A Sermond spoken before the king his majesty at Grenwiche, upon good friday: the year of our Lord. M. CCCCC xxxuj. by johan Longlond bishop of Lincoln.  
Ad laudem & gloriam Christi, & ad memoriam gloriosae passionis eius.   
ET IPSE REDIMET ISRAEL ex omnibus iniquitatibus eius. Psalm. 129. 
This day which we do solempnyse and keep holy in remembrance of the tender, painful, and most glorious passion of our saviour jesus Christ, is called the good friday. And not without a cause. For as upon this day, god died so much good for us, that more good could not be done. For as upon this day, Christ the son of god, suffered for us, he suffer passion & death, death of the cross: the most panguyouse, painful and cruel death that ever was suffered. By which passion and death, he redeemed the world: by which passion & death, most highly he pleased god the father, which was from the fall of Adam unto the time of this passion, utterly displeased with man: by which passion and death, he reconciled man to god, & brought him again into favour, & restored him to grace. And why did god the father suffer this his son, 
Love caused the father to send his son to die for us. E●he. 2.  under this manner to die? Surely for love, for love that he bore unto us, love was the cause, love caused him so to do. Propter nimiam charitatem (saith th'apostle) qua dilexit nos deus, cum essemus mortui peccatis, convivificavit nos CHRISTO. For that great exceeding charity and love that the father of heaven loved us with all, where we were sinners and dead in sin: he did quicken and revive us again by his son Christ. Loo here may you see the cause why god died this great good unto us. The apostle saith, it was for his great abundant charity, for his marvelous exceeding love: not for our merits, not for our deserts, but for love. What love? For the love he bore to himself? Nay, nay. It was for the inestimable love he bore unto us, Propter nimiam (inquit) charitatem qua dilexit nos. What died he by this love? Conuivificavit nos CHRISTO. He revived us again in Christ, scorn death to life. How? Christo. In Christ and by Christ. Christ was the doer, in Christ his passion, in Christ his blood, whose virtue remaineth in the sacrament of baptism, were we purged, cleansed, and made whole: not from oon, two, three, or four sins: but ab omnibus iniquitatibus nostris. from all our sins, he revived us by this passion, not only from sin, but also from the death that was due for sin, from death eternal.  
And how died the father work this redemption? In Christo. In Christ, and by Christ. How by Christ? 
Roma. 8.  Proprio filio suo non pepercit (saith th'apostle) sed pro omnibus nobis tradidit illum. Quomodo non etiam cum illo omnia nobis donavit? This was the manner how he wrought our redemption, he spared not his own proper son which was and is consubstantial and coeternal with him, of on substance with the father, of on being, of on power, of on knowledge: on with him in substance, on in being, on in power, on in knowledge: in all things one with the father. Thus his only son he spared not: but would he should be borne of a virgin and become mortal, and to suffer death for us. And that is it that th'apostle saith, Pro omnibus nobis tradidit illum. He gave him for the and for me, & for this man and for that man. For any more? Ye Pro omnibus nobis. For us all: for all man kind. And he saith, Tradidit. He died traade and give him. This tradere, is more than dare. For dare, is to give, but Tradere, is dare in potestatem. Tradere is to give in to a man's power, to use the thing that is given at his or their own pleasures to whom it is given, to do with it even what they will: as ye will say, to make or mar, to use at liberty. And so died the father of heaven for our sake, he gave his son Christ into the hands & power of the jews, to use him and do with him what they would: to handle: to treat, to haale, to lug, to beat, to scourdge, to cut, to mangle, to crucify, and cruelly to put to death. And so for this cause Tradidit illum. He put him holly into their hands for our salvation, to do with him what they would, and so they died.  
And he that gave us so great a treasure, 
The father gave us which his son all goodness.  his own son, which is his treasure, his wisdom, his sapience, his power: which is the glory of heaven, in whom angellis doth glory, in whom angellis desireth to behold, in whose visage standeth the glory of heaven, the felicity and fruition there: he that giveth us so great a gift, his own son, will not stick to give us smaller gifts with this great gift, he will not stick to give us all good things with his son. For he died give to us with him, much goodness, much profit, much comfort. He gave to us with him the gift of faith, the gifts of hope, charity, paciencye, temperancy, peace, longanimity, goodness, benignity, meekness, temperancy, prudence, wisdom, chastity, obedience, modesty, contynency, strength of soul, good will, promptitude and readiness, a ply aunt good will to live well. He gave with him Dona spiritus, gifts of the holy ghost. To this man the gift of understanding, to that man the gift of wisdom, to this man the gift of pity, to that man the gift of fear towards god, fortitude and strength of soul to labour in god, to resist sin, to do good deeds. He gave us with this great gift, grace: grace to be contrite and repentant for our sins, grace to do penance, grace to morn, weep, and lament our wicked lives. He giveth us with his son, remission of our sins. And will give us the glory of heaven with himself, if we will live accordingly and like unto Christianes'. 
Love caused the son to die for man.   
And the father died not this only of his high charity, thus give his dear darling, his son for us: but his merciful son also died give himself for us. Thapostle saith. Qui dilexit me, 
Galat. 2.  tradidit seipsum pro me. He that loved me, died give himself for me. But why died he so? what had we done for him, that he should so do to us? was it of our deserts? had we deserved that he should so do? Nay. We were wretched sinners, we were miserable livers, the enemies to god, and out of favour: and yet he gave himself into the hands of his enemies for us. But why died he so? Certainly for love. Dilexit me, saith th'apostle. He loved me. Love was the cause, love moved and stirred him to give himself to the death for us. What love? The love which I spoke of afore, the love that he bore to thee, to me, and to all mankind. What gave he for thee? Money? gold? precious stones? lands? or goods? Nay. He gave a more precious gift than so. Tradidit scipsum. He gave himself. Him self, his body. And not only his body, but also his soul, his life, his death, and his godhead. He gave his body for the to the jews, to handle, to treat, to beat, to scourge, to turmoil, to kill, to slay, to crucify, to do with it what they would: and so died they, even to their own damnation, he gave so his body in to their hands to redeem and buyeth. He gave for us also his body being alive to the cross, being dead to the sepulture, that thy body being alive, mought live clean: & being dead, mought and should rest in the sepulture, and at that day of god to rise again, to be glorified and reign with him in glory. He giveth to the again this his most precious body now risen from death to life, in that most holy sacrament of the eucharist, the sacrament of the altar. He giveth himself unto us, both body and blood: soul, and godhead, now reigning in glory and sitting on the right hand of his father, 
Roma, 8.  Vbi postulat pro nobis, as th'apostle witnesseth, & is there a petycioner for us to god the father. Christus jesus qui mortuus est qui & resurrexit, qui est ad dexteram dei, interpellat pro nobis. Christ jesus which died, which rose from death to life, which is on the right hand of the father, he maketh petition & intercession for us. He daily doth show to god the father, his manhood which he took upon him, & the grievous manner of his death and passion which he suffer for us: so to move the father to mercy & pity, so to procure mercy for man: whose petition cannot be contemned but graciously hard. 
Barnard. Christ & Mary his mother, doth daily intercede for us to God the father.   
Here saith saint Barnard in contemplation of this merciful intercession of Christ being in dextera patris, Securum habes accessum o homo ad deum, ubi habes apud patrem, filium intercessorem: apud filium, matrem: matter ostendit filio, pectus & ubera: filius patri, latus & vulnera: ibi nequit esse repulsa, ubi tot ostenduntur charitatis insignia. O man thou mayst surely go and sue to thy lord god by petition, by desire and prayer for thy necessities of soul. Where thou hast an intercessor for the. Afore the son, thou haste his mother mary. And to procure grace and mercy, to move god to pity, she doth show to her son Christ, her breast & paps: the son doth show to his father, his side and wounds: there can be no repulse, no denial of our petitions, where are showed and alleged so many tokens of love and charity.  
The showing of this breast and paps, 
What betokeneth the showing of the breast and pappꝭ of Mary● & the 〈…〉 wondꝭ of Christ.  is no more but a remembrance of the great infinite mercy of god the son, which he showed to man, when he took manhood for us▪ born of a maiden, being an infant, and sucking his modres breasts. As who say, that mercy, that pity and compassion that thou showest to man in this doing, show now unto him in his misery of sin, have compassion on him, show thine old mercy, grant thou him his just petition and humble suit, remit his sin, give him grace, take him to thy favour.  
In like manner doth god the son show to the father his wound in his side, & his other wounds, to move him to like mercy: which was so merciful to send down his son, to suffer these wounds and death for man. Postulat pro nobis, he maketh petition and desyor to the father for us. 
1. joan. 1.  Again saint johan saith. Si quis peccaverit, advocatum habemus apud patrem, jesum Christuniustum, & ipse est propiciatio pro peccatis nostris: non pro nostris tantum, sed etiam pro peccatis totius mund. If any man by frailty doth offend and sin let him not despair, for he hath an advocate in heaven afore the father, his son jesus Christ. Aduocatum justum, a just advocate. For he prayeth, not for every sinner that will cry and call and never rise from sin: but for very true penitents, for them that are displeased with themselves and with their sin: let them cry, let them call, and anon he calleth with them, and maketh petition for them: anon he heareth, he helpeth, and he then intercedeth to the father for them. justum, a just advocate, he promoteth none evil causes. justum. He taketh no rewards, no gifts, no bribes. He doth not accept any parsonage but after his living. He regardeth not blood nor birth, kith nor kine, strength nor wisdom, beauty nor fairness, riches nor poverty. He regardeth only the Christian and virtuous life of man. And after his deeds he doth accept or repel. justum. He is a just advocate.  

Three times Christ prayed for us. joan. 17.  And three times I read that he died show himself a vocate, a petitioner for us. Ones before his passion, when he saith to the father. Ego pro eis rogo, non pro mundo, sed pro his quos dedisti mihi, quia tui sunt. I pray for them and not for the world, I pray for those that thou haste given me, for they be thine. Secondarily in his passion, when he said, Pater ignosce illis, 
Luc. 23.  quia nesciunt quid faciunt. Father forgive them, they wot not what they do. thirdly after his passion as here, Aduocatum habemus, & caetera. The first intercession was by word. The soconde was by effusion of his blood. The third is by his daily showing to the father his wounds, so to move him to mercy and pity, to have compassion on the world.  
Of this great and infinite charity writeth the apostle Paul in an othec place saying. 
Roma. ●.  Vt quid enim Christus pro impijs mortuus est? vix enim pro justo quis moritur. Nam pro bono quis audeat mori? Commendat autem deus charitatem suam in nobis, quoniam cum adhuc peccatores essemus, Christus pro nobis mortuus est, in cuius sanguine justificati sumus, in cuius sanguine salui erimus ab ira. What moved Christ to die for wicked sinners? Scant we shall find one that will die for a just man. 
No man will die for an other, not for his friend.  And where shall we find him that dare die for a good man? Our lord god hath showed a commendable and laudable charity towards us, for where that we were sinners, wretched livers, abominable in the sight of god: Christ died for us. In whose blood, we be justified and made righteous: in whose blood, we shallbe saved from the ire & wrath of god. Live thou never so well, live thou never so holily, let see if thou were in the case now to die, unless thou shouldest get one that would die for thee, where shouldest thou have one? where shouldest thou find him that would do so much for thee, by whose death thou shouldest escape death? Now thou being a sinner, a mysseliver, let see who will die for thee? Any one? Not the father for the son, 
Christ died for his enemies.  not the son for the father. Yet thou being a sinner, an enemy to god: he died for the. Freely, without quest. Freely, not hired, not required, but of his own, mere, merciful goodness offrede himself thereunto, only for the love he bore unto the. And that is it the apostle saith. Commendat deus charitatem suam in nobis, quoniam cum adhuc peccatores essemus, & caetera. He showed a marvelous laudable charity to us, in that we being horrible sinners, ye before we were renate or borne the children of god by baptism, before we were justified by faith, ye before that we were borne or known to the world, Mortuus est pro nobis, he diet for us, not required, not desyored, not hired thereunto: 
Gala. 5.  but gratis & sine argento redimimini, freely of his own mere motion, of his own goodness, he offrede himself voluntarily to the death. In cuius sanguine justificati sumus, & caeteta. In whose blood, we be justified, purged, washed, & made clean. In whose blood we shallbe saved at that great day from the great wrath of god, if we live thereafter. That we may be partners of this glorious passion and blood of jesus Christ, let us pray. Oremus. Et ipse redimet Israel ex omnibus iniquitatibus eius. 
Litera.   
The english of thes words is, 
Christ hath redeemed Israel from all his iniquities.  He shall redeem Israel from all his iniquities, He shall redeem Israel from all his iniquities. Not from a patch or a piece, not from one, two, three or four iniquities, but from all. from all their iniquities, from all their sins, from original and actual, from venial and deathly, from all. And when the prophet wrote these words, this passion was to come, and therefore said Redimet, he shall redeem. And now it is paste, and true ꝙ redemit. He hath verily suffered passion and death, and hath redeemed Israel from all his imiquyties, from all his sins. How and under what manner the father did work this redemption, the prophet showeth in an other psalm, saying. 
Psal. ●●  Notam fecisti in populis virtutem tuam, redemisti in brachio tuo populum tuum, filios jacob & joseph. Thou lord god father of heaven, thou hast declared, made open, and manifestly showed thy virtue amongs thy people. Thou haste redeemed thy people in thine arm, 
jacob, joseph quid significant?  the children of jacob and joseph. jacob is called Israel, and signifieth the people of Israel, the israelites. joseph is interpretate augmentum sive crescens, an augmentation or a growing: and signifieth the gentiles which were added & joined to the Israelites in faith, and elect to be with them the very people of salvation, and to be redeemed by Christ, for he redeemed all. In these words, Notam fecisti virtutem tuam the prophet showeth the great power of god which he showed in our redemption, 
Christ is called the virtue, power & wisdom of the father  saying. Thou hast good lord opened and showed▪ thy power, thy virtue, thy wisdom unto the world. What is this virtue, power and wisdom of God? The apostle showed to the corinths, 
1. Cor. 1.  where he calleth Christum dei virtutem & sapientiam. He calleth Christ incarnate, the virtue and wisdom of god the father. He is called the virtue and power of the father, the wisdom of the father: for by him, the father maade the world of nothing, by him he governeth the world, by him he protecteth, continueth, and holdeth up the world, by him he punyshethe the world: in some place one punishment, in some place an other. By him he redeemed and saved the world, and by him he shall judge the world. This and all other things, doth the father work by his son jesus Christ, which is called his virtue, his power, and his wisdom. This virtue the son of god, 
God was known to the world or he came to the prophetis, but not to all.  was known to the world many thousand years afore he came. For the prophets almost at the beginning of all, wrote that he should come in to the world, and that he should be borne of a virgin, and that he should rebuke the world for their sin, and teach truth, and work miracles, make whole the lame and sick, cleanse lepers, give sight to the blind, raysse to life dead bodies, remit sin, redeem man: with much more as is open in the books of the prophets and in the psalms. He came according unto the prophets saingꝭ, and fulfilled all things written of him by them, yet would the world not know him. 
 In mundo erat & mundus per ipsum factus est, & mundus cum non cognovit. He was in the world, the world was maked by him, and yet the world knew him not. And so when the time was come, written by the prophets, Christ would show himself, and came down from the heavens, conceived by the holy ghost, borne of a virgin, taking very manhood upon him, 
Angell● shepar●des, the ox and ass, the star, the three kings, witnessed Christ to be god.  and began plainly to open himself to the world. At which time he sent his angels to the shepherds watching their sheep, giving to them knowledge that he was borne and comen in to the world. The shepherds came to the place where he was, they saw him there skrawling and lying in a crybe between an ox and an ass. He sent an other testimony from the heavens that he was come, a flaming star, to monish the three kings of the East parties of the world, to testify his coming. They came to him from far countries. They offrede to him, gold, myrrh, and since as to their lord and god. He showed himself at twelve years of age in the temple disputing there with doctors and learned men of their laws, proving & showing by the sayings of their own prophets, that god was borne and comen in to the world. And yet the world knew him not ● yet he was to the world Deus absconditus. A hide god, not known. ' And to show himself more openly, he went out of Nazareth and Galyley into jordan, to be baptised of johan baptist, 
johan baptiste witnessed Christ to be god.  which johan knew him to be god, of a meekness died utterly refuse the thing, judging himself to be far unworthy to touch his master Christ, which was very god and man: of whom he said afore, that he was not worthy to unlachet, nor to beir his shoes. 
Math. 3.  And said to Christ, Ego debeo a te baptizari, & tu venis ad me? I ought to be baptised of the lord god, and thou comest to me? O lord what mean thou? Thou that purgest the world, thou that washeste all, commeste thou to me to be washed? I thy creature, and thou my creator? I thy servant and thou my master? I a sinner & thou he that purgeth sin? I ought to be washed of the and thou comest to be washed of me? O Lord god what meaneth this? Christ answerede., Sine modo, sic enim decet nos implere omnem justitiam. Iohan, johan, 
Christ taught the world to submit them selves to the sacraments of his church.  suffer at this time, thou knowest not the mystery of this thing, thou knowest not what this thing meaneth. For under this manner, it beseemeth us to fulfil all justice, all justice id est omnem humilitatem, all humility. Here christ taughtt all the world humbly to submit themselves, unto the sacraments of his church, what degree so ever they be of: ye and to fulfil all virtue to him belonging. For this justice containeth in himself all virtue, as saith saint Ambrose. Vbi justicia, ibi cunctarum virtutum concordia. 
Ambrose. The father & the holy ghost witnessid Christ to be God.  Where justice is, there is an unity, a concord, a gadring together of all virtues. And so died johan obey his masters will, and baptized him. And then died the father of heaven open and manifest his son Christ to the world. Not only by the work of Christ, but also by testimony of his own word. For when Christ was thus baptised, and went out of the water, 
Math. ●.  the heavens opened, the holy ghost descended in a corporal likeness of a dove, and stude upon him. The father spoke from heaven with a loud voice, saying. Hic est filius meus dilectus, in quo mihi complacui. And Mathewe writing of his transfiguration, added more and saide, Ipsum audite. 
Matth. 17.  This is mine enter beloved son, this is mine very son. 
Math. 17.  Filius meus dilectus, mine own beloved son in whom I delight, here him. He shall teach the world, he shall preach truth, Ipsum audite, here him. He shall prove himself to be very god, he shall prove by his work, to be the very prophet that shall save the world. He shall redeem man, he shall remit sin, he shall send down the holy ghost, he shall judge the world: Ipsum audite, here him, follow him, obey his word, keep his commandments, follow that he biddeth you follow, do that he biddeth you do, he is my son, Ipsum audite, here him. What more testimony need we to have of Christ to prove him to be the saviour of the world than this? then the testimony of the father? the testimony of the holy ghost, his own work & wonders? Here was open wytenes, here was prove enough, to prove that he was the son of god. And yet he was as Esay doth say, the hid god, unknown to the world. Vere tu es deus absconditus, 
isaiah. 45. Deus absconditus. The hid God.  inquit. Thou art the hid god, hid unto the world not known to man, the world yet would not know him.  
For as it is open in Mathewe, After that Christ was baptised and went into wilderness, their overcoming the great enemy of man the devil by that again proving himself to be god: and after went abroad all Judaea, declaring himself aswell by his living, his preaching, as by miracles doing, to be very god, as Nichodemus said unto him, 
joan. 5.  Nemo potest haec signa facere quae tu facis, nisi fuerit deus cum eo. None may do these signs that thou dost unless god were with him. And yet he was Deus absconditus mundo. He was god, and hid to the world, not known. Yet to make him more manifest and known to the world, he asked his disciples, Quem dicunt homines esse filium hominis? What doth the world say of Christ? 
Math. 16  whom doth they call him? They answered, Some doth call the johan baptist, some calleth the Helyas, some Heremye or one of the prophets. Christ said, whom do you call me? Simon Petre answered. Tu es Christus filius dei vivi. 
Peter did witness Christ to be God.  Thou art Christ the son of the living god. Loo, here was an other testimony & witness that he was god.  
Again it was proved that he was god, in his transfiguration in the mount of Thabor: when he showed himself glorious between Moses and Helyas, to Petre, james, and johan: they hearing the father from heaven range as afore, Hic est filius meus dilectus, & caetera. Where Petre desyored ever to dwell there, thinking he had been in heaven and said. Domine bonum est nos hic esse: faciamus tria tabernacula: tibi unum, Mosi unum, & Heliae unum. Petre saw such a glory, that he desired to a bid there & never to return again unto the world. 

Christ witnessed of himself, to be God, by his works joan. 5. Christ many ways she wyd him to be god cheffly in his passion resurrection & ascension. Virtus dei. Christ is called the power of God, the wisdom, the arm & the right hand. Brachium dei.  
The arm of god   And christ in an other place witnessed himself that he was god, openly saying to the jews, Opera quae ego facio, testimonium per hibent de me▪ remitting them to his work, that by his work and miracles, they mought verily know what he was. My work said he, doth wytenes what I am. And amongs all his work, he cheffely proved himself to be god, by the work he showed in his passion, by the work he died in our redemption. In this passion, he showed and plainly opened himself, and gave evident notes and knowledge to the world, that he was very god. In this passion he showed himself to be Virtus & sapientia patris, to be the virtue and power, the sapience and wisdom of the father. In this passion, the father would the truth thereof should be showed & openly known. Here in this passion Notam fecit dominus in populis virtutem suam. He showed his virtue: he showed openly to his people, that this his son was his virtue: and that by this his son & by his passion, he would work virtue, and that the redemption of man should be wrought by him, by his passion and death, and by his precious blood which should be shed in the same. And that is it that followeth in the same verse. Redemisti in brachio populum tuum. Thou haste in thine arm, redeemed thy people.  
What is this arm of the father? verily thee, that afore he called Virtutem, his virtue, Christ his son. For in an other psalm the prophet saith. Sed dextera tua & brachium tuum, 

Psal. 43. Three names of Christ, dextera/ brachium/ illuminatio. Dextera dei.  
The right hand of God. 〈…〉   & illuminatio vultus tui, quoniam placuerunt in eyes. Where the prophet doth describe Christ by three names. He calleth him Dexteram, brachium, & illuminationem. The right hand, the arm, and the light of the visage of the father. first he called him Dexteram, the right hand of the father. For Christ incarnate is signified by the right hand. And the reason after Ysodore is, for that, Dextera dicitur a dando. The right hand is called the right hand of dando of giving, because that of old, the token of peace was and yet is, given by the right hand. Demus dexteras hominibus istis, said the Maccabees. Let us strike hands with them, 
 let us give hands each to other, which is a token of truce and peace. And the reason may be, for that the philosopher saith. 
 Pars dextra est principium motus, & membra dextera sunt fortiora sinistris. 
The right 〈◊〉 is redi●● & stronger than ●s the lift  In the right side is the original beginning of all the motions and movings of the body: and all the right parties and membres on the right side, are naturally stronger than the lift. For we see the right hand, the right arm, the right foot, is more ready in any thing to do, then is the lift. And is set and goeth afore the other almost in all things. And is more qwyver, more quick, more strong and far more ready and apt to the doing of any thing then is the lift. And we see by experience, when friends that hath be long a sondre meet together, they take hands together everich with other, not the lift hands, but the right hands. when they also depart, they bid far well and shake hands, not the lift hands, but the right. when they make bargains together in token of performance of their bergaynes, they strike hands together, not the lift hands, but the right hands. when men hath been at variance, & are again made atone, in token of truce and peace, they take hands together, not lift hands, but the right hands. So forasmuch as the right-hand, is the chief hand the man warketh with, and is more ready, more handsome & stronger of the two: god the father wrought all, by Christ his right hand: he governeth all, by Christ his right hand: and shall judge all, by Christ his right hand. And where he was in displeasure with man, & afterward took truce and peace with him, in token of a firm peace, he gave man his right hand, his son jesus Christ. when? verily when he sent him down to take our nature upon him: in token that he gave his strength unto us, and would no more strike us with that hand unless he be to far provoked. Of this hand writeth the prophet in an other psalm, 

Psalm. 6●. Dextera dei.  
The right-hand of god sendith us   saying Me suscepit dextera tua. Thy right hand took me. Thou tookest me with thy right hand. when? Surely when thy son Christ took my nature, when thy son took me into his favour, when thy son made the great peace between the and mankind. He took me, he took me then into his protection, to defend me, to protect me, & to save me in all persecutions, in all temptations and suggestions that we are here daily troubled with by the devil and his angels: by the world, and by our own frail fleshy body. Whedre itt be in fleshly desire, in carnal affection, in worldly vanity, in arrogancy or pride, in malice or displeasure, in inordinate desire of lucre, in gule or luxus living, or any other inordinate behaviour. For every way the devil assaulteth us hy his crafty subtle means. Every way he assay the how he may over throw us by his temptations which are so secret, so soot, so crafty, so busy, so importune, so manifold, so hydly done, and so vehement: that & this hand do not help us, itt lieth not in us to resist. We live here in continual persecution. We have here continually inward an spiritual enemies: but being strong in God, being strong in faith, in hope, and in love of him: we need not to fear. For the devil is but weak where the power of God is. Dominus fortis est & potens, 
Psalm. 2●  dominus potens in praelio. 
God is mighty, strong, & of infinite power.  God is strong, God is full of might and power, strong and mighty in battle, mighty in power, mighty in creation, mighty in protection of thes that apperteynithe unto him: mighty in governance, mighty in redemption. Mighty to do all things, in heaven, in earth, and in hell, as shall appear in the process. God the father gave therefore this his right hand, his son, unto us: in sign and token of peace, and of truce. And in token thereof, the angels at this truce making, at the coming of christ first into this world, 
Luc. 2.  sang, Gloria in excelsis deo, et in terra pax hominibus bonae voluntatis. Glory be to God in heaven, and peace be to all men in earth that are of good will. So that the giving of this right hand Christ, was a sufficient and a convenient token of peace and atonement taken & made between god and man.  
And because we should be the more in assurance of this peace, god the father suffer this his right hand to be bounden. To be bounden to the pillar with ropes, 
God strykyth sometime with his right hand, and sometime with his left hand.  to the cross with nails. if thou therefore do fear the justice and severity of God, hold him fast by the right hand. Iff then he strike thee, itt shallbe with the left hand, and shall be but an easy stroke. He striketh with the left hand when he punisheth temporally. when he striketh thy body with plague or sickness, with infirmity or disease, with tribulation or adversity. He striketh with his left hand, when he taketh away thy wife, thy husband, thy child, thine heir, thy goods, thy worldly comfort that thou hadst so moche pleasure in. Thou hadst so moche pleasure in these things, that it pulled thy love and heart, thy service and feoty from God: whereby, thou moughtst have run into eternal damnation. God therefore striketh with his left hand, and taketh away thine inordinate love thou hadst to this world and worldly things. He taketh away the occasion of thy damnation. Which taken away, 
When do the God strike with his right hand. 〈…〉  thou mayst more liberally apply thy love, thy mind, thy service & duty, towards him. He striketh with his right hand, when he striketh the sinner with eternal damnation. For itt is written by Solomon. Longitudo dierum in dextera eius, & in sinistra illius divitiae & gloria. In his right hand is that celestial and eternity of life: to give, or to take away from whom and to whom he will. And in his left hand, he hath this temporal riches & worldly glory, to dispose, to give or to withdraw, at his pleasure, to whom & from whom he will. And this stroke is called, but a touch, a philippe, a tryfull as ye will say in comparison of the t'other. Manus domini tetigit me, saith job. 
job. 19 The hand of God is dreadful, and to be feared  The hand of god hath touched me. when said he so? verily when the Sabeis violently took from him five hundred yoke of oxen, five hundred asses. when the Chaldeis took from him four thousand Camels, when they slew his servants, when a vehement wind came & overthrew the house where his children were, being merry eating and drinking, and slew them. when a flaming fire came from above, and brante his seven thousand sheep with their keepers. when his own body was stricken with soores & plagues so grievously, that no part of his body was untouched: but all sore, all foul, all filthy, all materouse, noisome and ogle to behold. This hand straake Jerusalem with pestilencꝭ lxx M. in oon day. This hand deposed Nabuchodonosor from his realm into desert where he lived vij years & a half eating moorꝭ, rootꝭ, 
2. Regum. 24. Daniel. 4.  graze and have with beasts. And all this and such other temporal punishments, are called but Tactus manus domini, the touching of the hand of god. But when he striketh, he striketh sore. When he strykyth, he striketh with the right hand: of which stroke the prophet speaketh in his psalm, Percussit inimicos suos in posteriora: obprobrium sempiternum dedit illis. He hath stricken his enemies, the great sinners of the world and their posterity that doth foloo them in their sin and that is he saith Percussit inimicos in posteriora. 
Psalm. 77. 1, Regum. 56  And there hath they Obprobrium sempiternum, everlasting shame, opprobry and pain. And ayen the same prophet saith, 
Psalm. 20.  Dextera tua inveniet omnes quite oderunt Thy right hand lord god shall find all those that doth haate thee, all those that hath neglected thy commandments, all those that hath despised thy precepts, that hath contemned thy laws and ordinances that are disobedient unto the. But when shall he thus find them? And how shall he find them? verify, 
Ibidem. The dreadful hand of God.  Quando ponet eos ut clibanum ignis in tempore vultus sui, quando in ira sua conturbabit eos, & devorabit eos ignis. when he shall put them in to a furnes of fire, when he shall come to judgement and show he a dreadful judge to the world. when he shall in his high displesur trouble them be yond home, be yond the estimation of man when he shall say,. 
 Discedite a me maledicti in ignem aeternum, when he shall commit them to the fire which shall devour them, the fire of hell, the fire that never shall have end, where in they shallbe devoured, and never consumed, but for ever, to suffer, suffer damnation eternal.  
This is a dradefull hand. This is the hand that destroyed the Sodoms' and Gormors This hand struck all the realm of Egipte with the ten plagues for their disobediency to god, 
Gene. 1● Gene. 1●.  and at last drowned them in the sees and dampnid them. This hand struck of the Israelitis in desert for their idolatry in worshipping a calf of gold, xxiii. thousand men. 
N●●●eri 16  This hand struck an other sort of the children of Israel in desert with stinging serpentis, with fire and with other horrible vengeance: as when the ground opened and swallowed in a live Dathan, Abyron, and Choree: with other their beopers & felous for their sin. This hand struck & destroyed of the company of Senacherib in oon night for his blasphemy to the number of C.LXXXU thousand and after his own children slew him in the temple of Nesrache worshipping his idol. 
Esa●e. 37.  
2 Parali. ●2.  This hand struck Balthasar sitting at a great feast with his nobles, 
Daniel. 45.  where there appeared an hand upon the wall, an writ Mane, Thethel, Phares. ' Which is a terrible story who list to read itt. This hand of god is dradefull, and to be feared. And if thou wilt besuere of this hand, bind him fast, 
Howm Turrian may bind the hand of God.  and go not from him. How shalt thou bind this hand of God? By devout prayer, by inteare petition, by continual intercession, by true faith, by perfect hope, by fervent love and charity, by godly and Christian living. Read the xxxii chapter of Exodi: And there shalt thou see how Moses bound this hand so fast, 
Exodi. 32.  that he mought not strike. when the israelites, (Moses being in the mount with god and had received the laws) had made them a calf of gold and honoured itt for their god. God showed it to Moses, saying that he would therefore destroy them. And Moses maked intercession for his people beseeking god to spare them. And God said to Moses, dimit me, ut irascatur furor meus contra populum istum ut deleam eum. Moses, said God, Moses, Suffer me, Suffer me Moses to extend my fury anenste these stubborn people. Suffer me to strike, Suffer me to destroy them. To whom Moses said, O Lord, O merciful god, Quiescat domine iam ira tua & esto placabilis super malitiam populi, Lord, cease thy displeasure, hold thy hand, contented, have compassion on thy people, forgive them their iniquity. And itt followeth in the letter. Placatus est dominus. God was pacified of his displeasure and spared his people at the request and instans of Moses. Loo christian people here may you see, how Moses by prayer, stayed the high displeasure of God, and held him that he could not strike: else would not he have said: o Moses suffer me, Suffer me Moses. Thou seest now Good catholic man the great pith and virtue of true prayer.  
Pray therefore to thy lord god that he may stay his stroke of vengeance, that he may be merciful unto the and to his people, that he may withdraw his punishing hand, that he may spare his subjects. Hold him by prayer, bind him by petition, pacify him by intercession, stay his wrath by intear desire and sewte. This hand doth punish and damn the sinner: This hand doth save the penitent, this hand doth reward the good man, this hand doth crown the righteous person in the heavens. And if we live well and christianely this right hand shall defend, protect, guide, and save us: so if we live not christianely, itt shall punish, 
Christ is called the arm of God. Brachium  destroy, and utterly damn us. This son of God is not only called dextera the right hand of god the father: but is also called Brachium the arm of the father. Which word brachium in scripture is many times taken Pro potentia & fortitudine, for power and strength, and for the son of god. For the first part, Videlicet de potentia & fortitudine, 
Psalm. ●8.  itt is written Tu humiliasti sicut vulneratum superbum. In brachio virtutis tuae dispersisti inimicos tuos. Thane thou lord god, thou haste brought the proud man as low, as a man that is woundid. And haste skaterd and dispersed thine enemies in the arm of thy virtue, in thy son. And as God doth bring down by this hand and arm the proud wretched sinner, and disperse and put to flight his enemies: so doth he again with his hand exalt, extol & promote his humble seruandis, though not at all times in this world, yet he will do itt in heaven, Where he will avanus him with the felicity and sight of god, And that is itt that afore the prophet calleth, Illuminatio vultis tui the clear sight of the godhead. Wherein standeth the heavenly joy, the felicity and glory of the fruition ther. Here now apperithe the great virtue and power of this hand and arm of God. When that he in his passion did dysparge, convict & utterly overcome all his enemies, death, sin, and the devil, and hath spoiled the hells, and victoriously rose from the death to life. Sic notam fecit dominus virtutem suam. So under this manner, god hath showed & opened to the world his virtue, his wisdom, his hand, his arm, his power, his omnipotency, his son jesus Christ. And especially amongs all other things, he declared himself to the world, to be very god by his dolorous passion.  
Did not he show and prove himself to be very god in his great supper and maundy? 
Christ by his passion every way● declary● himself to be god  when he showed the secrets of judas mind and purpose de traditione, how he should betray him? when he gave himself, his own very body and blood, to his disciples in form of bread and wine, to eat and drink? did not he show himself to be very God when he in his prayer upon the mount, sweat both water and blood? when he did prostrate & overthrew the jews with a word? Who can tell the secrets of man's heart but only God? Who can give his body in form of bread and his blood in form of wine but only god? who can sweet blood with water but god? who can overthrow an army of men with a word but God?  

judas was overtrowen.  when Christ met judas with a great multitude of the jews with lanterns, torches, fire brands and other lights: with staves, sword, with other weapons, and in armure, to apprehend and take him, and knew him not when they met him, for that god had taken away their knowledge: and Christ asked them, Quem queritis? whom seek you? They answered jesum Nazarenum. 
joan. 1●.  We seek jesus of Nazareth. And Christ said, Ego sum. I am, at which word, judas and they all stayed, went back and fell to the earth. He paused a lyttyll, and suffer them ayen to rise. He asked them ayen, whom seek you? They answered, jesus of nazareth. Christ said, did not I tell you, Quia ego sum? That I am he? if ye seek me, suffer these my disciples to go safe, unto, hurt them not. And so put himself voluntarily into his enemies hands, and saved his disciples. For he had said before to his father, Quos dedisti mihi, 
joan. 1●.  non perdidi ex eis quenque. I have not loft one of those that thou haste given me to keep, butt have preserved them all.  
He showed himself to be god thus in his taking when he was apprehended. Also in healing Malchus, whose ear was cut of from his head by Peter. He proved himself God in all his words, in all his behaviours, in all his doings, in all his answers made before the judges, and in his marvelous paciency, showed both before them & the jews, when he was scourged, when he was beaten, when he was bound to a pillar, crowned with thorn, blyndfeld bobbed, and when he was every way most cruelly entreated. Which he could not have done if he had not been god, And yet the world knew him not. Yet was he to the world, Deus absconditus, a hyyd good. And how by farther process in his passion, did show himself more plainly to the world, itt shall appear by a breve epylogation and rehearsal of the same. For if we do call well to our remembrance (as we ought to do) how effectuously, how compendiously, and with how breve, 

Triano tanda.  
Three things to be noted in this passion of Christ.   how pithy and effectual words, the four evangelists hath with a marvelous dyligencie truly & faithfully gadrede and written this passion of our saviour christ: we shall find the same most precious passion to stand principally in three things: which doth instruct and teach us three necessary lessons, for our soul's health.  
The first part of his passion, 
1. Christ was spoiled of his garments & maked naked.  stood In rerum suarum ablation & corporis denudatione, in that his clothes were taken from him and he left naked. For after he had been brought before so many judges, where he was derided, accused, and by false testimony condemned to death, to the death of the cross: he was first scourged, beat, and bore his cross through the City, to the place of passion called Golgatha in the mount of Calvary: where the jews which were appointed to put him on the cross, spoiled him from all that he had, from his clothes and from his apparel. They took all from him, & left him bare & naked without rag or bratte, annethe they left upon him femoralia, any cloth about the neither parts of his body. And if they left so much as that upon him, we read itt not in the Gospel. Nor yet we read that any thief or malefactor hath been so nakedly spoiled, so nakedly left when he should suffer, as Christ was when he should die. For they took from him not only his outward apparel, but also they spoiled him of his secret coote, and took from him, tunicam inclosing, a coote which was without seem, which cote they would not divided as they did his other garmentis, but cast lot who should have it hole. 
Psalm. 23.  Diviserunt sibi vestimenta mea, & super vestem meam miserunt sortem. They divided amongs them my garmentis, and cast lot upon the one coat said God. Loo man, See how thy lord god was thus ignomyniously left naked and baare, and cried not at itt, grudged not with itt, murmured not for hy●. He Complained not, but suffer, and patiently held his peace, wherein we Christian people be taught to remember patience in our adversity, to remember, 
job. 1.  Quod nihil in hunc mundum intulimus, nec qui●que auferre possumus. That we brought nothing in to this world with us, nor shall bear any thing away when we shall depart. The same job sayeth, Nudus egressus sum de uentre matris meae, & nudus revertar. 
Idem. Rich 〈◊〉 pour cometh naked in to this world▪ & nakedly shall depart.  I was borne & came into this world baare and naked, and baare and naked I shall go from itt. Be all folks so borne? doth all folks so baarly go out? be all borne naked and baare? Are Emperors and Kings borne naked? and go naked out? Ye both Emperors and kings, Queens and ladies, lords and gentlemen, rich and poor. All, All, All are born naked and baar, and as baarely shall they again depart this world? Baare, naked, without clout or cloth: unless itt be that the great man shall percase have a finer winding sheet then shall the poor man, but both be mortal, both shall die, both shall rot, both shallbe forgotten, both be Terra & cinis, 
 pulvis & esca vermium, quos hereditabunt serpents. This fair body of thine that thou makest so much of, that thou dekkest so pciously, that thou settest so much by: itt shall away, itt is butt terra & cinis, pulvis & esca vermium It is but earth, ashes, dust, & worms meat. Serpents haereditabunt illud. Serpent's shall inherit thy body, as thou dost naturally inherit thy father his lands. Even so serpentis, worms and toodes, shall inherit thy body. Serpents, worms, and toodes, shall naturally engender & breed of thy body. Serpents, worms, and toodes, shall gnaw, eat, and devour thy beautiful face, thy fair nose, thy clear eyes thy white hands, thy gudly body. Remember this thou lord and laid. Remember this thou christian man and woman. Remember this one's a day. Quia nunque peccat, qui se semper cogitat mo riturum. He shall never sin deadly, that ever hath in remembrance that he shall die. He that will therefore overcome this frail world, let him leave the delectation thereof, Et nudus cum nudo Christo crucem ascendat. And let him nakedly with naked christ, Let him poorly which poor christ, ascend & go up upon the cross. And how? I shall anon show the.  

.2. How Christ was contemnid & derided.  The second part of this passion, stood In summo contemptu & irrision: in great horrible contempt & derision, which that jews put Christ unto. I think no earthily man can rehearse the one part of the manifold and open contemptuous derysions, obprobryes, mocks and scorns, which they did unto Christ as upon this night paste and this day: reputing and taking him for a spectacle, for a mocking stock, 
Spectaculum quid?  for a malefactor, for a contemptuous person, and for an abbreacher of the law. For when they came to take him, they came as Christ himself witnessythe, 
Marc. 14.  Tanque ad latronem existis cum gladiis & lignis comprehendere me. when ye came to take me, ye came as the manner is to take a thief: which armure, with swords and bats, in the night tyme. And when I was daily amongs you in the temple teaching, ye took me not, ye laid no thing to my charged. Thus vylenously they took Christ, they lugged him to and fro: they struck him, they buffeted him, they bound him, they pulled him by the hear, they spit upon him, they gave him buffattꝭ and strokes to to beyond home. They scourged him which out pity or compassion, they clothed him in purple colour in derision, they crowned him with thorn, they blyndefelde him, they mocked him, they put in his hand a reed in stead of a cepture, And in mockage struck him by course, & cried, Tell us who striketh the now. And likewise struck him about the head, crying, tell us now who struck thee? swapte him upon the face, crying who was that struck the now? who was that? And kneeled down afore him saluting him in derision, crying, ave rex judaeorum, ave rex judaeorum. Hail king of jews, Hail king of jews. As so say, thou takest thyself to be king of jews, and now thou art served like a king, now thou art crowned, now thou haste a sceptre in thy hand, now thou sittest in thy throne, in purpul colours, Now we honour therefore our king, ave rex judaeorum, Hail king of jews. Undre this manner outrageously & beyond all estimation of man, they derided and mocked him.  

The insatiable cruelty of the jews.  And yet not being this content, they had him forth again in praetorium, into the the yeldhall before pilate, never ceasing but cried, judge him, condemn him to the death, he is guilty and worthy to die, let him be crucified, let him be hanged upon the cross: let him die a shame full death, deliver unto us Barrabas and condemn jesus. pilate hiring this raage, Answered I find no cause in him why he ought to die. Take you him and crucify him for I kan not. They said ayen, we have a law, and after our law he ought to die. And if thou let him thus go, thou art not friend unto Cesare. when pilate hard that, he sat down, he gave judgement and sentence anent Christ, he committed him to their hands to crucify. They took him, they put of his purple garment, and put on again his own apparel, that he mought the better be known to the jews, to his shame & rebuke. They put a great huge cross upon his back, they led him & haled him through the city, they brought him to the place of execution, they gave him eisell and gall to drink. They fared so ungodly with him, that I think the Evangelists (which were most discrete & soobur in their pen) would not for shame express all the ungodly and shameful manner of their ludibryes, of their wicked behaviours in this behalf towards Christ. But with as breve, pure and chaste pen as they could they expressed, not the number of their evil doings, but only in part expressid Modum & formam, the manner & fashion of their doings, of their derysions and conviciouse words, of their outrageous behaviours toward Christ. So under this manner was christ our saviour on every be half scornfully and mokkyshely handled, unmercifully treated: In such wise, as the prophet Esay doth say. Vidimus eum, 
isaiah. 5●  & non erat in ipso nec species, nec decor, tanque novissimum. Reputavimus ●um quasi leprosum & percussum a deo, & humiliatum. We looked upon him, and there appeared neither beauty nor favour in him, but as a man out cast of all men. We reputed him as a lepur, as a man out of the favour of God, as a man most vile in reputation, and as an abiectt of the world. 
The pacyency of Christ. Ibidem.   
And what did he in all this trouble, in all these turmuyllies? hit followeth. Sicut ovis ad occisionem ducitur, & quasi agnus coram tondente obmutuit, non aperiens os suum, In all this adversity, he used himself like unto the property of a sheep, which when he is brought to the shamuls to be slain, And likewise the lamb that is under the hand of him that doth shear him, The sheep crieth not, the lamb complaineth not: the sheep is put to death and strogleth not, the lamb loseth his fleece and some times a piece of his skin & flesh, and yet complaineth not. So Christ, in all these his pangnes, in all these his pains and injuries, rebelled not, complained not, murmured not: but patiently as a lamb suffrede all such injures, wrongs and pains that the jews did put unto him. Wherein we be taught, patiently to suffer all obprobryes, all injuries, wrongs, or displeasures done unto us by our enemies, in the cause of God. Patiently to suffer hit for the name and love of God, which suffer so many wrongs, so many Injuries and rebukes for us. Of this virtue of patience itt is written, 
Eccle. 1.  Vsque ad tempus sustinebit paciens, & postea erit redditio io cunditatis illius. The patient man suffereth for a while, till the time that God shall reward all things good and bad: and thenne shall he have his reward of joy and gladness therefore. So now the servants of god suffereth derisions, rebukꝭ, wrongs, injuries, tribulation, reproach, adversity, sickness, infirmities, hungres, famine, thirst, poverty, misery, disdain as men utterly abject and out cast of all the world: as Paul wytnessythe of the apostles, of the martyrs, confessors, 
The patiency of the apostles. 1. Cor. 4. Expo  & preachers of the word of God, saying, Spectaculum facti sumus mundo, & angelis & hominibus. Nos stulti propter Christum, infirmi, ignobiles: esurimus, sitimus, nudi sumus, colaphis cedimur, instabiles sumus, maledicimur & benedicimus, persecutionem patimur & sustinemus, blasphemamur & obsecramus, tanque purgamenta huius mundi facti sumus, omnium peripsema usque ad huc. We are maked and taken both to the world, to man and angel, Spectaculum, as a spectacle. 
Spectaculum quid?  A spectacle is a thing that men do set up openly in derision, to be wondrede at, to be gazed on. So was christ here made a Spectacle, set in high place to be wondered at, as luke rehersyth. Omnis turba qui simul aderant ad spectaculum istud & videbant quae fiebant, 
 percutientes pectora sua revertebantur. All the people that were present at this spectacle, at this passion of xp̄e, & saw what was done, they turned backward, knokking their brestis, & went their way. This was Christ made a mocking stoke, & so war his disciples. And therefore they say in letter afore recitid, 
Stulti.  Stulti facti sumus ꝓpter Christum. We be reputed of the world as fools, for that we suffer worldly misery and poverty for christ. Fools, idiots, & fonnes. Infirmi, 
Infirmi. Ignobiles.  weak and not of abylitye to resist or to avenge our injuries, Ignobiles. And to be of low birth and vile stock, vylye borne. We suffer for God moche hunger, penury, famine, thirst, poor apparel and nakedness. We suffer for Christ Colaphos, stripes, beatings, punishments: ' inprysonement, and all kind of torments and pains. 
Instabiles.  Instabiles sumus. We are accounted in the world as vagabundꝭ, having no houses of our own to resort unto. We labour, we toil for our living. 
Maledicimur.  when we be cursed and said evil by, we do bliss and pray for them that so do, teaching & preaching christ unto them. teaching christ his poverty, his neediness, his patience, 
Blasphemamur.  & meekness. when we be blasphemed, wrong said by, and called the seducers and deceivers of the people: Obsecramus, we do beseech them, patiently to here christ preached, to here the doctrine and word of christ, which they repute as blasphemy. 
Peripsema.  Facti sumus peripsema. We are had in reputation of the world Abiectissimi, the vyleste people of the world, abjects and of no regard, of no reputation, but as cast aways: reputed butt as the rotten part or as the paring of an apple, or as the dust that is swept out of the house & thrown in to a corner behind the door to be cast to the dunghill. And all this worldly miseries and shames, they patiently suf●rede for christ his sake, for the love of god, looking for that reward that God hath ordained for those that patiently doth suffer adversity and tribulation for him. remembering that the rewards of our pains patiently suffered here for God are of such excellency, that they passeth all our deserts, all our good deeds, and shallbe more thenne kane be esteemed. Quia non sunt condignae passiones huius temporis ad futuram gloriam quae revelabitur in nobis. 
Roma. 8. The passions her can not be cownturwyll with the glory that is ordained for them.  For if thou didst fulfil all the precepts of the old law and of the new, and suffredeste all kinds of torments:: enprysonement, death on the gybett, thy flesh to be rent and torn with instruments, torture or fire: ye if thou shouldest be crucified, lapidate, fried, broiled or brent: All this is not to be weighed nor pondered to the glory and reward that thou shalt have in heaven for it. Patiently therefore such adversities as chauncheth, are to be suffered for the love of God, which taught us in his yassion, patiently to suffer for him, which suffered so patiently for us.  
The third part of this passion, stood In summa corporis poena & afflictione, 
.3. The inestimable pains & afflictions that christ suffered  In so horrible and exceeding pains, which were so manifold & great, that all the martyrdoms off martyrs, can not be compared unto them. His body was so tender, his complexion was so pure, his nature was so clean, his afflictions were so great and manifold, having no comfort in his pangs, left even post alone, comforteles, without any consolation or refrygery, without any aid or help without any comfort or refreshing, without any mitigation or releffe, left utterly to his enemies hands to do with him even is they would: and so they did, as longe as the soul was in the body. They scourged him bounden to a pylleur, 
joan 19  they crowned him with sharp thorn. 
Matth. 17.  They crucified him, they nailed him through hands & feet to the cross. They extended, haled and strained, his blissed body so extremely on the cross, 
Psalm. 21.  that his synous and veins crakket: that thou moughtst have numbered his bones and joints. They gave him eisell and gall to drink when he cried Sitio, I am a thirst. 
joan. 19 The tytil set one the cross of christ joan. 19  They set this title upon the cross Hebraice, Grece, & latin, both in Hebrew, Greek & latin jesus Nazarenus rex judaeorum, jesus of nazareth, king of jews. They lift up this cross on heyghe and rushed it down to the mortes where itt should stand with such a violence, 
Matth. 27.  that all his blessed body was in a new torment, in a new passion. They hung on every side of him a thief in despite, and to make the people believe, that he was wars than they, and that he had deserved to die.  

Ibidem  The people stood gazing upon him, they derided him, they blasphemed him, they shaken their heads on him, And mokkishely some said, he hath saved other, now let him save himself. Some said, he made himself the son of God, let god now help him if he will. Some said Vah qui destruis templum etc. Fie on the that saidest thou wouldest destroy the temple of God & build itt up ayen in three days. Some said, 
Ibidem.  if thou be the son of god as thou makest thyself, 
Ibidem  lose the nails & come down from the cross, and we will believe in the. The rulers of the priests, the scribes, and the pharisees did as other did, deride and blaspheme him: and so did the two thieves that were crucified with him. See how the story of this passion agrethe with the saying of the prophet many years afore written: where he saith. Ego sum vermis & non homo, obprobrium hominum & abiectio plebis. 
Psalm. 21. How vilely christ was reputed  Omnes videntes me deriserunt me, locuti sunt labiis & moverunt caput. All the looked upon me (saith christ by his prophet) derided me wagging their heads, moving their lips, speaking blasphemously, & reputed me as no man, regarded me no better than they would regard a worm, I was had in the obprobrye of all men, and taken as the abject of the world. This reproach was so great, these pangs were so intense, this pallion was so painful: that the prophet jeremy saying it long before in sprite, cried in the person of Christ, O nos omnes qui transitis per viam, attendite & videte si est dolor sicut dolor meus. 
Tre●●●  O all ye people of the world that shall happen to come by this way, behold and see how I am wounded how I am crucified, derided, disdained, scorned, vilipended, and despised: under such a fashion, as never was seen. Look ye diligently and consider, whether ever any dolour and passion was or is, like unto this my dolour and passion.  
And after many circumstances, christ spoke diverse words hanging on the cross, which showed his horrible pains to increase more and more. For the narre he drew to his death, the more increased his pangs. And yet in all his torments, he forgot not to pray for those that did crucify him, and for the residue of the unlearned ignorant jews, which consented to his death saying, 
Luce. 2●.  Pater ignosce illis, quia nesciunt quid faciunt. forgive them father, forgive them: for they wilt not what they do. They knew him not, they knew not what they did, therefore he cherytably prayed for them. He cried also to his father, alleged their ignorancy for their excuse, helois helois lamazabathani? my god, my god, ' why dost thou forsaake me? 
Math. 27.  Shaoing by these words the great excessive pain that he was in, being lest barely without any comfort, without any help or succour: And for very pain cried, Sitio, I am a thirst: commending also his mother to the custody of saint john, 
joan. 19  a virgin to a virgin: And did forgive the thief, 
Luce. 2●.  promising him to be in paradise with him that self same day: And commended his own soul to his father saying. 
Ibidem.  In manus tuas domine eō mendo spiritum meum. I commend and bequayve my soul and spirit in to thy hands father. Teaching us by that ensample, to give and bequayve our souls in to the hands of God, when we shall die.  
And for a fardre knowledge and contemplation of this glorious passion, 
Quinque notan●●. five thigis did augmented the pains of this passion.  ye shall understand that five things there war which specially augmented the pains of his passion, videlicet Locus, tempus, persona a qua sustinuit, persona passa, & persona ꝓ qua passus est. The first was Locus. The place where he suffer, which was jerusalem, a regal city, a metropolyke city, a city of magnifycencye, a famous and a populose city: to which City was the comen course and haunt of all the world. 
. ●. Locus.  In which city when he went through bearing his cross to his passion, his countenance was so pituouse, he was so weak and feeble, the streets being full of people, they weep in every corner, to see that dolorous sight, to see that panguyous body. 
Luce. 2●. Expo. Xpe exhortid thee, people to weep one themselves & one their children  To whom christ said, Nolite flere super me, sed super nos ip sos & super filios vestros. Weep not for me, but weep for yourselves and for your children, For yourselves and for your children, weep not for me. For I shall rise shortly ayen and show comfort to the world. Weep upon yourselves, weep upon your wicked lives: for for your wretchedness, you and your city shall perish, weep therefore upon yourselves, and weep upon your children. What war his children, and whose were these children. Certainly every of them had children. The children that christ meant, were there wicked deeds. The children that ye bring forth, are Opera vestra, your work. Weep your wicked work, weep your wicked deeds, weep your sins. Thou haste been a proud vain glorious man, full of pride and arrogancy, full of pomp and vain glory, full of disdain and inobediencie: weep this thy pride, weep thy vain glory, thy pomp and thy arrogancy. Thou haste committed adultery, fornication, incest & other carnal filthy livings: weep and utterly repent the for thine abominable adultery, for thy vicious fornication, for thy foul incestuous living, for thy caronouse voluptuous miss using thy body. Weep these and all thy other damnable children: sin I mean, which thou haste nourished and brought in to this world. Weep thy disobedience to god, thy malice and gluttony, thy covetousness & lechery, thy oaths and perjury, thy usury, simony and blasphemy: with such other thine abominable deadꝭ. These are thy children, weep these, lament thy sin & sorrow, 
Peter. Marry Magdalen.  thy wretched life. Peter, thrice forsook his master christ, & wept, and was forgoven. Marry magdalen, abominably lived after a fleshly manner: and wept, and was forgiven. David, 
David. Latro.  lamented his adultery, his murder and pride, and was forgiven. The good thief, this day sorowefully repent him of his misliving, and was forgiven. weep thou with them, and thou shalt have mercy, remission and forgiveness as they had. 
Luce. 2●  Flete super nos & super filios vestros. Weep upon yourselves and upon your children. 
Matth. 2●.  He was led extra portam, out of the yates, into the place called Golgotha in the mount of Calvary, a filthy stenchiouse place, a place where commonly the offenders of the law were put to execution, as ye will say here in england, Tyborn, a rebukeful and a slanderous place, meet for homycides, for murderers and felons. And there were present his kinsfolk and friends, his moor, his disciples, and acquayntaunces with other: whose presence also did augment his pains.  
The second thing that augmented the pains of this passion, was Tempus, 
.2. Tempus.  the time of his passion. For it was done in the great solemn feast of the jews, in the feast of Pashe. at which time for the reverence of their pash & of their temple, there resorted thidre out of all the countries of Judaea, and of all other nations about. And they being then present in the city, ran in multitudes to this spectacle, to this show, to this sight. Afore whom openly christ was hanged up Pro ludibrio, for a mocking stock, and how they derided him there hanging, ye have hard.  
The third cause of augmenting the pains of this passion was persona a qua. 
.3. Persona á qua.  A qua susti nuit. The person of whom and by whom he suffer. For itt was not done by straungior nor by every neighbour, butt buy his nigh acquaintance, by his nigh friends, by his domesticals and nigh neighbours, by his brethren the jews, of whom he lineally descended, & was borne of their stock, lineally descending from king David. And for this cause christ this day crieth by his prophet, 
Esa●. ●.  filii matris meae pugnauerunt contra me, & quos nutrivi & exaltavi, ipsi spreverunt me. My modres children fought faytis a yenste me, and those that I have nourished, brought up, and have promoted: despiseth me. 
Psalm. 97.  Ayen. Amici mei & proximi mei adversum me appropinquaverunt & steterunt, Et qui juxta me erant, de long steterunt & uim faciebant qui querebant ani mam meam. This he spoke, to show cumulum misery sue, to show the hepis & abundancy of his misery, to show how the every way his pains did increase, when they that ought to love him, forsook him. For all his disciples fled: when he was taken: Peter denied him thirst: the sick forsook their physician, the servants their lord, the creatures their creator, the sinners their saviour. The gentiles and jews drew nigh to him, not to comfort him, not to help him, but to noye him, & wryste him to more & more pain And they that of congruence ought to have been cheffly his friends (as the jews): most were a yenste him, & laid violent hands upon him, and put him to all this passion.  
The fourth thing that augmented the pain of his passion, was Persona passa. 
.4. Persona passa.  The person that suffrede, which was himself, Christ itt was that suffered, which was of himself an innocent, pure in heart, chaste in body, clean in thought word & deed. In cuius ore non erat dolus, 
Esaie. 5●.  nec peccatum fecit, saith Esay. Never evil word passed his mouth, never evil thought in his heart, he never committed sin: he itt was that dydd create heaven, earth, the Sees, and all that is therein. He it was that holdeth up the world with his hand that staythe it, that governeth it, that moveth and sterithe hit this way and that way, up and down, to and fro at his pleasure, he hit is that doth rule, govern & order, all at his will. He it was that sees all, that knoweth all, the son of god, very god, very man, most of might, highest of power: and omnipotent in all his work, he it is that came in to this world to save all mankind, to redeem man, and so did: and washed us in his blood. And yet most unnaturally, they did put him to cruel death. He lamentably therefore doth cry by his prophet Ropule meus quid feci tibi, 
Michee. 6.  aut quid molestus fui: respond mihi. O my people, what have I done to thee? have not I done the good? have not I helped thee? have not I been beneficial unto thee? have not I done for the more good then thou canst devise? Quid debui tibi facere quod non feci? 
isaiah. 5. The reproff of falls christen peopel  Respond mihi. What ought I do for thee, that I have not done? Show me one jote. Aut quid molestus fui? have I ever been molestious or grewus unto thee? have I ever done any grief to thee? any injury? any hurt or wrong? Respond mihi. Answer, answer ye or nay, spoke to me. If I have done to the so manifold benefits, and never did the hurt: why art thou so unkind unto me, as this cruelly to crucify me? Respond mihi. Answer me: I brought the out of Egipte, 
Exod. 20.  out of thraldom, ' out of thine enemies hands, dry foot throghe the sees. I destroyed thine enemies. I fed the in desert forty years with manna and coturnices, 
Exod. 16.  with all dainty food, and gave the water out of the hard stone. 
Ibidem. 17.  I gave the terram fluentem lac & mell, the land of behest: wherein was abundancye of all pleasures. 
Exod. 30.  What ought I to do for thee, that I have not done? Respond mihi. Show me. 
Hiere. 2.  I planted the my beawtefull vine yard. I chose the to be mine elect children, mine holy people, people chyeffely and a for all other chosen. I came down unto thee, I was conversant with thee, I fed the with my word, I fed the with meat, I healed thy sick & sore, I gave the blind sight, the deaf hearing, the doom speech, the lepurs cleanness, the laame their limbs, and life to choose that were dead. What could I do more butt I did hit for thee? And yet thou unkindly dost arredye a cross for me, and dost crucify me upon hit.  
O christian man and woman, thinkest thou that god will not lay anent the at that day his manifold bountuouse benefits that he hath showed unto the thee? and ayen thine outrageous unkindness which thou showest unto him? christian man, christian man, every oon of you look in yourselves, whedre god hath done any thing for you or not? look ayen how unkindly ye have recompensed him. consider his goodness, consider your wickedness. For he daily crieth out unto you and to us all by his prophet, Popule meus quid feci tibi, 
Michee. ●.  aut quid molestus fui, respond mihi. Ye christian people, what have I done unto you, that ye should thus unientylly use yourselves towards me? Can ye say any thing to it? Respond, speak, let me here what ye can say hereunto? I do the daily good, and the daily dost crucify me, by this abominable living, by thy outeragious pomp and pride, by thy wicked malice and envy, by thy beastly gluttony and voluptye, by thy filthy lecherous & carnal life, by thy heinous peryurye and blasphemy. O christian man, Quid feci tibi? What have I done to thy? what occasyion have I given, ' why thou shouldst this entreat me? thus to crucify me with thy sinful living? thus to give me eisell and gall with thy carnal behaviour? thus to lance me to the heart with the spear of thy blasphemous tongue. Thine abominable living grieves me more than did the cross, than did the nails, them did the eisell and gall, than did the spear, than did the crown of thorn and the scurgꝭ. Thy sinful life griefs me more than did all the torments that were put unto me. O christian man, Q Quid feci tibi? Quid male feci? Respond mihi. Show me if thou can, any occasion of unkindness on my behalf done unto the. And thou with out cause thus cruelly to entreat me? O unkind christian man, what shalt thou lay for thine excuse at the day of judgement when this shallbe laid anent thee? when thy judge god shall lay this unto thy charged. When he shall show thee, the crown of thorn, the scourges, the buffatꝭ, the strokꝭ, the cross the nails, the eisell, the gall, the sharp spear, the woundis and all the artillery & arms of his passion: when he shall lay to thy charged, that thou were the doer of hit, that thou war the cause and occasion of his passion and death? Then shall he say unto thee, Respond mihi. Sinner, make answer hereunto. What answer wilt thou then make to thy dreadful judge god? how wilt thou excuse thee? Excuse there, will not serve: our wicked work will thenne condemn us: Quando unusquisque recipiet ꝓut gessit in corpore suo, sive bonum sive malum. 
2. Cor 1.5. After our deadꝭ we shallbe taken.  Wherein as our deeds then be: so shall we receive: good or bad, joy or pain, heaven or hell, comfort or damnation.  
Have therefore compassion on thy lord God, and heir his lamentable complaint. Show pity upon him, put not this heavy cross to him again to bear, ease him of his heavy burden, Suffer which christ, bear this cross with him. Suffer patiently for his sake such adversity as he doth send, whether itt be sickness or poverty, misery or hunger, thirst, contumely or shame: whether itt be rebuke of the world, tortures, passions, adversities, or other pains. Suffer, Suffer with him. He was an innocent and deserved it not, thou art a sinner and dost deserve itt. He entrede the heavens with pain, & thinkest thou to come thither with joy and worldly pleasure? 
Hieron▪  Nemo potest hic gaudere in mundo, & regnare cum Christo in caelo saith saint Jerome. No man may have here continual joy, and joy in heaven: heaven here and heaven. worldly glory, is not the way to heaven. Heaven is not wonnen with eating and drinking, with dallying and playing, with sporting and hoiting: but with pain and penance, with misery & poverty, with adversity and tribulation. Non est regnum dei esca & potus, 
Roma 14.  saith the apostle. And ayen. Oportebat Christum pati, & sic intrare in regnum dei. 
Marc. 8. christ suffering pain, entered the heavens. Actu. 14.  It was behovable Christ to suffer, and so by sufferance and pains to enter the heavens. Much more we ought to suffer, For christ taught us, that Per multas tribulationes oportet nos intrare in regnum dei, that we must enter the heavens by tribulation and adversity. So christ taught us, that penance is the very ready way to heaven, the way by the which christ and all his followers came thidre: 
Matth. 4.  There for he said, Poenitentiam agite: appropinquabit regnum dei. ' Do ye penance and that shall bring you to the kingdom of God.  


.5. Persona ꝓ qua passus est.  
christ techythe us her cheritye.   The fift thing that augmented the pain of this passion of our saviour Ihesu christ, was Persona pro qua passus est, the person for whom he suffer. He suffer for us sinners, for us unprofitable wretches, for us unkind people, for us his enemies, being out of the favour of God, standing in state of damnation: & yet he suffer for us. What more love kowde in this world be showed, thenne a man to die for his enemies as ye hard afore? Here be we taught love & charity, here we be taught to open our bowels of mercy to our poor neighbours in time of necessity, to suffer pain for their comfort, to suffer death rather than their souls should perish. God gave us ensample. Christus passus est pro nobis, 
1. Petri. 2 Expo.  nobis relinquens exemplum, ut sequamini vestigia eius. christ suffer for us, leaving you ensample, how ye should follow his steps. Passus est, he suffer. Passus, he suffered. Why suffered he? he was no malefactor, he was no sinner, he did no injury, he profeted every body. Why did he then suffer? Passus est ꝓ nobis. He suffered for us, why for us? because we were sinners, and borne the children of wrath and of damnation. He suffer therefore for us, for our redemption, to redeem us from sin, to deliver us from the dewell, to save & bring us into the favour of God. And for this did he suffer. Did he suffer for any other thing thenne this? ye forsooth. wherefore? Vobis relinquens exemplum. To give us ensample. what ensample? Vt sequa mini vestigia eius. That we may follow his steps, that we may walk the way he walked, that we may live the life he lived, as nigh as the frailty of nature will suffer. To suffer when itt shall fortune adversity, tribulation, misfortune, displeasure of the world, poverty, misery to chance: or such other. To suffer for him, for he suffer for us. He is our head, we be his membres. Therefore we ought to conform ourselves to our head, christ. And for the purpose christ saith in the Gospel, 
Matth. 16. Expo.  Qui vult venire post me, abneget semetipsum, tollat crucem suam, & sequatur me. He that will come after me, must deny himself. He must take his cross & follow me. And here are four things taught. 
Quatuor notanda Thoue must forsake thyself.   
first the very follower of God must forsake himself, which is a great thing to do. Ye but there is a great reward followeth there of. How shalt thou forsake thyself? It is impossible to go from thyself. Who can follow this council? Yes, god doth neither command neither counsel any thing, but that that is easy of hit self to do. 
Math. 11.  For he saith jugum meum suave est & onus meum leave. My jooke is pleasant and my burden is light. 

jugum dei quid?  
What is the jooke of god Onus dei quid?  
What is the burden of god Luce. 1.   What is this jooke, and what is this burden? This jooke is the commandments of god, which doth yooke and couple god to man and man to god. This burden is penance, which is to some, thought to be very heavy and burdenous, and yet is it very light, very easy and gentle, Hominibus bonae voluntatis, to them that are well willing. Itt is no mastery to forsake thyself, to go from thyself, if thou list. Itt is no mastery to forsake thy froward will, thine own appetite, thy sensual desiours, thy fleshly lusts, the pleasure of thy body, the worldly vanity if thou wilt thyself, if thou wilt follow Xp̄e, if thou wilt commit thy will to his will: And he that this doth, doth forsake himself. Christ when he was in most pangs and pains, when he was in his praye● in the mount, being in that horrible conflict between sensuality and reason: the tone would one thing, the other would an other. When christ cried Transeata me calix iste, father put away this chalis of death: sensuality would live, Reason would die: the body would live, the spirit would he should die: Butt christ gave over his will and the sensual appetite of the flesh, & said to his father, Pater non sicut ego volo, 
Luce. 2●.  sed sicut tu vis, fiat voluntas tua, Nott as I will father, butt as thou wilt: thy will & pleasure be fulfilled. So thou good christian man, if any such conflict be in thee, follow not sensuality: follow reason, pray to god for help and assistants, repress thy carnal will, coarce thy body, purpre god for grace, call to him for strength in all temptation, desire his comfort in all adversity and tribulation, And say with christ, Pater non sicut ego volo, sed sicut tu vis, fiat voluntas tua. Father of heaven itt shall not be as the body would, as the flesh desireth: butt as thou wilt lord, thy will be ever fulfilled.  
Secondarily the very follower of God must bear his cross. Whose cross? 
. ●. penance is the cross of xp̄e which thou must bear.  The cross of christ. What is the cross of Christ? Penance. Thou must do penance. Thou must punish that body that hath offended. Punish thy proud body with low submission to god and with meekness. punish thy malice, thy rancour & hatred, with love, zeal and charity: thy sloth and sluggyshenes, with true labour, toil & good work: thy gluttony and banqueting, with temperancy, fasting and prayer: thy covetousness and wrong doings, with alms, liberality and work of pity, thy lechery and voluptuous living, with fasting, abstinency, prayer and good occupation. This to labour thy body in such pain, tribulation, adversity, godly watch, prayer, study, contemplation. fasting▪ abstinency, patience, and sustaining stoutly such other pains is, the very vearinge of the cross of christ.  
But thou must veare thine own cross, Crucem ' suam saith christ, 
.5. thou must veaer thine own cross.  non alienam: thine own cross not an other man for the. Do thine own penance, let not an other man do penance for the. What shall this man's humbleness proufett thy pride? What shall his pity proufett thy cruelness? his fasting thy gluttony? his labour thy sloth? his chastity thy lechery? his faith thine infydelitye? what did the humbleness of the publican prouffett the proud pharisee? what did the abstinency of poor Lazare, help the rich glutton? What did the penance and passion of christ prouffett the impenitency and desperation of judas? The publican his meekness, did condemn the proud pharisei. The misery of Lazar, did confound the rich dives. The penance of Christ, shall condemn the obstinate sinners of the world. For christ bore his own cross: Lazar, his own cross: the publican, his own cross: And yet we disdain to bear our own crosses. We are ashamed to humble our selves to God, to our superiors, to the laws of christ his church, to the advertisement of the word of God, to the council of our ghostly fathers. We are ashamed to do penance, ashamed to take pain, ashamed to punish the body with fasting, prayer, or otherwise. We are ashamed to ask forgiveness of those that we have offended, or to forgive the offender, or to do any point of penance. O sinner, whereof cometh this but of obstinacy? of disdain? of pride of heart? of lack of grace? O Sinner, Sinner: bear thine own cross, do thine own penance, punish thine own body. For christ saith in Mathewe, Qui non baiulat crucem suam, non est me dignus. 
 He that bearithe not his own cross, he that doth not penance in his own person, he is not worthy for me. Tollat crucem suam. Let every man therefore bear his own cross, and do his own penance, if he look to have remission of his sins. And saint john saith. 
1. joan ●. Expo. How the xp̄en man ought to walk  Qui dicit se in Christo manner debet sicut ille ambulavit, & ipse ambulare. He that saith that he that doth dwell in christ, he ought to walk as christ did walk. Christ walked in humility, christ walked in obedience, in chastity, in prayer, in fasting, temperancy, love, charity, penance, and in such other virtuous. Do thou so thou christian man.  
fourthly, therefore he saith in the former letter of Matthew a for rehearsed, 
.4. How thou owghtest to foloo christ  Sequatur me. He must follow me saith christ, Follow thou thy master christ in these and in all such other like virtues. For the former letter of Peter saith, Vt sequamini vestigia eius. And in the other letter Et sequatur me. Here is the very form and rule of a christian man and woman, to follow the steps of Christ, to follow the life of christ, to follow the ensample that christ gave us. He saith, 
joan. 13.  Exemplum dedi nobis ut quemadmodum ego feci, ita & nos faciatis. I gave you ensample how to live, how to do: that ye should walk as I walked, live as I lived, do as I did. Why, how walked christ? how lived he? how did he? Omnia bene fecit, 
Marc. 7. ●. Petr. 2.  and again? Peccatum non fecit, nec est inventus dolus in ore eius. He did all things well, he did no sin, there was no gyyl in him, no dole, no fraud nor suttyltye, no dobulnes, but truth. He was an innocent, he deserved not to die, not to be punished, and yet he would suffer, yet he would suffer pain, suffer passion and death. He would give his soul and life for his people: to instruct us sinners what we should do, in saying this innocent so voluntarily and with out cause to suffer: so to instruct us voluntary lie to sustain pain for our sins, to instruct us that the very true and sure way to heaven, is by pain, by pain and suffering, as a for is rehearsed. 
Marc. 8. Expo.  Oportebat Christum pati & sic intrare in regnum coelorum, in gloriam suam. It was behovable Christ for to suffer, & so to enter the heavens. This word, Sic, is added, 
Actu. 14. Presumption of sins.  to show the very manner and form, to show the very straight rule and high way to the sinner, how to attchyve & purchays the glory of God. And ayen for our part saith, Per multas tribulationes oportet intrare in regnum dei. The very way to heaven, is to live in much trouble & adversity, to suffer much pain and misery.  
Let no man therefore, be so sure of himself to say. Christ hath suffered for me. christ hath shed his blood and washed me. Christ hath paid my rawnsome, he will not lose this great price: how ever I live, he hath redeemed me: how ever I live, I shall be saved, I need not to do any penance for my sin, for christ hath satisfied for me. My sign is washed away, Itt is consumed and sowped up by virtue of this blood. And such other presumptuous words they have to maintain there fleshly and carnal liberty, to there own confusion and damnation. O marvelous God what a presumption is this amongs us christian people? what a blindness reigneth amongs us: that have received the light of grace and knowledge of the laws of God? thou christian man & woman I tell thee, that God is full of mercy, the god is as full of mercy as we have spoken of, and I assure the again, he is even as just oon the other side. God that here will remit the sin of the penytente, there will condemn to death the presumptuous sinner, the unpenitent person, the wretched liver. This just judge god doth require of the besides the price of his blood, penance: mercy towards thy neighbour, fear and dread of god, he requireth of the a sinner repentans, soroo, contrition, confession, he requireth of the a true faith, a constant hoop, a fervent charithe, and faithful charitable work. He requyrithe of thee, the observation of his laws, and to be a true feloer of him. He requireth of thee, to live in his obediency, in humility, in simplicity of heart, in cleanness of that kind of chastity that thou art called unto, he requyrythe of the to be constant in him, to flee sign, to resist temptation, to love virtue, and to walk in that calling that thou art called unto, to live cristianly. Scripture plainly doth show all this and much more that is requyrid to a christian man to do, The placis where, are manifest.  
He gave us an other ensample. For itt followeth in the former lettre Qui cum malediceretur, 
1. Petri. 2.  non maledicebat: cum pateretur, non comminabatur. 
christ gave her an ensample of charity.  when the jews said evil by him, in blaspheming him, rebuking him saying, Reus est mortis, Crucifigatur, Vah qui destruis templum, descend de cruce & credemus tibi, salva te ipsum si potes, dae monium habes: And such other scornful, rebukeful & blasphemous words: Yet Non maledicebat, he gave noon evil answer, but prayed for them, & keep him in a muette, in a charitable silence: And all was to give the and me knowledge, how to follow him in his steps, in his living, in his ensample, Vt sequamini vestigia eius. To have you follow his steps, and to tell you of all his steps, of all his ensampulis, time will not suffer. The some of the whole tale is, that he showed and proved himself in all his doingis to be very god. And yet was he deus absconditus, A hid god to the world, the world knew him not. 
〈…〉 christ dying cryid. Caelum. Angeli. Sol. Luna. Stellae. Velum. Terra. Petrae.   
Therefore to give them more experience of his godhead, he would die, Et cum clamore valido expiravit. With an horrible huge cry, he gave up his soul, he yielded up his spirit, he departed the world. at which howdge voice, all the creatures of the world were atoned and moved. The heavens tremulde. The angels wept. The son, the moan, the stars, lost their light. The veil in the temple rent in two pieces. The earth through the world quavyd. The stone burst in sunder. 
Sepulcra. Mortul. Centurio. Matth. 27.  The graves opened. The dead bodies rose & appeared to diverse in the City. Centurio and those that were with him, saying this great terrible tokens, cried, Vere filius dei erat iste '. Undoubted this was the son of God. This was the very son of god. 
Marc. 15.  Other cried. Hic homo justus erat. This was a just man, this was an innocent, alas, what have we done. They were dismayed, they were abashed, they wist not what would come of itt, they feared vengeance and the great stroke of god, they tremuld in their hearts, they held down their heads as men dismayed, they cried inwardly, alas what have we done. They knocked their breasts, they returned with heavy hearts to their houses, 
Luce. 23.  Percutientes pectora sua revertebantur. And were in such horrible drade and fear, that in the world they wist not what to do: but sighed and sobbed, wept and lamented, and went their way. Looking for some great stroke and punishment to fall upon them, for this great abominable dead they had done. This our saviour christ, did for his people die: Et ipse redemit Israel ex omnibus iniquitatibus eius. This he hath redeemed Israel his people from all their iniquities. 
Litera▪ Expo.  Which people? The Israelitis, the gentiles: ye all the world. from which iniquities? from this & that? ye from this & from that, and from all. from all iniquities. from iniquity original and actual: actual venial, and actual mortal.  
The prophet many years afore this redemption was wrought, being in assurans of hit verily to come, spoke these words in the future tens, in the time to come, saying Redimet Israel, he shall redeem Israel. But now we may say ' Redemit Israel, in the time that is paste, he hath redeemed Israel from all his iniquities & sin. And how, ye have hard: by this his dear dolorous death and passion.  
And when he was dead, 
joan. 19 joseph.  Venit joseph ab arimathia & petijt corpus Iesu a Pylato etc. joseph of Arymathy, of that city, came boldly unto pilate, and asked licens to take down the body from of the cross and to bury itt, And had leave so to do. 
Nicodemus.  And with him came Nichodemus an other secret disciple of Christ, both just & good men. And in mean time whiles they were asking this lycens, came certain soldiers of the jews, deputed to keep this body that itt should not be taken away: and braake the shankebones of their legs that were crucified with Christ. And when they came to jesus & saw him dead, they braake not his legs: butt a soldier with a spear, opened his said, & lanced him to the heart. And straight forth gowshed out blood and water, 
Exivit sanguis & aqua.  blood in our redemption, water in our purification: blood in remission, water in mundifying & washing: blood in price, wator in baptism, blood and wator rane out of his heart and side. then joseph with Nycodemus took down this most precious body, and reverently laid itt in a fyne sindone, in a fine fair lynyn cloth: as ye would say, 
Syndon. Myrrh. Aloes.  cloth of reins, cloth of the finest soorte. And they sprynkelede the body plentifully with myrrh and aloes, allmooste to the maintenance of a. C. pounds. And wrapped this body in the clean fyne Syndon and cloth honourably, 
Syndon Nowm sepulchrum.  and put him into a new sepulchre, wherein never body was buried afore. A strange sepulchre, not his own, and laid a howdge stone upon the mouth of the sepulchre, 
Lapis.  where he lay dead xl hours: which was three days inclusive. Oon part of the friday, the saturday hoolle, & part of the sunday. And thus was he buried with honour, and reverens, kept with angels, with their diligent obsequy and service, with great reverence and custody. 
Angeli. How they took Xpe from the cross & buried him.   
O thou christian man, learn how to bury thy lord & God. first take him reverently down from the cross. But how shalt thou take him from the cross? surely by having in thy devout and pituouse remembrance, his death. To remember particularly, every part of his passion, his mawndye which he made to his disciples, the washing of their feet, the panguyouse prayer he made in the mount. To remember his betraying, how he was taken, how bet and bobbed, how he was brought tofore diverse judges, how falsely he was accused. To remember how he was scourged and beaten, crowned with thorn: blyndfelded, derided, bobbed and bet, condemned to death: and how he bore his cross to the place, where he did suffer. To Remember the nailing, the crucifying, the deriding, the blasphemy, the scorns and mocks, which the jews did unto him. To Remember the mercy he showed when he prayed for his tormentors, the eisell and gall he tasted, the lamentable complaint he made to his father of the excessive pains he had as a man left alone without all comfort. To Remember how tenderly he had his mother in remembrance in that deathely pangs when he deputid her in to the custody of his disciple john to remember ayen how he thirsted, how he forgave the thief and promised him paradise. How he commended his soul in to his fathers hands, how he showed that he had fulfilled all things that was written of him by the prophets. To Remember how that at his cry when the soul departed, all the creatures in heaven, earth and hell, was atoned and moved to pity and to compassion: and in their manner, lamented & wept his death. This oughtest thou everry day to remember. For this is the spiritual taking down of christ from the cross. To have his passion and every particular & singular part of the same in thy continual remembrance.  

How thou shall lay christ in his winding sheett.  Then lay him in a clean fyne Syndon, in a clean wyndinge sheet. That is, to see thy conscience to be pure and clean. Clean without weme of sin. Clean, that nothing therein remain, whereby God mought be offended, that there be in the neither delight unto sin nor consent, nor act, nor custom, nor bloot, nor spot, nor smake, nor taste: let no colour nor defence of sin be within thee, despair nor presumption: but a hool faithful true trust and affiance in the high mercy of God.  

How thou shalt dress the body of christ with myrrh & aloes. Myrrh. Iudit 10. Fear of God, Eccle. ●3.  Thenne sprinkle and cast upon him plentifully, both myrrh and aloes. Myrrh is bittur, & is a drier and a consumer of humorꝭ and a preserver from corruption. Vnxit me mirrho optimo, ' He anointed me with most precious myrrh. And signifieth Timorem domini, the fear & dread of God, which drieth up the humour of sin, ' which defendeth man from th'act of iniquity and preserveth him in grace and in favour of God. Timenti deum non occurrent mala, sed in tentatione deus illum conseruabit, & liberabit a malis No evil nor hurt, no dangiour of sin shall chance to him that feareth god: but God shall preserve him in time of temptation, & will deliver him from all evil. And ayen. Timor domini expellit peccatum, & qui sine timore est, 
Ibidem. 1.  non poterit justificari. The fear and dread of God doth expel sin. And he that is without fear of God, can not be justified. Have thou therefore the fear and dread of God.  
Then take aloes, which is also bittur of itself: but it is pleasant in savour, 
Aloes.  pleasant in smell. And likewise purgeth humorꝭ & conserveth the body from putrefaction: and signifieth very contrition, which though itt be of itself bittur and displeasant, yet itt doth merueloussely purge and cleanse man from the humour of sin, and conserveth him graciously in the favour of God, & preserveth him from all inconveniences of the soul. Date vinum his qui amaro sunt animo, faith scripture. 
Pra●er ●● Vinum. Expo.  give them wine that are this sorrowful in their hearts for their sins. Comfort them that are inwardly aggrieved with themselves and repentant for their sins. Date vinum his, give them wine. what is this wine, but a spiritual inward comfort? And so doth god inwardly comfort the very true contrite penitent person. He is not alive that can tell nor declare, the special inward comfort, the secret joy & gladenes, that the true penitent hath between god & him. For though he weep openly, though he mourn and lament outwardly: noon can tell but only god and the party, what inward conforthe the weeping penitent hath. Videmus cruces ●orum, sed non unctiones saith sint Barnard. We see their crosses, we see there soroo & lamenting, we see their fasting, abstinency, watch, study, contemplation and prayer. We see the paciency in poverty, we see the misery and pain they do suffer for god: But we see not the virtuousness of the holy ghost, we see not the comfort, the joy they have in god inwardly, we see not that heavenly visions, that swett dreams, nor that angelic comfort they have. This oughtest y● to wrap and lay up this blessed body of christ & God.  

Sepultura how thou shaltt lay Christ in the sepulture. Lapisquid significat. Constantia Perseverantia.  Thenne put this body in to the sepulture, this sepulture is thy soul, thou puttest him in to the sepulture, when thou dost receive him, bury him in this sepulture of thy soul, keep him there, let him rest within thee, lay a stone upon this sepulchre. This stone is constantia, perseverantia, the virtue that is called constancy, perseverance, to be constant and permanente in that godly penitent life that thou haste now taken upon thee, and to continue in virtue. For th'apostle confortinge good people to continue in virtue, saith, Fratres stabiles estote & immobiles, habundantes in omni opere domini semper, scientes quod labour vester non est maius in dno. 
1. Cor. 15.  brethren in christ, be you always growing and increasing plentifully in every good work of God. Waver not, let not every wind nor every light word call you from your virtuous conversation that ye have taken on you. For itt is not he that beginneth in virtue, but he that persevereth and continueth, that shallbe crowned. Esto fidelis usque ad mortem, 
Apoc. ●.  & dabo tibi coronam vitae saith god. Be thou a faithful servant & continue in virtue unto thy death, and then I will give the the crown & reward of glory. And the evangelist Mathewe wytnessythe the same saying, Qui perseveraverit usque in finem, 
Matth. ●●  hic saluus erit. He that doth persever and continue in virtue to his lives end, he shallbe saved. Many there be that beginneth well, but few doth continue. judas begun well, but ended nought. Paul began naught, but ended well. Itt is not the beginner, but the continuer in virtue that shallbe rewarded and saved. 
Lap●●.  This stone signifieth also Firmum propositum non relabendi: A stedefaste purpose no more to fall, but constantly to stand and continue in thy godly purpose, in thy godly life of penance.  
This with honour christ was buried, & rested in his sepulture three days exclusive, 
 & was obsequyously and reverently kept with angels. And this he showed himself to the world, aswell by his life time as by his death, that he was very God. And yet he was to the world, ' deus absconditus, a hid god, 
 and not known to the world. For as Mathewe showeth after he was buried, the princes of the priests & the pharisees came to pilate saying, Sir, we remember we ell that this deceiver of the people said when he was a live, that he would arise after the third day from death to life. Command ye therefore that his sepulchre be kept & watched till the third day be paste, lest peradventure his disciples will come & steel him away, & tell the people that he is risen from death to life. And then shall the opinion of the people be wars then ever itt was before. pilate said, ye know right well how to keep him, ye have keepers enough, 
christ descended to the hellꝭ and was ●her whilis the body lay in the sepulture, and what his descension thither did profit us? joan. 12. Expo.  do as ye list in that. They went their way, & set keepers about the sepulchre to watch the same. And sealed the great stone that was laid on the mouth of the said sepulchre, that no man should open the same but it should be known and punished.  
These three days whiles this body lay dead in the sepulchre, the soul of Christ joined to his godhead, descended to the hells, not as one that was guilty, not as one worthy to go thedre, not as one there to be imprisoned: butt as a victor, as a noble captain, as a conqueror which triumphed and had victoriously overcome his enemies, and conquered all under his hand. For he said long afore this. Si exaltatus fuero a terra, omnia traham ad me. If I be exalted and lift up from the earth, I will draw all unto me. And mente, that when he was lift up upon the cross, that then he would draw all his people unto him, and cause all the people them to know him, and so did. Did not he draw unto him, by a marvelous admiration of his death, passion, & ascension, the heaven? the angels? when they said, Quis estiste qui venit de Edom tinctis vestibus de Bosra? Who is this that cummithe from Edom and Jerusalem so victoriously in bloody apparel? dydd not he draw unto him by admiration of this passion the son? the moan? the stars? the veil? the graves? the dead bodies? the stones? the earth? did not he draw unto him the hearts of Centurio and of those that were with him crying, Vere hic filius dei erat? dydd not he draw unto him the hearts of those that went away from the cross lamenting and weeping? And now he descended in to the hells to pull unto him the residue, the captives that were there? He drew unto him all that were his elects in hell, whom the dewell tyrannously did possess. He drew unto him all, Omnia (inquit) add me traham. I will draw all unto me, of every kind of people some, of every nation some: of every degree, of every state, of every sex. He left noon behind him that was his by faith and good living.  
He had promised afore by his prophet, utterly to spoil hell and to slay death: 
Osee. 13. Expo.  saying, Ero mors tua o mors, ero morsus tuus inferne. O thou death, I shallbe thy death, and thou hell, I will byyte the. christ was the death of death, christ slew and overcame death: christ bit the hell when he took all with him that was his: and left those behind that appertained not unto him. We see that, that a man killeth, he destroyeth itt utterly, so that itt shall have no more being, and that, that a man bytethe, he takes part away and part he leaveth. Therefore forasmuch as christ did utterly slay death in his elects, he was mors mortis, death to death. And for that he took part out of hell, & part left there: he did not utterly slay or kill hell, but dydd bite itt: he took away part and left part: he took away the good and left the bad, he took away the electꝭ & left the damnatꝭ.  
Then and there at the coming of our lord jesus christ to hell, 
The exclamation & murmur of the devils in the coming of christ to ●ell.  the bolts loosed, the locks and yates opened, he bound the prince of darkness, he troubled the legions of dewelles, he loosed the just people, he delivered the captives, he put them to liberty, he gave light to those that were in darkness. He showed himself there glorious to his elects, terrible to the tartarians, to the dewellꝭ and to the dampened sort. Which said within themselves, what dreadful & horrible light is this that is come here in to this our darkness? who is this that so triumphantly doth invade us? he is an Inuador & not a suitor, he cometh to take away and not to tarry, he cometh as a conqueror and not as a prisoner, he cometh as a judge & not as one that should be judged, he cometh to deliver and not to bring prisoners. If he were guilty, he would not be so bold, nor come so tryumphusly as he do the. And if he be god, what doth he here in hell, and wherefore cometh he? If he be man, why presumeth he so boldly? If he be man, why cometh he so strongly? If he be God, what doth his body in the sepulchre? If he be man, how is ytt that he doth lose these our prisoners? We know well that he was betrayed, we know well that he was taken, bounden, illuded, derided, mocked, scourged, bobbed, beet, crucified, and died: And yet here he liveth, here he showeth his high power. For never man came hydre afore now, that did put us in this fear and subjection. Never man afore him, took away our power. For the which they made an out cry anent their prince Sathanas, saying, what hast thou done? Is not this he in whose death thou most reioycyddyste? Is not this he in whose cross and death y● thoughtyste to have subdued all the world? And loo, he breaketh all thy prisons, he lettythe to liberty all thy captives, he lose the all thy prisoners, he turneth their sorrow into joy, their darkness into light, their bands into liberty, their pains into pleasure. O sathane what hast thou done? that treasure that thou borough teste in by the tree in paradise, thou losest by the tree of the cross. Our comfort is gone, our joy is turned into sorrow. For when thou diddest cause this christ to be hanged on the cross, thou diddest lose thy possessions her in hell.  
And after all these complaints of the dewellꝭ, straight and out of hand, all the holy fathers there, dydd welcome christ their lord god, whom they so long had looked for, in whom was their trust and expectation, their hope & joy, their life and comfort. For he was their life, their solace, their consolation and joy. In this his coming, our bands broke, our darkness fled, our death died, our pain surceased, our life is restored.  


Resurrectio Christi.  
The effect of the resurrection of christ.   This pray in hell under this manner taken, the soul of christ returned unto the dead body, unto the body that lay dedd in the sepulture: the body revived, he raised himself to life by his own godly power, and rose out of the sepulchre a live. He appeared unto Mary magdalen, & called here by her name, Maria. He appeared unto divers of his disciples many times, and many ways, to approve his resurrection and to put itt out of doubt, he appeared unto them all together and showed the wounds of his hands & of his side. And to put away all suspicion, he bad saint Thomas put his fingers into his wounds, and his hand into his side. He eat & drank with them, and many ways provid that he was verily ryssen. Thus his death was our life, his burial, was our quietness after our death till the body shall rise ayen. His dissension into hell, delivered us from thence. His glorious resurrection, shall raise us from death to the life. His ascension shallbe the cause of our ascension into the heavens.  
And of what effect his death was, the apostle she with where he saith justificati sumus in sanguine ipsius, & cum inimici essemus, 
Roma. 5▪ Thestecte of the death of christ▪  reconciliati sumus deo per mortem filii eius. We are justified in the blood of christ. And where we were his enemies, we are reconciled to god and brought in to his favour by the death of his son. So that his blood and death was our justification, our redemption, our remission, our sanctification, our life and salvation.  
And what his burial did prouffet us, 
The effect of the burial of christ. Roma. 6. Expo. Ambr●s●u●.  the apostle showeth saying Consepulti sumus cum Christo per baptismum in mortem. We be buried with christ by baptism into the death. Wherepon saint Ambrose saith, we that are baptized, are buried in christ, that from henceforth, we ought to follow his life, in which life he roose: the now we continuing in his precepts, do no more fall into our old accustomed sins.  
He descended to the hells. Wherefore? Certainly to deliver us from thence. 
The effect of the descension of Christ in to hell. Zacha. 9  The prophet zachary saith. In sanguine testamenti tui, eduxisti vinctos tuos de lacu, in quo non est aqua. In the blood of thy testament, thou haste delivered thy prisoners out of the dungeon, in which dungeon was no water, no consolacio nor comfort. And meaneth, how that he of his mere mercy, have delivered our forefadres out of hell, and us out of the same: & out of the daungior of damnation.  

Th'effect of the resurrection of Christ. Te ●alo. 4.  And what his glorious resurrection did proufett us, the apostle showeth to the Thessalonicen cꝭ where he saith. Si credimus qm jesus mortuus est & resurrexit, sic & deus eos qui dormierunt per jesum adducet cum illo. If we believe that christ was dead and is risen from death to life: so shall God the father by jesus, by the virtue of his resurrection, bring with jesus that day of the great resurrection, all those that hath and are departed by death from this world. All those and all other shall by virtue of his resurrection, that day a rise. And followeth in the same place Ipse dominus in jussu & in tuba dei, & in voce archangeli, 
Ibidem.  descender de caelo: & mortui resurgent. This lord God jesus, at the commandment of his father, shall descend from the heavens in the voice of the trump, in the voice of tharchangel. And the dead shall arise. This voice that shall arrayse all that shallbe then dead, and call together all the hool world, is called tuba, a trump. In this trump of god, in this voice of tharchangel, christ shall descend from heaven, christ shall manifestly & openly come to judge the world. In which resurrection, all thadversaries of God, the jews, the pagans, the false christen people, shallbe condemned: and the very true christian man and woman, shall receive their reward and glory, of whom itt is written. Beati qui habent partem in resurrectione mortuorum. 
Apoc. ●0.  Blessed be those that hath their part in the resurrection of just people that are dead. Upon this glorious resurrection of christ, all the some of our felicity dependeth. By this resurrection, we be delivered from the tyranny of the devil: by this resurrection, we be delyverede from eternal death: by this, we shall rise to the everlasting life: by this, we shall enter into the inheritance of God, into the everlasting glory, and reign in the everlasting felicity.  
And what good his glorious ascension did to us, itt apperythe by john the evangelist, 
The effect of the ascension of Christ. joan. ●4.  to whom christ said and to the residue of his disciples, and in them to all us of the world, Vado parare nobis locum, & iterum veniam & accipiam nos ad meipsum: 
joan. 6.  ut ubi ego sum, & nos sitis. Again, Expedit nobis ut ego vadam. Nam si ego abiero▪ mittam ad nos spiritum veritatis, ille nos docebit omnia, & ducet nos in omnem veritatem. I depart now by mine ascension from you said christ. I go to prepare & arreadye a place for you. And I will come again at my judgement, and will take you to myself: that there as I am, you shallbe. And saith again: 
Th'effect of the coming of the holy ghost.  It is expedient to have me depart from you by mine ascension. For if I depart, I will send to you the sprite of truth, he shall teach you all, all things necessary for your souls: he shall teach you all truth, and shall bring you into all true knowledge: he shall lyghtyn your hearts, he shall glad your minds, he shallbe your inward coforter, your inward solace. He shall pull & ravish your minds into God, he shall make you despise this world, he shall fix and anchor your minds and love in me. He shall purge and cleanse your souls, he shall fill you full of grace, and shall make you the ●eraye temples and vessels of god. Loo, loo. Here may ye see the great prouffett of the passion of christ, of his burial, of his descension into hell, of his resurrection, and of his ascension into the heavens. Thus our most blessed saviour jesus Christ showed and proved himself every ways both in his nativity, in his life, in his death, in his passion, in his burial, in his descension unto hell, in his resurrection, in his ascension, & in sending the holy ghost in to his church for our comforts, to be very god.  
Let us therefore christian people for whom christ hath thus shed his blood, give thanks for his passion, let us joy in his resurrection, let us laud him for his ascension, for all the hole catholic church thrughoute the world doth rejoice therein: beseeching him that did this moche for us, that he will of his merciful goodness bring and make us tascend in to this his glory. Let us christian people rejoice the cryite was borne, to teach us, that he died, to heal us. For his cross was death to him, & to us life. His nativity was joy to all the world. His life & doctrine was to us light & comfort: his passion & death was to us life and solace: his resurrection was to us joy and glory. 
Ad 〈◊〉▪  For after he was dead & went to the hells, he reverted again to the world and triumphed. For he appeared to saint Thomas & said, put thy fingers in to the woundis of my side, touch my woundis, see how that out of them ran blood. Look thomas upon the price of the world, look upon the signs of the nails, for in those wounds shalt thou find remedy & health for all the sores of thy soul.  
And to you the jews, scribes, and pharisees: behold you this sepulchre, 
Ad judaeos & pharisaeos.  & recognice your sacrilege committed anent your lord God, behold you the great cross, behold you the rough nails, behold the sharp spear. Behold the sore grevoouse wounded body, which ye prykled, which ye scourged, which ye wounded & enviously entreated. Behold you the sepulchre in which he was buried. It is void, the body is risen and ascended to the father, to your confusion & damnation. For christ reserveth fixuras clavorum, the marks and scars of the nails & wounds, to show unto you at that great day, your facrilegiouse tyranny which ye have done unto the body, that ye may there see your deeds, that ye may there see your mischievous acts, your abominable doings, to your own confusion, shame, and damnation. O pharisees, scribes, and jews: consider your malice: consider your malignity committed anent your maker christ. Revoke your malice, put away your envious hearts, do ye penance, weep and wail your sins, cry to this crucified christ that he may remit and forgive you your offences.  

Ad christianos.  And you christen people, come ye near, joy ye and comfort yourselves in this christ & god, in this saviour of the world. Study you to live in him, to live in a soberness, in a cleanness & chastity, to live Christianly, godly and virtuously.  
christian man thou hast hard now, how many ways christ hath opened & showed himself to the world, and proved himself very god. And namely in his passion & death, in his descension to hell, in his resurrection: and principally when he ascended unto the heavens bodily, & there sitteth in dextera patris on the right hand of the father.  
And afterward according to his promise sent down the holy ghost in similitude of fiery tongues upon the Pentecoste day amongs his disciples: 

Missio spiritus sancti.  
Th'effect of the coming of the holy ghost.   which gave them very knowledge of christ to be god. They went then straight forth abroad & preached christ, and taught him to the world. At whose words the people came in, they ran to penance, they took baptism, they began to smake of god, they lamented their sins, they cried for mercy, they began a Christian life. And to declare christ abroad to all the world, the disciples divided them selves into sundry parts and countries: 
Petrus. Paulus. Mattheus. Thomas. Bartholomaeus. Andrea's. johannes. jacobi.  Peter into Jerusalem, Antioch, and Rome. Paul into Rome, Damask, Atheyns, Galathy, Corynthy, Sythia & Tracy. Mathewe into ethiop, Thomas into India Ind. Bartholomewe into the other India. Andrew into Achaia & Jerusalem, john into Asia. Both the james, in terram Jude into the land of jude. And the residue of them after their limitation & lot: some into oon country, and some into an other: so to edify christ his faith, so to build his church, so to show god to the world. And anon christ grew in knowledge to the world, anon the people began to know him: to smake and savour of him: butt not in all partis. For after that Paul was converted & went abroad preaching christ, 
Act. 17.  he came into the city of Athenes. And as his custom was, ever when he came into a City or town, he would first visit the temple or church, and so did there, & walked about their temple, and behylde the manner of their sacrifice & culture of their god: where he saw many ymagies & altars. And upon every altar was a title set up to show in whose honour itt was dedicated. Some altar was dedicated as appeared by the scripture to the god of Asia, some to the God's of Europe, some of Aphryca. Some to iovis, some to Mercury, to the Son, to Mars, to the Moon, & to such other. And over oon altar was written for the title to whom that altar was dedicate, thes words▪ Ignoto deo. This altar is consecrate in the honour of the unknown god, 
Ignoto deo.  Ignoto deo, to the unknown god. And Paul saying this, cried to the people, O viri Athenienses, per omnia video nos superstitiosos. O you people of Athaynes, 
Act. 17.  I see you almost in all things concerning your rites & customs in your temple, to be superstitious. I see your altars dedicate, some to one god, some to an other. Unto those that are no gods but creatures, simulcares & dead things. And one of your altars is made & sanctified Ignoto deo, to an unknown god. Quem ergo ignorantes colitis, 
Ibidem.  hunc ego annuncio nobis. I am no pacher nor teacher of new God's. I do not faint any new god, but I do show you the old god, the god of Gods, the God everlasting, the god that is without beginning, and shallbe with out ending, the only god of heaven and earth, which ye yet know not, & yet ye worship him in your temple at oon of your altars: where is written Ignoto deo, Dedicat to an unknown god. Et quem ignorantes colitis, hunc ego annuntio nobis. I preach this god unto you that ye do worship and know not. Ye worship a god at this altar, and know not whom ye worship, nor what God, I preach him unto you. This is he that mad heaven and earth & all that is therein. This is the lord of all. Of him all things hath their beings. This is he that maked the first man of naught, & of that oon man, all man kind. This is he that took the same nature one him, so to be known to the world. And that is itt that the philosopher saith, & rehearsed by the appostul, Ipsius enim & genus sumus. 
A●atus poeta. 〈…〉  He took our nature and became man. In ipso vivimus, movemur & sumus. In him & by him we live & have our being, our moving, our life, & all that we have. This is he that ye have put to death & passion, This is he that suffer for you, that died one the cross. 
christ is now declared unto all the worlld.  He is the price of the world, he hath washed you in his blood. He was the sacrifice for the whole world, he made thatonement between god and man. He is the mediator that procureth remission of sin. And he shall come ayen and judge the world. Hunc ego annuntio nobis. This god I show & preach unto you and to all the world. This is he that was unknown, that now is known to all the world to be God. And though the jews and pagans, though the Sarysons, infidels, & Turks, will not yet know him, worship him, now take him for their god: at the day of judgement when he shall come again, thenne shall they see him, them shall they feal him & know him. Then shall they know the high might & power of this lord & god. Then shall they know that he is very god. Then shall he show himself to the world as he is, 
Esaia. 3. Apoc. 1. christ shall come in a majesty.  god & man. Ecce veniet cum nubibus & videbit eum omnis oculus & qui cum pupugerunt. Et plangent se super eum omnes tribus terre, etiam Amen. He shall come in the clouds and (as Mathewe doth say) he shall come in a great majesty, and every eye, every person, ye all man kind shall then see him, ye and they that hath pryked and provoked him to wrath and to displeasure and they that hath crucified & wounded him. All shall see & know him thenne.  
Thenne shall see him in a majesty all the unfaithful nations & false christen people. Thenne shall see him in a majesty the jews & ministers of pilate, whom they did deride, scorn, prick and crucify. They shall then see him to their great discomfit, shame, & reproach: to their great sorrow, heaviness, fear, and confusion. ' Et plangent se super eum omnes tribus terrae. 
Then shall be the great weeping.  All the trybs and nations of the world shall then weep themselves upon him. Also say, Though in this world be marvelous wepinges, heaviness, and sorrows, for such miseries as here ar: yet in comparison of the weeping that shallbe at that day: all these weepings, sorrows and lamentinges, are but trifles, fantasies, and shadows.  
There shall weep the infidels that would not believe in christ, the dydd put christ to death. 
Infidel's  There shall weep the gentiles that worshipped false idols and committed idolatry, 
Gent●l● Falsi chri●stiani▪  There shall weep the false christian man that hath broken his faith and promise made to god in his baptism: he shall weep the abbreache of the faith, that he hath broken. He shall weep the grace that he hath lost, the good deeds that he hath omitted, the sin that he hath committed, the heaven and joy that he hath lost, the hell and pain that he shall have. There shall they weep this passion of christ whose merits they have lost. There shall weep the cruel jews, 
judaei. jews.  which would not believe in christ, but cruelly crucified him to the death. Tunc aspicient ad eum quem confixerunt & plangent cum planctu quasi unigen●tum, & dolebunt super cum ut doleri solet in mor●e primogeniti. In die illa erit planctus magnus. Thenne shall they see and behold him that they did crucify and fasten to the cross, and shall weep and sorrow him, as men are wont to weep the death of their child when they have but one. In that day there shallbe much weeping, much sorrow and wonderful heaviness: sighing, sobbing, and extreme lamentations.  
Weep therefore thou christian man whiles thou livest, weep thy sin, sorrow thy missededs, lament thy wretched life. Call to thy merciful lord god, yonder he is, in yonder sepulchre he lieth, resort unto him, sue for mercy, call for grace, ask forgiveness, enter into his wounds by a secret meditation, by a devout remembrance. Humbly besekinge him that thou mayst be partner of the meritis of his glorious passion: that his blood may washeth, that his body may feed thee, that his wounds may heel thee, that his passion may save thee, that his death may quicken thee, that his passion may bringeth to his glory and joy eternal.  
kneel down every man and woman in the place ye stand in: and under this devout manner of contemplation say everich of you .v. pater noster, v. Aves, and one credo, in honour of these wounds, in honour of this death, in honour of this blood, in honour of this our lord God, which lieth in yonder sepulture. And if thou do this with an inteare love and with a high devotion, It is not I that can express the inward solace and comfort that thou shalt have, nor the great grace that shall ensue: Thou shalt feel itt thyself within thee, but thou canst not express it. thou shalt feal a lightness in thy heart, a gladness in thy stomach, a joy in thy soul, a flaming love with in thee, a desire to be with god: and god shallbe with the. And the more thy love & desire is knit in him the more surely, thou haste him, the more shallbe thy inward unctions, the more grace is with thee, the ner god is unto the. And the more thy love is in him, the more shall be thy devotion: the more shallbe thy comfort, the more shallbe thy joy, the more shall be thy reward: her by grace, there by glory, which jesus, that is very love, that for love of thee, this hath suffered: grant the and us all the glory that he hath bought us unto by this his glorious passion. Amen  
DEO GRATIAS, DOMINUS DEDIT.