
Peter
approached
not
●o
his
Master
,
he
approacheth
to
Pe●er
,
and
with
a
glaunce
of
his
eye
dis●olueth
the
cold
ice
which
had
congea●ed
Peters
heart
.
Et
conuersus
Dominus
,
●espexit
Petrum
,
and
our
Lo●d
turning
,
●ooked
vpon
Peter
:
And
looking
vpon
●im
did
,
as
the
sunne
doth
(
when
he
●isplaeth
his
hot
beames
or
rayes
●n
the
snow
and
ice
)
dissolue
and
melt
●eters
heart
into
teares
.
O
Peter
●appie
thou
:
thy
Master
turneth
●owards
thee
,
and
vouchsafeth
to
be●old
thee
,
who
hadst
so
shamefullie
●enied
him
.
Speake
Peter
,
for
this
his
●ouing
looke
may
imbolden
thee
to
speake
.
Speake
Peter
,
it
is
like
if
thou
aske
pardon
he
will
giue
it
thee
,
for
he
looketh
on
thee
.
But
Peter
at
this
looke
was
so
confounded
,
that
he
went
●ut
of
dores
and
wept
bitterlie
,
&
could
not
speake
for
weeping
;
yet
his
eyes
●ending
forth
a
streame
of
teares
,
●pake
better
for
him
then
his
tongue
could
haue
done
,
for
that
teares
are
the
best
oratours
:
and
his
teares
had
neuer
offended
his
Maste●
,
his
tongue
had
.
And
no
meruaile
that
Peter
who
was
so
frozen
before
,
is
now
melted
into
teares
,
the
raye
and
beame
of
Christ
his
eye
was
so
hot
,
thar
it
dissolued
him
,
and
so
he
may
sing
that
verse
.
Nix
ego
,
sol
Christus
,
radiorum
ardore
liquesco
;
Nil
mirum
ex
oculis
si
fluat
vnda
meis
.
I
am
the
snow
,
&
Christ
the
sunne
,
that
meltes
me
with
his
beames
;
No
meruaill
then
if
from
mine
eyes
the
waters
flow
in
streames
.
O
happie
looke
of
Christ
,
o
happie
regard
,
ô
how
potent
is
his
eye
in
drawing
;
moouing
,
and
alluring
But
Christ
hath
three
eyes
:
the
one
corporall
of
the
bodie
,
the
other
spirituall
of
the
soule
,
the
other
diuine
of
his
diuinitie
,
and
with
all
these
three
eyes
he
looked
on
Peter
,
but
the
second
eye
was
more
potent
in
moouing
then
the
first
,
and
the
third
more
potent
then
the
two
others
.
But
Christ
,
as
he
is
our
Father
,
so
he
is
our
Iudge
,
and
he
looketh
on
some
with
the
eye
of
a
Iudge
,
on
some
with
the
eye
of
a
Father
:
his
eye
of
a
Iudge
is
terrible
,
and
the
looke
of
it
is
seuere
,
with
this
eye
he
looked
vpon
the
Citie
and
Tower
of
Babell
,
which
the
chil●ren
of
Adam
before
their
dispersion
,
Gen.
11.
●nd
whilest
all
spake
one
language
,
●uilt
and
intended
to
reare
it
vp
so
●ight
that
the
top
should
reach
to
heauen
;
and
with
this
eye
God
confounded
their
tongues
that
they
could
●ot
vnderstand
one
an
other
;
with
this
●ye
God
looked
on
Core
,
Num
.
16.
Eccles
.
34.
Psal
.
112.
Psal
.
39.
Dathan
and
Abiron
,
and
consumed
them
:
with
the
eye
of
a
Father
he
looketh
vpon
th●
humble
,
with
the
same
eye
he
looketh
vpon
them
that
feare
him
:
both
these
eyes
Dauid
mentioneth
saying
:
the
eyes
of
our
Lord
vpon
the
Iust
,
behold
his
Fatherlie
eye
,
but
the
countenance
of
our
Lord
is
vpon
them
that
do
euill
.
See
the
eye
of
a
Iust
Iudge
.
With
this
eye
Christ
looked
not
on
Peter
,
for
then
he
would
haue
sent
Peter
to
hell
to
receaue
iust
punishment
for
his
denyall
,
Mat
.
9.
Mar.
2.
Luc
.
5.
Mar.
1.
but
he
looked
vpon
him
with
the
mercifull
and
louing
eye
of
a
Father
,
and
so
mooued
him
to
pennance
;
with
this
eye
he
saw
S.
Matthew
sitting
in
a
custome
house
and
made
him
leaue
all
:
with
this
eye
he
saw
Simon
,
and
Andrew
,
Iames
and
Iohn
,
&
they
by
and
by
followed
him
.
This
looke
which
Christ
vouchsafe●
S.
Peter
,
as
it
comforted
S.
Peter
,
so
it
was
a
tacit
check
and
reprehension
vnto
him
,
for
Christ
looking
on
Peeter
,
said
,
as
it
were
tacitlie
vnto
him
:
doest
thou
not
know
mee
Peter
?
For
so
thou
saidst
and
swearedst
?
I
know
thee
well
enough
and
thy
thrice
denial
of
mee
,
and
therefore
I
turne
my
face
and
eye
to
thee
.
Are
thy
great
promises
Peter
come
to
this
?
Thou
saiedst
thou
wast
readie
to
goe
with
mee
both
into
Prison
and
vnto
death
,
and
yet
thou
seest
thou
hast
denied
mee
.
Thou
seest
what
it
is
to
trust
to
thy
owne
forces
:
yet
because
thou
repentest
,
I
pardon
all
,
and
I
do
receaue
thee
into
as
great
,
ot
greater
grace
then
euer
:
for
I
shall
giue
thee
the
grace
by
which
he●eafter
thou
shalt
confesse
my
name
before
Iewes
and
Gentils
,
yea
before
the
Kings
and
Tyrants
of
the
world
.
O
Peter
thou
wast
vnhappie
in
denying
thy
Master
,
but
thou
wast
as
happie
in
weeping
so
aboundantlie
&
bitterlie
for
denying
him
.
Two
causes
there
were
of
Peters
teares
and
repentance
,
the
first
was
the
glaunce
of
Christ
his
eye
vpon
him
,
for
the
eye
being
a
principall
organ
&
the
cheefe
of
the
senses
,
hath
great
force
in
moouing
,
because
our
affections
of
loue
and
anger
,
ioy
and
greefe
,
doe
especiallie
appeare
in
the
eye
,
and
so
euerie
mans
eye
mooueth
much
,
and
especiallie
the
eye
of
Christ
who
was
the
perfectest
man
,
and
had
the
most
perfect
complexion
,
w●i
h
giues
force
and
spirit
to
the
eye
;
and
besides
the
glaunce
of
Christes
corporall
eye
,
he
gaue
a
glaunce
on
Peter
with
the
eye
of
his
diuinitie
,
which
sent
out
a
ray
and
beame
of
preuenient
grace
,
which
not
ōel●e
mooued
his
heart
,
but
melted
and
consumed
it
into
those
aboundant
teares
which
he
shed
.
The
second
cause
or
occasion
as
the
crowing
of
the
Cocke
,
for
Christe
hauing
foretold
Peter
,
Mat
.
26.
that
in
th●t
night
before
the
Cocke
crewe
he
should
denie
him
thrice
:
he
hearing
the
cocke
crowe
,
and
thereby
remembring
Christes
words
,
went
forth
a
dores
and
wept
bitterlie
.
But
as
the
Preachers
preaching
without
God
his
grace
conuerteth
no
man
,
so
this
crowing
of
the
Cocke
could
not
,
haue
moued
Peter
to
repentance
,
had
not
Christ
sent
from
the
eye
of
his
diuinitie
a
raye
of
preuenient
grace
,
and
by
the
heate
of
it
,
resolued
his
heart
into
teares
.
As
Peter
now
wept
at
the
crow
of
the
Cocke
,
Clem
.
Rom.
vide
Maldo
.
in
c
.
26.
Matth
.
so
did
he
euer
after
remember
this
so
well
,
that
,
as
Clemens
Romanus
affirmeth
,
so
oft
as
he
heard
the
cocke
crowe
,
he
kneeled
downe
on
his
knees
and
shedded
teares
aboundantlie
for
this
his
denial
of
his
Master
.
To
this
S.
Ambrose
alluding
in
the
Hymne
ad
laudes
saith
.
Hoc
ipsa
Petra
Ecclesiae
canente
culpam
diluit
.
When
th●
cocke
croweth
,
the
rocke
of
the
Church
himself
,
washeth
away
his
fault
.
But
why
o
B.
Sauiour
didst
thou
permir
Peter
to
fall
thus
shamefullie
,
who
loued
thee
so
well
,
and
was
so
well
beloued
of
thee
,
who
was
to
be
head
vnder
thee
of
the
Church
&
was
to
suffer
the
same
Kind
of
death
on
the
Crosse
for
thee
(
though
with
his
feete
vpwards
)
as
thou
sufferedst
for
him
and
all
the
world
?
He
permitted
this
for
Peters
and
thousands
others
greater
good
;
that
Peter
might
see
how
fraile
he
is
when
he
relieth
onelie
on
his
owne
forces
,
that
he
might
hereby
be
humbled
when
he
should
remember
●his
his
fall
,
as
S.
Paul
was
,
who
be●ause
he
had
persecuted
the
first
Chri●tians
,
did
alwaies
,
1.
Cor
.
15.
when
that
came
to
his
mind
,
esteeme
himself
an
aborte
,
&
not
worthie
to
be
called
an
Apostle
;
That
by
Peter
who
was
to
be
head
of
the
Church
,
all
his
successours
might
learne
not
to
presume
too
much
of
their
hight
state
and
dignitie
,
but
might
,
know
that
without
God
his
speciall
grace
,
they
are
subiect
to
falling
aswell
as
others
:
That
Peter
when
he
should
come
to
be
head
of
the
Church
might
take
compassion
of
others
falles
seeing
he
himself
fel
so
shamefullie
;
that
when
Christians
see
their
Pastours
fall
by
euill
life
,
they
be
not
scandalized
at
thē
seeing
that
the
cheefe
Pastour
after
Christ
,
tooke
such
a
fall
;
that
no
sinner
should
despaire
of
remission
of
his
sinnes
,
seeing
that
Peter
,
who
had
denied
and
forsworne
his
Master
,
had
obtained
that
grace
;
that
all
the
world
might
see
how
fraile
he
and
the
Apostles
were
before
the
comming
of
the
holy
Ghost
,
how
couragious
they
were
after
the
holy
Ghost
had
inflamed
them
with
zele
and
charitie
,
and
how
they
were
stronger
then
all
the
tormente●
and
deaths
that
the
persecutour
could
deuise
;
that
Peter
might
take
occasion
by
this
fall
,
to
rise
to
greater
grace
,
z●le
,
and
Charitie
then
euer
he
had
:
for
as
the
ball
the
lower
it
falleth
,
the
higher
it
reboundeth
,
and
sometimes
reboundeth
higher
then
it
fell
;
so
many
times
the
lower
sinners
fall
by
sinne
,
the
higher
they
doe
rise
by
a
great
repentance
,
in
God
his
grace
&
fauour
;
as
King
Dauid
,
S.
Peter
,
S.
Paul
,
S.
Matthew
,
S.
Marie
Magdalen
did
,
who
had
neuer
beene
so
great
Saints
if
they
had
not
beene
so
great
sinners
;
not
that
sinne
by
it selfe
conduceth
to
perfection
,
but
that
God
manie
times
taketh
greater
compassion
where
he
seeth
greater
sinnes
,
&
there
vpon
giueth
greater
grace
;
that
as
Iob
was
and
is
to
this
daye
an
example
of
patience
,
and
by
it
hath
induced
thousands
to
patience
,
so
Peter
might
be
a
pattern
to
all
sinners
,
&
induce
them
by
his
teares
to
heartie
repentance
;
lastlie
that
we
might
know
the
force
of
teares
and
Contrition
,
which
wash
away
the
foulest
sinnes
that
are
,
heale
the
greatest
wounds
of
the
soule
,
restore
vs
from
spirituall
sicknes
to
spiri●ual
health
,
yea
from
the
death
of
mor●all
sinne
to
the
life
of
grace
,
which
●eares
,
contrarie
to
the
nature
of
other
waters
,
ascend
to
heauen
and
there
doe
mollifie
God
his
heart
,
appease
his
●nger
,
and
yet
descend
also
to
hell
and
●here
do
extinguish
Hell
fire
,
kill
all
●vice
in
our
soule
,
and
make
it
bring
forth
all
maner
of
vertue
,
which
takes
away
all
enmitie
betwixt
God
and
vs
,
and
of
enemies
,
makes
vs
his
friends
and
fauorites
.
O
my
soule
how
often
hast
thou
in
fact
,
though
not
in
words
,
denied
God
,
disclaimed
from
Christe
?
as
oft
as
thou
hast
committed
mortall
sinnes
.
For
thou
hast
beene
one
of
those
,
Tit
.
1.
who
confesse
that
they
know
God
,
but
in
their
workes
denie
him
.
And
if
for
feare
of
losse
of
life
,
or
goods
thou
hast
denied
thy
faith
,
thou
hast
denied
Christ
in
words
,
as
S.
Peter
did
,
and
hast
seemed
with
S.
Peter
not
to
know
Christ
nor
his
religion
:
Peter
denyed
his
Master
at
the
interrogation
of
a
wench
:
and
how
often
for
a
lesser
trifle
,
or
for
a
vaine
pleasure
of
the
body
,
for
a
litle
trash
of
the
world
,
for
a
passion
of
the
mind
,
as
of
hatred
,
enuie
or
anger
,
hast
thou
sinned
mortallie
and
denyed
Christ
.
As
thou
hast
denied
Christ
with
Peter
,
so
weepe
for
thy
sinnes
with
Peter
.
Christ
on
his
part
is
not
wanting
,
he
looketh
on
thee
with
the
eye
of
his
diuinitie
,
and
from
this
his
eye
he
sendeth
vnto
thee
,
as
he
did
to
Peter
a
raye
or
beame
of
his
preuenient
grace
,
and
not
one
onely
cocke
,
but
as
many
cocks
,
as
Preachers
,
or
good
Counsellers
,
or
good
books
,
do
dailie
crow
&
crie
vnto
thee
to
doe
pennance
.
Thou
hast
denyed
Christ
with
Peter
,
thou
hast
gone
forth
and
runne
astray
with
Peter
,
but
thou
hast
not
yet
wept
bitterlie
with
Peter
.
Goe
out
of
ill
companie
,
as
Peter
did
,
when
he
left
Cayphas
and
the
rest
,
which
were
there
assembled
against
Christ
,
leaue
all
occasions
of
sinnes
,
and
as
heretofore
thou
hast
taken
delight
in
sinne
,
so
now
do
thou
detest
th●
sinnes
,
abhorre
them
,
and
be
sorrie
for
them
.
The
Iewes
lamented
their
dead
,
and
mourned
for
them
;
do
thou
lament
thy
soule
dead
by
mortall
sinne
,
all
the
dayes
of
thy
life
,
as
Peter
did
;
let
thyne
eyes
Weepe
,
or
at
least
let
thy
●eart
weepe
and
lament
so
often
as
●hou
thinkest
on
thy
sinnes
.
Thou
●weepest
too
easelie
for
temporal
losses
,
euen
of
monie
,
and
in
vaine
also
,
because
weeping
will
not
recouer
such
losses
;
weepe
then
for
thy
sinnes
,
which
despoile
thee
of
God
his
grace
and
his
fauour
,
and
euen
of
the
Kingdome
of
heauen
,
which
are
the
greatest
losses
that
can
be
,
and
which
by
weeping
and
teares
of
contrition
are
alwayes
recouered
.
O
my
soule
harken
to
Hieremie
his
Counsell
which
he
gaue
to
the
Iewes
,
and
as
thou
hast
sinned
with
them
,
so
do
thou
as
Hieremie
Counselled
them
shed
teares
as
a
Torrent
day
and
night
,
Hiere
.
2.
giue
no
rest
to
thy self
,
nether
let
the
aple
of
thyne
eye
cease
from
teares
.
If
S.
Peter
as
oft
as
he
did
heare
the
cocke
crowe
,
did
shed
teares
for
his
sinnes
,
do
thou
all
thy
life
,
weepe
and
be
sorrie
at
least
in
heart
for
thine
,
Esa
.
38.
and
with
King
Ezechias
recount
to
God
all
thy
yeares
in
the
bitternes
of
thy
soule
.
And
as
Peter
after
his
denial
confessed
Christe
boldlie
and
publicklie
before
Iewes
and
Gentills
,
Alt.
4.
and
euen
before
the
Persecutours
and
Tyrants
,
vnto
death
,
and
euen
to
the
death
of
the
Crosse
;
so
doe
thou
(
ô
my
soule
)
confesse
Iesus
by
word
and
deed
,
that
weeping
with
Peter
thou
maist
find
mercie
and
grace
with
Peter
,
and
confessing
Christ
with
Peter
,
Christ
may
confesse
thee
and
acknowledge
thee
as
he
hath
done
Peter
before
his
Father
in
Heauen
.
Matt
.
8.
Luc
.
12.
THE
SIXT
FLOWER
OF
THE
MYRRHINE
POSIE
OF
CHRIST
HIS
PASSION
.
The
whipping
of
Christ
at
the
Pillar
.
Mat
.
27.
Mar.
15.
Luc
.
23.
Ioan
.
19.
IT
was
comaunded
by
the
old
law
,
when
any
offender
was
to
be
whipped
,
that
according
to
the
measure
of
the
sinne
,
Deu
.
25.
should
the
measure
of
the
stripes
bee
:
yet
soe
as
that
the
number
of
the
stripes
ex●e●●ed
not
the
number
of
fortie
,
least
thy
●rother
,
(
saith
the
law
)
depart
foulie
●orne
before
thine
eyes
.
This
compassion
that
law
tooke
of
the
whipped
,
●hough
otherwise
it
was
a
law
of
rigour
and
terrour
,
and
with
this
moderation
was
this
law
commonlie
executed
and
put
in
practise
:
where
fore
S.
Paul
(
who
was
whipped
by
the
Iewes
)
saith
:
1.
Cor
.
11.
fiue
times
I
receaued
fortie
stripes
,
sauing
one
.
The
Iewes
gaue
him
but
39.
stripes
at
a
tyme
,
choosing
rather
to
come
short
of
the
number
of
fortie
,
then
to
exceed
it
.
But
our
B.
Sauiour
found
not
this
mercie
and
fauour
,
and
that
he
might
not
find
it
,
the
Iewes
gaue
him
ouer
to
the
Romanes
,
who
were
not
bound
to
this
law
,
and
therefore
did
much
exceede
this
number
of
fortie
,
of
which
excesse
the
Iewes
also
were
cause
,
because
they
cried
to
Pilat
to
haue
Christ
crucified
;
but
he
not
being
willing
to
crucifie
him
,
or
to
put
him
to
death
,
caused
him
by
the
Romane
soldiers
so
to
be
whipped
,
as
his
whipping
might
appease
their
hatred
,
and
make
them
to
talke
noe
more
of
crucifying
.
Luc
.
13.
I
will
,
saith
Pilat
,
correct
him
and
let
him
goe
.
By
which
it
may
easelie
be
gathered
that
Pilat
gaue
order
that
Christ
should
receaue
many
stripes
aboue
fortie
,
for
he
knew
that
otherwise
he
could
not
appease
the
hatred
of
the
Iewes
.
And
besides
such
was
our
B.
Sauiours
charitie
to
vs
,
that
he
would
fulfill
,
the
first
words
of
that
law
which
saieth
:
Deut
.
25.
According
to
the
measure
of
the
sinne
shal
the
measure
also
of
the
stripes
be
:
And
seeing
that
he
vndertooke
to
satisfie
for
the
sinnes
of
all
mankind
,
he
would
suffer
so
many
stripes
in
number
,
as
might
haue
some
Kind
of
proportion
with
the
number
of
our
sinnes
.
For
although
one
stripe
of
it selfe
,
in
regard
of
the
value
which
it
receaued
from
Christ
his
Diuine
person
(
the
person
dignifieth
the
workes
of
him
that
doth
them
)
had
been
sufficient
to
haue
satisfied
for
all
the
sinnes
of
mankind
,
yet
it
had
not
had
a
proportion
to
the
number
of
our
sinnes
,
&
so
diuers
Authours
affirme
that
he
suffered
many
hundres
of
stripes
for
vs
,
&
could
not
with
fewer
satisfie
his
owne
charitie
towards
vs
,
nor
the
hatred
of
the
Iewes
towards
himself
.
O
what
a
spectacle
was
this
whip●ing
to
God
,
to
Angells
,
and
to
men
!
●ehold
,
ô
Eternall
Father
,
thy
Sonne
●o
equall
&
Consubstantiall
vnto
thee
,
●nd
whoe
is
not
onelie
free
denizon
of
Heauen
,
but
also
Prince
thereof
with
●hee
,
tyed
with
a
cord
to
a
pillar
,
and
●hipped
like
a
slaue
.
Doth
not
this
●ouch
thy
honour
,
which
is
so
disho●orable
to
thy
Sonne
?
Behold
,
ô
Eter●all
spirit
and
third
person
in
the
Trinitie
,
the
body
of
the
Sonne
of
God
which
thou
framedst
of
the
most
pure
blood
of
the
Virgin
mother
,
&
which
therefore
was
free
from
all
seruilitie
of
sinne
,
tyed
to
a
Pillar
and
whipped
as
the
bodie
of
a
slaue
,
yea
of
a
malefactour
.
Canst
thou
endure
thy
handwork
and
masterpiece
so
to
be
disgraced
?
Behold
,
ô
yee
Angells
,
your
Prince
and
Daulphin
of
Heauen
scourged
as
a
slaue
:
can
you
hold
your
hands
from
drawing
vpon
these
caitifs
,
who
so
baselie
handle
your
Lord
and
Master
?
O
man
,
behold
to
what
a
seruill
condition
thy
sinnes
haue
brought
the
Sonne
of
God
,
and
detest
thy
sinnes
,
for
which
he
endureth
this
indignitie
.
O
Sonne
of
God
who
art
the
strong
arme
of
God
thy
Father
,
equall
i●
force
and
in
strength
vnto
him
,
as
omnipotent
as
he
,
why
didst
thou
permit
a
few
soldiers
so
to
ouer
maste●
thee
,
as
to
tye
thee
to
the
pillar
wit●
a
rope
?
Iud.
15.
&
16.
If
Sampson
could
be
tyed
by
n●
cords
,
but
burst
them
all
:
why
did●
thou
not
breake
this
cord
,
that
s●
shamefullie
tieth
thee
?
But
I
see
wha●
bond
it
was
that
tied
thee
;
it
was
no●
any
cord
or
rope
of
the
Iewes
or
Romanes
making
,
which
could
haue
tyed
thee
,
had
not
the
chaine
and
bond
of
loue
and
charitie
towards
vs
,
bound
thee
:
had
not
this
chaine
of
loue
to
man
(
for
whom
thou
sufferdst
all
thou
suffredst
)
tyed
thee
to
this
pillar
,
nether
Iewe
,
nor
Gentill
,
nor
all
the
diuells
in
Hell
,
could
haue
thus
tyed
thee
but
as
thou
wast
offered
to
death
because
thou
wouldst
,
Isa
.
53
So
thou
wast
tied
,
to
this
pillar
and
whipped
,
because
,
out
of
thy
loue
to
man
,
thou
wouldst
.
O
loue
,
seeing
thou
wast
able
to
tye
the
omnipotent
,
tye
me
also
to
this
pillar
,
that
I
may
suffer
with
my
Iesus
,
if
not
by
passion
,
at
least
by
compassion
.
But
behold
(
ô
deuout
Christian
)
how
thy
meeke
,
patient
and
louing
Sauiour
imbraceth
the
Pillar
for
loue
●f
thee
,
although
he
knew
how
many
●d
how
cruel
stripes
he
should
suffer
●
it
.
Being
then
tied
to
the
Pillar
,
and
●eelding
himself
to
the
furie
of
the
●oldiers
,
you
may
Imagine
how
cruel●e
his
tender
and
virginall
flesh
was
●rne
with
whippes
.
This
you
may
,
●ther
by
the
Soldiers
,
who
were
●uell
and
barbarous
;
by
Pilat
,
who
●used
him
to
be
whipped
so
,
as
to
sa●sfie
the
hatred
of
the
Iewes
,
which
●e
knew
could
not
be
appeased
with
an
●rdinarie
whipping
;
by
the
loue
of
●hrist
,
which
could
not
be
satisfied
●ithout
a
great
number
of
stripes
some
that
proportionate
in
number
to
our
●
most
innumerable
sinnes
.
Stripes
then
were
heaped
on
stripes
,
●shes
on
lashes
:
and
at
the
first
on
his
bodie
appeared
many
wheales
,
then
blood
issued
out
,
as
wine
doth
out
of
the
grape
trodden
and
pressed
:
then
wounds
were
to
be
seene
in
many
pla●es
;
then
no
place
was
left
for
new
●ounds
,
all
was
one
wound
;
then
blood
streamed
downe
in
such
streames
,
that
,
as
the
contemplatiues
doe
not
without
cause
imagine
,
he
stood
almost
ankle
deepe
in
his
owne
blood
thē
the
whippes
fetch
of
the
flesh
,
then
the
ribbes
beginne
to
appeare
;
at
length
the
whippers
were
out
of
breath
Christ
not
out
of
patience
,
the
whippers
at
length
want
strength
,
but
no
mallice
,
Christ
wanteth
not
Charitie
and
as
crueltie
beganne
this
whipping
so
crueltie
made
an
end
,
because
they
ceased
not
for
compassion
,
but
to
reserue
him
for
greater
torments
on
th●
Crosse
.
There
was
neuer
malefactour
so
crueltie
whipped
,
as
Christ
was
;
wha●
crueltie
thē
was
it
so
cruellie
to
whippe
Christ
,
who
euen
by
Pilats
confession
was
innocent
?
and
who
was
so
farre
from
doeing
any
hurt
or
iniurie
to
the
Iewes
or
their
common
wealth
,
as
malefactours
vse
to
doe
,
that
he
bestowed
as
many
benefites
on
them
,
as
he
wrought
miracles
among
them
.
O
my
sweet
Sauiour
,
ô
innocent
Lambe
,
how
cammest
thou
amongest
these
rauenous
wolues
,
yea
cruell
Tygres
?
O
Eternall
Father
!
see
whether
this
bodie
thus
torne
with
whippes
be
the
coate
of
thy
Sonne
or
not
.
Gen.
36.
O
Virginall
Mother
see
whether
this
his
bodie
wherewith
his
Diuinitie
is
inuested
,
be
the
coate
which
thou
by
vertue
of
the
Holy
Ghosts
shapedst
for
him
out
of
thy
most
pure
blood
;
by
the
coate
,
which
thou
madst
him
,
Psal
.
44.
he
was
speciosus
forma
praefilijs
hominum
,
goodlie
of
beautie
aboue
the
Sonnes
of
men
:
By
this
torne
coate
which
now
he
weareth
,
he
hath
(
as
the
Prophet
Esaie
foretold
)
neither
beautie
nor
comelinesse
,
Isa
.
53.
but
rather
seemeth
the
most
abiect
of
men
,
a
man
of
sorrowes
.
O
Crueltie
of
the
Iewes
and
Romanes
,
who
haue
so
disfigured
him
!
and
ô
great
crueltie
of
vs
sinners
,
who
,
when
we
sinned
,
tyed
him
to
the
pillar
,
and
when
we
heaped
sinnes
vpon
sinnes
,
we
heaped
scourges
vpon
scourges
vpon
his
bodie
,
because
our
sinnes
were
the
causes
of
these
his
stripes
,
and
of
all
he
suffered
in
his
passion
.
O
my
soule
,
if
thou
shouldst
haue
seene
a
greate
malefactour
thus
scourged
,
thou
wouldst
haue
pitied
him
,
though
a
malefactour
,
who
deserued
the
punishment
:
yea
if
thou
shouldst
see
a
dogge
or
horse
thus
torne
with
whipps
,
thou
wouldst
not
haue
endured
the
sight
,
though
he
be
a
brute
beast
:
&
canst
thou
behold
thy
Sauiour
God
and
man
,
thy
Creatour
,
thy
Redeemer
,
thy
greatest
friend
and
benefactour
,
thus
cruellie
handled
,
and
for
thy
sinnes
also
,
and
not
take
compassion
of
him
?
O
Christian
,
no
,
Christian
,
if
these
so
cruell
and
so
many
stripes
laied
on
thy
Sauiours
tender
flesh
,
and
for
thee
also
,
do
not
mooue
thee
to
compassion
.
Yea
,
ô
man
,
no
man
,
(
because
deuoid
of
all
humanitie
)
if
this
crueltie
towards
a
man
,
and
not
a
man
onelie
but
God
also
,
doe
not
wrest
compassion
from
thy
heart
,
and
teares
from
thyne
eyes
.
Blood
shed
vniustlie
,
hath
a
voice
to
crye
for
vengeance
on
them
,
that
shed
it
.
So
Abels
blood
cried
for
vengeance
against
Cain
,
who
vnnaturallie
shed
it
,
and
out
of
enuie
also
,
because
Abels
Sacrifices
were
more
respected
of
God
then
Cains
were
:
And
therefore
God
told
him
.
Gen.
4.
The
voice
of
thy
brothers
blood
crieth
to
me
out
of
the
earth
.
The
blood
of
the
lust
shed
by
the
Iewes
fell
vpon
them
,
Mat
.
23.
from
the
blood
of
Abel
to
the
blood
of
Zacharie
,
the
Sonne
of
Barachias
,
whom
they
murdered
betwixt
the
Temple
and
the
Altar
.
Mat
.
6.
S.
Iohn
Baptists
blood
which
Herod
shed
cryed
more
terriblie
against
him
,
then
his
mouth
did
,
when
he
told
him
,
that
it
was
not
lawfull
for
him
to
haue
the
wife
of
his
brother
.
But
with
what
a
shrill
voice
did
this
holie
and
innocent
blood
of
our
Sauiour
crye
against
the
Iewes
,
who
shed
it
?
It
is
true
,
it
cried
to
God
for
our
Redemption
and
for
mercie
towards
vs.
And
therefore
S.
Paul
saith
,
Heb
.
12.
the
sprinkling
of
this
blood
speaketh
better
then
Abel
,
that
is
,
then
his
blood
:
But
it
cried
for
a
great
vengeance
on
the
Iewes
,
that
shed
it
,
and
on
their
posteritie
also
,
as
we
see
by
the
ruine
of
their
Temple
,
Citie
,
Kingdome
,
law
and
Priesthood
;
Which
miserie
they
worthilie
suffer
for
their
crueltie
against
Christ
their
Messias
,
and
for
the
Curse
they
gaue
to
themselues
and
children
,
when
they
said
.
Mat
.
27.
His
blood
be
vpon
vs
and
vpon
our
children
.
And
,
ô
my
Soule
,
doest
not
thou
heare
this
bloud
crying
to
thee
for
compassion
,
it
being
shed
with
such
paine
to
Christ
,
and
in
such
aboundance
?
doest
thou
not
heare
it
crying
to
thee
for
gratitude
,
it
being
shed
for
thee
?
doest
thou
not
heare
it
crye
to
thee
for
Repentance
,
it
being
shed
for
thy
sinnes
?
Many
saie
(
and
experience
prooueth
their
saying
true
)
that
when
the
murderer
commeth
in
sight
or
neere
to
him
,
whom
he
murdered
,
the
wounds
of
the
murdered
,
will
bleed
againe
:
Thou
,
ô
my
soule
,
hast
shed
the
blood
of
thy
Sauiour
,
and
hast
in
a
manner
murdered
him
,
because
thy
sinnes
were
cause
of
his
death
,
behold
then
his
wounds
receiued
by
being
whipped
at
the
pillar
:
approach
to
him
,
that
he
may
bleed
againe
in
thy
heart
,
by
making
it
bleed
for
sorrow
.
Marcus
Antonius
,
when
Iulius
Cesar
was
killed
in
the
Senate
house
by
Brutus
and
others
,
his
fellow
conspiratours
,
carried
his
wounded
bodie
,
in
which
appeared
23.
wounds
,
with
his
pearced
and
bloodie
shirt
into
the
market
place
,
which
so
mooued
the
people
,
that
although
Iulius
Caesar
had
vsurped
Tyrannie
ouer
the
Romanes
,
yet
at
this
bloodie
obiect
they
were
incensed
with
such
furie
against
Brutus
and
his
followers
,
that
if
they
had
not
quicklie
fled
Rome
,
they
had
reuenged
Cesars
death
vpon
them
.
Thou
,
ô
Christian
,
hast
had
in
part
●epresented
vnto
thee
the
cruell
stri●es
and
scourges
,
wherewith
thy
Sa●iours
body
,
the
shirt
and
garment
of
●is
Diuinitie
,
was
pierced
thou
hast
●eene
this
his
shirt
all
gorie
blood
with
stripes
,
and
yet
he
was
no
Tyrant
,
●ut
a
most
clement
Prince
,
no
vsur●er
(
as
Iulius
Caesar
was
)
but
thy
law●ull
King
by
descent
from
his
Eternall
●ather
,
King
of
Heauen
and
Earth
.
What
compassion
then
shouldst
thou
●ake
on
him
,
seeing
him
so
wounded
with
stripes
that
all
his
bodie
seemed
but
one
wound
,
especiallie
he
being
●hus
wounded
for
thee
and
thy
sinnes
?
How
shouldst
thou
be
incensed
with
a
heartie
Contrition
against
all
thy
sinnes
,
which
haue
thus
cruellie
handled
thy
Sauiour
,
they
being
the
cause
of
all
his
sufferances
?
With
what
rigour
shouldst
thou
reuenge
those
his
wounds
,
this
his
blood
shed
for
thee
,
vpon
thine
owne
bodie
,
by
austere
satisfactions
?
We
reade
in
the
Machabies
how
the
blood
of
the
grape
and
mulberrie
was
shewed
to
the
Elephants
to
stirre
vp
in
them
a
furie
and
courage
to
fight
in
the
battayle
:
let
the
blood
,
1
Maca
.
6.
ô
Christian
,
of
Christ
the
grape
pressed
now
at
the
pillar
,
and
more
to
be
pressed
on
the
Crosse
,
mooue
thee
to
make
warre
by
pennance
,
against
the
vglie
troups
of
thy
sinnes
,
the
causes
of
Christes
so
many
stripes
.
Many
Saints
haue
imitated
Chri●
his
sufferance
of
scourges
at
the
pillar●
S.
Thomas
of
Canterburie
our
gloriou●
Martyr
and
primate
of
England
,
when
he
was
not
able
to
lay
any
more
stripes
on
his
body
by
his
owne
hands
,
vsed
the
help
of
his
Chaplin
,
and
caused
him
to
whippe
him
till
the
blood
issued
out
from
his
bodie
aboundantlie
.
So
S.
Charles
Boromeus
,
S.
Philip
.
Nerius
,
and
other
Saintes
euen
of
our
times
,
haue
done
,
and
doe
daylie
,
so
to
conforme
them selues
to
Christ
whipped
for
them
at
the
pillar
,
yet
how
many
are
there
,
who
haue
neuer
shed
one
drop
of
blood
for
their
sinnes
,
or
for
Christ
,
who
yet
hath
shed
flouds
of
blood
for
them
?
how
many
are
there
,
in
whom
S.
Paules
words
are
verified
,
yon
haue
not
resisted
vnto
blood
repugning
against
sinne
?
Heb
.
12.
How
many
are
there
who
haue
not
shed
any
teares
for
their
sinnes
,
for
which
Christ
hath
shed
flouds
of
blood
?
O
my
soule
,
be
thou
confounded
within
thyself
,
when
thou
considerest
how
much
blood
Christ
hath
shed
at
the
pillar
for
thee
,
and
how
litle
blood
(
or
none
at
all
)
in
all
thy
life
thou
hast
shed
for
him
:
and
yet
one
drop
of
his
blood
shed
for
thee
is
so
precious
,
that
it
is
more
worth
then
all
the
blood
in
thy
bodie
,
then
all
the
blood
of
the
Martyres
,
that
euer
were
,
as
being
worth
the
redemption
of
a
thousand
worlds
.
O
my
soule
,
if
thou
wilt
not
euerie
day
,
by
chastising
thy
bodie
,
shed
some
drops
of
blood
for
thy
sinnes
,
at
least
shed
euerie
daie
teares
of
sorrow
for
them
:
teares
of
Compassion
for
Christ
his
so
many
stripes
suffered
and
so
much
blood
shed
at
the
Pillar
.
THE
SEVENTH
FLOWER
OF
THE
MYRRHINE
POSIE
OF
CHRIST
HIS
PASSION
.
His
Coronation
with
thornes
Matth
.
27.
AS
Pilat
had
caused
Christ
to
be
whipped
,
and
so
whipped
that
he
thought
thereby
to
mooue
the
Iewes
to
pittie
,
and
not
to
vrge
any
more
to
haue
him
crucified
:
So
he
caused
or
permitted
the
Soldiers
to
crowne
him
with
thornes
,
thinking
that
so
at
least
he
should
stoppe
the
mouthes
of
the
Iewes
from
crying
,
Crucifigatur
,
crucifigatur
,
let
him
be
crucified
,
let
him
be
Crucified
.
But
behold
here
the
malice
both
of
the
Soldiers
,
and
of
the
Iewes
:
For
as
the
Soldiers
crowned
him
with
thornes
,
so
the
Iewes
consented
to
it
,
and
caused
it
,
as
they
caused
his
whipping
.
As
loue
is
very
inuentiue
in
good
,
and
deuiseth
many
wayes
to
please
,
or
pleasure
the
beloued
:
So
is
malice
no
●esse
ingenious
in
inuentions
and
deuises
of
paines
,
torments
,
and
tortures
,
to
displease
,
vexe
,
and
annoy
the
partie
that
is
hated
;
wherefore
we
may
gather
how
great
the
hatred
and
malice
was
of
Christ
his
enemies
,
which
could
excogitate
and
deuise
this
his
coronation
with
thornes
,
a
crueltie
,
which
neither
Dionysius
,
nor
any
other
the
most
cruell
Tyrants
before
could
deuise
.
Egre
dimini
filiae
Sion
&c.
Goe
forth
ye
daughters
of
Sion
;
Cant
.
3.
all
deuout
soules
of
the
Church
,
&
see
King
Salomon
(
Christ
Iesus
King
not
only
of
the
Iewes
,
as
he
was
,
but
of
Gentils
also
,
and
more
wise
then
that
Salomon
was
)
in
the
diademe
,
where
with
his
mother
hath
crowned
him
.
His
Eternall
Father
crowned
him
with
the
crowne
of
his
Diuinitie
,
his
Virgin-Mother
hath
crowned
him
with
the
crowne
of
our
humanitie
;
and
his
step
mother
,
the
Synagogue
,
hath
crowned
him
(
ô
crueltie
,
ô
malice
!
)
with
a
crowne
of
thornes
.
He
would
be
crowned
with
thornes
for
diuers
reasons
.
First
becaus●
crownes
are
graunted
for
victorie●
gotten
ouer
the
enemie
by
force
o●
armes
,
or
dexteritie
in
fighting
:
an●
so
Christ
by
this
crowne
of
thornes
,
would
giue
vs
to
vnderstand
for
what
victorie
he
was
thus
crowned
,
to
wit
,
for
his
victorie
ouer
sinne
,
which
none
but
he
,
who
was
God
and
man
could
atchieue
:
because
this
victorie
ouer
sinne
was
to
be
obtained
by
a
condigne
and
worthie
satisfaction
for
it
,
which
neither
God
onelie
,
nor
man
alone
could
haue
made
,
it
consisting
by
God
his
ordonance
,
in
suffering
corporall
death
of
the
body
for
sinne
,
which
is
the
spiritual
death
of
the
Soule
.
God
onely
could
not
haue
made
this
satisfaction
,
because
he
could
not
suffer
;
man
onely
could
not
,
because
though
he
could
suffer
,
yet
his
sufferance
would
not
haue
beene
condigne
,
not
of
sufficient
valew
:
God
and
man
onely
,
as
Christ
was
,
could
doe
the
deed
,
because
as
man
he
could
suffer
death
,
as
God
he
could
dignifie
the
sufferance
.
And
therefore
Christ
would
be
crowned
,
not
with
gold
,
or
laurell
,
but
with
thornes
,
which
signifie
his
victorie
ouer
our
sinnes
,
the
thornes
which
gall
and
prick
our
Sou●es
euen
to
death
,
if
they
be
mortall
,
because
they
depriue
her
of
grace
,
which
is
her
spirituall
life
.
Secondlie
he
would
be
crowned
with
thornes
to
purchase
vs
thereby
●
garland
of
roses
,
and
a
crowne
of
glorie
in
Heauen
.
Thirdlie
he
would
weare
a
crowne
of
sharp
and
pricking
●hornes
,
so
to
blunt
the
thornes
of
our
●n
ordinat
passions
and
concupiseences
,
that
they
should
not
prick
our
soule
to
death
.
Fourthly
by
this
crowne
he
would
confront
the
pride
of
those
,
who
take
great
pride
in
frizeling
their
haires
,
adorning
their
heads
,
more
then
their
state
requireth
,
with
roses
&
precious
stones
;
and
erecting
by
art
on
their
heads
castles
in
the
aire
,
as
some
woemen
doe
.
Wherefore
since
Christ
his
Coronation
,
many
deuout
Kings
haue
refused
to
weare
crownes
,
especiallie
of
gold
.
Our
King
Kanutus
thinking
it
absurd
for
him
,
to
weare
a
crowne
of
gold
,
when
Christ
the
King
of
Kings
,
and
Princeps
regum
terrae
,
Prince
of
the
Kings
of
the
earth
,
Apoc
.
1
had
beene
crowned
with
a
crowne
of
thornes
,
set
his
crowne
of
gold
on
the
head
of
the
crucifixe
,
and
would
neuer
after
weare
any
crowne
.
Godfrid
also
the
first
King
of
Hierusalem
,
refused
to
be
crowned
with
a
crowne
of
gold
,
and
onely
admitted
a
crowne
of
iron
,
saying
,
as
the
Italian
Poet
maketh
him
to
speake
.
Corona
d'or
qui
portar
non
debbio
io
,
Oue
de
spini
porta
il
Dio
mio
.
A
crowne
of
gold
must
not
by
mee
be
borne
,
Where
Christ
my
God
wore
one
of
pricking
thorne
.
Theodosius
the
Emperour
when
he
was
to
enter
into
the
Church
vsed
alwaies
to
put
of
his
crowne
.
S.
Lewes
King
of
Fraunce
would
neuer
we
are
his
Royall
robes
,
much
lesse
his
crowne
,
on
a
friday
,
because
Christ
on
that
daye
had
a
purple
put
on
him
,
in
derision
,
was
crowned
with
thornes
,
and
a
reed
giuen
him
in
his
hand
for
a
scepter
.
Heraclius
the
Emperour
could
not
enter
the
gate
of
Hierusalem
with
the
Crosse
on
his
shoulder
,
till
he
had
put
of
his
Imperiall
ro
be
.
S.
Catherin
of
Sienna
when
Christ
offered
her
to
choose
whether
shee
would
haue
a
●rowne
of
gold
or
of
thornes
,
made
●hoise
of
a
crowne
of
thornes
,
&
she
●fter
that
was
euer
troubled
with
the
●eadeach
.
In
memorie
of
Crhist
his
●rowne
of
thornes
,
Priests
haue
euer
worne
their
shauen
crownes
.
But
,
ô
my
soule
,
doest
not
thou
stand
●mased
to
see
thy
Sauiour
the
Sonne
of
God
crowned
with
thornes
?
O
Indignitie
,
o
crueltie
!
He
that
is
crowned
in
Heauen
with
starres
,
yea
with
the
glorie
of
his
Fathers
Diuinitie
,
is
now
crowned
with
thornes
.
O
spectacle
,
at
which
Heauen
and
earth
,
men
and
Angells
,
may
stand
amased
.
O
vngratefull
man
.
Psal
.
8.
He
crowned
thee
with
glorie
and
honour
,
and
thou
hast
crowned
him
with
thornes
,
to
his
great
payne
and
no
lesse
dishonour
.
O
vngratefull
Sinagogue
,
o
vngrateful
vineyard
!
Christ
had
cultiuated
thee
so
diligentlie
,
that
he
said
:
Isa
.
5.
What
is
there
that
I
ought
to
doe
more
for
my
vineyard
,
&
I
haue
not
done
it
?
and
I
looked
that
it
should
yeeld
grapes
,
and
it
yeelded
wild
grapes
Yea
thornes
,
Gen.
●
.
Math
.
27.
he
looked
that
it
should
haue
yeelded
him
wine
,
as
Noes
vineyard
did
,
and
it
yeelded
him
gall
.
O
you
Angells
,
what
saie
you
to
thi●
strange
inauguration
,
and
Coronarion
?
That
head
of
Christ
,
which
is
the
cabinet
of
all
God
his
treasures
,
the
Academie
of
all
sciences
,
the
schoole
of
all
wisedome
,
the
booke
of
all
God
his
knowledge
,
written
in
it
by
an
abbreuiation
of
th'
Incarnation
,
that
head
worthie
all
diademes
,
crownes
and
garlands
,
is
crowned
,
or
rather
disgraced
then
crowned
with
thornes
.
O
King
of
Heauen
,
King
of
all
ioy●
and
blisse
,
King
of
all
the
Blessed
and
ioyfull
in
Heauen
,
thou
art
now
crowned
King
of
sorrowes
and
disgraces
,
thou
art
now
the
Prince
of
all
the
Sorrowfull
and
disgraced
,
because
thou
art
more
sorrowful
and
disgraced
then
they
all
.
O
what
a
strange
King
art
thou
now
become
?
thy
crowne
is
plated
of
thornes
,
not
of
massie
Gold
,
beset
,
not
with
pearles
,
but
with
sharp
pricks
,
not
with
rubies
but
with
droppes
of
blood
:
thy
scepteris
a
reed
,
thy
Kinglie
robe
is
a
ragged
purple
,
rather
like
a
fooles
then
a
Kings
coate
:
thy
acclamations
,
wherewith
thou
art
saluted
,
at
this
coronation
,
are
mockeries
,
scoffes
,
tauntes
,
and
blasphemies
;
thy
subiects
are
vngratefull
Parricides
;
thy
Courtiers
are
rayling
Soldiers
;
thy
traine
and
seruants
,
are
executioners
;
thy
chaire
of
estate
is
a
Crosse
,
whereon
thou
sittest
not
at
ease
,
but
hangest
vneasilie
;
thy
cates
and
ionkets
,
are
gall
and
vineger
.
What
good
Christian
after
Christ
his
Coronation
with
thornes
,
can
be
ambitious
of
Crownes
,
Diademes
,
Mitres
,
and
dignities
?
Who
will
now
follow
his
sensual
appetites
and
pleasures
,
which
cost
Christ
his
head
so
many
prickings
?
What
member
of
Christ
his
mysticall
body
,
will
hereafter
seeke
after
delicacies
,
and
will
not
be
ashamed
(
to
vse
S.
Hieromes
words
)
to
be
delicatum
membrum
sub
spinoso
capite
,
a
delicate
member
vnder
a
thornie
head
?
They
saye
that
Kings
crownes
are
fuller
of
cares
then
pearles
,
and
precious
stones
,
because
with
their
crowne
they
vndertake
the
gouernment
&
defence
of
a
whole
Kingedome
:
but
howsoeuer
it
fareth
with
them
,
this
crowne
of
thornes
could
not
but
be
full
of
paines
to
Christ
,
it
being
full
of
pricks
,
whereof
euerie
one
pierced
his
head
to
the
braine
pan
and
made
the
blood
,
which
it
drew
from
his
head
to
trickle
downe
his
forehead
&
face
to
the
noe
litle
disfiguring
of
it
.
O
my
soule
,
thy
Spouse
Christ
Iesus
knocketh
at
thy
dore
crying
,
open
to
me
my
Sister
,
my
loue
,
C●at
.
5.
my
doue
,
myne
immaculate
,
because
my
head
is
full
of
dew
,
and
my
locks
o●
the
droppes
of
the
night
.
Open
thy
hear●
vnto
me
by
loue
,
that
I
may
enter
:
●
haue
imitated
the
worldly
wooers
,
who
in
the
night
watch
at
the
windowes
of
their
beloued
,
till
their
heads
be
all
wet
with
the
night
dewes
;
for
I
haue
watched
so
long
at
the
windowes
of
thine
vnderstanding
and
will
,
knocking
continuallie
by
my
inspirations
,
that
my
head
is
now
full
of
dew
,
and
my
lockes
,
of
the
droppes
of
the
night
,
that
is
,
of
the
droppes
of
my
blood
,
which
may
be
called
the
dew
&
droppes
of
the
night
,
because
they
are
shed
for
thy
sinnes
,
which
are
the
workes
of
darcknes
.
Open
then
thy
heart
vnto
me
,
by
loue
and
gratitude
,
who
am
thus
bedewed
with
my
owne
blood
for
the
loue
of
thee
,
and
for
remission
of
thy
sinnes
.
If
the
carnall
louer
by
suffering
the
dew
of
the
night
to
fall
o●
his
head
for
his
beloued
,
sheweth
great
●oue
,
what
loue
doth
Christ
shew
to
●hee
,
whose
head
is
full
of
the
dew
of
his
blood
for
thee
?
O
my
soule
,
how
much
art
thou
indebted
to
thy
Sauiour
for
so
many
painefull
pricks
on
the
head
,
which
he
endured
for
thee
?
What
canst
thou
render
him
for
so
many
droppes
of
blood
,
which
the
pricks
of
the
thornes
drew
from
his
sacred
head
,
of
which
the
least
was
worth
the
redemption
of
a
world
,
yea
ten
thousand
worlds
?
How
many
liues
(
if
thou
hadst
more
then
one
)
shouldst
thou
render
to
him
,
euerie
droppe
of
his
blood
being
worth
a
thousand
liues
?
How
many
deaths
shouldst
thou
suffer
for
so
many
droppes
of
the
blood
of
his
head
shed
for
thee
?
Seeing
that
the
least
droppe
shed
for
thee
,
the
least
pricking
suffered
for
thee
,
was
more
in
him
,
then
the
sufferance
of
many
deaths
could
be
in
thee
.
THE
EIGHT
FLOWER
OF
THE
MYRRHINE
POSIE
OF
CHRIST
HIS
PASSION
.
Pilates
shewing
of
Christ
to
the
People
crowned
with
thornes
,
and
saying
.
Ecce
homo
:
Loe
the
man
.
Ioan
.
19.
AFTER
that
the
Soldiers
had
in
mockerie
,
and
with
no
litle
crueltie
thus
crowned
this
dolefull
King
Christ
Iesus
,
they
were
so
farre
from
taking
compassion
on
him
,
that
they
made
him
a
laughing
stock
,
and
recreated
&
disported
themselues
with
him
,
Pilate
and
the
Iewes
so
permitting
,
and
peraduenture
being
spectatours
of
this
cruell
Comedie
.
They
bowing
their
knees
(
sayth
S.
Matthew
)
before
him
,
Mat
.
27.
Mat
.
26.
mocke
him
saying
Hayle
King
of
the
Iewes
,
and
as
before
they
did
spitte
in
●s
face
,
and
buffeted
him
,
saying
:
Pro●ecie
vnto
vs
,
o
Christ
,
who
is
he
that
●ooke
thee
;
so
now
spitting
on
him
,
Mat
.
15.
they
●oke
a
reede
and
smote
his
head
:
To
make
●e
thornes
wherewith
he
was
crow●ed
,
to
pierce
his
head
more
deeplie
●d
so
to
augment
his
paines
.
O
barbarous
and
cruell
Caitifs
,
who
●ke
delight
in
crueltie
,
and
make
●ort
of
miserie
.
Doe
thou
,
o
deuout
●hristian
,
in
all
humilitie
and
since●tie
acknowledge
thy
Sauiour
for
thy
●ing
,
who
is
not
onely
thy
King
,
Apo.
1.
but
●ince
of
all
the
Kings
of
the
earth
,
and
●ie
vnto
him
with
the
saied
humilitie
and
sinceritie
(
so
to
confront
this
mocking
of
the
Souldiers
)
Hayle
King
,
not
onely
of
the
Iewes
,
but
also
of
●e
Gentils
,
not
onely
of
men
but
also
of
Angells
,
not
onely
of
Earth
but
also
of
Heauen
.
Phil
.
2.
To
thee
he
all
honour
and
●orie
,
to
thee
be
euerie
knee
bowed
,
of
●e
eclestials
,
terrestrials
and
infernals
,
and
●
euerie
tongue
confesse
that
our
Lord
●sus
Christ
,
is
in
the
glorie
of
God
the
●ther
.
After
that
Pilat
had
permitted
the
●uldiers
to
recreate
themselues
,
and
to
breake
their
iestes
on
Christ
,
who
suffered
in
good
earnest
,
and
euen
for
them
also
,
that
thus
mocked
him
;
he
bringeth
him
forth
,
and
sheweth
him
to
the
Iewes
saying
Ecce
Homo
,
Ioa
.
19.
loe
the
man
.
Pilat
imitateth
blurring
Painters
,
who
because
they
can
not
expresse
to
life
,
the
man
whom
they
paint
,
they
write
ouer
or
vnder
the
picture
,
the
mans
name
;
for
Pilat
had
so
disfigured
Christ
,
that
he
was
forced
to
say
;
loe
the
man
,
least
peraduenture
otherwise
he
would
not
haue
beene
knowne
:
loe
the
man
:
Behold
,
ó
Iewes
,
how
he
hath
beene
torne
with
whippes
,
how
he
is
tormented
with
a
crowne
continuallie
pricking
him
,
how
deformed
his
face
is
with
blood
trickling
from
his
head
,
and
with
spittle
and
buffets
which
he
hath
sustained
.
Let
this
spectacle
mooue
you
to
Compassion
,
at
least
so
,
as
to
make
you
laye
aside
all
cogitation
of
Crucifying
him
,
and
putting
him
to
death
.
Loe
the
man
:
a
man
,
not
a
dogge
or
other
brute
beast
,
a
man
as
you
are
,
&
so
miserable
a
man
,
that
if
you
be
men
,
that
is
,
indewed
with
humanitie
,
you
can
not
but
commiserat
him
,
and
take
compassion
on
him
;
let
therefore
these
miseries
,
in
which
you
see
him
plunged
,
mollifie
your
hearts
,
and
satisfie
your
furie
,
and
hatred
conceiued
against
him
.
But
whereas
the
Adamant
is
broken
by
blood
,
their
stonie
heartes
can
not
be
mollified
by
all
the
flouds
of
blood
,
and
miseries
which
Christ
hath
suffered
;
nothing
but
death
,
and
the
death
also
of
the
Crosse
can
satisfie
their
crueltie
,
and
therefore
they
cry
:
Mat
.
27.
Let
him
be
crucified
,
let
him
be
crucified
.
Yea
they
were
so
impatient
,
that
,
as
S.
Iohn
saith
,
they
cryed
.
Away
,
Io
.
19.
Away
with
him
crucifie
him
.
O
stonie
hearts
.
O
cruell
Iewes
,
no
men
but
sauage
beasts
,
cruell
Tygres
,
rauenous
wolues
.
But
although
mercilesse
Iewes
can
not
be
mooued
at
this
so
pitifull
a
spectacle
,
yet
I
hope
Christians
will
;
and
therefore
leauing
the
Iewes
,
I
will
turne
my self
to
all
good
Christians
,
and
will
present
to
them
their
dolefull
Iesus
Christ
,
in
whom
they
professe
to
beleeue
,
of
whom
they
haue
taken
their
surname
.
Behold
then
,
ô
Christians
,
looke
vpon
your
Sauiour
,
loe
the
man
.
If
you
know
him
not
in
this
miserable
state
,
he
is
the
man
,
whom
the
Prophet
long
since
foretold
saying
:
Isa
.
53.
wee
haue
seene
him
,
there
is
no
beautie
in
him
,
nor
comelines
:
wee
haue
seene
him
,
and
there
was
no
sightlines
,
and
we
were
desirous
of
him
:
despised
and
most
abiect
of
men
,
a
man
of
sorrowes
,
and
knowing
infirmitie
,
and
his
looke
as
it
were
bidde
and
despised
.
Whereupon
neither
haue
we
esteemed
him
.
He
surelie
hath
borne
our
Infirmities
,
and
our
sorrowes
he
hath
carried
,
and
we
haue
thought
him
,
as
it
were
aleper
,
and
stricken
of
God
and
humbled
.
This
selfsame
man
,
ô
Christians
,
I
propose
to
your
view
,
Io
.
19.
Loe
the
man
:
A
man
as
you
are
,
no
brute
beast
,
howsoeuer
deformed
,
and
vnlike
a
man
he
seemeth
,
and
so
worthie
of
Compassion
of
men
,
that
are
men
,
that
is
,
indewed
with
humanitie
.
Loe
the
man
:
Were
he
your
enemie
,
were
he
the
greatest
malefactor
,
yet
he
should
in
this
miserie
deserue
compassion
of
you
,
in
that
he
is
a
man
.
Loe
the
man
:
Not
a
malefactour
,
but
most
innocent
euen
by
Pilates
Confession
,
and
who
hath
suffered
all
this
,
not
for
his
owne
faults
,
but
for
your
sinnes
,
you
being
the
onelie
delinquents
;
for
as
the
same
Prophet
saith
,
Isa
.
53.
he
surelie
hath
borne
our
infirmities
,
and
our
sorrowes
he
hath
carried
.
And
againe
,
he
was
wounded
for
our
iniquities
:
he
was
broken
for
our
sinnes
:
the
discipline
of
our
peace
vpon
him
(
because
these
his
sorrowes
made
our
peace
with
God
)
and
with
the
waile
of
his
stripe
we
are
healed
.
And
can
not
this
man
so
miserablie
handled
for
your
sakes
,
mooue
you
to
compassion
?
Loe
the
man
,
Io
.
19.
who
hath
so
well
deserued
of
all
men
,
both
Iewes
&
Gentils
,
who
was
borne
man
for
vs
(
for
as
for
himself
)
he
needed
not
to
be
borne
man
in
time
,
being
borne
of
the
wombe
of
his
Fathers
Diuinitie
from
all
eternitie
,
God
,
as
his
Father
,
Psal
.
2.
and
consubstantiall
vnto
him
:
who
liued
in
this
life
33.
yeares
for
our
example
and
instruction
,
who
preached
vnto
vs
the
doctrine
of
saluation
,
who
wrought
so
many
good
workes
and
miracles
amongst
vs
,
whose
lame
he
healed
,
whose
blind
he
restored
to
sight
,
whose
dumme
he
caused
to
speake
:
and
deafe
to
heare
,
and
dead
to
liue
againe
;
and
who
at
length
for
compassion
of
vs
(
who
were
slaues
to
sinne
,
the
Diuell
and
damnation
)
suffred
a
most
cruell
&
shameful
death
:
and
can
not
this
man
mooue
vs
to
compassion
?
Loe
the
man
,
whose
flesh
(
to
vse
Iobs
words
)
is
not
of
brasse
,
Iob
.
6.
whose
body
is
not
phantasticall
,
as
the
Manichees
sayd
,
nor
framed
of
the
substance
of
the
Heauens
,
and
so
impassible
,
as
Valentinus
the
Heretick
auerred
,
but
is
composed
of
flesh
and
blood
,
as
other
mens
bodies
are
,
and
so
sensible
of
paines
also
,
as
theirs
are
,
yea
farre
more
sensible
,
by
reason
of
his
farre
more
perfect
complexion
.
Loe
the
man
:
behold
a
man
,
if
you
respect
his
nature
:
no
man
,
but
a
contemptible
worme
,
if
you
respect
his
externall
figure
and
visage
:
so
he
,
or
Dauid
in
his
name
,
Psal
.
21.
said
:
But
I
am
a
worme
,
and
no
man
:
reproch
of
men
and
outcast
of
the
People
.
A
worme
because
;
as
a
worme
is
generated
of
the
wood
without
any
cooperation
of
an
other
worme
,
so
was
he
borne
of
his
Virgin
Mother
,
without
cooperation
of
man
:
A
worme
,
because
,
as
the
worme
eateth
and
consumeth
the
wood
,
of
which
it
was
generated
:
so
hee
(
like
vnto
the
worme
,
which
withered
the
Iuie
tree
that
couered
Ionas
)
consumed
the
figures
and
promises
of
the
old
law
,
Ionae
.
3.
by
fulfilling
and
abrogating
them
,
destroyed
their
Temple
,
Priest
hood
,
and
law
,
in
which
they
gloried
,
and
consumed
the
Iewish
people
,
of
whom
&
amongst
whom
he
was
borne
.
A
worme
:
because
as
out
of
the
substance
of
wormes
,
are
spunne
&
wouen
silkes
with
which
our
bodies
are
clad
;
so
hee
out
of
his
owne
blood
,
death
,
and
passion
,
did
weaue
for
vs
a
garment
of
grace
and
Iustice
,
by
which
our
soules
are
clothed
.
A
worme
,
because
as
wormes
are
often
times
conuerted
into
flies
,
and
then
can
flye
,
whereas
before
they
could
onelie
creepe
;
so
Christ
his
body
after
the
resurrection
,
became
glorious
and
so
agill
,
that
it
could
fly
into
Heauen
,
and
euen
aboue
the
Heauens
.
A
worme
,
because
,
as
wormes
are
not
beheaded
with
a
sword
,
not
put
to
any
honourable
death
,
but
troden
vnder
feete
contemptiblie
,
and
without
any
compassion
taken
on
them
;
so
he
was
put
to
a
most
contemptible
death
of
the
Crosse
,
without
compassion
of
any
but
of
his
mother
,
S.
Iohn
,
and
a
fewe
disciples
,
and
deuout
woemen
.
Loe
the
man
:
and
not
whatsoeuer
man
,
but
God
and
Man
,
God
by
eternall
generation
of
his
Father
without
a
Mother
,
Man
by
temporall
generation
of
his
Virgin
Mother
without
a
Father
;
and
yet
this
God
and
Man
,
suffered
all
the
miseries
aforesayd
,
and
euen
death
for
vngratefull
men
,
and
therefore
the
Iewes
who
killed
this
God
and
man
,
were
not
onelie
homicides
,
but
Deicides
,
killers
of
God
,
that
is
of
that
man
,
who
was
also
God
.
Loe
the
man
:
who
to
purchase
vs
life
euerlasting
gaue
his
owne
life
for
vs
,
which
because
it
was
the
life
of
God
and
man
,
was
more
worth
then
all
the
liues
of
all
the
men
on
earth
,
yea
then
all
the
liues
also
of
all
the
Angells
in
Heauen
.
On
this
Mans
miseries
,
as
on
his
sweating
blood
in
the
garden
,
his
scourges
and
shedding
of
blood
at
the
pillar
,
and
on
his
thornie
coronation
,
on
his
agonie
and
death
on
the
crosse
,
the
Iewes
tooke
no
compassion
,
and
no
meruaile
,
they
had
stonie
hearts
.
But
if
Christians
,
Ezech
.
11.
&
36.
to
whom
God
promised
new
hearts
and
fleshie
hearts
,
prone
to
compassion
,
be
not
mooued
at
this
mans
Sorrowes
,
which
he
suffered
also
for
them
,
heauen
and
Earth
may
stand
amazed
;
and
such
christians
shall
not
be
true
christians
,
but
rather
cruell
Schythians
.
O
my
soule
!
ô
deuout
Christian
,
whensoeuer
thou
perceiuest
thy self
to
be
tempted
to
sinne
,
looke
vpon
this
Man
,
this
man
of
Sorrowes
,
Isa
53.
crowned
with
thornes
,
disfigured
with
buffets
,
blood
and
spitle
,
and
for
thee
also
,
and
say
to
thy self
.
Loe
the
man
,
whom
by
my
sinnes
I
haue
thus
deformed
and
disfigured
:
Loe
the
man
,
who
,
as
he
is
my
loueing
Sauiour
,
so
he
is
my
seuere
Iudge
also
;
as
he
is
man
,
so
he
is
God
also
:
and
shall
I
now
by
sinne
offend
this
not
onelie
my
Sauiour
,
but
my
Iudge
also
;
this
not
onely
man
but
God
also
?
Shal
I
againe
offend
this
Man
,
who
by
my
sinnes
is
alreadie
so
disfigured
,
that
he
could
hardly
haue
beene
knowne
for
a
man
,
had
not
Pilat
sayd
,
Loe
the
man
.
Shall
I
so
easelie
as
formerlie
I
haue
done
,
adde
sinnes
to
sinnes
,
which
cost
my
Sauiour
so
dearlie
?
This
picture
drawne
by
that
euill
painter
Pilat
,
set
before
thine
eyes
,
will
strike
such
a
terrour
into
thee
,
that
thou
wilt
not
dare
to
sinne
before
it
.
THE
NINTH
FLOWER
OF
THE
MYRRHINE
POSIE
OF
OVR
BLESSED
SAVIOVRS
PASSION
.
Christ
his
carrying
of
his
crosse
.
Mat
.
27.
Mar.
15.
Luc
.
23.
Io
.
19.
Mat
.
27.
Mar.
15.
Luc
.
23.
Io
.
19.
PILAT
,
who
at
the
first
,
sought
to
free
Christ
from
death
,
because
he
knew
that
for
enuie
the
Iewes
had
betrayed
him
vnto
him
&
saw
no
cause
,
as
he
told
the
Iewes
,
why
to
put
him
to
death
;
At
length
partly
for
the
Iewes
importunitie
,
partly
for
feare
of
Cesar
,
whose
friend
(
as
the
Iewes
told
him
)
he
can
not
be
,
that
maketh
himself
a
King
as
the
said
Christ
made
himself
,
relented
and
out
of
humane
feare
pronounced
sentence
of
death
,
and
of
the
death
of
the
Crosse
against
him
.
O
the
vniustest
sentence
that
euer
by
any
Iudge
was
pronounced
,
because
it
condemned
Christ
to
death
,
the
most
innocent
that
euer
was
;
because
it
condemned
the
Iudges
Iudge
;
because
it
was
without
order
of
law
and
Iustice
,
false
witnesses
being
suborned
;
because
it
was
without
authoritie
,
neither
Pilat
nor
any
Iudge
hauing
authoritie
to
condemne
the
Innocent
,
as
Christ
was
,
who
did
not
sinne
,
Isa
.
53
1.
Pet
.
2.
neither
was
guile
found
in
his
mouth
,
which
also
Pilat
confessed
;
and
because
Christ
being
King
of
Kings
and
Prince
of
the
Kings
of
the
Earth
,
Apoc
.
1.
was
subiect
to
no
humane
authoritie
.
And
therefore
,
when
Christ
said
to
Pilat
,
thou
shouldst
not
haue
any
power
against
me
,
vnlesse
it
were
giuen
from
aboue
:
he
meaneth
,
if
it
were
not
permitted
from
aboue
;
for
if
God
had
not
onelie
permitted
Pilat
to
condemne
Christ
,
but
also
had
giuen
him
Authoritie
,
Pilat
had
pronounced
a
iust
sentence
,
because
he
had
done
it
by
authoritie
from
God
,
who
may
giue
authoritie
to
condemne
and
kill
th'
Innocent
,
he
being
Dominus
vitae
&
mortis
.
Lord
of
life
and
death
.
Pilat
then
hauing
pronounced
sentence
of
death
vpon
the
Crosse
,
Ex
plutarcho
lib
.
de
sera
Numinis
vindicta
.
Gen.
22.
decreed
also
that
Christ
according
to
the
manner
,
should
carrie
his
Crosse
on
his
shoulders
to
mount
Caluarie
the
place
of
execution
.
This
was
long
before
prefigured
in
Isaac
,
whom
Abraham
according
to
Gods
commaundement
was
to
haue
sacrificed
.
Because
Abraham
tooke
the
wood
of
the
Holocaust
,
on
which
Isaac
was
to
haue
beene
sacrificed
,
and
laid
it
vpon
Isaac
his
sonne
,
and
himself
carried
in
his
hands
fire
and
a
sword
.
For
so
our
Isaac
Iesus
,
to
fulfill
that
figure
carrieth
on
his
shoulders
the
wood
of
the
Crosse
,
on
which
he
was
sacrificed
,
and
his
Eternall
Father
carrieth
the
fire
of
charitie
towards
man
,
for
whose
redemption
he
was
sacrificed
,
&
the
sword
also
of
his
Diuine
iustice
,
which
by
his
sonnes
death
(
which
was
a
condigne
satisfaction
for
sinne
)
was
satisfied
.
Now
also
was
fulfilled
the
prophecie
of
Isaie
.
A
litle
child
is
borne
to
vs
,
in
his
temporall
natiuitie
,
Isa
.
9.
and
a
sonne
is
giuen
to
vs
,
and
principalitie
is
made
vpon
his
shoulders
.
For
whereas
other
Princes
carrie
the
signe
of
their
Principalitie
on
there
Head
(
as
they
doe
their
crowne
)
Christ
carried
his
on
his
shoulders
,
when
he
carried
his
crosse
,
by
which
he
triumphed
ouer
the
world
,
deuill
,
and
sinne
,
though
he
carried
also
on
his
head
a
crowne
of
thornes
.
And
then
also
was
fulfilled
the
Prophecie
of
the
Roiall
Prophet
Dauid
,
Psal
.
9.6
.
Iustin
.
Mart
.
Dia
cum
Triph
:
Tert
.
li
.
aduer
.
Iudaeos
&
abj
.
our
Lord
hath
reigned
from
the
wood
,
as
diuers
Fathers
alleadge
that
verse
,
for
that
by
the
wood
of
the
Crosse
,
as
by
a
meanes
or
Instrument
,
Christ
purchassed
the
Kingdome
of
his
church
,
and
vanquished
sinne
and
the
Deuill
.
But
although
Christ
his
carrying
of
the
Crosse
was
glorious
and
triumphant
before
God
,
yet
it
was
disgracefull
before
the
world
,
the
Crosse
being
,
1.
Co.
1.
Deu
21.
Gal.
3.
a
scandall
to
the
Iewes
,
and
to
the
Gentils
foolishnes
,
Yea
a
curse
;
because
cursed
is
euerie
one
that
hangeth
on
a
tree
.
The
Crosse
being
layd
vpon
Christ
his
weake
&
sore
shoulders
,
sore
with
the
scourges
at
the
pillar
,
They
gaue
him
two
companions
,
not
for
his
comfort
,
but
for
his
greater
disgrace
,
to
wit
,
two
theeues
,
and
Christ
went
in
the
midst
,
as
the
greatest
theefe
of
the
three
;
Isa
.
53.
which
indignitie
the
Prophet
foretold
in
these
words
,
And
he
was
reputed
with
the
wicked
.
Goe
forth
,
againe
,
yee
daughters
of
Sion
,
Cant
.
3.
all
deuout
soules
&
behold
your
King
carrying
a
crowne
of
thornes
vpon
his
head
,
&
an
heauy
Crosse
on
his
shoulders
,
and
take
compassion
on
this
your
King
so
cruellie
and
contemptiblie
handled
.
Thinke
with
what
paine
aswell
as
disgrace
he
carrieth
this
heauie
and
lumpish
Crosse
of
wood
,
fifteene
foot
long
,
and
in
respect
of
rhe
piece
of
timber
that
went
crosse
,
eight
foot
broad
,
and
as
thicke
as
was
able
to
support
a
mans
body
.
He
had
not
slept
the
night
before
,
but
all
that
night
was
hurried
and
haled
from
one
place
to
an
other
,
from
the
garden
to
Anna
,
from
Anna
to
Cayphas
from
Cayphas
to
Pilat
,
from
Pilat
to
Herod
,
from
Herod
to
Pilat
againe
,
and
so
he
was
wearied
:
he
was
verie
weake
by
reason
of
the
great
quantitie
of
blood
he
had
swet
in
his
agonie
in
the
garden
,
and
had
shed
●●●●e
Pillar
,
and
in
his
coronation
with
thornes
;
his
bodie
was
so
sore
,
so
wounded
with
the
stripes
he
receaued
at
the
Pillar
,
that
there
was
no
one
whole
place
in
his
body
to
lay
the
Crosse
on
:
and
yet
on
this
wearied
,
weake
and
sore
bodie
,
was
layed
the
heauie
Crosse
,
and
this
he
was
to
haue
carryed
a
long
waye
.
O
the
patience
of
Christ
,
vnconquerable
!
ô
the
loue
of
amourous
Iesus
,
which
onelie
(
his
bodie
being
so
wearied
and
weakened
)
could
beare
so
heauie
a
burden
,
as
was
this
Crosse
,
heauie
of
it self
,
heauier
by
the
sinnes
of
all
mankind
,
which
he
carried
with
it
,
according
to
that
of
S.
Peter
,
1.
Pet
.
2.
who
himself
bare
our
sinnes
in
his
bodie
vpon
the
Crosse
.
Vnder
this
heauie
burden
Christ
fainteth
,
and
sometimes
falleth
:
The
Iewes
push
him
on
,
and
peraduenture
beate
him
,
as
they
were
wonred
to
beate
their
beasts
,
to
make
him
goe
on
,
and
they
tooke
not
so
much
compassion
on
him
,
as
they
would
in
the
like
case
,
on
a
brute
beast
.
A
Deuout
woeman
called
Veronica
taking
pitie
on
him
,
gaue
him
an
handkercher
to
wipe
his
face
,
which
swet
with
faintnes
,
and
for
her
reward
,
she
receaued
the
liuelie
picture
of
his
face
imprinted
in
it
,
which
picture
is
called
vultus
sanctus
,
and
is
reserued
to
this
daye
in
the
Church
of
S.
Peter
at
Rome
;
diuers
other
deuout
woemen
(
as
that
sexe
is
deuout
)
bewailed
and
lamented
him
:
to
whom
Christ
turning
,
sayd
:
Daughters
of
Hierusalem
weepe
not
vpon
mee
,
Luc
.
22.
weepe
vpon
your selues
,
and
vpon
your
children
.
O
Blessed
Sauiour
:
thou
,
who
are
the
man
of
Sorrowes
and
the
most
doleful
wight
that
euer
was
,
Isa
.
53.
doest
thou
forbid
these
deuout
woemen
to
weepe
vpon
thee
?
When
should
they
weepe
,
if
not
now
?
For
whom
should
they
weepe
if
not
for
thee
?
They
see
thou
sheddest
blood
for
them
,
and
should
they
not
shed
teares
for
thee
?
What
comparison
betwixt
blood
and
teares
?
Methinks
,
ô
sweet
Sauiour
,
thou
shouldst
rather
haue
sayd
cleane
,
contrarie
:
weepe
not
for
your selues
,
nor
for
your
children
,
nor
for
any
temporall
aduersitie
,
that
may
happen
vnto
you
;
but
rather
weepe
for
me
,
in
whom
all
sorrowes
haue
made
their
rendeuous
,
which
also
I
suffer
not
for
myself
,
but
for
you
,
rather
weepe
for
me
,
whose
sorrowes
are
so
great
,
that
they
deserue
not
onelie
your
teares
,
but
euen
the
teares
of
Angells
,
if
their
nature
would
permit
them
to
weepe
.
O
Lord
,
commaund
what
els
thou
wilt
,
and
we
are
readie
to
obey
,
but
do
not
forbid
vs
to
shed
teares
for
thee
,
which
are
dewe
to
thee
,
who
art
the
man
of
sorrowes
,
and
necessarie
for
vs
,
Isa
53.
because
in
weeping
for
thee
,
we
weepe
for
our
sinnes
,
which
are
the
causes
of
thy
sorrowes
.
Thou
badst
the
Iewes
to
weepe
for
Hierusalem
,
Hier
.
3.
and
to
shed
teares
as
a
Torrent
for
her
,
and
wilt
thou
not
haue
vs
weepe
for
thee
,
the
King
and
Lord
of
Hierusalem
?
When
shall
our
eyes
be
wet
with
teares
,
if
now
they
be
drye
?
How
shall
our
loue
towards
thee
shew
it self
better
,
then
by
teares
?
So
Marie
Magdalen
shewed
her
loue
towards
thee
;
So
S.
Peter
shewed
his
.
And
when
should
our
loue
so
shew
it self
,
if
not
now
,
when
shee
seeth
thee
her
beloued
obiect
and
chiefest
good
,
sweating
,
groning
,
fainting
and
falling
vnder
the
Crosse
?
ô
Louer
of
mankind
,
sorbid
not
loue
to
weepe
in
this
case
,
it
is
the
hardest
commaundement
thou
canst
lay
vpon
her
.
The
friends
of
Iob
coming
to
visit
him
,
in
his
afflictions
,
Iob
2.
and
lifting
vp
their
eyes
a
farre
of
knew
him
not
,
his
afflictions
had
so
changed
him
,
wherefore
,
crying
out
they
wept
,
and
renting
their
clothes
,
in
signe
of
their
griefe
they
sprinckled
dust
on
their
head
to
wards
heauen
,
and
they
sate
with
him
on
the
ground
,
seuen
dayes
and
seuen
nights
,
and
no
man
spake
to
him
a
word
,
for
they
saw
the
paine
to
be
vehement
.
And
shall
not
wee
cry
out
for
thee
our
Iesus
,
so
changed
with
afflictions
,
that
euen
thy
Mother
could
scarcelie
now
know
thee
,
she
hauing
borne
thee
,
Psal
.
44.
goodlie
of
beautie
aboue
the
sonnes
of
men
,
nor
if
it
were
possible
could
thy
Eternall
Father
know
thee
,
of
whose
glorie
thou
art
the
splendour
,
Hebr
.
1.
whose
liuelie
and
most
beautifull
Image
thou
art
,
but
now
so
disfigured
,
as
thou
seemest
nothing
like
him
.
No
comparison
betwixt
Iesus
and
Iob
,
no
comparison
betwixt
thy
sorrowes
ô
Iesus
,
and
the
sorrowes
of
Iob
,
and
therefore
no
comparison
should
be
betwixt
our
loue
to
thee
,
ô
Iesus
,
and
theirs
to
Iob
:
and
shall
they
cry
out
and
w●epe
for
him
,
and
shall
not
we
weepe
for
thee
?
Wherefore
Christ
doth
not
absolutlie
forbid
the
deuout
woemen
to
weepe
vpon
him
,
but
either
biddeth
them
rather
to
weepe
vpon
themselues
,
and
their
children
,
who
not
long
after
,
by
Tytus
and
Vespasian
,
were
in
great
numbers
to
be
slaine
,
or
sold
,
or
taken
captiues
,
and
their
Citie
and
Temple
to
be
ruined
:
or
els
he
forbiddeth
them
to
weepe
vpon
him
,
as
a
malefactour
led
to
execution
,
he
being
innocent
by
Pilates
Confession
:
or
he
forbiddeth
them
to
weepe
vpon
him
,
as
though
he
did
not
suffer
voluntarilie
&
willinglie
:
For
he
desired
this
death
,
as
being
ordained
by
his
Eternall
Father
for
mans
redemption
:
and
abstracting
from
his
Fathers
ordination
,
to
which
freelie
he
submitted
himself
,
he
could
haue
wrested
himself
out
of
his
enemies
hands
,
aswell
now
,
as
he
did
a
litle
before
,
when
in
the
garden
with
these
few
words
,
I
ame
he
,
Ioa
.
19.
he
cast
them
to
the
ground
.
And
so
he
doth
not
forbid
the
woemen
absolutie
to
weepe
vpon
him
;
for
if
they
would
weepe
as
taking
compassion
on
him
for
the
sorrowes
he
endured
for
them
and
for
the
sinnes
of
all
mankind
,
or
would
weepe
for
their
owne
sinnes
,
which
were
the
causes
of
his
sorrowes
,
such
weeping
could
not
but
haue
beene
pleasing
vnto
him
,
he
reioycing
with
his
Angells
more
for
the
repentance
of
a
sinner
,
then
for
nintie
nine
Iust
.
Luc
.
15.
O
my
soule
,
do
thou
walke
after
Iesus
to
Mount
Caluarie
,
and
if
thou
canst
not
shed
blood
for
him
in
the
waye
,
as
he
doth
for
thee
,
shed
at
least
teares
for
him
,
walke
in
spirit
euerie
day
this
way
after
Iesus
;
it
is
marked
by
his
steps
,
yea
by
his
blood
,
so
that
thou
canst
not
misse
it
.
O
walke
this
waye
religiouslie
,
&
put
of
thy
shooes
of
all
carnall
and
terrene
cogitations
,
for
that
this
way
is
more
sanctified
by
Christ
his
holy
steps
and
blood
,
then
was
that
,
where
an
Angell
appeared
to
Moyses
in
a
bush
.
Exod
.
3.
O
walke
this
way
with
Iesus
,
because
though
the
way
be
hard
and
painfull
,
yet
it
leadeth
to
Heauen
.
Christ
thy
head
went
this
way
to
Heauen
before
thee
,
do
thou
his
member
follow
,
that
partaking
with
him
in
this
way
of
his
sorrowes
,
thou
maist
be
partaker
of
his
glorie
.
Walke
not
,
ô
my
soule
,
ô
good
Christian
the
way
of
the
wicked
,
which
though
it
seeme
broade
and
pleasant
,
strawed
with
the
rushes
,
yea
roses
of
carnall
delights
,
pleasures
,
and
riches
,
yet
it
leadeth
to
perdition
,
and
it
is
an
hard
way
also
,
full
of
the
thornes
of
sinnes
and
iniquities
,
beset
with
the
stones
of
scandals
,
at
which
many
stumble
and
fall
continuallie
:
And
this
here
after
thou
wilt
confesse
with
the
wicked
themselues
,
though
then
it
will
be
to
late
,
for
they
themselues
confesse
,
Sap
.
5.
that
they
are
wearied
in
the
way
of
iniquitie
and
perdition
,
and
haue
walked
hard
waies
,
but
the
way
of
our
Lord
we
haue
not
knowne
;
Ibid
.
Then
they
wil
saie
wh●t
hath
pride
profited
vs
?
or
what
commoditie
hath
the
vaunting
of
riches
brought
to
vs
?
All
these
things
are
passed
away
as
a
shadow
.
Wherefore
,
ô
my
soule
,
ô
deuout
Christian
,
take
vp
thy
Crosse
and
follow
thy
Sauiour
,
thou
canst
not
erre
if
thou
follow
him
,
because
he
is
the
way
and
the
truth
.
All
the
Saints
,
all
that
are
saued
,
haue
gonne
this
way
before
thee
;
and
so
if
thou
wilt
be
saued
,
take
vp
thy
Crosse
and
follow
Christ
.
For
he
telleth
thee
plainly
,
and
thou
must
beleeue
him
,
for
he
is
truth
it self
.
He
that
taketh
not
his
Crosse
and
followeth
me
,
Mat
.
10.
is
not
worthie
of
me
:
And
againe
,
Luc
.
14
he
that
doth
not
beare
his
Crosse
,
and
come
after
me
can
not
be
my
disciple
.
If
they
that
carrie
not
their
Crosse
of
one
aduersitie
or
other
,
and
that
patientlie
also
,
can
not
come
to
heauen
with
Christ
:
What
shall
wee
say
of
them
,
who
are
enemies
to
the
Crosse
,
and
all
sufferances
.
How
many
,
(
to
vse
S.
Paules
words
)
walke
,
Philip
3.
whom
often
I
told
you
,
and
now
weeping
also
I
tell
you
,
the
enemies
of
the
Crosse
of
Christ
,
whose
end
is
destruction
,
whose
God
is
the
bellie
,
and
their
glorie
in
confusion
,
which
mind
worldly
things
.
These
men
will
suffer
nothing
for
Christ
,
for
their
sinnes
,
to
auoid
Hell
,
to
gaine
Heauen
.
But
they
say
.
Sap
.
2.
Come
therefore
and
let
vs
enioy
the
good
things
,
that
are
(
in
this
life
)
and
let
vs
quicklie
vse
the
creature
in
youth
;
let
vs
fill
our selues
with
precious
wines
,
and
ointements
,
and
let
not
the
flower
of
the
time
passe
vs
,
let
vs
crowne
ourselues
with
roses
b●fore
they
w●ther
,
let
there
be
no
medow
,
which
our
riote
shall
not
passe
.
These
men
(
to
vse
Iobs
words
)
ho●d
the
Timbrel
and
the
harpe
,
Iob
.
2.
and
reioyce
at
th●
sound
of
the
organ
,
they
lead
their
dayes
in
wealth
.
But
what
is
the
end
of
all
this
?
and
in
a
moment
they
goe
downe
to
Hell
.
Whosoeuer
then
looketh
to
goe
to
Heauen
with
Christ
he
must
resolue
to
cary
his
crosse
with
Christ
,
and
not
thinke
to
goe
.
from
the
pleasures
of
the
world
to
the
pleasures
of
Heauen
,
to
winne
that
goale
of
Heauen
,
without
running
,
to
purchase
that
crowne
without
fighting
,
to
receaue
that
reward
without
working
.
Resolue
then
,
ô
Christian
,
to
endure
patientlie
what
Crosse
God
shall
lay
vpon
thee
,
be
it
pouertie
,
sicknes
,
disgrace
or
whatsoeuer
aduersitie
.
Christ
was
not
his
owne
chooser
,
nor
did
he
say
,
put
me
to
some
other
death
,
the
Crosse
is
to
imfamous
;
lay
another
Crosse
on
me
,
this
is
to
heauie
;
but
he
tooke
patientlie
that
Crosse
which
was
offered
him
.
And
thou
,
ô
Christian
,
must
not
choose
thy
Crosse
or
affliction
:
thou
must
not
say
:
I
could
endure
such
a
disease
,
but
not
this
,
which
I
haue
,
I
could
be
content
to
loose
my
goods
,
but
not
my
honour
,
but
thou
must
take
that
Crosse
patientlie
which
God
sendeth
:
nor
must
thou
thinke
any
to
heauie
,
for
if
God
lay
it
on
thee
,
he
giueth
grace
and
force
to
beare
it
.
He
is
faith
full
,
1
Cor
.
10.
Phil
.
3.
which
will
not
suffer
thee
to
be
tempted
aboue
that
which
thou
art
able
.
Rather
trusting
in
God
and
his
grace
,
say
with
S.
Paul
:
I
can
all
things
in
him
that
strengtheneth
me
.
With
his
grace
,
I
can
beare
all
Crosses
and
aduersities
.
Giue
me
then
,
ô
my
God
,
grace
to
beare
,
and
lay
what
crosse
soeuer
thou
wilt
on
me
.
And
if
,
ô
Christian
,
thou
couldst
be
freed
from
all
Crosses
,
it
were
somewhat
:
but
if
thou
refuse
to
carrie
a
temporall
Crosse
,
thou
must
carrie
an
Eternall
;
if
thou
refuse
to
carrie
a
Crosse
with
Christ
in
this
world
,
thou
must
carrie
it
with
the
diuell
in
Hell
.
And
what
follie
or
rather
madnes
,
to
choose
rather
to
suffer
an
eternall
Crosse
then
a
temporall
?
And
with
the
Diuell
rather
then
with
Christ
?
Seeing
that
Christ
maketh
the
burden
easie
,
and
the
carriage
of
it
meritorius
by
his
grace
,
the
Diuell
maketh
his
Crosse
deuoide
of
merite
,
yea
and
vnsupportable
also
,
by
the
state
of
damnation
.
Christ
then
hauing
patientlie
vndertaken
the
burden
of
the
Crosse
,
went
on
with
it
as
farre
as
humane
force
would
permit
him
;
diuine
force
he
would
not
vse
.
But
the
lewes
perceauing
him
to
faint
,
and
to
fall
also
vnder
the
burden
,
Mat
.
27.
Mat
.
15.
Luc
.
23.
Compelled
one
Simon
a
man
of
Cyrene
coming
from
the
countrie
,
to
carrie
the
Crosse
for
him
;
which
they
did
not
our
of
Compassion
,
but
rather
out
of
crueltie
,
either
fearing
that
he
might
dye
by
the
way
,
and
so
not
suffer
the
death
of
the
Crosse
,
as
they
desyred
that
he
should
;
or
els
because
their
cruell
hearts
were
so
desirous
to
see
him
hanged
and
nailed
on
the
Crosse
,
that
they
were
impatient
of
delayes
;
and
so
a
Gentill
was
preferred
to
carrie
the
Crosse
of
Christ
,
to
signifie
,
that
the
honour
to
suffer
for
Christ
,
was
reserued
for
the
Gentils
;
and
that
God
was
to
leaue
the
Iewe
,
&
embrace
the
Gentils
,
to
forsake
the
synagogue
of
the
Iewes
,
&
to
embrace
the
Church
of
the
Gentils
.
O
Peter
,
where
wast
thou
,
that
thou
didst
not
offer
this
last
seruice
to
thy
Master
,
to
carrie
his
Crosse
for
him
?
thou
the
night
before
saidst
thow
wast
readie
to
goe
with
him
both
to
Prison
and
to
death
?
But
he
peraduenture
was
hidden
in
some
corner
,
and
there
weeping
for
the
denyall
of
his
Master
.
Where
were
you
,
ô
Apostles
?
would
none
of
you
be
readie
to
carry
your
Masters
Crosse
,
and
so
to
ease
him
?
they
were
all
fled
from
him
,
euen
at
his
first
apprehension
.
O
my
soule
,
wish
that
thou
hadst
beene
there
,
that
thou
mightest
haue
had
the
honour
to
ease
thy
Master
and
Sauiour
by
carrying
his
Crosse
.
O
how
easie
would
that
burden
haue
been
vnto
thy
loue
,
which
maketh
all
easie
?
But
,
ô
my
sinnes
,
which
lay
heauier
on
my
Sauiours
shoulders
then
the
crosse
!
O
who
will
giue
water
to
my
head
,
Hier
.
9.
and
to
mine
eyes
a
fountaine
of
teares
,
that
I
may
weepe
day
and
night
for
my
sinnes
,
which
wayed
so
heauie
on
my
sauiours
wearied
and
sore
shoulders
?
O
what
crosse
should
not
I
beare
for
his
sake
,
who
carried
for
mee
so
heauie
a
Crosse
,
and
my
so
heauie
sinnes
on
it
?
1.
Pet
.
2.
In
all
my
afflictions
and
aduersities
,
which
shall
ly
heauie
vpon
mee
,
giue
me
grace
,
o
Lord
,
by
vertue
of
this
thy
bearing
of
the
Crosse
,
to
beare
them
patientlie
and
euer
to
think
on
this
thy
heauie
Crosse
,
which
thou
so
patientlie
didst
carrie
for
me
.
THE
TENTH
FLOWER
OF
THE
MYRRHINE
POSIE
CHRIST
CRVCIFIED
:
Or
his
sufferances
on
the
Crosse
.
Mat
.
27.
Mar.
15.
Lu
.
23.
Ioa
.
19.
IF
thou
wouldst
(
Deuour
Christian
)
spend
some
time
to
see
a
bloodie
Tragedie
acted
onely
in
representation
,
and
wouldst
behold
it
with
commiseration
,
how
willinglie
,
and
with
What
compassion
shouldst
thou
behold
this
bloodie
Tragedie
,
which
the
Sonne
of
God
,
thy
Lord
and
Sauiour
,
acted
reallie
in
his
bloodie
Passion
?
This
tragedie
he
began
to
act
in
the
garden
of
Gethsemani
,
now
he
commeth
to
end
it
on
mount
Caluarie
,
and
vpon
the
bedde
of
the
Crosse
.
A
bed
not
of
ease
but
sorrow
,
a
bedde
indeed
of
sleepe
,
but
of
the
sleepe
of
death
,
and
a
sleepe
of
three
dayes
,
which
expired
,
he
awaked
more
fresh
and
liuelie
in
his
Resurection
,
then
he
was
before
.
He
was
sick
of
an
hot
feauer
,
none
other
then
the
loue
of
mankind
,
which
made
him
goe
to
this
bedde
,
and
because
men
vse
to
put
of
their
clothes
,
when
they
goe
to
bedde
,
he
putteth
of
his
,
or
rather
permitteth
the
soldiers
to
pull
them
of
violentlie
,
that
they
sticking
to
his
sore
body
,
torne
before
with
whippes
,
his
wounds
might
be
renewed
and
bleed
againe
for
vs.
This
his
bedde
was
hard
,
but
his
loue
to
vs
,
made
it
as
soft
to
him
,
as
the
softest
bedde
of
downe
:
It
was
narrow
and
could
hold
no
bed-fellow
,
because
none
on
this
bedde
could
redeeme
man
but
he
:
It
was
narrow
because
he
would
suffer
alone
,
that
wee
might
not
suffer
,
It
was
narrow
and
capable
of
him
onelie
,
because
he
would
lye
alone
in
this
bedde
of
his
Passion
,
that
we
might
lie
with
him
in
his
bedde
of
eternall
felicitie
.
O
what
difference
was
there
betwixt
the
bedde
of
Salomon
,
and
the
bedde
of
Christ
?
Luc
.
11.
Who
yet
was
more
then
Salomon
,
because
Salomon
was
but
a
temporall
King
,
Christ
an
Eternall
;
He
King
onely
of
a
part
of
the
world
,
Christ
of
Heauen
and
earth
;
he
King
of
the
Iewes
,
Christ
of
Iewes
and
Gentiles
,
yea
of
men
and
Angells
;
he
was
wise
,
but
Christ
much
more
,
as
who
was
wisedom
it self
,
and
of
whom
Salomon
was
taught
all
he
knew
;
and
yet
Salomons
bed
was
soft
,
Christ
his
bedde
hard
;
Salomons
bedde
was
large
,
Christ
his
bedde
was
narrow
;
Salomons
bedde
was
easie
,
Christ
his
bedde
vneasie
;
Salomons
bedde
was
richlie
hanged
and
adorned
,
Christ
his
bedde
was
all
naked
,
as
he
himself
was
.
The
bedde
of
Salomon
was
compassed
and
garded
by
threescore
valiants
all
holding
swords
,
and
most
cunning
to
battels
:
Cant
.
3.
But
no
guarde
,
no
friends
,
do
stand
about
Christ
his
bodie
to
guarde
and
deffend
him
,
onely
enemies
,
and
cruell
executioners
do
compasse
it
.
O
yee
Angells
,
yee
Champions
and
valiants
of
the
court
of
heauen
,
and
stout
soldiers
of
Christ
your
King
,
who
euerie
one
single
is
able
to
encounter
and
to
defeat
the
greatest
armie
that
euer
was
seene
on
earth
,
where
are
you
?
why
come
you
not
to
rescue
this
your
King
?
why
do
you
not
draw
the
sword
of
the
Diuine
Iustice
in
defence
of
this
your
King
,
whose
sword
bearers
you
are
?
but
they
knew
that
this
their
King
was
resolued
to
sleepe
to
death
on
this
bedde
of
the
Crosse
for
mans
redemption
,
and
would
not
awake
or
rise
til
the
morning
of
his
resurrection
.
Dauid
prayeth
,
that
our
Lord
would
helpe
the
Iust
vpon
the
bedde
of
his
sorrowes
:
Psal
.
40.
But
none
come
to
helpe
Iust
Iesus
.
His
Father
could
,
but
he
will
not
,
because
he
will
haue
him
suffer
for
mankind
;
he
himself
could
helpe
himself
by
his
Diuinitie
,
yea
by
the
glorie
of
his
soule
,
which
if
he
would
permit
to
redound
into
his
bodie
,
would
haue
made
it
impassible
,
but
he
would
not
,
that
so
he
might
suffer
,
and
by
suffering
satisfie
for
our
sinnes
.
O
cruell
Iewes
,
ô
vngratefull
caitifs
!
Christ
had
laboured
three
and
thirtie
yeares
in
preaching
,
teaching
,
and
working
of
miracles
,
and
these
labours
he
vndertooke
for
your
saluation
;
&
is
this
the
bedde
you
prepared
for
him
,
to
take
his
rest
thereon
after
his
labours
?
He
had
but
a
litle
before
made
a
iourney
from
the
garden
of
Gethsemani
to
Anna
his
house
,
and
from
Anna
his
house
to
Cayphas
his
house
,
from
thence
to
Pilat
,
from
Pilat
to
Herod
,
from
Herod
to
Pilat
againe
,
from
Pilat
to
mount
Caluarie
,
in
which
last
iourney
he
carried
a
heauie
&
lumpish
Crosse
vpon
his
sore
shoulders
and
weakned
and
exhausted
bodie
,
and
the
night
before
he
had
not
slepte
any
winke
;
and
is
this
the
bedde
you
haue
prepared
for
him
,
to
rest
his
wearie
limmes
on
?
Others
haue
drinke
giuen
them
,
when
they
goe
to
bedde
to
make
them
sleepe
and
repose
;
and
what
drinke
(
ô
hard
hearted
Iew
)
doest
thou
giue
to
Iesus
?
S.
Matthew
sayth
that
when
they
had
brought
him
to
Golgotha
,
and
mount
Caluarie
,
they
gaue
him
wine
to
drinke
mingled
with
gall
.
Mat
.
27.
In
the
Prouerbs
the
wiseman
willeth
to
giue
strong
drinke
to
them
that
be
sad
,
and
wine
to
them
that
be
of
a
pensiue
mind
,
that
they
may
not
remember
their
sorrowes
:
But
thou
,
ó
cruell
Iew
,
giuest
to
thy
Saviour
,
whose
heart
was
full
of
griefes
and
sorrowes
,
wine
mingled
with
gall
,
not
to
ease
,
but
to
increase
his
sorrowes
,
which
when
he
had
tasted
,
he
would
not
drinke
,
as
detesting
this
thy
ingratitude
more
then
the
bitter
gall
.
After
they
had
laied
him
on
the
hard
bedde
of
the
Crosse
,
they
stretched
his
armes
&
leggs
,
and
all
his
body
thereon
,
as
the
Fuller
doth
his
cloth
on
the
tenter
hookes
;
in
so
much
that
out
of
his
flesh
and
vaines
,
the
blood
issued
out
againe
;
and
least
he
should
,
as
men
wearied
vse
to
do
,
turne
himself
for
his
ease
,
they
nailed
him
hand
and
feere
vnto
it
,
so
that
he
could
not
stirre
.
O
my
soule
,
harken
what
a
dolefull
noyse
the
hammers
make
,
which
strike
in
the
nailes
through
his
hands
and
feete
so
deepe
into
the
wood
of
the
Crosse
;
see
how
fast
the
blood
floweth
againe
from
his
hands
and
feete
,
as
from
foure
fountaines
,
in
which
thou
maist
wash
thyself
cleane
from
all
filth
of
sinne
.
Thinke
what
grieuous
paines
thy
beloued
feeled
in
this
nayling
of
his
hands
and
feete
,
which
are
the
most
sensible
partes
,
by
reason
that
in
them
,
the
sinewes
meete
,
which
are
the
organs
of
feeling
.
And
yet
thy
beloued
would
suffer
this
so
painfull
nailing
of
his
feete
,
to
satisfie
for
thy
ranginge
in
the
broad
way
,
which
leadeth
to
perdition
,
to
stay
the
feete
of
thy
soule
from
running
after
vnlawfull
pleasures
,
to
keepe
thy
feete
from
stumbling
in
the
waye
of
God
his
commaundements
;
and
he
would
suffer
the
nailing
of
his
hands
,
to
write
thee
,
o
my
soule
,
in
them
in
red
letters
,
Esa
.
49.
neuer
to
be
forgotten
:
to
satisfie
for
all
thy
sinnes
committed
by
thy
hands
,
which
as
they
are
the
instruments
of
working
,
so
by
thy
ill
vsage
,
they
are
instruments
of
working
euill
.
O
my
soule
,
how
dead
a
sleepe
art
thou
,
if
the
knocking
of
the
hammers
,
that
driue
in
the
nailes
into
his
hands
and
feete
,
do
not
awake
thee
out
of
the
sleepe
of
sinne
?
How
drye
are
thy
eyes
,
if
the
blood
which
streameth
downe
the
Crosse
from
his
hands
and
feete
,
do
not
cause
teares
to
flowe
from
them
?
Psal
.
6.
Dauid
washed
his
bedde
with
teares
for
his
owne
sinnes
;
Christ
Iesus
thy
Sauiour
washed
his
bedde
of
the
Crosse
with
blood
for
thy
sinnes
,
not
for
his
owne
;
and
canst
not
thou
wash
thy
bedde
at
least
with
teares
for
thine
owne
sinnes
?
O
my
soule
,
if
thou
desire
to
finde
thy
spouse
,
Cant
.
1.
and
to
know
where
he
lyeth
in
the
midde
day
,
runne
to
the
Crosse
and
there
thou
shall
finde
him
lying
,
or
rather
hanging
,
and
at
midde
day
also
;
and
feare
not
least
thy
sinnes
make
him
runne
from
thee
,
he
is
nailed
to
this
bedde
hands
&
feete
,
and
more
by
the
loue
of
thee
then
by
the
nailes
.
O
kisse
his
hands
,
which
haue
bestowed
so
many
blessings
&
benefites
on
thee
,
kisse
his
feete
with
Marie
Magdalen
,
which
haue
made
so
many
iourne
eyes
for
thee
,
and
which
he
permitteth
to
be
nailed
for
thee
,
to
procure
thee
constancie
and
perseuerance
in
the
way
of
vertue
;
And
nayle
thy self
to
Christ
&
his
Crosse
by
reciprocall
loue
,
and
leaue
him
not
,
but
rather
say
vnto
him
,
as
Iacob
sayd
to
the
Angell
,
with
whome
he
had
wrastled
till
morning
:
I
will
not
let
thee
goe
,
vnlesse
thou
blesse
mee
,
Gen.
32.
and
with
no
lesse
a
blessing
,
then
the
remission
of
all
my
finnes
.
He
being
thus
nayled
to
the
Crosse
,
is
lifted
on
high
into
the
aire
,
to
sanctifie
it
by
breathing
there
his
last
breath
,
as
he
had
sanctified
the
earth
by
his
blood
,
yea
to
suffer
thereby
for
vs
greater
confusion
.
For
he
that
chose
litle
Bethlem
for
his
natiuitie
,
chose
great
Hierusalem
for
his
Passion
,
and
he
that
was
borne
in
an
obscure
stable
would
suffer
an
ignominious
death
on
mount
Caluarie
,
and
on
high
in
the
ayre
,
in
the
sight
of
all
Hierusalem
,
and
not
onely
of
Iewes
,
but
also
of
many
nations
,
who
then
were
come
to
Hierusalem
to
celebrat
the
great
feast
of
the
Pasche
.
Yea
this
confusion
he
suffered
,
to
controule
our
pride
,
who
would
haue
our
sinnes
and
imperfections
hidden
,
but
our
perfections
,
honour
and
prayse
,
to
be
diuulged
.
And
lastlie
he
would
be
crucified
on
a
Mount
and
on
high
also
in
the
ayre
,
that
all
might
behold
him
,
and
haue
recourse
vnto
him
as
to
the
Sauiour
of
all
.
The
Iewes
that
were
stung
by
the
serpents
in
the
desert
,
by
looking
vp
to
a
brasen
serpent
,
Nu
.
25.
which
God
commaunded
to
be
hanged
vp
in
the
aire
,
were
cured
of
all
their
stinges
:
and
now
Christ
the
wise
and
good
serpent
is
hanged
on
high
on
the
Crosse
,
Ioan
.
3.
to
fulfill
that
figure
,
and
that
we
should
behold
him
,
and
looke
vpon
him
with
a
liuelie
faith
,
and
so
be
cured
of
all
the
stings
of
sinnes
receaued
from
the
infernall
serpentes
the
Diuells
.
If
then
,
ô
Deuout
Christian
,
thou
be
stung
with
pride
,
behold
Christ
his
humilitie
in
suffering
so
publicklie
the
most
ignominious
death
,
that
then
was
,
to
wit
,
Deu
.
21.
Gal.
3.
he
death
of
the
Crosse
,
which
then
was
a
malediction
.
If
thou
be
stunge
with
inordinate
loue
of
the
world
,
behold
his
contempt
of
it
,
and
of
all
it
can
afford
;
if
with
auarice
,
behold
how
poore
he
dyeth
,
hownaked
,
as
one
who
was
depriued
by
the
Soldiers
euen
of
his
poore
clothes
,
the
onelie
temporall
goods
he
had
:
If
with
impatience
,
looke
vpon
his
inuincible
patience
in
suffering
:
If
with
sloth
and
ease
,
see
on
what
an
vneasie
bedde
he
lyeth
or
rather
haugeth
;
if
with
hatred
of
thy
enemies
,
behold
how
he
prayes
for
his
crucifiers
;
if
with
stubbernes
and
disobedience
,
behold
how
he
is
obedient
to
his
Father
vnto
death
,
Phil
.
2.
euen
to
the
death
of
the
Crosse
:
If
with
lust
and
carnall
delights
,
behold
what
his
flesh
suffered
before
at
the
Pillar
,
and
now
on
the
hard
Crosse
;
If
with
feare
of
death
,
behold
how
willinglie
he
dyeth
for
thee
,
Io
.
10.
because
,
no
man
taketh
a
way
his
life
from
him
,
but
he
yeeldeth
it
of
himself
,
and
he
hath
power
to
yeeld
it
,
and
he
hath
power
to
take
it
againe
.
And
therefore
the
Prophet
Isaie
saith
,
Esa
.
53.
he
was
offered
because
himself
would
.
Behold
,
ô
Deuout
Christian
,
how
he
hangeth
on
high
in
the
aire
with
his
armes
and
hands
extended
and
readie
to
imbrace
thee
,
if
now
at
least
thou
wilt
returne
vnto
him
by
,
heartie
pennance
and
sorrow
for
thy
sinnes
;
behold
his
armes
and
hands
extended
,
and
though
nailed
,
yet
fighting
for
thee
.
For
as
all
the
time
that
Moyses
had
his
armes
and
hands
extended
,
and
lifted
vp
,
Iosue
ouercame
Amalec
:
Exo
.
17.
So
whilest
thy
Sauiours
armes
and
hands
are
extended
on
the
Crosse
,
he
fighteth
for
thee
,
and
ouercommeth
thine
enemies
the
world
,
flesh
,
and
Diuell
,
and
thou
in
him
and
by
him
ouercomest
.
Of
this
the
Prophet
Abacue
speaketh
saying
:
hornes
in
his
hands
,
Abac
.
3.
there
is
his
strength
hidde
.
Because
when
his
hands
were
nayled
to
the
corners
of
the
Crosse
,
then
he
had
as
it
were
hornes
in
his
hands
,
&
there
lay
hidde
his
strength
,
by
which
he
ouercame
his
and
our
enemies
.
Hasten
to
him
,
ô
my
soule
;
this
his
stretching
out
of
his
hands
and
feete
●o
the
corners
of
the
Crosse
,
argueth
that
he
will
impart
the
grace
and
fruicts
of
his
Passion
to
all
partes
of
the
world
,
and
will
exclude
none
from
receauing
saluation
by
it
.
Hasten
to
him
,
for
he
extendeth
his
hands
to
giue
thee
on
his
death
bedde
a
farre
greater
benediction
then
Iacob
,
Gen.
49.
on
his
death
bedde
,
gaue
,
or
could
giue
to
his
children
.
Hasten
and
harken
to
him
,
least
he
complaine
on
thee
,
as
he
complaines
on
others
,
and
say
;
I
haue
spred
forth
my
hands
all
the
day
to
all
incredulous
people
.
Harken
to
him
,
Isa
.
65.
least
he
exprobrat
vnto
thee
,
as
he
doth
to
others
,
and
say
,
I
called
and
thou
refusedst
,
Rom.
10.
Prou.
1.
I
strerched
out
my
hands
,
and
there
was
none
that
regarded
.
You
haue
dispised
all
my
counsell
and
haue
neglected
my
reprehensions
:
I
also
will
laugh
in
your
destruction
,
and
I
will
scorne
when
that
shall
come
to
you
,
which
you
feared
.
Harken
to
my
call
(
saith
he
)
least
hereafter
you
shall
inuocate
me
,
and
I
will
not
heare
.
O
my
soule
!
looke
vp
,
and
contemplat
thy
Sauiours
fiue
wounds
,
which
in
his
hands
,
feere
,
and
syde
he
receaued
,
to
cure
thee
of
the
spirituall
wounds
of
thy
soule
.
In
these
fiue
fountaines
,
thou
maist
refresh
and
free
thy self
of
inordinate
desires
,
and
thou
mayst
draw
heauenlie
water
out
of
them
;
In
these
bathes
thou
maist
wash
thyself
from
all
filth
of
sinne
;
In
these
fornaces
thou
maist
heare
,
yea
melt
thyself
with
the
loue
of
God
;
In
these
castles
thou
maist
defend
thyself
from
all
the
assaultes
of
the
world
,
flesh
and
Diuell
;
In
these
Celles
thou
maist
contemplate
Gods
mercie
and
Iustice
,
his
mercie
in
s●ffring
and
dying
for
thee
,
his
Iustice
in
paying
so
rich
a
ransom
for
thee
:
In
these
beddes
thou
maist
sleepe
in
spirit
and
forget
all
the
vanities
and
pleasures
of
the
world
:
in
these
gardens
thou
mayst
gather
the
flowers
of
all
vertues
;
In
these
Tabernacles
thou
mayst
shelter
thyself
from
all
winds
and
tempests
of
tentations
:
In
these
Cabinets
thou
mayst
finde
Christ
his
treasures
:
In
these
holes
of
the
rock
Christ
Iesus
,
thou
mayst
mourne
like
a
doue
with
thy
dolefull
Sauiour
:
In
these
nestes
thou
mayst
chirpe
and
sing
,
lyke
an
heauenlie
bird
,
the
Psalmes
,
and
prayses
of
God
:
in
these
Temples
thou
maist
adore
God
:
In
these
portes
and
hauens
thou
mayst
repose
securelie
from
all
Tempest
,
Deu
.
19.
and
ship
wracks
;
In
these
Cities
of
refuge
,
thou
mayst
saue
thy
life
.
O
my
soule
,
consider
with
attention
what
panges
and
paines
thy
beloued
suffereth
for
thee
on
the
Crosse
,
and
harken
what
he
saith
:
O
all
you
that
passe
by
the
way
,
Thren
.
1.
attend
and
see
if
there
be
sorrow
like
to
my
sorrow
.
For
I
haue
suffered
in
all
the
partes
of
my
bodie
,
in
all
my
senses
,
of
all
Kind
of
persons
,
friends
,
foes
,
Iewes
,
Gentils
,
Princes
,
subiects
&c.
I
haue
suffered
great
paynes
,
See
this
aboue
in
the
first
flower
.
&
I
was
more
sensible
of
thē
,
by
reason
of
my
most
perfect
complexion
,
then
any
other
man
could
be
.
O
behold
how
vneasilie
I
lye
or
rather
hang
on
this
hard
bedde
of
the
Crosse
;
If
I
would
ease
my
hands
,
I
shall
hurt
the
more
my
feete
;
If
I
would
ease
any
part
,
I
hurt
all
the
rest
of
my
bodie
;
nay
I
am
so
fast
nayled
,
that
I
can
not
stirre
to
ease
any
part
.
O
Attend
and
see
whether
there
be
any
that
euer
suffered
such
paines
as
I
suffer
;
looke
into
the
afflictions
of
Iob
,
Into
the
torments
of
the
martyrs
,
yea
of
the
greatest
malefactours
,
and
thou
shalt
finde
that
their
sorrowes
were
not
like
to
myne
,
by
reason
of
my
most
perfect
complexion
,
quick
apprehension
,
and
because
I
had
no
ease
from
my
Diuinitie
,
nor
vpper
part
of
my
soule
.
O
attend
and
consider
who
it
is
that
suffereth
all
this
,
not
a
beast
,
but
a
man
as
thou
art
,
and
so
worthy
of
compassion
;
not
a
malefactour
,
but
most
innocent
,
euen
by
Pilates
and
Herods
confession
;
not
a
mortal
man
onelie
but
God
and
man
,
not
a
meere
stranger
vnto
thee
(
though
on
him
,
thou
shouldst
take
compassion
)
out
thy
greatest
benefactour
,
as
who
hath
bestowed
on
thee
all
thy
guifts
of
nature
and
grace
,
and
is
readie
also
to
giue
vnto
thee
the
guift
of
glorie
;
nor
an
enemie
(
though
in
this
case
he
●hould
be
lamented
)
but
thy
greatest
friend
,
who
hath
giuen
his
life
for
thee
,
and
not
whatsoeuer
life
,
but
the
life
of
God
and
man
.
O
attend
,
consider
who
●uffereth
,
and
for
whom
?
the
King
for
his
subiect
,
the
Lord
for
his
Vassall
,
●he
Iudge
for
the
guiltie
&
condemned
,
●he
innocent
for
the
nocent
,
God
for
man
,
the
Creatour
for
his
Creature
;
and
if
thou
render
not
loue
for
loue
,
(
though
what
is
thy
loue
to
his
)
and
if
thou
render
not
life
for
life
(
though
what
is
thy
life
to
his
)
thy
heart
is
not
of
soft
flesh
,
but
of
marble
or
flinie
.
And
thou
,
ô
Iew
,
with
whom
Christ
Iesus
liued
,
to
whom
he
preached
,
whom
he
teached
,
for
whom
he
wrought
myracles
for
many
yeares
together
,
eleuate
thine
eyes
,
if
thy
guiltie
conscience
will
permitte
thee
,
looke
vp
,
Gen.
4.
vnlesse
,
like
as
Cains
was
,
thy
countenaunce
be
fallen
,
and
behold
this
ruefull
and
dolefull
spectacle
of
Iesus
Nazarenus
,
whom
thou
hast
crucifyed
.
And
indeed
the
Iewes
behold
him
,
but
without
all
compassion
,
nay
they
rather
reioyce
to
see
him
tormented
,
and
with
no
litle
exprobration
and
scorne
,
they
bid
him
descend
from
the
Crosse
,
and
saue
himself
if
he
can
,
who
saued
so
many
others
:
Mat
.
27.
O
malicious
Iew
,
he
that
saued
others
(
as
thou
hast
confessed
)
could
haue
descended
from
the
Crosse
,
and
saued
himself
,
but
he
would
not
descend
to
earth
,
that
thou
mights
ascend
to
heauen
if
thou
wouldst
,
and
he
would
not
saue
himself
,
but
would
hange
to
death
on
the
Crosse
,
to
saue
thee
and
all
the
world
.
O
cruell
hearted
Iew
,
if
thou
wilt
not
looke
on
him
with
compassion
,
harken
at
least
to
what
he
tacitlie
saieth
vnto
thee
.
Mich
.
6.
My
People
what
haue
I
done
to
thee
?
Or
what
haue
I
molested
thee
?
Answer
me
.
I
brought
thee
out
of
Aegipt
,
and
thou
hast
brought
me
out
of
Hierusalem
to
mount
Caluarie
:
See
the
like
complaint
in
the
seruice
of
good
friday
.
I
planted
thee
a
vineyard
,
where
I
conuersed
with
thee
for
thirtie
three
yeares
,
&
I
expected
grapes
of
thee
,
&
thou
broughtst
out
thornes
onelie
to
crowne
me
.
I
whipped
Aegipt
with
tenne
plagues
for
thy
deliuerie
out
of
captiuitie
;
thou
hast
whipped
me
with
cruell
rods
,
and
thou
hast
made
thereby
so
many
wounds
in
my
bodie
,
that
all
my
bodie
seemeth
one
wound
:
I
led
thee
through
the
desert
by
a
clowde
in
the
day
,
and
a
pillar
of
light
in
the
night
;
thou
sentst
Iudas
with
Soldiers
,
lanternes
,
clubbes
,
and
swords
,
to
apprehend
me
in
the
garden
.
I
bestowed
on
thee
not
onelie
a
sacred
Priesthood
,
but
also
a
Regall
crowne
and
scepter
;
thou
rewardest
me
with
a
ragged
purple
and
a
crowne
of
thornes
.
I
was
thy
first
King
,
and
after
gaue
thee
a
race
of
Kings
to
rule
vnder
me
;
thou
hast
denyed
me
for
thy
King
,
and
hast
publicklie
auouched
that
thou
hast
no
King
but
Cesar
.
I
gaue
thee
water
in
the
desert
out
of
a
rock
;
thou
,
when
I
cried
on
the
Crosse
that
I
was
dry
,
gauest
me
vineger
;
I
fed
thee
with
sweete
Manna
;
thou
offrest
to
me
bitter
myrrhe
.
I
brought
thee
through
the
red
sea
drye
footed
,
and
drowned
the
Aegiptians
that
pursued
thee
;
thou
broughtst
me
into
the
red
sea
of
my
Passion
,
and
there
drownedst
me
.
I
killed
all
the
first
begotten
of
Aegipt
,
but
spared
thee
,
and
thine
;
thou
hast
slaine
me
on
the
Crosse
,
the
first
and
onelie
begotten
of
my
heauenlie
Father
and
Virgin
Mother
.
I
gaue
miraculouslie
limmes
to
thy
lame
,
health
to
thy
sick
,
speech
to
thy
dumme
,
sight
to
thy
blinde
,
hearing
to
thy
deafe
,
life
to
thy
dead
;
thou
hast
heaped
paines
and
torments
on
me
,
and
euen
death
it self
.
But
if
Iewes
hearts
can
not
be
mooued
at
this
dolefull
spectacle
of
Christs
hanging
on
the
Crosse
,
at
least
,
ô
Christians
,
as
you
are
partakers
of
Christ
his
name
,
as
being
of
him
called
Christians
,
so
be
you
partakers
of
his
passion
,
by
compassion
.
If
Iewes
,
and
Pagans
do
not
compassionat
him
,
no
meruaile
;
they
neither
professe
themselues
his
disciples
,
nor
do
they
beleeue
in
him
:
But
if
Christians
,
who
professe
to
beleeue
in
him
,
do
not
compassionat
him
hanging
on
the
Crosse
,
and
for
them
also
;
then
,
ô
Christians
,
no
Christians
,
or
Christians
onely
in
name
and
profession
,
not
in
affection
.
And
is
it
possible
that
a
Christian
should
behold
Christ
on
the
Crosse
,
full
of
paynes
and
dolours
,
and
not
be
mooued
?
The
sunne
though
insensible
puts
of
his
garments
of
light
and
ioy
,
and
mourneth
in
black
for
his
Creatour
,
of
whom
he
receaued
his
Light
,
as
of
a
greater
sunne
;
Mat
.
27.
the
stones
and
rocks
breake
in
sunder
:
the
veile
of
the
Temple
is
rent
in
two
peeces
,
from
the
toppe
euen
to
the
bottome
,
the
earthquaked
and
the
graues
opened
,
and
many
bodies
of
the
Saints
,
that
had
slept
,
rose
,
as
amased
at
this
dolefull
spectacle
;
and
can
not
thy
heart
,
ô
Christian
,
be
moued
to
compassion
?
ô
heart
of
flint
not
of
flesh
.
O
Christian
,
no
louing
Christian
,
for
if
thou
louedst
,
thou
couldst
not
but
lament
.
But
notwithstanding
al
this
,
the
Iewes
,
some
laugh
at
him
,
some
scorne
him
,
some
blaspheme
him
:
Onelie
his
louing
Mother
and
his
Disciple
S.
Iohn
,
S.
Marie
Magdalene
and
some
other
deuout
woemen
,
and
peraduentur
one
or
two
secret
disciples
,
do
compassionat
him
,
and
suffer
in
mind
with
him
:
yet
Christ
hangeth
still
on
the
Crosse
and
patientlie
endureth
for
all
:
At
length
desirous
also
to
dye
for
man
,
that
man
might
dye
to
sinne
,
Mat
.
27.
Mat
.
15.
and
liue
by
grace
,
Crying
with
a
mightie
voice
he
yeelded
vp
the
ghost
.
He
cried
with
a
mightie
voice
,
that
all
the
world
,
yea
heauen
and
earth
might
heare
and
know
,
that
God
dyed
for
man
;
that
all
might
know
that
he
could
haue
resisted
death
,
seeing
that
at
the
point
of
death
,
he
cried
with
so
mightie
a
voice
;
that
all
might
know
that
he
was
more
then
a
man
,
Mat
.
27.
Mar.
15.
Luc
.
23.
and
no
lesse
then
God
and
man
,
as
the
Centurian
confessed
saying
,
indeed
this
was
the
Sonne
of
God
,
and
as
all
the
multitude
of
them
that
were
present
tacitlie
also
confirmed
,
because
they
returned
knocking
their
breasts
.
S.
Iohn
the
Euangelist
saith
:
bowing
his
head
,
he
gaue
vp
the
ghost
.
Io
.
20.
He
held
vp
his
sacred
head
till
now
,
though
to
his
great
paine
,
but
now
he
bowed
downe
his
head
,
to
yeeld
to
death
:
he
bowed
downe
his
head
,
as
not
hauing
any
place
to
rest
it
on
:
he
bowed
his
head
,
to
adore
on
the
bedde
of
the
Crosse
,
his
Eternall
Father
,
to
whom
he
offered
himself
a
sacrifice
for
mans
redemption
,
as
Iacob
adored
God
,
Gen.
47.
on
his
deaths
bedde
,
turning
to
the
bedds
head
:
He
bowed
his
head
,
to
point
at
Limbus
Patrum
,
or
Abrahams
bosome
,
whether
his
soule
was
to
descend
to
illuminate
with
cleare
vision
the
holy
soules
there
detained
,
&
to
deliuer
them
;
He
bowed
his
head
to
point
at
his
graue
and
monument
,
in
which
his
bodie
was
to
be
buried
for
three
dayes
;
He
bowed
his
head
to
point
at
his
heart
,
and
to
signifie
that
he
dyed
of
loue
to
mankind
:
He
bowed
his
head
,
to
salute
his
louing
Mother
,
and
Disciple
S.
Iohn
,
yea
Marie
Magdalene
also
,
and
other
deuotes
there
present
:
He
bowed
his
head
,
to
inuire
all
sinners
to
the
kisse
of
reconciliation
,
which
he
,
on
his
part
,
was
readie
to
giue
vnto
them
,
and
euen
to
his
crucifiers
:
He
bowed
his
head
,
to
bid
adieu
to
the
mercilesse
Iew
,
&
vngratfull
world
:
He
bowed
his
head
,
to
take
a
nappe
of
three
dayes
sleepe
of
death
,
and
then
to
rise
againe
more
fresh
and
liuelie
in
his
resurrection
.
And
thus
Christ
Iesus
,
God
and
man
,
after
he
had
liued
thirtie
three
yeares
amongest
the
Iewes
,
and
had
bestowed
as
many
benefits
on
them
,
as
he
gaue
them
good
lessons
&
examples
,
as
he
wrought
miracles
amongest
them
,
and
suffered
paines
and
torments
for
them
,
and
all
the
world
;
died
on
the
Crosse
for
man
,
the
Creatour
for
the
Creature
,
the
Father
for
the
children
,
the
Iudge
for
the
guiltie
,
God
for
man
.
But
what
shall
I
say
?
What
can
I
say
to
this
?
God
is
dead
for
man
.
O
wonder
;
no
mouth
,
no
tongue
,
no
eloquence
can
expresse
what
loue
was
shewed
to
man
,
in
that
God
died
for
man
.
If
I
had
as
many
tongues
,
as
I
haue
members
,
and
if
these
tongues
were
as
eloquent
,
as
the
tongues
of
the
most
eloquent
oratours
,
nay
if
I
could
speake
with
the
tongues
of
all
the
Angells
in
heauen
,
I
could
not
expresse
what
loue
was
she
wed
to
man
,
in
that
God
died
for
man
;
here
silence
is
the
best
speaker
;
amazement
,
astonishment
,
admiration
,
extasie
,
are
the
fittest
Oratours
.
Onelie
I
will
saye
:
God
is
dead
for
man
;
who
for
whom
?
O
my
soule
pause
here
a
while
,
and
thinke
seriouslie
on
this
;
God
is
dead
for
man
.
If
thou
shouldest
think
all
thy
life
time
on
nothing
els
but
this
,
that
God
is
dead
for
man
,
thou
couldst
not
thinke
sufficientlie
,
thou
couldst
not
admire
enough
.
Can
I
say
any
more
to
mooue
man
to
admiration
,
to
mooue
man
to
loue
,
to
mooue
man
to
gratitude
?
No
;
this
contayneth
all
,
this
infoldeth
all
implicitlie
,
onely
I
can
vnfold
this
,
and
saye
the
same
more
explicitlie
:
Iesus
Christ
,
God
and
man
,
the
Sonne
of
God
,
coequall
&
consubstantiall
vnto
him
,
Creatour
of
all
,
depending
of
none
,
all
depending
on
him
,
not
obliged
to
man
at
all
,
but
man
infinitlie
obliged
to
him
,
became
man
for
man
,
vndertooke
mans
cause
as
mans
suretie
,
susteined
mans
person
,
as
guiltie
,
and
suffered
death
for
man
,
which
not
he
but
man
had
deserued
.
O
what
loue
?
and
yet
by
man
sinne
reigneth
,
the
cause
of
his
death
;
ô
Ingratitude
!
Christ
Iesus
God
and
man
,
sweateth
blood
in
the
garden
,
was
torne
with
whippes
at
the
pillar
,
crowned
with
pricking
thornes
,
nayled
hands
and
feete
with
pearcing
nailes
,
hanged
on
the
Crosse
for
three
howres
,
and
at
length
died
on
the
Crosse
,
and
why
,
but
for
man
?
Why
,
but
to
cancell
mans
debtes
of
sinnes
,
to
satisfie
for
his
sinnes
past
,
&
to
put
a
barre
or
bridle
to
his
sinnes
to
come
?
And
yet
man
heapeth
sinnes
vpon
sinnes
.
O
senselesse
man
!
Iesus
Christ
,
God
and
man
,
endureth
in
his
tender
flesh
cruell
lashes
with
whippes
,
many
prickings
with
thornes
,
pearcings
with
nailes
,
&
other
most
cruell
paines
and
torments
;
and
yet
man
walloweth
in
vnlawfull
pleasures
of
the
flesh
,
and
as
much
,
as
in
him
lyeth
,
Crucyfieth
Christ
againe
,
by
renewing
the
sinnes
,
which
were
cause
of
his
crucifying
.
Obstupescite
caeli
super
hoc
,
&
portae
eius
desolamini
vehementer
:
Hier
.
2.
Be
astonished
,
ó
heauens
,
vpon
this
,
&
ò
gates
thereof
,
be
ye
desolate
exceedinglie
.
O
man
(
who
doest
this
)
no
man
but
rather
a
monster
of
mankind
.
But
,
ô
my
soule
!
be
thou
none
of
these
vngratefull
,
hard
hearted
,
and
senslesse
wretches
:
Let
thine
eyes
be
alwaies
fixed
on
Christ
crucified
,
and
dying
on
the
Ctosse
for
thee
;
let
his
sacred
wounds
neuer
be
out
of
thy
sight
,
as
which
are
so
many
infallible
signes
of
his
loue
to
thee
;
let
thy
heart
continuallie
suffer
with
him
by
compassion
;
let
thy
,
heart
be
continuallie
linked
to
him
by
loue
and
affection
;
let
thy
heart
continuallie
render
thankes
vnto
him
for
so
great
a
benefit
,
as
is
his
death
,
the
price
of
thy
redemption
;
let
thy
heart
alwaies
render
loue
for
his
loue
shewed
to
thee
,
in
dying
for
thee
,
euen
then
,
when
thou
wast
his
enemie
;
Let
the
Crosse
be
thy
bedde
,
on
which
thy
soule
may
so
repose
,
as
she
may
be
alwaies
waking
to
Christ
and
his
Passion
,
but
dead
a
sleepe
to
the
world
,
&
all
the
world
can
afford
:
Let
the
Crosse
be
thy
mannor
house
,
and
place
of
habitation
,
and
do
thou
saye
with
Dauid
:
This
is
my
rest
for
euer
and
euer
,
here
will
I
dwell
,
because
I
haue
chosen
it
.
Psa
.
132.
And
rather
then
leaue
Christ
and
his
Crosse
,
nayle
thyself
to
him
by
the
three
nayles
of
faith
,
hope
,
and
charitie
;
bind
thyself
fast
to
Christ
crucified
,
haue
him
continuallie
in
thy
mind
and
memorie
,
that
,
as
once
he
imprinted
his
wounds
in
S.
Francis
his
hands
,
feete
and
side
;
so
the
same
wounds
and
all
his
dolours
,
and
paynes
he
suffered
,
may
by
continuall
meditation
be
written
in
thy
soule
,
and
engraued
in
thy
heart
,
and
he
with
them
;
that
he
and
his
death
and
passion
,
may
be
neuer
out
of
thy
mouth
,
neuer
out
of
thy
memorie
,
neuer
out
of
thee
:
But
that
he
may
euer
liue
in
thee
,
and
thou
in
him
,
and
more
in
him
and
to
him
,
then
in
thy self
and
to
thy selfe
,
that
so
thou
mayst
say
with
the
Apostle
,
Gal.
2.
with
Christ
I
am
nayled
to
the
Crosse
,
and
I
liue
,
now
not
I
,
but
Christ
liueh
in
mee
:
that
so
dying
here
to
sinne
,
and
liuing
to
Christ
by
grace
,
thou
maist
liue
with
him
in
Heauen
by
glorie
,
which
he
graunt
to
thee
,
who
died
for
thee
.
THE
ELEVENTH
FLOWER
OF
OVR
MYRRHINE
POSIE
,
Conteineth
7.
Litle
branches
,
which
are
the
7.
words
or
speeches
,
which
Christ
vttered
on
the
Crosse
.
THE
FIRST
WORD
OR
BRANCHE
.
Father
forgiue
them
,
for
they
know
not
what
they
do
.
Luc
.
23.
THis
Prayer
proceeded
from
the
greatest
charitie
that
euer
was
,
&
no
meruaile
,
for
it
proceeded
from
Christ
Iesus
,
who
as
man
,
had
the
most
tender
and
charitable
heart
of
all
the
men
that
euer
were
;
1.
Ioa
.
4.
and
,
as
God
,
he
was
charitie
it self
,
and
loued
vs
all
from
all
eternitie
,
&
with
a
loue
as
great
as
himself
.
And
this
his
prayer
proceeded
also
from
the
loue
of
his
cruell
enemies
,
which
is
the
hardest
and
purest
act
of
charitie
;
the
hardest
,
because
there
is
nothing
in
our
enemie
,
which
we
respect
,
to
facilitate
our
loue
vnto
him
;
rather
there
are
many
things
to
mooue
vs
to
hatred
of
him
,
as
his
crosse
nature
,
his
malice
he
beareth
vs
,
the
iniuries
in
word
or
deed
he
hath
done
vs
;
whereas
in
the
loue
of
our
freinds
,
or
benefactors
there
are
some
motiues
to
loue
,
as
their
benefits
bestowed
on
vs
,
their
loue
(
for
nothing
winneth
loue
sooner
then
loue
)
they
beare
vs
,
and
the
like
.
And
for
the
same
cause
the
loue
of
our
enemie
is
an
Act
of
purest
charitie
;
because
we
do
not
loue
him
for
any
thing
we
respect
in
him
,
but
onelie
and
purelie
for
the
loue
of
God
and
his
Diuine
goodnes
.
And
hence
it
is
that
before
the
comeing
of
Chr●st
,
few
could
find
in
their
hearts
to
loue
their
enemies
;
and
the
Iewes
commonlie
thought
that
they
were
not
bound
to
loue
their
enemies
,
but
rather
might
hate
them
.
They
found
in
the
old
lawe
this
commaundement
of
God
.
Leui
.
19.
Thou
shalt
loue
thy
friend
as
thy self
,
whence
they
inferred
,
that
they
might
hate
their
enemie
:
not
considering
that
in
other
places
of
Scripture
God
commaundeth
thē
to
do
good
to
their
enemies
:
Exo
.
23.
As
to
bring
back
their
enemies
oxe
or
Asse
,
if
they
meete
him
going
astray
:
not
to
be
glad
in
their
enemies
fall
,
nor
to
reioyce
in
his
ruine
;
and
if
he
be
hungry
to
giue
him
meate
,
if
he
thirst
to
giue
him
water
to
drinke
.
Wherefore
our
Sauiour
correcting
the
Iewes
euill
interpretation
of
the
Law
,
Leui
.
19.
that
commaundeth
to
loue
our
friend
,
commaundeth
expreslie
to
loue
our
enemies
in
these
words
.
Mat
.
5.
But
I
say
vnto
you
loue
your
enemies
:
Wherefore
the
Patriarches
and
Prophets
,
did
exercise
this
loue
of
their
enemies
,
and
so
did
some
others
,
though
not
so
frequentlie
,
and
in
that
perfection
,
as
the
Apostles
,
Martyrs
,
and
thousands
of
Christians
did
.
Dauid
loued
Absalon
,
who
sought
his
life
and
Kingdome
;
but
he
,
as
he
was
Dauids
Enemie
,
so
he
was
his
sonne
.
Ioseph
also
loued
his
brethren
,
who
had
sold
him
into
Egypt
,
but
they
,
as
they
were
his
enemies
,
so
they
were
his
brethren
.
But
after
that
Christ
had
giuen
the
example
of
louing
our
enemies
,
by
praying
on
the
Crosse
for
his
enemies
,
and
euen
his
crucifiers
,
millions
of
Christians
were
mooued
to
loue
their
enemies
,
and
to
do
good
for
euill
.
But
,
ô
B.
Sauiour
,
thou
knewest
that
the
Iewes
,
Mat
.
27.
out
of
enuie
had
deliuered
thee
vnto
Pilat
:
Thou
knewest
that
out
of
malice
they
caused
thee
to
be
scourged
at
the
Pillar
,
&
crowned
with
thornes
;
thou
knewest
that
out
of
hatred
they
caused
thee
to
be
nailed
to
the
Crosse
,
and
to
endure
the
most
ignominious
death
on
it
:
thou
knewest
that
out
of
spite
they
did
spitte
at
thee
,
scorne
thee
;
scoffe
at
thee
,
reuile
thee
,
and
blaspheme
thee
:
and
these
iniuries
they
did
vnto
thee
,
after
millions
of
graces
,
fauours
and
benefites
receiued
at
thy
hands
;
and
canst
thou
find
in
thy
heart
to
pray
for
them
,
yea
and
to
excuse
them
?
O
charitable
heart
,
ô
charitie
it self
!
Noe
,
when
he
vnderstood
that
Cham
had
reuealed
his
nakednes
,
Gen.
9.
cursed
him
and
his
posteritie
:
thou
prayest
for
them
that
hanged
thee
all
naked
on
the
Crosse
;
yea
thou
hangest
naked
to
couer
their
nakednes
,
and
to
cloth
them
with
grace
and
glorie
.
O
singular
charitie
!
4
Reg
.
1.
Helias
when
Ochozias
sent
Captains
ouer
fifteen
soldiers
to
apprehend
him
,
called
for
fire
from
Heauen
,
which
deuoured
them
and
their
fifteen
men
:
thou
sendest
vp
a
fierie
&
charitable
prayer
to
heauen
for
them
,
that
apprehended
thee
in
the
Garden
,
and
after
many
torments
put
thee
to
a
cruell
death
.
4.
Re
.
2.
Elizeus
when
the
children
in
derision
called
him
bald
head
,
cursed
them
,
and
by
his
curse
caused
beares
to
come
out
of
the
desert
to
deuoure
them
.
But
thou
,
ô
louing
Sauiour
,
prayest
for
them
,
who
called
thee
Samaritan
,
a
Saducer
,
a
blasphemer
,
and
one
that
in
Belzebub
prince
of
the
Diuells
didst
cast
out
Diuells
.
O
patient
charitie
!
ô
with
what
burning
charitie
was
thy
heart
inflamed
,
which
so
many
floudes
of
iniuries
could
not
quenche
not
coole
?
True
it
must
be
,
Cant
.
8.
which
the
spouse
in
the
Canticles
sayd
of
this
thy
burning
charitie
:
Many
waters
(
as
many
as
were
the
iniuries
and
dolours
of
thy
Passion
(
cannot
quench
thy
charitie
,
neither
shall
the
flouds
(
of
thy
blood
shed
by
the
Iewes
)
ouerwhelme
it
.
Cant
.
8.
Thy
loue
was
as
strong
as
death
.
Yea
stronger
,
because
not
death
it self
,
to
which
the
Iewes
put
thee
,
could
ouercome
thy
loue
towards
them
.
But
,
ô
Christian
,
how
litle
is
thy
charitie
,
which
not
flouds
onely
of
iniuries
,
but
euen
droppes
,
the
lye
giuen
thee
,
the
least
word
of
reproach
,
not
onely
cooleth
,
but
quite
extinguisheth
it
,
yea
turneth
it
into
deadlie
hatred
?
Christ
,
thy
King
&
Lord
,
had
such
charitie
,
as
he
could
not
onelie
put
vp
the
greatest
iniuries
,
but
also
prayed
for
his
deadlie
enemies
;
and
canst
not
thou
his
vassall
and
seruant
,
put
vp
a
litle
reproach
,
but
thou
must
draw
on
him
for
the
lye
giuen
,
thou
must
needs
bid
him
the
field
,
and
nothing
,
but
his
blood
,
can
coole
thy
hatred
conceaued
against
him
?
Some
may
say
,
why
should
I
loue
my
Enemie
,
who
is
so
contrarie
to
me
?
I
answer
,
because
Christ
commaundeth
;
because
Christ
,
and
many
his
seruants
haue
giuen
thee
the
example
,
and
for
many
other
reasons
:
For
first
euerie
liuing
creature
loueth
his
like
,
&
those
of
the
same
Kind
?
Secondlie
they
who
are
ordained
to
one
end
,
and
are
of
the
same
profession
,
as
Soldiers
,
Artificers
,
Schollers
,
do
loue
one
an
other
;
and
why
should
not
we
loue
euen
our
Enemie
,
who
professeth
Christ
with
vs
,
and
who
is
ordained
to
the
same
end
with
vs
,
to
wit
,
life
euerlasting
?
And
how
absurd
should
we
think
it
to
hate
our
enemie
,
with
whom
perchaunce
we
shall
liue
hereafter
in
all
blisse
and
felicitie
,
yea
and
charitie
also
,
for
euer
?
Thirdlie
,
if
our
enemie
were
not
to
beloued
for
himself
,
yet
he
were
for
Gods
sake
,
who
created
him
,
conserueth
him
,
and
causeth
the
rayne
to
rayne
on
him
;
the
sunne
to
shine
on
him
:
yet
he
were
for
Christ
his
sake
,
who
dyed
for
him
,
and
prayed
for
him
on
the
Crosse
.
Fourthlie
,
we
should
rather
compassionat
our
Enemie
then
hate
him
,
because
his
hatred
is
his
greatest
miserie
,
and
hurteth
himself
more
then
vs
,
when
,
be
hateth
.
Fiftlie
,
when
a
mad
man
,
or
a
possessed
person
doth
strike
vs
,
we
take
it
patientlie
,
because
we
imagine
that
it
is
not
so
much
he
,
as
his
Phrenesie
or
the
Diuell
,
who
mooueth
him
,
that
striketh
vs.
And
why
should
we
be
angrie
and
in
hatred
towards
our
enemie
,
seeing
that
it
is
not
so
much
he
that
wrongeth
vs
,
as
his
phrenesie
of
passion
,
or
the
Diuell
who
mooueth
him
?
Sixtlie
,
if
you
could
not
be
reuenged
of
your
enemie
,
nor
could
giue
him
a
wound
,
but
by
first
running
yourselfe
and
your
owne
bodie
through
with
the
sword
,
you
would
spare
him
:
Seeing
then
you
can
not
hurt
your
enemie
in
his
bodie
or
riches
,
but
you
must
first
hurt
yourselfe
in
soule
and
spirituallie
;
seeing
you
can
not
hurt
him
,
but
with
hurt
,
yea
and
damnation
of
your
owne
soule
,
spare
your
enemies
,
loue
them
also
,
at
least
for
loue
of
your
owne
soules
.
Seuenthlie
,
our
enemies
are
indeed
our
greatest
friends
,
and
so
are
most
to
be
beloued
;
for
they
obseruing
our
actions
,
to
take
aduantage
against
vs
,
do
make
vs
warie
,
circumspect
,
and
heedie
;
and
they
giue
vs
matter
of
patience
and
merit
,
and
therefore
the
Martyrs
receaued
more
good
of
the
persecuting
Tyrant●
,
then
they
did
of
their
egreatest
friends
:
And
though
they
persecuted
them
out
of
a
malicious
mind
,
yet
that
euill
mind
did
no
hurt
to
them
.
Eightlie
,
why
do
we
hate
our
enemie
but
for
his
hatred
of
vs
?
For
otherwise
we
would
loue
him
.
Hate
then
his
hatred
,
and
kill
his
malice
,
not
him
;
and
seeing
that
malice
and
hatred
is
ouercome
by
his
contrarie
,
which
is
loue
and
charitie
,
and
good
turnes
;
let
vs
loue
him
and
do
good
vnto
him
;
so
we
shall
extinguish
his
hatred
towards
vs
,
and
make
him
of
an
enemie
,
a
fast
friend
.
Ninthlie
,
why
do
we
persecute
our
enemie
but
to
ouercome
him
?
Beare
patientlie
the
wrongs
he
doth
you
,
and
you
ouercome
him
;
for
if
you
take
them
impatientlie
,
he
ouercommeth
you
,
and
is
master
of
you
.
Lastlie
,
let
vs
herein
imitate
almightie
God
;
none
hateth
sinne
more
then
he
,
yet
he
loueth
the
person
of
the
sinner
.
It
is
true
that
God
punisheth
vs
in
this
life
,
but
not
out
of
hatred
of
our
persons
,
but
out
of
loue
of
them
,
meaning
thereby
to
amend
vs
,
and
to
induce
vs
to
true
repentance
:
as
Physitions
giue
bitter
potions
to
their
patients
,
not
to
torment
them
,
but
to
cure
them
of
their
ague
;
and
as
Surgeous
launce
and
cut
,
onelie
to
heale
the
wound
.
It
is
true
also
that
God
punisheth
the
damned
in
Hell
,
but
not
out
of
hatred
of
their
persons
(
for
those
he
conserueth
and
loueth
)
but
out
of
hatred
of
their
sinnes
,
and
out
of
Z●ale
of
Iustice
.
And
although
the
scripture
saith
.
Prou.
4.
To
God
the
Impious
and
impietie
are
odious
alike
:
Yet
that
is
not
sayd
,
because
God
hateth
the
Person
of
the
impious
,
but
because
he
punisheth
him
,
and
so
seemeth
to
vs
to
hate
him
,
because
we
vse
often
to
punish
out
of
hatred
of
the
person
whom
we
punish
;
wherefore
let
vs
loue
the
persons
of
our
greatest
enemies
,
and
let
vs
onelie
hate
their
sinnes
and
seeke
to
conuert
them
.
O
my
soule
looke
into
thy selfe
and
see
whether
thou
findest
in
thy selfe
a
sincere
loue
of
thy
enemie
,
whether
thou
canst
pray
heartilie
for
him
,
whether
from
thy
heart
thou
forgiuest
him
,
whether
from
thy
heart
thou
wishest
him
well
,
whether
thou
beest
readie
to
do
good
vnto
him
for
the
euill
he
hath
done
to
thee
;
and
if
thou
find
not
this
loue
,
seeke
by
such
motiues
as
are
alleaged
to
stirre
vp
in
thy
heart
a
loue
of
him
;
otherwise
how
canst
thou
expect
that
God
shall
forgiue
thee
,
if
thou
doest
not
forgiue
others
?
If
thou
canst
not
forgiue
others
,
thou
canst
not
say
our
Lords
Prayer
,
but
against
thy self
,
for
in
it
thou
prayest
to
God
to
forgiue
thee
thy
debts
(
that
is
thy
sinnes
)
as
thou
forgiuest
thy
debters
,
that
is
,
Mat
.
6.
those
that
haue
sinned
against
thee
.
If
thou
canst
not
forgiue
others
,
how
canst
thou
expect
but
that
Christ
,
who
hath
forgiuen
thee
many
sinnes
shall
saie
vnto
thee
(
as
the
King
in
the
Ghospell
saied
to
his
seruant
,
to
whom
he
had
forgiuen
ten
thousand
talents
,
who
yet
would
not
forgiue
his
fellowe
seruant
,
who
ought
him
onelie
an
hundred
pence
)
Thou
vngratefull
seruant
,
Mat
.
18.
I
forgaue
thee
all
thy
debte
,
because
thou
be
soughtst
me
;
oughtest
not
thou
therefore
also
,
to
haue
mercie
on
thy
fellowe
seruant
?
Christ
the
Lord
of
heauen
and
earth
hath
forgiuen
thee
(
ô
Christian
)
many
sinnes
,
which
in
that
they
were
committed
against
his
Diuine
Maiestie
,
are
farre
greater
in
that
respect
then
any
sinne
thy
fellow
seruant
can
commit
against
thee
;
shouldst
not
thou
then
forgiue
him
his
trespasses
against
thee
,
which
are
lesser
?
All
of
vs
were
borne
and
conceaued
in
sinne
and
consequentlie
in
enmitie
against
him
.
If
therefore
he
should
,
as
he
could
reuenge
himself
of
all
his
enemies
,
who
should
be
saued
?
But
thou
wilt
saie
,
this
is
not
the
first
time
that
mine
enemie
hath
offended
me
;
be
it
so
;
yet
thou
must
forgiue
,
though
he
haue
not
onelie
offended
thee
seuen
times
,
but
also
seuentie
times
seauen
times
,
Mat
.
18.
for
that
God
,
whom
thou
offendest
daylie
and
howerlie
,
forgiueth
thee
daylie
and
howerlie
,
if
thou
be
repentant
.
But
thou
wilt
reply
,
that
he
asketh
not
forgiuenes
;
be
it
soe
;
yet
thou
must
forgiue
him
on
thy
part
,
as
God
before
thou
askest
him
forgiuenes
doth
in
effect
forgiue
thee
,
because
he
preuenteth
thee
with
his
grace
,
by
vertue
of
which
thou
repentest
and
askest
forgiuenes
.
But
Christ
not
onelie
prayeth
to
his
Father
to
forgiue
his
enemies
,
but
also
vrgeth
him
by
the
title
of
Father
;
knowing
that
if
God
should
proceed
as
a
iust
Iudge
against
them
,
there
were
no
hope
of
pardon
;
and
to
facilitat
his
request
for
them
,
he
excuseth
them
,
because
they
know
not
what
they
doe
.
And
peraduenture
some
of
the
most
ignorant
might
be
excused
,
but
the
cheefe
of
the
Iewes
,
though
they
had
some
ignorance
,
yet
their
ignorance
could
not
excuse
them
from
grieuous
sinne
,
because
Christ
his
miracles
,
which
he
wrought
so
many
,
so
great
and
so
frequentlie
amongest
them
,
did
prooue
him
sufficientlie
to
be
God
,
and
the
promised
Mesias
,
God
and
man
;
and
his
irreprehensible
life
argued
him
to
be
Innocent
,
as
Pilat
himself
confessed
;
and
so
their
ignorance
was
vincible
and
affected
,
which
could
not
excuse
them
from
grieuous
sinne
.
Yet
Christ
excused
them
also
,
because
they
had
at
least
a
vincible
ignorance
or
affected
;
1
Cor
.
2.
for
(
as
S.
Paul
saith
)
if
they
had
knowne
Christ
perfectlie
,
they
would
neuer
haue
Crucified
the
Lord
of
Glorie
.
O
my
soule
doest
thou
imitate
this
charitie
?
Doest
thou
excuse
the
faultes
of
thy
enemies
?
Or
rather
doest
not
thou
exaggerat
them
,
and
make
them
greater
then
they
are
?
If
thou
hast
not
this
charitie
,
call
for
it
of
Christ
thy
Sauiour
,
who
is
charitie
it self
,
and
desire
him
to
giue
thee
grace
to
excuse
not
onely
thy
enemies
sinnes
,
but
all
mens
sinnes
whatsoeuer
.
And
do
thou
desire
God
to
forgiue
all
sinners
,
because
all
do
sinne
at
least
out
of
ignorance
of
euill
election
.
By
reason
of
which
the
Philosopher
saith
that
omnis
peccans
est
ignorans
,
euerie
one
that
sinneth
is
ignorant
,
and
when
he
sinneth
knoweth
not
particularlie
what
he
doth
.
And
so
though
thou
shalt
do
well
to
accuse
thy self
euen
of
thy
least
faults
,
because
so
thou
wilt
sooner
acknowledge
thy
faults
,
and
be
sorrie
for
them
;
yet
thou
must
excuse
others
,
and
pray
to
God
for
them
,
because
all
sinne
out
of
some
ignorance
,
and
so
know
not
what
they
do
:
So
thou
shalt
the
more
easilie
liue
in
chariti●
with
all
,
so
thou
shalt
obtaine
forgiuenes
of
God
for
thy
owne
sinnes
,
because
he
forgiueth
thee
,
as
thou
forgiuest
others
.
And
neuer
let
those
golden
sayings
of
thy
charitable
Sauiour
,
be
out
of
thy
minde
;
Loue
your
enemies
;
Mat
.
8.
Luc
.
6.
Do
well
to
them
that
hate
you
:
Blesse
them
that
curse
you
;
and
pray
for
them
that
calumniat
you
:
Forgiue
,
and
you
shall
be
forgiuen
.
THE
SECOND
WORD
OR
BRANCH
.
Hodie
mecum
eris
in
Paradiso
.
Luc
.
23.
This
day
thou
shalt
be
with
me
in
Paradise
.
Luc
.
23.
OVR
B.
Sauiour
,
as
he
is
Goodnes
it selfe
,
so
he
is
most
bountifull
and
liberall
,
yea
&
in
a
good
meaning
Prodigall
.
He
can
not
be
trulie
prodigall
,
because
he
can
not
giue
aboue
his
state
and
estate
,
Apo.
17.
&
19.
he
being
King
of
Kings
,
and
Lord
of
Lords
,
yet
he
may
seeme
to
vs
prodigall
,
and
euen
an
other
Prodigall
Sonne
.
For
hauing
receaued
of
his
Eternall
Father
his
childs
portion
,
to
wit
,
our
humane
nature
,
Luc
.
15.
he
went
into
a
farre
countrie
(
as
the
Prodigall
Sonne
did
)
as
farre
as
earth
is
from
Heauen
,
and
there
conuersing
with
Publicans
and
sinners
,
he
spent
his
portion
,
our
humane
nature
,
amongest
them
by
his
many
afflictions
and
bloody
passion
,
which
he
suffered
;
and
with
it
he
bestowed
on
them
also
his
good
instructions
,
good
lessons
,
good
examples
,
miracles
,
and
holy
merites
and
satisfactions
;
and
whereas
his
least
prayer
would
haue
beene
sufficient
to
haue
redeemed
vs
,
he
would
needs
shed
his
blood
for
vs
;
and
whereas
one
droppe
of
blood
would
haue
sufficed
,
he
bestowed
on
vs
francklie
&
freelie
all
his
blood
,
yea
his
life
and
death
,
and
all
he
had
and
was
;
so
that
in
a
good
sence
it
may
be
sayd
,
vt
quid
perditio
haec
?
Whereto
is
this
wast
?
for
this
might
haue
beene
sold
for
more
then
three
hundred
pence
and
giuen
to
the
poore
:
Mat
.
26.
Mat
.
14.
that
is
,
this
had
beene
sufficient
not
onely
to
redeeme
man
but
also
the
Diuells
,
the
poorest
of
all
creatures
,
if
God
would
haue
so
disposed
.
And
yet
to
shew
his
loue
vnto
vs
,
his
hatred
of
sinne
,
he
would
bestow
all
this
vpon
vs.
And
in
his
guifts
how
liberall
is
he
,
and
how
profuse
doth
he
seeme
to
be
?
He
giueth
heauen
for
a
momentarie
good
worke
,
Mat
.
10.
for
a
cup
of
water
giuen
in
his
name
;
for
a
litle
sorrow
of
contrition
he
forgiueth
all
our
sinnes
,
be
they
neuer
so
many
;
for
a
temporall
paine
,
endured
for
his
loue
,
as
fasting
of
one
day
,
wearing
of
a
shirt
of
haire
for
a
litle
time
,
he
pardoneth
vs
eternall
paines
,
which
were
due
to
our
sinnes
;
and
for
abstaining
from
a
corporall
and
momentarie
pleasure
for
his
sake
,
he
giueth
eternall
blisse
and
life
euerlasting
.
And
to
seeke
no
further
for
examples
of
his
bountie
,
for
a
short
prayer
,
confession
,
and
acknowledgement
of
him
on
the
Crosse
,
he
giueth
to
the
conuerted
thiefe
an
heauenlie
Paradise
,
saying
:
This
day
thou
shalt
be
with
me
in
Paradise
.
Paradise
in
holy
Scripture
is
taken
for
any
place
of
pleasure
:
So
was
that
pleasaunt
garden
called
,
Gen.
2.
in
which
God
placed
the
first
man
&
woeman
,
Adam
and
Eue
.
So
the
countrie
about
Iordan
is
sayd
to
haue
beene
like
a
Paradise
,
Gen.
13.
before
Sodome
and
Gomorre
were
subuerted
;
so
in
diuerse
other
places
of
Scripture
Paradise
is
taken
for
a
place
of
pleasure
.
And
because
Christ
in
regard
of
his
soule
was
that
day
to
descend
into
Limbus
Patrum
,
Cant
4.
Ecle
.
21.
2.
Cor
.
12
Ap.
2.
where
the
Saints
of
the
old
Testament
were
detained
,
and
to
illuminate
them
with
the
cleare
vision
of
his
Diuinitie
,
in
which
consisteth
happines
;
that
place
which
before
was
a
Prison
,
he
made
a
Paradise
and
place
of
heauenlie
blisse
,
and
he
telleth
the
good
thiefe
that
he
shall
be
this
daye
with
him
in
Paradise
,
that
is
,
shall
be
partaker
with
him
and
his
Saints
of
heauenlie
blisse
and
felicitie
.
As
if
he
had
said
:
seeing
thou
confessest
me
and
acknowledgest
me
for
thy
God
,
not
whilest
I
am
working
miracles
,
as
others
before
thee
haue
done
,
but
whilest
I
am
suffering
torments
,
and
indignities
;
Seeing
thou
confessest
me
when
thy
fellow
thiefe
blasphemeth
me
,
and
when
the
Iewes
crucifie
and
scoffe
at
me
;
Seeing
thou
confessest
me
before
my
cruell
enemies
the
Iewes
,
when
Peter
denyed
me
before
a
maide
Seruant
,
yea
when
all
my
disciples
,
but
Iohn
my
Euangelist
,
fled
for
feare
and
forsooke
mee
,
I
wil
graunt
thee
thy
petition
;
&
seeing
thou
desirest
not
to
be
freed
from
the
Crosse
or
temporall
death
;
seeing
thou
desi●est
no
worldlie
or
temporall
benefit
,
for
that
thou
seest
that
both
I
and
thou
are
presentlie
to
dye
,
but
onelie
desirest
to
be
with
me
,
when
I
shall
come
to
possesse
my
Kingdome
in
the
next
life
,
I
will
graunt
thee
thy
petition
,
&
will
not
defferre
thee
till
the
generall
resurrection
,
no
not
one
daye
.
This
day
thou
shalt
be
with
me
in
Paradise
,
that
is
,
thou
shalt
this
daye
participat
with
me
in
soule
of
my
eternall
glorie
,
with
the
Saints
in
Limbus
Patrum
otherwise
called
Abrahams
bosome
.
O
good
God
,
ô
Sauiour
,
how
liberall
and
bountifull
art
thou
,
who
giuest
a
Kingdome
,
and
an
eternall
Kingdome
,
a
Kingdome
of
heauen
so
easilie
,
and
for
a
momentarie
confession
.
O
holie
thiefe
,
who
hath
preached
Christ
vnto
thee
?
who
hath
illuminated
thee
with
this
so
great
light
of
faith
?
He
acknowlegeth
that
Christ
the
Sunne
of
Iustice
(
though
now
he
seemeth
to
be
eclipsed
)
hath
illuminated
him
inwardlie
by
the
light
of
his
grace
,
outwardlie
by
his
miracles
,
of
which
part
he
had
heard
,
part
he
then
saw
on
the
Crosse
;
and
he
had
edified
him
by
his
rare
patience
,
and
so
many
,
and
so
cruell
torments
.
He
acknowledgeth
him
then
for
his
Lord
,
saying
,
remember
me
Lord
,
&
consequentlie
God
,
for
how
otherwise
could
he
be
his
Lord
?
He
confesseth
him
to
be
a
King
,
saying
remember
me
,
when
thou
shalt
come
to
thy
Kingdome
;
and
he
confesseth
him
a
King
of
the
next
life
and
consequentlie
of
Heauen
,
for
he
saw
he
had
no
Kingdome
in
this
life
.
He
confessed
him
a
King
,
though
not
sitting
in
a
Royall
throne
,
but
hanging
on
a
crosse
;
though
not
crowned
with
a
crowne
of
gold
,
but
of
thornes
;
though
not
holding
in
his
hand
any
other
Scepter
then
a
reede
,
though
not
inuested
in
a
Kinglie
robe
,
but
in
a
ragged
purple
.
O
how
great
was
his
faith
!
It
seemeth
(
as
S.
Chris
.
nom
.
de
cruce
&
latrone
.
Chrisostome
saith
)
greater
then
the
faith
of
Abraham
,
because
Abraham
beleeued
him
speaking
from
heauen
,
and
by
Angells
;
he
beleeued
in
Christ
hanging
on
a
Crosse
;
greater
then
the
faith
of
Isaie
,
because
Isaie
beleeued
in
him
,
after
he
had
seene
him
sitting
vpon
an
high
throne
and
eleuated
,
Esa
.
6.
and
when
Seraphins
stood
about
him
.
Greater
then
the
faith
of
Ezechiel
,
Ezec
.
1.
for
that
he
beleeued
in
God
in
a
vision
he
had
of
strange
shapes
,
of
a
man
,
a
lion
,
an
oxe
,
and
an
Eagle
,
prefiguring
the
foure
Euangelistes
;
greater
then
the
faith
of
Moyses
,
for
that
he
beleeued
in
God
,
appearing
in
a
flame
of
fire
,
Exod
.
3.
and
in
the
midst
of
a
bush
burning
,
but
not
consuming
;
greater
then
the
faith
of
the
three
Kings
of
the
East
,
for
that
an
vnusuall
starre
mooued
them
to
seeke
and
adore
Christ
.
But
thou
,
ô
faithfull
theefe
,
beleeuest
Christ
to
be
God
,
though
hanging
on
a
Crosse
,
though
suffering
many
indignities
,
torments
and
deathes
.
O
how
great
was
thy
hope
holy
Thiefe
,
who
hopedst
to
be
partaker
with
Christ
in
his
glorie
of
heauen
(
for
els
thou
wouldst
not
haue
desired
it
)
when
he
was
partaker
with
thee
in
thy
ignominie
and
torments
of
the
Crosse
;
who
hopedst
to
receaue
of
Christ
life
euerlasting
,
when
he
was
at
the
period
of
his
temporall
life
.
O
how
great
was
thy
charitie
and
loue
towards
Christ
,
who
thoughtst
more
of
him
then
thy
torments
,
who
chidst
thy
fellow
thiefe
for
blaspheming
him
,
pronouncedst
him
innocent
before
the
Princes
of
the
Iewes
,
&
thy self
and
thy
fellow
thiefe
worthie
of
the
punishment
.
But
how
great
was
Christ
his
goodnes
to
this
thiefe
.
How
prone
was
he
to
mercie
,
who
euen
at
the
last
houre
had
mercie
on
him
,
and
for
his
short
confession
forgaue
him
all
his
sinnes
.
He
is
like
a
vessell
full
of
water
;
for
as
that
being
but
touched
,
runneth
ouer
,
so
Christ
is
so
full
of
mercie
,
that
if
a
sinner
do
but
touch
him
with
true
repentance
(
as
the
theefe
did
)
he
ouerfloweth
and
washeth
away
the
sinners
sinnes
and
all
the
filth
of
them
.
O
how
great
is
the
force
of
Contrition
and
true
repentance
which
in
a
moment
made
S.
Paul
of
a
persecutour
,
a
Preacher
;
S.
Matthew
of
a
Publican
an
Apostle
and
Euangelist
;
S.
Marie
Magdalen
of
a
publick
sinner
,
a
patterne
of
all
true
penitents
;
which
made
S.
Peter
of
a
denyer
of
his
master
before
a
mayde
seruant
,
a
confessour
of
him
before
the
Tyrants
of
the
world
;
and
of
a
poore
Fisher
,
a
Prince
of
the
Apostles
;
which
made
a
Thiefe
an
inhabitant
of
Paradise
and
Heauen
it self
.
O
my
soule
,
art
thou
thus
prone
to
mercie
as
thy
sweete
Sauiour
is
?
Doest
thou
easilie
forgiue
them
,
that
haue
offended
thee
?
Doest
thou
not
shew
thy self
too
hard
and
difficile
in
this
Kind
?
If
thy
heart
be
hard
to
forgiue
,
desire
God
with
Dauid
to
create
in
thee
a
cleane
heart
,
cleane
from
all
malice
,
Psal
.
50.
soft
and
easie
to
pardon
those
,
that
offend
thee
;
for
as
thou
forgiuest
,
so
shalt
thou
be
forgiuen
.
And
thou
,
ô
Sinner
,
be
thou
neuer
so
great
a
sinner
,
haue
thou
neuer
so
long
continued
in
sinne
,
yet
do
thou
not
dispaire
of
mercie
;
thou
seest
a
thiefe
hath
found
mercie
,
and
euen
at
the
last
period
of
his
life
.
But
as
thou
must
not
despaire
of
mercie
,
so
thou
must
not
presume
,
nor
vpon
presumption
deferre
thy
conuersion
from
sinne
.
It
is
true
the
good
thiefe
found
at
the
last
houre
of
his
life
mercie
;
but
the
euill
thiefe
found
it
not
;
and
though
some
then
do
repent
,
yet
thousands
more
do
not
;
and
why
mayst
not
thou
be
of
these
?
especiallie
seeing
that
ordinarilie
,
as
men
liue
,
so
they
dye
;
as
vpon
a
sudden
no
man
is
a
great
sinner
,
so
much
lesse
on
a
sudden
doth
a
sinner
become
a
Saint
.
Wise
men
will
not
deferre
the
making
of
their
willes
by
which
they
dispose
of
their
temporall
goods
to
the
houre
of
death
:
much
lesse
do
rhey
deferre
the
disposition
of
their
soules
till
that
tyme
:
much
lesse
will
they
deferre
the
managing
of
the
greatest
businesse
that
they
haue
,
to
wit
,
of
the
eternall
saluation
or
damnation
of
their
soules
;
much
lesse
will
they
expose
eternitie
in
Heauen
or
Hell
,
to
the
chance
of
a
short
and
vncertein
last
houre
.
But
thou
wilt
saye
,
God
hath
promised
without
setting
any
time
,
that
he
will
haue
mercie
on
a
sinner
,
Ezec
.
18.
whensoeuer
he
repenteth
him
of
his
sinnes
,
and
consequentlie
,
if
he
repent
at
the
last
houre
,
he
will
then
haue
mercie
.
True
he
promiseth
to
pardon
thee
at
all
houres
,
and
consequentlie
at
the
last
,
if
thou
repent
;
but
he
hath
not
promised
to
giue
thee
at
the
last
houre
a
true
repentaunce
.
True
it
is
,
that
thou
maist
haue
true
repentaunce
,
but
thou
maist
misse
it
also
.
Then
,
to
wit
,
at
the
houre
of
death
,
thou
maist
haue
it
,
but
with
greater
difficultie
,
for
then
thy
memorie
faileth
;
the
paines
of
thy
sicknes
and
especiallie
the
pangs
of
death
wil
trouble
thee
.
Thy
children
or
friends
,
who
then
will
be
more
sollicitous
to
prouide
for
their
temporall
state
of
body
,
then
for
the
eternall
state
of
thy
soule
,
will
so
distract
thee
,
as
thou
shalt
not
be
fit
to
conceaue
an
act
of
contrition
.
Do
pennance
then
when
thou
art
in
good
health
,
&
when
thou
art
best
disposed
for
it
;
take
time
whilest
time
lasteth
,
for
time
will
away
;
repent
whilest
thou
art
in
good
health
,
that
when
thou
art
to
dye
thou
be
not
to
seeke
for
repentaunce
;
leaue
sinnes
before
thou
art
to
die
,
els
sinnes
shall
rather
leaue
thee
,
then
thou
them
.
Harken
what
S.
Austin
saith
:
Lib
.
50.
Homil
.
hom
.
45.
De
paenit
.
Dist.
51.
ca.
si
quis
positus
.
Vis
te
de
dubio
liberare
,
vis
quod
incertum
est
euadere
?
Age
paenitentiam
dum
sanus
es
&c.
Si
vero
vis
agere
paenitentiam
quando
peccare
non
potes
,
peccata
te
dimiserunt
,
non
tu
illa
.
Wilt
thou
free
thyself
from
all
doubt
,
wilt
thou
auoid
that
which
is
vncertaine
,
do
pennance
when
thou
art
in
good
health
&c.
But
if
thou
wilt
do
pennance
when
thou
canst
not
sinne
,
thy
sinnes
leaue
thee
,
and
not
thou
them
.
THE
THIRD
WORD
OR
BRANCH
,
Mulier
ecce
filius
tuus
:
deinde
dicit
discipulo
,
ecce
Mater
tua
.
Ioa
.
19.
Woeman
behold
thy
Sonne
;
After
that
he
saith
to
the
Disciple
,
behold
thy
Mother
.
OVR
B.
Sauiour
(
as
S.
Iohn
relateth
)
seeing
his
Mother
and
Disciple
standing
by
the
Crosse
,
sayd
vpon
that
occasion
the
aforesaid
wordes
vnto
them
.
He
saw
then
his
Mother
,
not
falling
downe
on
the
ground
in
a
sound
,
but
standing
with
an
vpright
bodie
,
with
a
constant
mind
;
she
stood
,
and
so
did
S.
Iohn
;
they
fled
not
for
feare
,
as
the
Disciples
did
;
shee
stood
,
and
so
did
S.
Iohn
;
she
followed
not
a
loofe
of
,
as
Peter
did
,
but
stood
hard
by
the
Crosse
,
and
so
neere
,
that
her
Sonne
from
the
Crosse
might
speake
to
her
;
she
stood
meditating
&
considering
the
grieuousnes
,
of
his
paines
&
torments
,
the
greatnes
of
his
Passion
,
the
excessiuenes
of
his
charitie
,
who
died
euen
for
his
crucifiers
;
she
stood
considering
the
great
iustice
of
God
,
to
which
satisfaction
could
not
be
made
but
by
the
death
of
the
Sonne
of
God
;
thinking
on
the
filth
of
sinne
,
whose
staine
could
not
be
taken
away
,
but
by
the
blood
of
the
innocent
lamb
.
She
stood
considering
particularlie
his
body
wounded
from
head
to
feete
;
she
considered
the
torments
of
his
head
caused
by
the
pricking
thornes
;
of
his
hands
and
feete
caused
by
the
pearcing
nayles
;
of
all
his
body
stretched
on
the
hard
and
rough
Crosse
;
and
she
so
deriued
Christ
his
paynes
vnto
herself
,
that
all
he
suffered
by
Passion
,
she
suffered
by
compassion
;
and
then
especiallie
,
the
sword
of
sorrow
pearced
her
heart
.
O
my
soule
,
Luc
.
2.
do
thou
imitate
this
Virgin-Mother
.
Stand
constantlie
by
the
Crosse
,
fixe
it
in
thy
memorie
,
that
thou
maist
often
exercise
thy self
in
the
meditation
of
Christ
his
dolorous
Passion
.
Christ
seeing
her
standing
by
the
Crosse
,
sayd
vnto
her
,
making
a
signe
vnto
S.
Iohn
,
woeman
behold
thy
sonne
.
That
which
we
prize
and
esteeme
,
we
keepe
vnder
locke
and
key
,
or
commit
it
to
the
custodie
of
a
sure
and
trustie
friend
:
Whereby
it
appeareth
,
how
highlie
Christ
esteemed
S.
Iohn
,
whom
he
commended
,
not
to
any
Angell
,
but
to
his
sacred
Mother
,
the
Queene
of
Angells
.
S.
Iohn
was
a
Virgin
,
and
so
worthilie
commended
to
a
Virgin-Mother
.
He
followed
Christ
to
his
Passion
when
th'
other
Disciples
fled
:
and
he
was
present
and
a
spectatour
of
Christ
his
Passion
,
when
they
durst
not
be
seene
;
and
he
was
,
the
Disciple
whom
Iesus
loued
,
Ioa
.
19.
and
aboue
the
rest
:
&
so
was
commended
at
Christ
his
death
to
his
Sacred
Mother
before
all
the
rest
.
Our
B.
Ladie
the
Qeene
of
Virgins
loued
him
also
before
all
the
rest
,
for
his
virginitie
,
and
so
he
was
especiallie
commended
to
her
,
O
Happie
S.
Iohn
,
who
art
commended
to
such
a
guardian
,
to
her
,
whom
Christ
loued
aboue
th'
Angells
and
next
to
himself
,
she
being
his
Mother
.
Who
can
be
lost
vnder
the
tutelage
of
such
a
guardian
?
What
children
can
perish
vnder
such
a
Mother
?
Christ
by
these
words
:
Woeman
behold
thy
Sonne
,
did
as
it
were
adopt
S.
Iohn
the
Sonne
of
the
B.
Virgin
;
and
so
she
did
euer
after
beare
him
the
tender
loue
of
a
mother
:
and
as
our
B.
Sauiour
by
those
words
,
woeman
behold
thy
Sonne
,
did
adopt
as
it
were
S.
Iohn
her
Sonne
,
and
committed
him
to
her
Motherlie
care
;
so
in
him
he
adopted
all
those
her
children
who
loue
her
,
reuerence
her
,
and
who
especiallie
are
virgins
,
and
forsake
at
least
all
vnlawfull
carnal
pleasures
.
Do
thou
then
,
ô
my
soule
,
ô
Christian
,
honour
this
Virgin-Mother
,
loue
her
,
serue
her
,
commit
thy selfe
as
an
adopted
child
vnto
her
.
How
many
sodalities
are
there
in
the
Church
of
God
of
those
,
who
dedicate
and
consecrate
themselues
vnto
her
seruice
?
How
many
religious
orders
haue
chosen
her
for
their
speciall
and
chiefe
Patronesse
,
vnder
Christ
?
She
is
thy
Mother
,
ô
Christian
,
loue
her
,
honour
her
,
obey
her
.
She
is
thy
Mother
:
She
will
then
cherish
thee
,
nourish
thee
,
prouide
for
thee
all
necessaries
for
thy
soule
,
yea
and
for
thy
body
,
and
temporall
state
also
,
as
it
is
expedient
for
thee
:
what
should
we
not
hope
of
such
a
Mother
,
who
is
willing
to
helpe
vs
,
because
she
is
our
Mother
;
and
able
also
,
because
she
is
the
Mother
of
God
?
And
she
is
more
able
then
all
the
rest
of
the
Saints
and
Angells
,
because
the
Queene-Mother
is
more
potent
with
the
King
her
Sonne
,
then
all
his
Courtiers
and
subiects
.
If
thou
need
then
any
thing
,
aske
of
her
,
and
she
will
not
deny
thee
,
because
she
is
thy
Mother
.
If
thou
offend
her
(
as
thou
doest
so
often
as
thou
offendest
her
Sonne
Christ
Iesus
)
aske
forgiuenesse
,
&
she
will
not
denie
forgiuenesse
,
because
she
is
thy
Mother
.
If
thou
offend
againe
and
againe
,
aske
forgiuenesse
,
and
she
will
forgiue
,
because
she
is
a
Mother
;
yea
if
thou
shouldst
offend
seauentie
times
seauen
times
,
Mat
.
18.
yet
despare
not
,
aske
forgiuenesse
,
and
she
will
forgiue
,
and
demaund
forgiuenesse
for
thee
of
her
Sonne
,
because
she
is
a
Mother
.
O
happie
we
,
who
are
children
of
a
Virgin-Mother
.
O
how
noble
children
are
we
,
who
are
children
of
so
noble
a
Mother
,
the
Mother
of
God
?
But
we
are
also
so
many
Benonies
vnto
her
,
Gen.
25.
that
is
,
Sonnes
of
paine
&
sorrow
,
because
we
were
adopted
her
children
,
when
she
stood
by
the
Crosse
;
when
she
suffered
the
greatest
sorrowes
that
euer
Mother
did
in
her
bearing
children
,
Luc
.
2.
when
the
sword
of
sorrow
pearced
her
soule
;
when
she
saw
before
her
eyes
,
her
sonne
dye
,
who
was
the
noblest
Sonne
that
euer
was
,
being
God
and
man
;
when
she
saw
him
dye
,
whom
she
loued
more
then
any
other
Mother
loued
her
child
,
because
he
was
more
noble
,
and
worthie
,
then
euer
any
sonne
was
;
because
as
man
he
had
no
Father
,
and
so
as
man
had
no
other
parent
then
her
,
and
therefore
the
loue
of
a
Father
and
Mother
towards
their
childe
,
which
in
others
was
dispersed
,
was
in
her
vnited
,
and
so
greater
in
her
,
then
in
any
other
Mother
;
when
she
suffered
by
compassion
all
that
her
Sonne
suffered
by
passion
.
Christ
calleth
her
wo●man
,
by
the
name
of
her
sexe
,
and
not
Mother
,
partlie
to
giue
Pastours
(
as
he
was
the
good
and
chiefest
Pastour
)
to
vnderstand
,
Io
.
10.
that
when
there
is
question
of
their
office
,
or
the
honour
of
God
,
they
must
not
respect
either
Father
,
or
Mother
,
Brother
or
Sister
,
nor
must
they
regard
carnall
affection
,
but
onelie
must
set
God
his
honour
before
their
eyes
:
partlie
because
,
if
he
had
called
her
Mother
,
he
knew
he
should
haue
wounded
her
tender
heart
too
deeplie
.
Partlie
to
shew
that
he
had
a
farre
more
noble
nature
,
which
he
receaued
of
his
Eternall
Father
by
eternall
generation
,
then
was
that
which
he
receaued
of
her
by
temporall
generation
.
As
Christ
commended
S.
Iohn
to
our
B
Lady
;
so
he
commendeth
her
to
his
tuition
and
care
,
saying
vnto
him
:
Behold
thy
Mother
.
As
if
he
had
sayd
.
I
must
now
depriue
my
Mother
of
the
comfort
and
ayd
she
had
by
my
corporall
and
visible
presence
;
I
therefore
substitute
thee
in
my
place
;
and
as
I
was
not
wanting
to
her
in
care
,
loue
,
and
obedience
,
so
be
thou
in
steed
of
me
,
that
is
a
louing
Sonne
vnto
her
:
do
thou
therefore
loue
her
,
care
for
her
,
obey
her
,
be
thou
readie
to
assist
her
in
all
offices
due
from
a
Sonne
to
his
Mother
.
I
loued
her
aboue
all
creatures
,
euen
the
Angells
,
because
she
was
my
Mother
;
do
thou
loue
her
and
respect
her
aboue
all
,
but
me
,
and
my
Eternall
Father
and
our
Eternal
Spirit
,
the
Holy
Ghost
,
to
whom
she
is
next
in
dignitie
,
and
as
neere
to
God
,
as
is
the
Mother
to
her
Sonne
;
she
is
my
Mother
by
naturall
and
temporall
generation
,
she
is
now
made
by
me
thy
Mother
by
affection
,
and
as
it
were
by
adoption
;
in
that
she
is
the
Mother
of
God
the
Creatour
,
she
is
Queene
Mother
of
all
Creatures
,
especiallie
men
and
Angells
,
but
now
more
especiallie
of
thee
.
O
what
honour
is
this
to
thee
,
ô
Holy
Apostle
?
thou
and
thy
Sauiour
haue
both
one
Mother
.
Wherefore
this
Apostle
,
Io
.
19.
tooke
her
(
as
he
himself
auerreth
)
to
his
owne
,
'
eis
Tà
●ldia
.
not
to
his
owne
house
,
for
he
had
none
,
vnlesse
borrowed
,
but
to
his
owne
care
&
charge
,
to
assist
her
,
to
honour
her
,
to
obey
her
to
serue
her
,
ô
S.
Iohn
,
thy
Sauiour
promised
that
,
Mat
.
19.
Whosoeuer
shall
leaue
house
,
or
Brethren
,
or
Sisters
,
or
Father
,
or
Mother
,
or
wife
,
or
children
,
or
lands
for
his
name
sake
,
shall
receaue
an
hundred
fold
;
and
now
thou
receauest
this
hundred
fold
,
when
thou
receauest
this
Mother
of
God
,
this
Queene
of
Heauen
and
Earth
,
who
is
more
worth
a
hundred
fold
,
yea
a
hundred
thousand
fold
then
were
thy
netts
,
Mat
.
4.
and
Father
,
and
Mother
,
and
all
that
thou
didst
leaue
to
follow
him
.
O
happie
Host
,
who
entertainest
so
honorable
a
guest
:
she
entertained
in
the
Pallace
of
her
sacred
wombe
the
Sonne
of
God
;
thou
entertainest
the
Mother
of
God
,
and
hast
care
and
charge
of
her
.
Gen.
18.
Abraham
was
Host
to
Angells
,
thou
to
the
Queene
of
Angells
;
3
Re.
17.
4.
Re
.
4.
the
widow
of
sarephta
receaued
the
Prophet
Elias
;
the
Sunamite
lodged
the
Prophet
Elizeus
,
thou
the
Prophetesse
,
who
was
Queene
of
all
Prophets
.
Happie
wast
thou
,
ô
B.
Apostle
,
both
in
that
thou
wast
commended
to
her
,
as
a
Sonne
to
his
Mother
,
and
in
that
she
was
commended
to
thee
,
as
a
Mother
to
her
Sonne
;
that
argued
Christ
his
esteeme
of
thee
whom
he
commended
to
his
Mother
;
this
argued
the
great
trust
and
confidence
he
put
in
thee
,
to
whose
care
and
charge
he
commended
his
Mother
;
both
argued
,
that
thou
wast
,
the
Disciple
,
whom
Iesus
loued
.
Ioa
.
19.
O
Sonne
of
God
,
commend
me
with
S.
Iohn
.
to
thy
sacred
Mother
;
If
thou
commend
me
to
her
,
she
will
not
refuse
me
;
and
if
she
receaue
me
into
her
protection
,
I
cannot
miscarrie
.
O
Mother
of
God
commend
me
to
thy
Sonne
:
none
can
preuaile
so
much
with
him
,
as
thou
,
who
art
his
Mother
;
and
if
he
be
for
me
,
Rom.
8.
who
can
stand
against
me
?
O
Sonne
and
Mother
graunt
me
the
fauour
,
and
do
me
the
Honour
,
&
giue
me
the
grace
to
loue
you
,
for
if
I
loue
you
,
I
shall
one
day
enioy
with
you
,
that
which
eye
hath
not
seene
,
2.
Cor
.
1.
nor
eare
hath
heard
,
neither
hath
it
ascended
into
the
heart
of
man
,
what
things
God
hath
prepared
for
them
,
that
loue
him
.
THE
FOVRTH
WORD
OR
BRANCH
,
Deus
meus
,
Deus
meus
,
vt
quid
dereliquisti
me
?
Mat
.
27.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
IT
seemeth
strange
that
Christ
,
God
and
man
should
complaine
that
his
Eternall
Father
had
left
him
,
seeing
that
not
onely
as
God
,
but
as
man
he
was
vnited
and
lincked
to
God
by
diuers
tyes
,
and
vnions
,
which
were
neuer
dissolued
.
As
God
,
he
was
consubstantiall
to
his
Father
,
and
so
linked
to
him
by
consubstantialitie
,
which
can
not
be
dissolued
,
Ioa
.
10.
because
he
and
his
Father
are
one
,
and
the
same
substance
.
As
man
he
was
vnited
hypostaticallie
,
and
personallie
to
the
second
diuine
person
,
so
indissolublie
,
that
death
which
separated
his
body
from
his
soule
,
could
not
separate
his
humane
nature
from
his
Diuine
person
.
As
man
also
he
was
vnited
to
God
(
as
the
Blessed
in
Heauen
are
)
by
cleare
vision
,
which
he
had
from
the
first
instant
of
his
conception
,
and
from
which
neither
by
his
Infancie
,
nor
by
sleepe
,
nor
by
his
many
occupations
in
his
life
time
,
nor
by
all
the
Sorrowes
and
agonies
suffered
on
the
Crosse
,
he
could
be
distracted
.
He
was
also
as
man
so
vnited
to
God
by
loue
and
affection
,
which
supposing
cleare
vision
,
can
neither
in
Christ
,
nor
in
the
Blessed
Saincts
&
Angells
be
dissolued
:
because
cleare
vision
of
the
Diuine
Essence
and
goodnes
,
doth
,
as
the
Diuines
say
,
necessitate
the
will
to
loue
God
;
and
therefore
as
in
all
his
life
,
yea
in
his
agonies
on
the
Crosse
,
and
euen
in
the
moment
of
his
death
,
his
soule
still
retained
the
cleare
vision
of
God
,
so
it
still
loued
God
,
and
so
though
dying
,
he
ceased
for
a
time
to
liue
(
that
is
till
he
rose
the
third
daye
to
life
againe
)
yet
he
neuer
ceased
to
loue
.
Of
what
forsaking
then
doth
Christ
complaine
,
when
he
saith
,
my
God
,
my
God
,
Why
hast
thou
forsaken
me
?
He
complaineth
that
God
had
forsaken
him
,
in
withdrawing
the
assistance
of
his
Diuinitie
,
by
which
he
might
haue
hindred
all
the
torments
,
and
euen
death
,
which
he
suffered
;
and
therefore
he
saith
,
my
God
,
my
God
,
by
consubstantialitie
;
my
God
,
my
God
,
by
Incarnation
,
by
which
thou
art
Emanuell
and
Deus
nobiscum
,
that
is
God
with
vs.
My
God
,
my
God
,
by
cleare
vision
;
my
God
,
my
God
,
by
fruition
and
eternall
loue
;
why
hast
thou
forsaken
my
humane
nature
,
and
dost
not
protect
it
against
the
crueltie
of
the
Iewes
?
My
God
,
Gen.
6.
&
7.
my
God
,
who
hast
saued
Noe
from
the
Deluge
,
Abraham
from
the
Chaldees
,
Isaac
from
Abrahams
sacrificing
sword
,
Gen.
22.
Exo
.
11.
the
Israelits
from
Pharao
,
and
the
destroying
Angell
,
Iacob
from
Esau
,
Ioseph
from
his
Brethren
,
and
his
Mistresses
false
accusations
,
Dauid
from
Goliath
and
Saul
,
Dan
.
6.
Daniel
from
the
Lions
,
and
the
three
children
from
the
burning
furnace
,
Susanna
from
the
Adulterours
and
false
Iudges
,
Dan
.
13.
Tob
.
6.
yong
Tobie
from
the
fish
,
and
the
euill
spirit
;
why
hast
thou
forsaken
me
?
Why
doest
not
thou
assist
me
?
Me
,
thy
naturall
Sonne
,
me
the
veritie
of
these
figures
,
me
,
who
neuer
offended
thee
;
Phil
2.
me
who
euer
loued
thee
,
honoured
thee
,
and
obeied
thee
,
euen
to
death
.
But
although
he
thus
complained
according
to
flesh
and
blood
,
and
the
inferiour
part
of
his
soule
,
yet
according
to
his
superiour
part
of
his
soule
,
he
was
resolued
to
die
as
we
haue
seene
aboue
;
in
the
2.
Flower
pag
.
18.
and
this
his
complayning
was
not
murmuration
,
but
groaning
amid
so
excessiue
paynes
,
not
to
contradict
his
Fathers
will
,
to
which
he
was
euer
resigned
,
but
to
shew
himself
a
true
man
,
who
feareth
death
;
to
giue
vs
courage
in
sicknes
,
torments
and
what
soeuer
aduersitie
,
to
giue
vs
example
to
haue
recourse
to
God
,
as
he
had
,
in
all
our
corporall
or
spirituall
distresses
;
to
forwarne
vs
not
to
thinke
much
,
when
we
seeme
to
be
left
of
God
in
our
Aduersities
.
Thinke
,
ô
my
soule
,
who
it
is
that
cryeth
,
my
God
,
my
God
,
why
hast
thou
forsaken
me
?
He
,
to
whom
his
Eternall
Father
said
,
Mat
.
17.
this
is
my
w●ll
beloued
sonne
in
whom
I
am
w●ll
pleased
.
2.
Pet
.
1.
And
marke
that
he
saith
not
my
Father
,
my
Father
,
but
my
God
,
my
God
,
because
at
that
time
he
would
not
shew
himself
to
Christ
as
a
Father
,
that
he
might
be
a
Father
to
vs.
Psal
.
26.
Dauid
complaineth
that
his
Father
and
Mother
had
left
him
,
but
he
comforteth
himself
,
that
Dominus
autem
assumpsit
me
:
Our
Lord
hath
taken
me
.
And
yet
he
forsooke
his
onelie
Sonne
.
Dauid
saith
that
he
hath
not
seene
the
iust
forsaken
,
but
now
Christ
Iesus
,
Iustice
it self
,
is
forsaken
.
Who
would
beleeue
that
such
a
Father
should
forsake
such
a
Sonne
,
but
that
the
Sonne
himself
,
who
is
veritie
it selfe
,
sayeth
so
?
O
Eternall
Father
,
how
great
is
thy
loue
towards
sinners
,
which
made
thee
foresake
thy
onely
begotten
Sonne
for
a
time
,
that
he
might
suffer
for
vs
,
and
suffering
,
satisfie
for
our
sinnes
.
O
Eternall
Sonne
,
how
great
also
was
thy
loue
to
vs
,
which
made
thee
willing
to
be
forsaken
of
thy
Father
,
that
thou
mights
suffer
euen
death
for
vs
,
and
suffering
it
,
redeeme
vs.
O
Sonne
of
God!
Thou
sayedst
once
that
thou
knewest
that
thy
Fath●r
doth
alwaies
heare
thee
,
Ioa
.
11.
but
now
he
doth
not
,
and
thou
art
content
that
he
doth
not
,
that
thou
mightst
suffer
,
what
thou
didst
,
for
vs.
O
what
loue
can
we
render
for
such
loue
?
What
gratitude
?
And
yet
ô
we
vngratefull
.
Christ
crieth
,
ô
my
God
my
God
,
why
hast
thou
forsaken
me
?
To
wit
,
for
the
loue
of
man
;
&
Christ
is
willing
to
be
forsaken
for
the
loue
of
man
,
and
yet
man
heareth
not
this
voice
,
is
not
mooued
with
this
loue
.
We
cry
out
and
complaine
,
if
God
permit
vs
to
suffer
hunger
,
or
thirst
,
diseases
,
or
sicknesses
,
plagues
or
warres
;
Christ
complaineth
indeed
according
to
the
inferiour
part
of
his
soule
,
that
he
is
left
of
his
Father
,
&
permitted
to
suffer
death
;
but
according
to
the
superiour
part
of
his
soule
he
is
most
willing
.
he
is
forsaken
of
his
Father
euen
to
death
,
and
beareth
it
patientlie
;
we
murmure
if
our
Parents
,
Brothers
,
or
Sisters
,
or
friends
forsake
vs
in
our
necessities
.
O
Eternall
Father
,
how
seuere
art
thou
to
thy
owne
Sonne
for
our
sakes
?
Doest
thou
preferre
vs
thy
adoptiue
children
,
yea
thy
enemies
,
before
thy
owne
naturall
Sonne
,
who
neuer
displeased
thee
.
Who
euer
heard
of
one
plunged
in
the
Sea
,
readie
to
be
drowned
,
&
crying
for
helpe
and
ayde
to
a
friend
,
nay
to
a
meere
straunger
,
and
not
assisted
?
And
yet
Christ
the
Sonne
of
God
plunged
in
the
waters
of
his
Passion
,
and
readie
to
be
drowned
by
death
,
cryeth
,
not
to
a
straunger
,
nor
a
friend
onely
,
but
euen
to
his
Eternall
Father
and
cannot
be
hearde
:
and
why
,
but
for
our
sakes
?
O
sinner
,
thou
art
the
cause
of
this
:
to
draw
thee
out
of
the
Sea
of
sinne
,
in
which
thou
art
plunged
,
the
Sonne
of
God
must
be
permitted
to
be
drowned
in
the
waters
of
his
Passion
,
O
hard
hearted
sinner
,
if
this
loue
of
God
the
Father
,
who
would
forsake
this
his
Sonne
for
thee
;
if
the
loue
of
God
the
Sonne
,
who
was
willing
to
be
thus
forsaken
for
thee
,
do
not
moue
thee
to
loue
God
.
O
vngratefull
man
,
if
after
this
loue
thou
canst
finde
in
thy
heart
to
loue
any
but
God
,
or
for
God
.
O
sweet
Iesus
,
who
wouldst
be
forsaken
of
thy
Father
for
a
time
,
that
I
might
not
be
forsaken
;
whensoeuer
I
am
tempted
to
any
sinne
,
forsake
me
not
,
but
giue
me
grace
to
ouercome
the
tentation
:
Whensoeuer
thou
sendest
me
sicknesse
,
or
any
other
aduersitie
,
forsake
me
not
,
but
giue
me
grace
to
beare
it
patientlie
;
and
when
I
am
to
die
,
and
to
passe
from
this
life
to
the
next
,
forsake
me
not
,
but
assist
me
in
that
iourney
,
and
by
thy
grace
bring
me
to
Heauen
,
where
I
shall
neuer
forsake
thee
,
nor
be
forsaken
of
thee
.
THE
FIFTH
WORD
OR
BRANCH
.
Sitio
.
Ioan
.
19.
I
thirst
.
THIS
thirst
of
our
B.
Sauiour
must
needs
be
very
great
,
which
makes
him
to
complaine
of
it
particularlie
,
and
on
it
alone
,
and
not
on
any
of
his
other
torments
.
He
complained
not
of
the
lashes
he
endured
at
the
Pillar
,
nor
of
the
pricking
of
the
thornes
in
his
coronation
,
nor
of
the
heauines
of
his
Crosse
,
which
he
carried
to
mount
Caluarie
,
nor
of
the
nayles
by
which
he
was
nayled
hands
and
feete
to
the
Crosse
;
&
on
the
Cros●e
he
complained
not
of
his
head
,
nor
hands
,
nor
feete
,
nor
any
other
part
of
his
bodie
,
though
he
hunge
so
vneasilie
that
all
the
parts
thereof
must
needs
suffer
extreamlie
,
onely
he
complaineth
of
his
thirst
,
saying
:
Sitio
,
I
thirst
,
which
he
doth
for
two
causes
.
The
first
cause
of
this
complaint
was
,
because
,
although
he
suffered
excessiuelie
in
other
partes
of
his
bodie
,
yet
what
he
suffered
in
other
partes
(
as
in
his
head
hands
,
and
feete
)
was
easilie
seene
of
others
,
but
what
he
suffered
in
his
tongue
by
thirst
,
he
onely
felt
,
others
could
not
see
;
and
so
that
the
spectatours
of
his
Passion
might
know
,
that
he
suffered
also
extremlie
in
his
tongue
by
thirst
,
he
complaineth
of
it
particularlie
.
The
second
cause
of
this
his
complaint
was
the
excessiuenes
of
his
thirst
,
which
peraduenture
was
so
great
,
that
it
was
the
greatest
torment
he
suffered
.
For
as
,
peraduenture
,
there
is
no
torment
greater
then
extreame
famine
&
thirst
,
so
it
is
likelie
his
thirst
was
the
greatest
of
all
thirsts
.
He
was
afflicted
with
two
thirsts
,
the
one
corporall
of
the
tongue
,
the
other
spirituall
of
the
soule
.
And
Imagine
(
ô
my
soule
)
how
excessiue
his
corporall
thirst
must
needs
be
.
The
night
before
he
was
crucified
,
he
slept
not
a
winke
,
nor
did
he
rest
at
all
,
but
was
drawne
and
haled
from
the
Garden
of
Gethsemanie
to
Anna
his
house
,
from
him
to
Cayphas
,
from
Cayphas
to
Pilat
,
from
Pilat
to
Herod
,
from
Herod
to
Pilat
backe
againe
,
from
Pilat
to
mount
Caluarie
,
in
which
last
iourney
he
carried
on
his
weake
bodie
his
heauie
Crosse
,
which
must
needs
cause
in
him
great
thirst
,
no
man
all
that
time
presenting
him
with
so
much
as
a
cuppe
of
cold
water
.
Besides
all
this
,
his
euacuation
of
blood
that
night
and
the
next
morning
could
not
but
cause
extreame
thirst
.
He
swet
blood
in
the
Garden
at
all
the
pores
of
his
bodie
,
so
aboundantlie
,
that
(
as
S.
Luke
saith
(
the
blood
trickled
downe
to
the
ground
;
Luc
.
22.
at
the
pillar
also
,
where
he
receaued
so
many
and
so
cruell
lashes
,
he
shed
a
great
quantitie
of
blood
;
In
his
coronation
with
thornes
no
litle
quantitie
of
blood
distilled
from
his
sacred
head
,
no
litle
from
his
hands
and
feete
,
when
they
were
nayled
to
the
Crosse
;
and
on
the
Crosse
from
his
wounds
of
his
hands
and
feete
blood
ranne
continuallie
,
as
from
foure
running
fountaines
,
in
so
much
that
the
vaines
of
his
bodie
(
which
like
so
many
running
riuers
do
water
mans
body
)
were
almost
quite
emptied
,
and
so
all
his
body
was
deuoide
of
moisture
,
which
made
his
mouth
drie
,
and
his
tongue
to
cleaue
to
his
mouth
for
want
of
moisture
,
Which
could
not
but
cause
an
extreame
thirst
.
And
therefore
it
is
like
that
there
was
neuer
man
that
had
so
much
thirst
as
he
,
and
yet
liued
.
Yet
this
thirst
he
would
suffer
,
to
teach
vs
temperance
and
sobrietie
,
to
satisfie
for
our
too
much
pleasure
,
which
we
take
in
drinking
delicious
wines
,
to
satisfie
for
our
excesse
in
drinking
&
euen
for
our
drunkennesse
.
O
my
soule
,
behold
thy
Sauiours
patience
;
he
was
extreamlie
thirstie
before
he
was
nayled
to
the
Crosse
,
yet
neuer
complained
;
he
was
extreamlie
thirstie
on
that
Crosse
,
where
he
hanged
three
houres
,
that
is
from
six
a
Clock
to
Nine
;
and
yet
in
all
that
time
,
he
is
silent
,
patient
,
and
complaineth
not
,
whereas
many
of
vs
will
drinke
at
all
times
of
the
daye
and
night
also
rather
then
suffer
the
least
thirst
that
is
.
O
my
soule
!
Doest
not
thou
pitie
thy
Sauiour
so
tormented
with
thirst
,
that
he
complaineth
of
it
,
and
not
of
any
his
other
Sorrowes
?
Wouldst
thou
not
willinglie
haue
giuen
him
drinke
if
thou
hadst
hard
him
call
for
it
?
wouldst
thou
not
as
willinglie
,
at
least
,
haue
hazarded
thy
lyfe
to
fetch
thy
thirstie
Sauiour
drinke
,
as
those
three
Valiants
went
to
fetch
Dauid
drinke
of
the
Cisterne
of
Bethlem
?
2.
Reg
.
23.
But
there
is
no
bodie
to
giue
thy
Sauiour
drinke
.
His
Mother
and
louing
Disciple
,
and
his
conuertite
Marie
Magdalen
hearing
him
cry
,
I
thirst
,
would
with
their
blood
haue
bought
him
water
,
if
they
could
.
The
Iewes
could
haue
giuen
him
water
,
but
they
gaue
him
vineger
to
increase
his
torment
,
not
to
diminish
it
.
O
sweet
Sauiour
,
beggers
call
,
for
bread
&
drinke
,
and
are
heard
;
thou
the
Lord
of
all
,
callest
for
drinke
,
and
none
will
giue
thee
any
.
But
why
,
ô
B.
Sauiour
,
doest
thou
crie
to
others
for
drinke
?
Is
it
not
thou
,
who
giuest
meate
and
drinke
to
all
liuing
creatures
?
Doest
not
thou
rayne
on
the
iust
and
vniust
?
Are
not
the
Seas
,
riuers
,
and
fountaines
thy
Cellars
?
Why
doest
thou
not
then
prouide
drinke
for
thy self
,
Exo
.
17.
who
giuest
drinke
to
all
liuing
creatures
.
Thou
,
who
by
striking
the
rock
,
fetchedst
out
water
in
the
desert
for
thy
People
,
couldst
haue
made
water
issue
as
well
out
of
the
Crosse
to
quench
thy
thirst
,
but
thou
wouldest
suffer
this
also
for
vs.
O
vngratefull
Iewes
,
he
fed
you
in
the
desert
aboundantlie
with
quales
and
manna
,
and
gaue
you
to
drinke
water
out
of
a
rock
euen
to
your
fill
;
and
can
not
you
finde
in
your
hearts
to
giue
him
so
much
as
one
cuppe
of
water
?
Iud.
3.
Sampson
being
thirstie
cryed
,
en
siti
morior
:
Behold
I
dye
for
thirst
,
and
miraculouslie
water
flowed
out
of
the
Iaw-bone
of
an
Asse
to
refresh
him
.
The
seruant
of
Abraham
wanting
water
,
Rebecca
gaue
water
both
to
him
and
his
Camels
:
Gen.
24.
but
you
,
ô
vngratefull
Iewes
,
deny
water
to
Christ
the
God
of
Abraham
,
Mat
.
25.
though
he
crieth
,
Sitio
,
I
thirst
.
When
Christ
therefore
at
the
last
day
shall
condemne
the
reprobat
,
because
when
he
was
thirstie
in
the
poore
,
his
members
,
they
gaue
him
no
drinke
,
what
can
you
say
for
your selues
?
will
you
say
,
as
they
did
,
when
did
we
see
thee
a
thirst
,
and
did
not
minister
drinke
vnto
thee
?
if
you
do
,
he
will
reply
to
your
confusion
,
when
I
was
a
thirst
on
the
Crosse
and
cried
Sitio
,
I
thirst
,
you
denyed
me
drinke
,
euen
in
myne
owne
person
.
O
yee
rich
,
who
abound
in
all
wealth
,
when
the
poore
demaund
of
you
an
almes
,
be
it
monie
,
bread
,
or
drinke
deny
them
not
,
as
the
Iewes
deny
your
Sauiour
,
but
thinke
you
heare
him
cry
Sitio
,
I
thirst
;
thinke
that
in
relieuing
them
you
relieue
him
,
and
in
not
relieuing
them
you
deny
reliefe
to
him
;
for
he
sayd
,
Mat
.
25.
as
long
as
you
did
it
not
to
one
of
these
lesser
(
to
wit
the
poore
)
neither
did
you
it
to
me
.
Besides
this
corporall
thirst
,
which
Christ
suffered
for
vs
,
he
had
a
spirituall
thirst
of
his
soule
,
greater
then
that
;
which
was
a
vehement
desire
,
by
which
he
thirsted
after
the
honour
and
glorie
of
his
Eternall
Father
,
after
the
conuersion
of
the
Iewes
and
euen
those
that
crucified
him
,
and
therefore
he
desired
his
Father
to
forgiue
them
:
He
thirsted
after
the
conuersion
of
all
sinners
in
generall
,
yea
after
the
conuersion
of
all
sinners
in
particular
,
yea
(
ô
my
soule
)
he
thirsted
after
thy
conuersion
,
he
thirsted
also
so
much
after
death
which
was
our
Redemption
,
as
though
he
thought
euerie
moment
an
houre
,
Phil
.
2.
till
he
dyed
.
Sitio
,
I
thirst
;
I
haue
suffered
most
cruell
torments
for
man
,
and
now
,
ô
Eternall
Father
,
I
am
readie
to
dye
to
obey
thee
.
And
though
now
this
my
life
faileth
me
,
yet
so
I
thirst
after
mans
saluation
,
that
this
cuppe
and
chalice
of
my
Passion
,
can
not
extinguish
it
,
but
I
could
be
content
to
hang
still
on
the
Crosse
in
these
and
greater
paines
,
yea
to
suffer
death
againe
and
againe
,
if
it
were
necessarie
for
my
Fathers
glorie
and
mans
redemption
.
O
how
great
was
the
thirst
of
this
louing
Sauiour
:
he
came
into
this
world
thirsty
,
for
he
was
incarnat
and
became
man
out
of
a
thirst
and
vehement
desire
of
our
Redemption
,
and
all
his
life
he
thirsted
for
our
Saluation
,
and
out
of
that
thirst
trauersed
the
Iewes
countrie
,
preached
,
and
taught
in
their
villages
,
Townes
,
Castles
,
Synagogues
,
wrought
miracles
,
gaue
good
instructious
and
examples
,
and
now
being
to
goe
out
of
the
world
he
thirsteth
,
and
more
now
then
euer
before
;
for
this
thirst
being
a
vehement
desire
of
our
saluation
and
this
desire
being
grounded
in
loue
(
for
,
that
we
loue
we
desire
)
as
at
the
end
of
his
life
according
to
S.
Iohn
,
he
loued
vs
most
,
so
he
then
desired
most
,
&
thirsted
most
after
our
saluation
.
O
sinners
harken
vnto
this
cry
of
Christ
,
Sitio
,
I
thirst
?
he
was
dry
corporallie
,
and
so
according
to
flesh
and
blood
he
desired
corporall
drinke
;
and
the
Iewes
were
so
cruell
that
they
would
not
giue
it
;
but
he
was
more
dry
spirituallie
,
because
he
desired
more
the
sinners
conuersion
then
all
the
wines
or
waters
in
the
world
.
O
sinners
how
deafe
are
you
if
you
heare
not
this
his
cry
,
Sitio
,
I
thirst
?
How
cruell
to
him
,
and
to
your selues
,
if
hearing
him
crye
that
he
thirsteth
after
your
conuersion
,
you
giue
him
not
this
drinke
which
he
so
much
thirsteth
after
?
And
yet
how
often
do
sinners
,
how
often
doest
thou
(
ô
my
soule
)
deny
Christ
this
drinke
of
thy
conuersion
which
he
so
much
thirsteth
after
?
ô
my
soule
harken
to
his
inspirations
by
which
he
cryeth
for
the
water
of
thy
saluation
.
O
deny
him
not
this
drinke
,
refrigerat
his
thirst
,
ô
coole
him
,
ô
recreate
him
with
this
so
much
desired
drinke
,
more
gratefull
to
him
then
the
most
delicate
wines
in
the
world
.
Priests
,
Pastours
&
Preachers
should
especiallie
haue
this
thirst
of
the
conuersion
of
soules
;
that
should
be
their
drinke
which
they
should
thirst
after
.
And
yet
how
many
Pastours
thirst
more
after
Ecclesiasticall
dignities
and
liuings
then
after
the
Good
of
soules
;
Contrarie
to
our
B.
Sauiour
,
who
contemned
the
riches
and
honours
of
the
world
,
and
onely
thirsted
after
his
Eternall
Fathers
glorie
,
and
the
good
of
soules
:
for
that
he
came
into
the
world
;
for
that
he
liued
aboue
thirtie
three
yeares
in
the
world
;
for
that
he
dyed
to
the
world
.
O
Christians
,
thirst
not
after
honours
,
or
riches
,
or
carnall
pleasures
;
those
things
will
neuer
content
you
,
neuer
extinguish
your
thirst
;
but
the
more
you
haue
of
them
,
the
more
still
you
shall
desire
them
.
Imitate
the
Royall
Prophet
Dauid
,
who
saith
of
himself
,
Euen
as
the
hart
desyreth
after
the
fountains
Psal
.
41.
of
water
,
so
doth
my
soule
desire
after
thee
ô
God
:
for
as
the
hart
after
a
course
,
beinge
hot
and
thirstie
,
flieth
to
the
fountaines
,
so
a
penitent
sinner
set
on
an
heate
with
the
loue
of
God
,
thirsteth
after
him
,
after
the
fountaine
of
liuing
water
.
O
Sinners
thirst
af●er
the
waters
of
contrition
;
they
will
extinguish
the
thirst
and
drought
of
your
soules
caused
by
sinne
;
thirst
after
the
water
of
grace
,
to
which
Christ
inuiteth
you
,
Io
.
7.
saying
:
Si
quis
sitit
,
veniat
ad
me
&
bibat
:
If
any
man
thirst
let
him
come
to
me
and
drinke
.
And
what
drinke
wilt
thou
giue
ô
B.
Sauiour
?
He
told
the
Samaritan
woeman
that
he
that
drinketh
of
the
water
which
she
came
to
draw
should
thirst
againe
,
Io
.
4.
But
he
that
drinketh
of
the
drinke
that
I
will
giue
him
,
shall
not
thirst
for
euer
:
But
the
water
that
I
will
giue
him
,
shall
become
in
him
a
fountaine
of
water
springing
vp
to
life
euerlasting
.
That
is
,
he
who
drinketh
of
the
water
,
which
the
world
offereth
,
to
wit
the
water
of
temporall
honour
,
temporall
riches
,
carnall
peasures
,
shall
thirst
againe
;
but
he
that
drinketh
of
the
water
of
grace
,
and
vomiteth
it
not
vp
againe
by
mortall
sinne
,
shall
neuer
thirst
againe
,
because
this
water
is
a
fountaine
springing
to
life
euerlasting
where
we
shall
neuer
thirst
againe
.
O
my
soule
cry
to
thy
Sauiour
with
the
Samatitan
woemā
,
Lord
giue
me
this
water
,
Ioan
.
that
I
may
not
thirst
by
the
merites
of
thy
corporall
&
spirituall
thirst
,
I
desire
thee
,
ô
Lord
,
to
giue
me
to
drinke
of
thy
grace
euen
to
the
last
moment
of
my
life
,
for
then
I
shall
drinke
of
the
riuer
of
thy
glorie
,
which
is
the
Riuer
which
maketh
ioyfull
the
Citie
of
God
,
Ps.
45.
to
wit
,
heauen
,
of
which
the
Blessed
Angells
and
Saints
in
Heauen
do
drinke
their
fill
of
all
heauenlie
blisse
,
and
felicitie
;
and
this
Riuer
is
the
cleare
vision
whith
quencheth
and
quite
extinguisheth
their
thrist
,
because
it
proposeth
vnto
thē
God
his
owne
selfe
,
his
Diuine
essence
,
his
goodnes
,
wisedome
,
mercie
,
and
all
his
Diuine
perfections
,
which
being
seene
clearlie
,
do
extinguish
in
the
Blessed
all
thirst
,
all
desire
of
any
thing
but
God
,
or
for
God
;
which
so
replenisheth
them
with
blisse
,
and
not
for
a
tyme
onelie
,
but
for
all
eternitie
,
that
they
cry
,
sufficit
,
enough
,
Lord
,
enough
:
for
seeing
that
by
cleare
vision
and
fruition
they
possesse
thee
who
art
all
in
all
,
in
whom
is
all
pleasure
,
beautie
,
bountie
,
goodnes
,
perfection
,
as
in
the
fountaine
,
they
can
haue
no
more
,
they
can
desire
no
more
.
O
sweete
Iesus
by
vertue
of
the
thirst
both
corporall
and
spirituall
which
thou
sufferdst
on
the
Crosse
for
me
,
admit
me
to
drinke
of
this
water
,
of
this
fountayne
of
all
blisse
.
Thou
inuitest
all
by
thy
Prophet
Isaie
saying
:
Isa
.
53.
Omnes
sitientes
venite
ad
aquas
,
ò
all
you
that
thirst
come
to
the
waters
.
O
Lord
,
I
haue
heretofore
left
thee
the
fountaine
of
liuing
water
,
Hier
.
21.
and
I
haue
sought
for
water
in
thy
creatures
,
to
extinguish
my
thirst
,
and
to
content
my
soule
,
but
they
were
Cisternae
dissipatae
,
broken
Cisterns
,
which
did
not
containe
water
,
which
satisfieth
,
because
the
more
I
drinke
of
those
waters
,
which
the
creatures
afford
,
the
more
I
thirsted
,
wherefore
now
I
returne
to
thee
,
&
desire
that
I
may
drinke
of
the
liuing
water
.
which
the
cleare
vision
affordeth
.
Thou
inuitest
me
,
ô
Lord
,
how
then
canst
thou
repelle
me
?
thou
hast
bought
this
water
for
me
by
the
thirst
thou
sufferedst
on
the
Crosse
,
how
canst
thou
deny
it
?
Let
me
haue
it
then
,
ô
Lord
,
let
me
haue
it
that
water
of
eternall
blisse
which
onelie
can
extinguish
my
thirst
:
that
onelie
can
satisfie
mine
infinite
apetite
;
if
I
haue
not
that
,
I
haue
nothing
though
I
had
all
the
world
can
afford
,
because
to
that
the
whole
world
is
nothing
,
it
is
not
a
drop
to
that
Sea
,
and
if
I
haue
that
I
haue
all
,
because
I
haue
thee
the
Fountaine
of
all
blisse
,
and
who
art
all
in
all
.
THE
SIXTH
WORD
OR
BRANCH
,
Consummatum
est
.
Ioan
.
19.
It
is
consummate
.
Dan
.
9.
THE
seuentie
weekes
of
yeares
after
which
Daniell
the
Prophet
telleth
that
Christ
,
shall
come
,
and
shall
be
slaine
,
his
People
denying
him
,
are
consummate
.
The
Prophecies
that
ranne
on
me
,
and
foretold
my
Conception
,
natiuitie
in
Bethleem
,
my
life
,
passion
and
death
,
and
my
sacrificing
on
the
Crosse
are
consummate
;
the
figures
of
the
old
Law
,
which
did
prefigurate
me
are
all
fulfilled
in
me
,
&
are
consummate
:
my
taske
of
Preaching
to
the
People
imposed
on
me
by
my
Fathers
commaundement
is
finished
,
performed
and
consummate
:
the
price
of
mans
Redemption
,
which
I
was
to
pay
by
my
death
,
is
now
payed
,
and
mans
Redemption
consummate
:
the
malice
of
the
Iewes
,
the
power
,
which
was
permitted
to
Pilat
ouer
me
,
are
at
an
end
&
consummate
,
because
they
haue
done
all
they
can
against
me
;
the
Deluge
of
my
Passion
is
ceased
;
my
glasse
is
almost
quite
runne
out
,
my
thread
is
almost
quite
spunne
,
my
life
drawes
to
an
end
,
&
I
,
whose
yeares
are
eternitie
,
which
hath
neither
biginning
nor
ending
,
as
I
began
(
as
man
)
to
liue
,
so
now
as
man
I
dye
,
and
cease
to
liue
,
and
make
an
end
of
a
mortall
life
,
to
begin
within
three
dayes
an
Immortall
life
,
which
hath
no
end
.
consummatum
est
:
it
is
consummate
,
all
things
in
me
or
belonging
to
me
,
as
I
am
a
mortall
man
,
are
consummate
and
haue
an
end
in
me
,
and
I
must
end
this
mortall
life
with
them
.
It
must
be
true
which
Dauid
saith
;
Psa
.
118.
omnis
consummationis
vidi
finem
,
of
all
consummation
I
haue
seene
the
end
.
O
my
soule
,
learne
by
this
thy
Sauiours
example
,
to
accomplish
and
fulfill
all
good
purposes
&
intentions
,
to
consummate
and
perfect
all
good
workes
begun
.
To
begin
well
is
a
small
thing
vnlesse
thou
goe
forward
to
the
end
.
Hell
is
full
of
good
beginners
,
Heauen
onely
admitteth
those
that
perseuer
to
the
end
.
To
resist
tentations
of
the
world
,
flesh
and
Deuill
for
a
while
,
to
do
good
workes
for
a
time
,
to
fight
manfullie
against
thy
Spirituall
enemies
for
a
time
,
and
after
to
giue
ouer
,
and
not
to
continue
to
the
end
,
doth
litle
auaile
thee
to
heauen
;
for
if
once
thou
giue
ouer
,
all
that
thou
hast
done
is
lost
,
for
as
God
saith
by
his
Prophet
:
If
the
Iust
man
shall
turne
away
himself
from
his
iustice
and
doe
iniquitie
&c.
Eze
.
18.
All
his
iustices
which
he
had
done
shall
not
be
remembred
.
O
my
soule
!
If
thou
wilt
worke
to
the
purpose
,
thou
must
not
onlie
lay
thy
hand
on
the
plough
,
Luc
.
9.
but
thou
must
goe
on
with
thy
worke
;
if
thou
wilt
get
perfection
in
vertue
,
thou
must
not
giue
ouer
till
thou
hast
gotten
it
;
if
thou
wilt
ouercome
the
Deuill
,
world
and
flesh
,
thou
must
not
wrastle
with
them
for
a
time
,
thou
must
not
strike
a
blow
or
two
,
and
then
cast
away
thy
weapons
;
If
thou
wilt
come
to
heauen
,
thou
must
not
onlie
begin
thy
iourney
,
but
thou
must
perseuer
,
because
he
that
perseuereth
shall
be
saued
:
other
vertues
may
begin
,
perseueraunce
onely
makes
an
end
;
other
vertues
may
fight
,
perseueraunce
onely
getteth
the
victorie
.
They
who
begin
,
but
do
not
consummate
,
are
like
to
those
trees
which
budde
,
but
neuer
beare
fruit
,
or
if
they
doe
,
they
are
like
the
figges
in
could
countries
which
neuer
are
rype
;
they
are
like
to
those
woemē
,
who
conceaue
,
but
neuer
bring
forth
children
;
their
good
workes
and
vertues
are
lyke
to
corne
,
which
for
a
time
is
greene
,
but
after
is
blasted
;
they
are
like
to
chickens
killed
in
the
shell
;
they
are
like
to
apples
,
which
are
rotten
before
they
be
ripe
.
And
therefore
,
ô
my
soule
,
fulfill
thy
good
purposes
and
intentions
,
perfect
and
consummate
thy
good
workes
,
which
thou
hast
begun
:
And
as
thou
hast
begun
to
serue
God
,
so
continue
,
as
thou
hast
begun
thy
iourney
to
Heauen
,
so
go
on
till
thou
comest
thether
;
then
all
will
be
Consummate
.
Tentations
of
the
world
,
flesh
and
Deuill
will
cease
,
difficulties
in
the
way
of
vertue
will
be
ouercome
,
aduersities
and
afflictions
will
be
at
an
end
,
all
danger
of
sinning
will
be
past
,
all
thy
labours
will
be
ended
,
and
the
time
of
receiuing
thy
reward
will
begin
.
This
life
will
be
consummate
,
and
euerlasting
life
will
begin
,
and
neuer
haue
an
end
.
THE
SEVENTH
WORD
OR
BRANCH
.
Pater
,
in
manus
tuas
commendo
spiritum
meum
.
Luc
.
23.
Father
,
into
thy
hands
I
commend
my
spirit
.
Luc
.
23.
OVR
Blessed
Sauiour
finding
no
rest
on
earth
,
no
charitie
amongest
th'
vngratfull
Iewes
,
resolueth
to
returne
to
Heauen
,
from
whence
he
was
descended
;
but
before
commendeth
his
spirit
and
soule
to
his
Eternall
Father
.
As
if
he
had
sayd
with
the
Prodigall
Sonne
:
How
many
of
my
Fathers
seruants
in
Heauen
do
abound
in
all
felicitie
and
are
satiated
with
the
Nectar
and
Ambrosia
not
of
the
false
Gods
,
but
of
the
Blessed
in
Heauen
;
Luc
.
15.02.19
.
and
I
here
perish
for
famine
and
thirst
.
And
though
I
cry
that
I
thirst
,
yet
I
can
not
get
so
much
as
a
cuppe
of
water
.
I
will
therefore
returne
to
my
Father
,
who
I
know
will
receaue
me
with
all
loue
,
and
will
not
permit
me
to
want
.
And
so
leauing
the
world
,
I
commend
my selfe
to
Heauen
;
leauing
men
,
and
not
confiding
in
them
,
I
commend
my
soule
to
God
my
Father
.
Yet
I
will
doe
as
Iacob
did
,
I
will
diuide
my
substance
,
I
will
send
my
spirit
and
soule
before
,
Gen.
32.
my
bodie
shall
follow
three
dayes
after
.
Yea
I
will
doe
as
Noë
did
,
who
sayling
in
that
great
deluge
,
Gen.
8.
sent
a
doue
out
of
the
Arke
,
to
see
if
the
waters
were
ceased
,
which
returned
,
carrying
a
bough
of
an
oliue
tree
in
her
mouth
;
By
which
Noë
gathered
that
the
furious
waues
of
the
Deluge
were
appeased
;
for
so
will
I
,
the
true
Noë
,
of
whom
he
was
a
figure
(
the
waues
of
my
Passion
not
as
yet
quite
allayed
)
send
out
of
the
Arke
of
my
bodie
the
white
doue
of
my
blessed
soule
,
but
will
commend
her
to
my
eternall
Father
,
that
she
may
returne
to
the
Arke
of
my
bodie
,
with
the
greene
bough
of
immortalitie
,
by
which
my
body
may
be
resuscitated
to
an
immortall
life
,
neuer
to
suffer
or
dye
againe
.
We
vse
to
commend
those
things
which
we
esteeme
,
to
sure
custodie
;
and
so
Christ
hauing
commended
his
Sacred
Mother
to
S.
Iohn
,
and
him
to
her
,
commendeth
now
his
soule
the
most
precious
,
most
Sacred
,
and
most
holy
of
all
the
soules
of
men
,
vnto
his
Father
,
in
whose
hands
nothing
perisheth
,
all
things
are
conserued
.
In
the
old
law
there
were
two
lambs
offered
euerie
day
in
sacrifice
,
the
one
in
the
morning
,
the
other
in
the
Euening
.
And
that
was
called
the
morning
sacrifice
,
this
the
Euening
.
Christ
therefore
,
who
is
the
Lamb
of
God
,
Ioan
1.
that
taketh
away
the
sinnes
of
she
world
,
offered
himself
to
his
Eternall
Father
in
the
morning
,
and
beginning
of
his
life
,
in
the
stable
,
&
on
the
Altar
of
the
cribbe
,
for
euen
then
he
had
vse
of
reason
,
and
now
againe
in
the
euening
and
end
of
his
life
he
offereth
himself
on
the
Crosse
to
his
Eternall
Father
,
saying
:
Father
into
thy
hands
I
commend
my
spirit
.
Luc
23.
As
if
he
had
sayd
,
Father
I
commend
my
Spirit
,
into
the
hands
of
thy
charitie
,
that
by
it
's
leauing
my
body
(
in
which
consisteth
my
death
)
man
may
be
redeemed
I
commend
my
spirit
into
the
hands
of
thy
power
,
that
it
may
giue
life
againe
to
my
now
dying
bodie
;
commend
my
spirit
into
the
hands
of
thy
mercie
,
that
it
may
visite
the
soules
deteined
in
Limbus
;
I
commend
my
spirit
into
the
hands
of
thy
will
,
that
,
as
it
hath
loued
,
serued
,
honoured
,
&
obeyed
thee
in
this
life
euen
to
death
,
so
it
may
euer
hereafter
loue
,
and
honour
thee
for
all
eternitie
;
and
no
doubt
with
his
owne
soule
and
spirit
he
also
commended
ours
.
And
as
the
Euangelist
saith
,
Crying
with
alowde
voice
,
he
thus
commended
his
Spirit
,
to
shew
that
euen
then
he
had
power
ouer
death
,
who
immediatlie
before
his
death
,
could
cry
so
Loud
;
to
shew
that
he
desired
that
Heauen
,
and
Earth
,
yea
and
Hell
also
should
know
that
he
gaue
his
life
for
mans
redemption
;
to
signifie
vnto
vs
that
at
that
time
especiallie
,
at
that
moment
,
on
which
dependeth
our
making
or
marring
,
on
which
dependeth
eternitie
of
saluation
or
damnation
,
we
should
commend
our selues
●o
God
through
his
Sonnes
merites
,
●at
at
that
time
especiallie
we
should
commend
ourselues
to
God
,
with
a
lowde
voice
,
and
crie
of
heart
,
that
is
with
strongest
faith
,
with
firmest
hope
,
with
most
ardent
loue
of
God
and
charitie
,
with
greatest
sorrow
for
our
sinnes
,
with
greatest
contempt
of
the
world
,
with
greatest
desire
of
Heauen
,
and
of
the
sight
of
God
,
and
his
Angels
and
Saints
,
saying
with
heart
and
tongue
,
and
if
we
can
not
with
tongue
at
least
with
heart
,
Father
into
thy
hands
I
commend
my
spirit
,
my
soule
,
my
saluation
,
that
I
may
liue
and
raigne
with
thee
in
all
heauenlie
blisse
,
for
all
eternitie
;
my
soule
is
thyne
by
creation
and
redemption
,
I
receaued
it
from
thee
,
I
render
it
vnto
thee
againe
,
&
I
beseech
thee
to
receaue
it
for
all
eternitie
,
that
it
may
honour
thee
,
praise
thee
,
blesse
thee
,
and
enioy
thee
for
all
Eternitie
.
Amen
.
FINIS
.