The Mirror or Glass of Christ's Passion, ❧ ❧ ❧ HH The Preface. ¶ To the honourable lord Husey. My lord/ accordingly unto your desire: I have translated your book & put it into our native & mother tongue as my simple wit and power learning would suffer me, And though it be nat so well done as (I surely know) many other might & can have done it, if it would have pleased your lordship to have desired them, and if also it would have liked them to have taken that labour: yet I trust I have so done, that it may be comforth to the readers & hearers/ or at the lest: I have given occasion to order to amend and perform that I rudely and barbarously, set forward. Surely (my lord) the chief cause of this my labour was: for that I thought this book should be much profitable to the readers and edifying to all that would diligently hear it, And to say the truth: I know no thing more comfortable to man, For amongs all the exercises that help the spirit to obtain the love of god/ and specially to him that would begin & use a spiritual life: no thing is thought always more fruitful, than the continnal meditation of the passion of our lord god jesus Christ, for the exercises of all other spiritual meditations may be reduced and brought unto this. As by an example, If a man desire to bewayll and weep for his vices and sins for his unkindness and vileness/ if he covet to purge & amend his negligence & defaults: he shall find none more vehement and ready mean to prick him forward to his intent: than to remember the most innocent death and passion of his redeemer: that is to consider what bitter pains he suffered for man: to spare and keep man from pain eternal whereafter justice he should have rather dampened man for his sins, And here man may see both the justice and also the mercy of god. Man may consider in himself the great mercy of god: in that god would forgive and pardon him of his sins. He may also perceive the justice of god: in his own sins, which god did correct & punish according to justice in himself, because he would nat suffer them unpunished, And thus in this meditation man may find how to weep and mourn for his sins: for the which the son of god was bet/ wounded and crucified, and all that god suffered: to cure man of his sins & keep him from eternal pain. Here may also man bewail his own unkindness, considering how unkindly he rendereth to so faithful a lover: so many evil deeds contrary to god's pleasure, and also daily contempts and despisings: for his tender love and kindness and for his manifold gifts which man daily receiveth of him. moreover this contemplation of the death of Christ endureth man both to hope and to fear, whereby he may be relieved of two temptations, ●or if the enormity of his sins move any man to despair: he hath here in this exercise whereby to put away his sins, and to make satisfaction for them, he hath here whereof to redeem himself that is the blood & death of his lord god, & therefore he need nat to fear his sins, if he so order himself that he die with Christ, die (I say) from sin and rise in a new life. And on the other part, it man be vexed by presumption or vain lightness and mirth without the fear of god: he hath here how to abate his vain mirth, considering how that heaven was shut from the most holy friends of god by many years ye above four thousand years, and how that the glory of god was denied to man or at the least differred, by so many years unto the time that our lord and saviour jesus which never did sin: suffered death for our sin, so that no man may come to that glory but by pain, & thus shall man's vain mirth be put down. If peradventure man be dull and slothful to all goodness: where shall he have a more speedy remedy to prick forward his dullness: than to consider how his lord god most pure & innocent man, suffered so grievous pains for him. Some man would peradventure exercise himself in his own knowledge and so to come to meekness. But I pray you where shall he have a better occasion thereunto, than to ponder and way the difformite and great difference of his own study and labour and shortly the order of his hole life: and of the labour & life of jesus Christ, that is, remember man how contrary thy life is to his will & precepts/ how unlike to his virtues/ how far from his ensamples, remember man how frail thou art & ready to fall, how unstable in all thy good purposes, how unready or rather loath to follow thy lord, how unapt to all goodness, As every man may daily see in himself. furthermore, if man would be inflamed to love god where may he have better help than by this exercise, for if it be natural to render love for love, and the love of god was never more openly showed to man than in his redemption, that is in the passion and death of our redeemer Christ jesus: it is than manifest that by this remembrance of his passion: a man is most strongly excited and moved to love god. And if man desire to be pricked forward in that love: let him remember the benefits of god which be as signs & tokens of his love, And these benefits most evidently appear in his passion, as ye shall more clearly see in this book. At last, if man desire that all his life be continual and perpetual prayer/ and that he would have his heart ever lifted up to god, and his devotion or fervour ever renewed: he shall never get it more easily than by the remembrance of the life and passion of his lord god, for there he may have in every word/ act/ behaviour and pain that Christ spoke/ did/ used/ and suffered: how to be compuncte and sorry in heart/ & how to be comforted in spirit. For in the consideration of them, now he may weep by compassion, Now by giving thanks: he may have sweet affections, Now he may desire to be conformed unto him, and to his will, Now he may labour and wish to be wholly transformed into him. Thus may man go from one exercise unto an other to avoid tediousness/ and so ever to be in prayer. And shortly to conclude, there is no kind of spiritual exercise: but that it may be found in the life & passion of Christ, or else by most pleantuouse fruit it may be reduced and applied to it. And this shall better appear in the first part of this book the third ꝑtycle. Now my lord I have showed what was the principal cause moving me to accomplish your desire/ and if I may perceive that ye or any other take profit thereby: I shall give praises to god from whom all goodness cometh/ and I beseech your lordship to pray with me that much profit and comforth might come to them that shall read this book and follow the exercices thereof. And thus I commend you and all yours to the passion of our lord. From Zion the vi day of Decembre. 1533. ¶ your daily orator johan Fewterer. ✚ ❧ ❧ ❧ The Prologue. ☞ Inspice et fac secundum exemplar quod tibi monstratum est in monte. Exodi. 25. D. Behold and work accordingly to the exemplar that is showed unto the in the moun●, Christ although oft-times in scripture be compared to a mount or so called for the excellency of his most high perfection: yet most specially in that he was exalted on the cross in the mount of Calvary, he may be called a mount, or the excellent merit of his most bitter and sacrate passion. In this mount (that is in Christ crucified) is this day (that is by all the time of our life) showed unto us a glass or an exemplar, whom we should nat only behold: but also with most diligence follow his steps/ for it is nat sufficient to a christian to behold Christ crucified. For so did the jews and also the gentiles his crucifiers, But it is required of a Christian that he live and work accordingly to the exemplar showed to him in the mount that is Christ crucified. And that is the intent of our first words spoken to every faithful person. Behold and work accordingly to the example of Christ crucified. Behold (I say) him incorporating or deeply knitting his painful passion unto thy heart by inward compassion, And work accordingly unto his example, unfeignedly following him. For so saint Petre teacheth us saying, 1. Pe. 2. D. Christus passus est pro nobis. Christ suffered for us. This is the first thing, that we should diligently behold with the inward eye of our soul: Christ crucified. And it followeth. Nobis relinquens exemplum ut sequamur vestigia eius, leaving to us an example that we might follow his steps, In ordering our life accordingly to his will and example, And this is the second thing belonging to a christian, unfeignedly and truly to follow his saviours example. And in these two things shall stand the hole sum of our purpose and of this treatise, which be necessary to be oft remembered unto the Christian. For if the lives passions of holy saints and martyrs be recounted to man, to induce him into devotion of heart, to contrition for his sins, to the love of god/ despising of the world and patiented sufferance or bearing of tribulations and pains: how moche more than should the passion of Christ be remembered and preached/ which is most holy of all saints ye the sanctifier, of all saints, lord and god over all, the judge of quick, & the resurrection or reasex of the deed? This passion (I say) should be remembered, that men hearing it might know how moche god the father hated sin, for the destruction whereof: he would have the precious blood of his most dear beloved only son shed upon the earth with most grievous torments and wounds, and also that man might know, how moche he loved mankind, for whose salvation he would give his only son to so cruel torments & painful death. thirdly that we should know how precious and dear a thing is the kingdom of heaven which he would nat open and give unto mankind but by the precious blood and death of his natural son jesus Christ. And four to declare unto us how moche he soweth and rejoiceth in the penance of man for the declaration and example whereof, he would his dear beloved son to be nailed fast unto the cross and spread abroad on the same as a book open wherein we might read and learn how to do penance. What other thing do signify unto us, his tears or weeping/ his sorrow/ his wounds/ his arms spread abroad/ and his most sweet and godly words: but motions and callings unto penaunce● He hath called us unto penance by his word/ by his evangely/ and most of all by his holy life and example. Therefore behold and look upon this exemplar & glass look upon the face of thy saviour Christ/ and work accordingly to the exemplar that is showed/ to the in the mount of Caluarye. Psal. 83. And if this spectacle or glass ought to be beholden at all times: moche more than it should be considered this time when the church remembreth the passion of our saviour Christ that by the considering thereof: our soul might be excited & moved to give thanks to god for it/ and also to have compassion in our soul of Christ crucified. For as almighty god saith by his prophet Moses. Anima que non fuerit afflicta die hac: Levi. 23. E. peribit de populo suo. That soul or person which will nat take upon him some pain/ affliction or compassion this day or time of the passion of our lord: shall perish from his people/ that is, shall nat be accounted or taken for a christian. Therefore let us say in sign and token of compassion that which saint Bernard said in his mourning. Quis dabit capiti meo aquam. In lib. de lamentatione virgins. etc. Who shall grant or give water unto me head or the fountain and well of tears unto mine yen that I might weep both day and night unto the time my lord appear unto his servant and comfort him either sleeping or waking. O ye sweet tears/ by whom cometh the plenteous rivers of graces. O ye devote tears the abundant fountain of my health/ come into my heart/ flow out of mine yen/ fall upon my cheeks/ & make my mourning bitter. Also in an other place saint Bernard moveth us to the beholding of this exemplar/ our saviour crusified: saying in the person of Christ. O thou man behold what I suffered for the See the cross on the which for thy love I died, Behold the nails wherewith my hands and my feet were pierced and fastened to the cross for thy sin, Is this no sorrow and pain that I suffered for thee? And though this outward sorrow & pain be moche grievous: yet moche more painful it is to me inwardly/ to see the so unkind, for whom I suffered all these grievous torments and pains. Wherefore o thou christian behold Christ crucified & give him thanks for his kindness, less peradventure thou mayst hear the rebuke that was spoken unto ix leprous cured by our saviour jesus, Luc. 17. D. to whose rebuke he said. Nun decem mundati sunt et novem ubi sunt, Was there nat ten persons cured, and but one (that was a stranger) that giveth thanks for his benefit received, where be the other ix Behold I say Christ crucified & remember his kindness according to the council of the wise man saying. Eccl. 29. C. Gratiam fide iussoris tui ne obliviscaris dedit enim pro te animam suam. Forget not the kindness of thy surety or friend for he hath given his life for thee/ this should be diligently remembered. ¶ Here endeth the prologue. ¶ The division of this treatisse or mirror. THis book or treatise of the passion is divided into the iii parts, that is into a prohem beginning or preface/ the execution or declaration of the said passion, and into the conclusion. In the first part is declared the fruitful meditation of Christ's passion. In the second part be declared the acts & articles of the said passion, And in the conclusion be declared certain miracles wrought at the same passion/ with certain chapters of the Resurrection/ appeyring/ Ascension/ of our lord/ sending of the holy ghost. etc. ¶ The prohem/ preface or beginning containeth ten particles/ of the which sum of them be divided into divers chapters. THe first particle: is an exhortation to move men unto the meditation of Christ's passion. Ca primo. Fo. primo. ¶ An example of the same exhortation. Ca secundo. Fo. iii. THe second particle is of the mean and manner of the remembrance of Christ's passion. Fo. iiii. ¶ THe third ꝑtycle is, how we should feal in ourselves Christ's passion. And this particle is divided into .v. Chapitres. How we should feal in our understanding Christ's passion. The first chapiter. Fo. v. ¶ How we should feal and perceive the same in our will/ love & affection. Ca two. Fo. vi. ¶ How we should feel the same in our acts and operations or deeds. Ca iii●. Fo. seven. ¶ How we should feel the same in our poverty and necessities. Capitulo four Fo. viii. ¶ How we should feel Christ's passion in our rebukes and despisings. Ca v. Fo. viii. ¶ The four particle is of divers manners and ways to remember Christ's passion. And this particle is divided into vi Chapitres. How we may consider Christ's passion with a mind to follow it. Ca primo. Fo. ix. ¶ How we may consider the same with a mind to have compassion thereof. Ca two. Fo. x. ¶ How we may consider Christ's passion with a mind to marvel thereof. Ca iii. Fo. xi. ¶ How we may consider the same/ to rejoice or joy thereof. Capitulo four Fo. xii. ¶ How we may consider Christ's passion to resolve or relent out hearts into it. Ca v. Fo. xiii. ¶ How we should consider Christ's passion: to rest sweetly there in. Ca vi. Fo. xiiii. THe .v. ꝑticle is divided into xix chapters, of the which the first containeth twenty profits that cometh to man by the remembraun be of Christ's passion. Ca primo. Fo. xiiii. ¶ how in the passion of Christ is contained all perfection of all the orders of angels. Ca two. Fo. xxii. ¶ how in the passion of Christ is contained all the beatitude or bliss of men. Ca iii. Fo. xxiii. ¶ how in Christ's passion do shine the virtues theological/ the gifts of the holy ghost/ the beatitudes of the gospel/ and also the fruits of the spirit. Ca iiii. Fo. xxiiii. ¶ how by the passion of Christ: we have the efficacity and virtue of all spiritual goodness. Ca v. Fo. xxv. ¶ How the vii gifts of the holy ghost are contained in Christ's passion, and how through the fervent remembrance thereof: they may be obtained, And first of the gift of fear. Ca vi. Fo. xxvi. ¶ An example of this gift of the fear of god. Ca seven. Fo. xxviii. ¶ How the gift of pity is obtained by the fervent remembrance of Christ's passion. Ca viii. Fo. xxix. ¶ An example of the gift of the spirit of pity. Ca ix. Fo. xxxi. ¶ How the gift of science is obtained by Christ's passion. Capitulo. x. Fo. xxxii. ¶ An example of this gift of science or knowledge. Ca xi. Fo. xxxv. ¶ How the gift of strength is obtained by Christ's passion. Capitulo. xii. Fo. xxxvi. ¶ An example of this gift of ghostly strength. Ca xiii. Fo. xxxviii. ¶ How the gift of council is given to man by Christ's passion. Capitulo. xiiii. Fo. xxxix. ¶ An example of the same gift of godly council. Ca xv. Fo. xli. ¶ How the gift of understanding is gotten by Christ's passion Capitulo. xvi. Fo. xli. ¶ An example of the gift of ghostly undstanding. Ca xvii. fo. xliiii. ¶ How the gift of wisdom is gotten by Christ's passion. Capitulo. xviii. Fo. xlv. ¶ An example of the same gift of godly wisdom. Capitu. nineteen. Folio. xlviii. THe vi particle is of our lord sitting upon the ass and upon her fool or colt. Fo. xlix. THe vii particle is of the ejection or casting out of the buyers & sellers in the temple. Fo. li. THe viii particle is of the sorrowful departing of our lord from his mother Mary. Fo. lii. THe ix particle is of Christ's last supper or maundy. Fo. liv. THe ten and last particle is of the washing of his disciples feet. Folio. lv. THe second part of this treatise is divided into .lxv. articles of Christ's passion. Fo. lvii. ¶ The third part, that is the conclusion: is divided into xi Chapitres. THe first is of ten miracles done before/ at the death, and after Christ's death. Ca primo. C. xlii. ¶ Why Christ would suffer so many and such grievous pains for us. Ca two. Fo. Cxlvi. ¶ How Christ descended unto the hells. Ca iii. Fo. C.xlvii. ¶ Of Christ's Resurrection. Ca iiii. Fo. C.xlix. ¶ How Christ appeared to his mother Mary. Ca v. Fo. C.l. ¶ How Christ appeared to Mary Magdalen. Ca vi. Fo. C.li ¶ How Christ appeared to his Apostles, Thomas being present. Capitulo. seven. Fo. C.liii ¶ Of Christ's Ascension. Ca viii. Fo. C.liiii. ¶ Of the sending of the holy ghost. Ca ix. Fo. C.lvi ¶ Of the Assumption and praise of our glorious lady. Capi. x. Folio. C.lvii. ¶ Of the last judgement and coming of the judge to the same. Capitulo. xi. Fo. C.lviii. FINIS. TABULE. woodcut of Crucifixion The Mirror of Christ's passion. ¶ Of the first perticle that is an exortation/ moving men unto the meditation of the passion of Christ. The first chapiter. OYe people that walk and wander in vanities, Bon●ue●tura in S●●mulo amoris in principio. come hither and behold in this Glass/ Christ crucified/ & inwardly consider the great charity of god to you. And on the other part behold your own blindness and malice towards him. Sith it hath pleased the son of god to be joined unto the nature of man/ and never to be departed from it: how moche more gladly should ye desire that your soul should be unite & joined unto him unseparably. And sith the son of god would through the great fervour of his charity/ join to his godhead in one person/ so vile ashes and dust as the nature of man is. How moche more desirous should each one of you be/ to open your heart and dilate it or spread it abroad to receive him in to it? What foolishness or rather madness is it/ that ye despising or little regarding this inestimable charity/ will rather open your heart unto the filthy pleasures of the body/ or vanities of the world/ and to be joined unto them by love/ rather than to god. The son of god took nat a mortal body to the intent that man should love bodily or carnal pleasures: but that as Christ having a mortal body/ did by continual penance subdue his body/ contemn all carnal worldly pleasures: and was ever joined to god by love: so in like manner should mortal man mortify his body by continual penance despise all vain pleasures/ and ever erect or lift up his soul to god and heavenly things. O the marvelous blindness of man made of two substances/ that is the soul and the body/ and all though the soul without comparison be moche more noble than the body: yet he will spend and occupy all his time in a manner about the provision of his body/ or in such things as the flesh desireth/ and in nothing regard his soul/ as if he had none/ or that it were of no value. For he will neither feed nor nourish it/ nor yet labour to quiet or rest it in the love of god/ though he might so do with much more ease/ sweetness and also pleasure without comparison/ than to content and saciat the body. For god is priest and ready to every man: ye he offereth himself to man/ if man he will receive him. Ecce sto ad ostium et pulso. etc. Apo●. 3. D. Behold (he saith) I stand at thy door (that is thy heart or soul) and knock if any person will here my voice/ and open the door of his soul unto me: I shall enter therein and sup with him/ and he with me. See thou unkind man/ how our lord offereth himself unto thee/ and requireth none other price of thee/ but the death of his son with thine obedient heart: therefore gladly receive him to thy spiritual comfort. All corporal and temporal things i'll from man/ and forsake him/ and though with great study/ anguish/ and pain/ he labour to get and keep them: yet he shall never have the full possession of them to his quietness/ except he would say/ that he hath the full possession of them: the which holly and fully condemneth and despiseth them all: for that person is satiate and content with the want of them. But will ye see a more marvelous blindness of this wretched man. The soul of man which is made to th'image of god/ and the which shall never be satiate and content but only with god: that same soul/ nat constrained (though partly inclined and moved by the flesh) wilfully subdeweth herself unto the flesh ready to fulfil the vain pleasures and desires of the flesh. But she contemneth or despiseth to subdue herself to god/ though she be continually moved thereunto by daily exhortation or preaching/ continual receiving of his benefits and graces and also by inward inspirations. Ye more over she will nat do the will of god in his own gifts that he giveth to her. Truly if the soul were nat worse or more bestial than any brut best/ she would love god above all things/ unto whose image she is made. And so: little or nothing regard all creatures in comparison of god. Wherefore thou soul/ if thou wilt love the flesh or the body/ love none other but the flesh and the body of christ/ which was offered for the and for the health of mankind/ on the altar of the cross. Therefore daily remember in thy heart his passion. For it so remembered in the soul of man: is continually offered and presented to the sight of the father omnipotent for our consolation and comfort. A natural example. It is commonly said that if any man kill or slay another man: if that manslayer come afterward in the presence of that deed corpse or body so that he see it: it will incontinent bleed/ or void at the wound fresh blood. So if we would behold with the devout eyen of our soul the blood and passion of Christ/ whom we have slain or were the occasion of his death/ nat only by our original sin/ but also by our manifold actual sins: we should feel or perceive by spiritual grace of devotion in our soul's/ how that by our compassion of his passion/ his blood floweth plenteously out of his body/ and is offered and presented unto his father for our salvation and sanctification. For if the nails that pierced his hands and feet were sanctified and called holy by the toching of his blessed membres/ how moche more than should our reasonable thoughts which cleave fast to Christ crucified by continual or oft remembrance of his passion be called holy. O most delectable passion. O most marvelous death. marvelous? Ye what may be more marvelous/ for this death doth give life/ it cureth our woundis/ it maketh blood white/ that is/ it purifieth and cleanseth our soul from the blood of sin. Great bitterness and sorrow/ is oft times turned to much sweetness & pleasure. The opening of the side of Christ/ joineth his heart to our heart. The son hid from us by the clouds/ when the clouds be gone and passed: it shineth more clearly. The fire quenched: is shortlyer or sooner kindled & maketh the greater flame. The ignominious and shameful death of Christ: glorifieth both him and us. Christ thirsting upon the cross doth inebriate and satiate us with the drink and liquore of grace. Christ hanging naked on the cross: clotheth the righteous persons with the garments of virtue. His hands nailed to the cross: doth unknit or lose our hands/ his feet nailed doth make us run to virtue. Christ yielding his spirit in to the hands of his father: doth inspire and give life of grace. And he also spread abroad upon the cross: doth call us to heavenly things. O the wonderful passion of Christ/ the which doth alienate and change the heart and mind of him that hath remembrance and compassion of it. For it nat only maketh him angelical: but also divine and godly. For he that continueth by meditation in the torments and passion of Christ: seeth nat himself/ because he always and only beholdeth his saviour Christ crucified. This person would bear the cross of Christ with him/ and he also beareth in his heart him: which susteynethe both heaven and earth/ with whom he may easily sustain and bear all heavy burdens and pains. This person also that thus continueth in the mediation of Christ crucified/ would be crowned with thorns with Christ and for Christ/ and he is crowned with the sure hope and trust of the crown of glory. He would hang naked on the cross with Christ/ and so shake for cold/ and he is heated in his soul with the fervent fire of love. He would taste of the bitter and sharp vynacre and gall with Christ/ and he drinketh the wine of unspeakable sweetness. He would be mocked and scorned with Christ on the cross/ and he is honoured of angels. He would be despised and forsaken with Christ/ and our lady hath chosen him to her son. He would be heavy with Christ/ and he is comforted. He would be tormented and scourged with Christ/ and he is relieved with great joy & gladness. He would hang with Christ on the cross/ and christ most sweetly doth embrace and halse him. He would be pale in face and incline his heed down for feebleness with Christ/ and christ comfortably lifting up his heed/ doth most sweetly kiss him. And therefore saint barnard saith: O good jesus we believe/ and so it is/ that who so beareth thy cross/ he beareth thy glory. And he that beareth thy glory/ he beareth the. And him that beareth thee/ thou beareth upon thy shoulder. Thy shoulder is strong and very high/ for it reacheth unto the feet of the father in heaven above all the orders of angels/ above all principates/ potestates/ & virtues. Thither thou reducest or bringest again the wandering sheep that did err from the flock/ that is mankind/ the which by his sin was put out of Paradyse. Good lord, I may compass, go about, and search both heaven and earth/ the see, and the land/ & no where shall I find the but in the cross. There thou sleepest/ there thou feedest/ there thou restest in the heat of the day. In this cross my soul is lifted up from the earth/ and there it gathereth the sweet apples upon the tree of life. In this cross the soul cleaving fast to her lord god/ doth sweetly sing and say: Psal. 3. Susceptor meus es tu, gloria mea, et exaltans caput meum. Thou art my defender my glory/ and thou exalteth up my heed: that is my soul from the consideration of all vain & transitory things/ unto the meditation of thine unspeakable goodness showed unto man upon the cross. O most amiable death. O most delectable death of the most noble body of our lord jesus Christ/ from whom I would never be separate/ but in him to make three tabernacles/ one in his hands/ another in his feet/ and the third in the wound of his side. There I will rest and sleep/ eat and drink/ read and pray/ and there I will perform all my business that I have to do. There I shall speak unto his heart/ and obtain of him what so ever is needful for me. Thus doing) I may follow the steps of his most sweet mother Marry/ whose soul: the sword of sorrow did thyrle & pierce at the death of her son. If I be thus wounded with Christ/ I may from henceforth surely speak to her & move her in all my necessities/ and she will nat deny me/ because she seeth me crucified with her son Christ. ¶ Here followeth an example of this exhortation. WE may take an example of this exhortation to remember the passion of Christ (in the book called: Libro. xxxi. Speculum hystoriale Vincentij) of certain singular persons which had this special grace. Capi. x. et xiiii. We read there that in the parts of the Diocese called Leodin: a noble & devout priest called: jacobus de Vitriaco/ the which afterward was the bishop of Tusculane and cardinal/ and this holy man see there diverse women of so marvelous affection and so fervent in the love of god/ through the continual remembrance of the passion of Christ/ that by that fervent love and desire/ they were so seek that by many years they could nat rise out of their beds but very seldom/ having none other cause of sickness or disease but only the said fervent love. For their hearts (by the continual remembrance of the infinite charity of god showed in the passion of Christ) were so relented by that meditation/ that the more that they were comforted in soul/ the more seek & weak they were in their bodies: saying & crying in heart/ though for shame they durst nat speak in words/ the saying of the spouse in the canticles: Canti. 1. A. Fulcite me floribus, stipate me malis, quia amore langueo. Comfort me with flowers/ strength me with apples or other fruits/ for I am seek or languysshe for love. And in some of these women (a marvelous thing) it might be perceived sensibly/ how that when their soul in a manner melted through the vehemence of love/ their cheeks and the colour of them sensibly faded and fell away. In other of them through the sweet consolations that they received in their soul's/ there redounded in to their mouths a pleasant taste/ as if it had been of honey or other sweet meat/ and that they felt sensibly. And so it refreshed them both corporally and spiritually/ and this taste also moved them to sweet tears/ and preserved or kept their hearts in devotion. Some of them also received so great grace of weeping in devotion/ that as oft as god was in their heart by remembrance of his goodness/ so oft the rivers of tears flowed from their eyen by inward devotion/ so that the steps or prints of the tears/ did afterward appear in their cheeks through the custom of weeping. And here note a marvelous thing/ that the weeping or tears did nat hurt their brain or heed/ as it doth commonly in all other persons/ but rather in them it comforted their minds/ with a full & plenteous devotion. It made sweet or pleasant their spirits with a sweet unction of grace. It marvelously refreshed their bodies/ and it gladded all the hole congregation of the servants of god there. ¶ More over we read in the same book of an holy and devout woman called Maria de Ogines/ of whom the foresaid master jacobus de Vitriaco/ being in great fervour of devotion cried with a loud voice unto almighty god saying: Vbi supra. O lord god thou art very good to them that trusteth in thee/ thou art faithful to thy servants that trust and abide thy promises. Capi. xviii. Thy hand maid good lord hath despised and forsaken for thy love/ th'honour of the world with all the pleasures of the same/ and thou accordingly unto thy promiss in scripture hath rendered and given to her an hundredth times more in this world/ and also everlasting life in the kingdom of glory. Mt. 19 D. The first fruits or beginning of her love to thee/ was the remembrance of thy cross/ passion/ and death. For on a certain day when she (prevented with thy grace and mercifully visited by thee) considered the great benefits/ which thou of thine unspeakable goodness showed unto man kind in working our redemption/ she found or obtained so great grace of compunction/ and such abundance or copy of tears in thy cross and passion/ that we might have traced or followed her thorough the church by her tears that fell on the ground from her. And of a long time after that she had this sweet visitation and grace of tears/ she might neither see nor behold the image of the crucifix/ nor yet speak or here other speak of the passion of Christ/ but forthwith she fell in swoon. Wherefore that she might somewhat tempre and abate that great passion and sorrow/ and restrain thabundance of her weeping, she left the consideration of thumanite or manhood of Christ, and turned her mind holly to the meditation of the majesty) and godhead of Christ/ that in his eternity and inpassibilytye she might find some consolation and comforth. But where she thought and laboured to have stopped and restrained the flood of her tears/ there rose and sprang marvelously greater abundance of tears. For when she considered of what glory and dignity he was that would suffer so vile and shameful death for our redemption/ then her sorrow was renewed in her/ and her soul so relented for devout compunction/ that much more plenty of tears departed from her/ and much more ye may see in the said book/ if it please you. ✚ ¶ A prayer. O Lord jesus Christ the son of the living god, for thine unspeakable pity/ and the most excellent life of the most holy mother Marry/ and for the merits of saint Francisce/ and of all thy saints/ grant (we beseech thee) unto us most wretched sinners unworthy any of thy benefits/ that we might love the alone/ and ever be burning or fervent in thy love/ and that we might continually magnify the work of our redemption/ that we might ever desire thy honour/ and daily bear and remember in our heart the benefit of thy passion/ that we might know and consider our misery/ and continually desire to be despised and rebuked for thy love/ so that nothing should comforth us and abide in our hertis/ but thy death and passion/ and nothing displease or trouble us/ but our own sin and wretchedness Amen. ¶ Of the mean and manner of the remembrance of the passion of Christ. The second particle. How I shall show unto you how we should use and exercise ourself in the passion of Christ. In the which seven. times in the day at the leeste: every Christian should exercise himself accordingly to the sentence or mind of saint Barnard saying: The continual or daily lesson of a christi one/ should be the remembrance of the passion of Christ. For there is nothing that so moche kindleth the heart of man/ as the manhood of Christ/ and the oft and devout remembrance of his passion. How this may be/ we shall perceive it in this manner, That is this/ who so ever will profit in the meditation of Christis passion/ let him order himself/ as if Christ were put to all the pains of his death and passion in his presence/ and so let him consider deeply/ diligently and with deliberation all the points of his passion/ thereunto fix his hole mind perseverantly leaving and setting a part all other cures and business/ with drawing himself with as great diligence as he can from all superfluous meatis and drinks/ and from all dilycates/ from all fine garments and soft beds/ from all vain sports & lightness/ from vain joy/ and from all vain and idle speech. For all these and such other like been clean contrary to the fruitful remembrance of Christ's passion/ as we shall she we more clearly hereafter. And therefore it is necessary that if a man will profit herein/ that he think himself as if he were present at the passion of Christ/ and so order and behave himself in his speech/ in his sight/ in his sorrowing/ and in all his other outward acts/ as if he saw before his face/ christ hinging on the cross. If a man thus order himself christ crucified shallbe spiritually with him and in his presence as he thinketh in his own mind/ and so shall gladly behold his deeds and thoughts/ and also graciously accept his vows and promises. But take heed that this remembrance be nat soon lost and shortly put away/ specially when devotion and time will serve with convenient opportunity/ and se that this remembrance be with a faithful and hearty manner and with a mourning compassion. For surely if this most sweet and pleasant tree of the cross be nat affectuously & lovingly chewed with the teeth of fervent devotion: the savour thereof (though in itself it be very delicious) shall never move the. And if thou can nat weep with Chryst that wept for thee/ and sorrow with him/ that sorrowed for thee/ at the least thou ought to joy in him and to render thanks to him with a devout heart for his manifold benefits given to the without any thing deserving. And if thou feelest thyself neither moved unto compassion/ nor yet to give thanks with a fervent desire unto god for his benefits/ but rather depressed with an hard heart in the said remembrance/ never the less with that same hard heart run unto the wholesome remembrance of Christ's passion and give such thanks to god as thou may for that tyme. And that which thou can nat have nor feelest not in thyself/ commit in to the hands of his most merciful goodness. And if yet thou continue in thy stubbornness and hard heart/ for peradventure thy heart is turned in to the hardness of a Dyamant/ which can never be broken but with the hot blood of a goat/ as Plinius saith in his natural history: Lib. xxxvii. Cap. iiii. here I offer & show unto the the great copy and plenty of blood of the goat and also of a lamb incontaminate/ unspotted or undefiled jesus christ/ which is very hot and burning with an incomparable fervent love and charity/ which through the strength of his heat/ hath broken and dissolved that hard and Dyamant wall of enmity/ which the sin of our first parents and also our actual sins hath made and put betwixt god and man. wash or drown thyself in the copious blood of this goat and lamb/ O thou Adamant heart/ and lie in it that thou may be made warm/ & thou so heated or made warm/ may be molifyed or made soft/ and so mollified: may shed plenteously rivers of tears. Num. xx. B Moses' smote twice on the stone and brought such plenty of water/ so smite thy hard stony heart twice that is with the inward herty remembrance of Christ passion/ and with the outward labour of thy body/ as exexercysing thyself in lifting up thy hands or thy sight/ unto the crucifix in oft knocking on thy breast/ in devout genuflexions/ kneelings/ or pain takings/ or in exercising thyself in taking disciplines or scurgyngꝭ/ or in other like outward exercise/ and so continued unto thou have gotten the grace of tears. Whereby thy reasonable soul shall drink the waters of devotion. And thy sensual or beastly body by th'experience thereof shallbe humbled and subdued unto the reasonable soul. ¶ The third particle, how we should feel in ourself the passion of Christ/ and this ꝑticle is divided in to .v. chapters/ first is how we should feel the passion of Christ in our understanding and reason. Saint Poule saith: Phili. 2. A. Hoc sentite invobis quod et in Christo jesu. Feel and perceive in yourself that Christ jesus ●elt/ that ye might suck & draw waters from the fountains of our saviour. For who so ever exercise themself faithfully in this passion/ they shall suck & draw from thence all manner of graces/ as we said afore. In the first particle. For surely this exercise hath his divers degrees/ whereby we may come to the perfection of all sanctity or holiness. Wherefore we ought (accordingly to th'admonition of saint Poule) feel in ourself the passion of Christ. And that v. manner of wise. First in our understanding/ secondly in our will/ love and affection/ thirdly in our acts and operation/ fourtly in our poverty and necessities/ fifthly in our reprovings or despisings. First I say we should feel the passion of Christ in our understanding or reason/ so that we dilygenly and with attention form our thoughts accordingly unto the pains & passion of Christ. Hereunto we be moved by the words of the prophet saying in the person of Christ crucified: Trent. 1. D. O vos omnes qui transitis per viam attendite et videte si est dolor sicut dolor meus. O all ye that pass through the way of this world: take heed (that is: think with a diligent & attended mind) and deeply consider if there be any sorrow like unto my sorrow. And this is done truly and faithfully/ when the passion of Christ is remembered rather with an attended mind & cogitation/ than with devotion. For cogitation hath his signification & name of abiding/ tarrying/ or ellis constraynynge after some doctors. For asmuch as in such cogitatyons when reason & understanding hath nat that gift & grace of knowledge that it would have/ it is constrained to abide/ tarry & revolve it in his cogitation/ unto the time that he hath gotten some perceiving thereof. And of this constraining speaketh saint barnard saying: let the outward senses be gathered together in one/ and constrained or subdued under the discipline and rule of the good will. And so kept under with the burden of good works/ and made obedient to the service of the spirit/ that in no means they be suffered to come at large at their sensual pleasure. Of this diligent keeping of our thoughts/ speaketh also our lord in his law saying: Deuter. vi. C. Caue ne unquam obliviscaris domini dei tui qui eduxit te de terra Egipti. Beware that thou never forget thy lord god/ which hath delivered the from the thraldom that thou had in the land of Egipte (that is from the thraldom of the shell) by the merits of his glorious passion. We may always think of this benefit/ though we can nat at all times devoutly remember it. And therefore to remember or think ever of god/ we be constrained by his commandment. But to remember him with devotion we be nat bound/ for devotion is only of the special grace of god which is nat in our power. And therefore we be exhorted & taught to continue the remembrance of god and of his commandments saying: Deutet. 6. B. Meditaberis ea sedens in domo tua, et ambulans in itinere, dormiens, atque consurgens, er ligabis ea quasi signum in manu tua, et movebunt ante oculos tuos, scribesque ea in limine et in ostijs domus tue. Thou shalt (saith Moses in the name of our lord) remember them (that is the commandments and benefits of god) sitting in thy house and walking in thy journey/ sleeping and rising/ or at thy down dying and up rising/ and thou shall tie and fasten them unto the as a sign or a mark in thy hand/ and they shallbe ever before thine eyen or sight/ and thou shalt writ them in the posts & doors of thy house. And though these words in the literal sense been spoken of the ten commandments of god/ yet we may so much the more conveniently apply them to the remembrance of the passion of our lord/ for asmuch as it was more to our profit and comforth that our lord god would suffer death and passion for our redemption/ than that he gave to us his commaundmentes. And also that is the law & order of the benefits of god that more that they be profitable to us: the more we should remember them. Therefore all the articles or particular pains of the passion of our lord should be diligently gathered together & commend to memory/ according to the words of our saviour saying: Iohis. 6. B Colligite fragmenta ne pereant. Gather up together the fragments) that is the particular pains of his passion) and put them together as it were in a little faggot/ & so commend them to memory less they perish from your herttꝭ by forgetfulness/ in this manner did the spouse as we read in the canticles/ where as she said. Canti●. 1. D. Fasciculus mi●re dilectus meus michi inter ubera mea commorabitur. My dear beloved spouse is to me as a little faggot of myrrh/ he shall abide in my heart & memory. Super cantica sermone. 43. Saint barnard declaring this same text saith in this manner/ brethren this hath been mine accustomable manner fro my first conversion. I have been diligent to gather a little faggot of myrrh/ the which I put in to my bosom as a treasure to recompense for the great heap of merits that I should have had/ but my unkindness to god is such that I want such merits/ and therefore I say I was diligent to gather to me a little faggot of myrrh of all the pains and afflictions of my lord and saviour jesus/ first of his great poverty/ necessity and affliction or pains that he suffered in his young and tender age: after that of his great labours that he had in preaching his fatigation and weariness in going about from city to city/ from town to town/ from country to country/ his continual watch in prayer/ his temptations in his fasting his weepings and tears in compassion of the miserable people/ the deceits and crafts of the scribes and pharisees that lie in a wait of him to take him in a tripe with some default in his communication or speech/ and last of the perils and dangers that he was in amongs his own nation & friends/ of his rebukes/ mocks/ scorns/ dispises/ spittings/ buffetings/ betinges/ scurgyngꝭ/ with all other that he suffered for our salvation. Of all the which is there/ plenteously made mention in the four evangelists/ these things to remember saith saint barnard) I recounted for wisdom, Vbi supra. In these things I set the perfection of my justice/ in these stood all my cunning & knowledge/ in these I put the riches of my health and thabundance of my merits/ of these sometime I drank a draft of wholesome bitterness or peynaunce/ in these again I received the sweet unction of consolation. These things done strength me & also erect me in adversities/ they repress me and keep me meek in prosperities/ & they guide me and lead me by a sure way in this life/ where as is now sorrow/ now joy/ now pleasure/ now pain/ so that Ider nat go out of the right way as longe as I follow them. ¶ How we should feel Christ's passion in our love/ will and affection. The second chapiter. SEcondly we should feel (I said) the passion of Christ in our will/ desire/ love & affection. For this passion which hither to hath been only remembered in our thoughts & understanding if we will profit it must proceed in to our affection/ so that it be nat only remembered in our thoughts/ but that also the devotion of the rememberer be inflamed by love in his will. And surely if our understanding do his diligence in the remembrance of the said passion/ it shall shortly move our affection. And so the passion of our lord shall nat only in our cogitations be remembered/ but also it shall inflame your will by compassion & pity. Whereunto we be admonished by our lord saying. Canti●. viii. S. Pone me ut signaculum super cor tuum. Put me (saith our lord) as a seal upon thy heart. A seal (as ye know) if it be imprinted in to wax/ it leaveth in it his image. So our lord would that his passion should be so imprinted in our hearts/ nat only be oft remembrance/ but also by devout compassion/ that the print and image thereof abide in our affection and fervent desire: so that as jesus Christ was made reed and bloody on the cross/ so our devotion in us may be made reed and fervent by the virtue of compassion. And hereunto we be counseled by the words of Moses saying. Leuiti●. xxix. B. Sums de sanguine vituli et pones super co●nua altaris. That thou shall take of the blood of the calf signifying the blood of Christ/ and thou shall put it upon the corners of the altar that is upon thy thought & affections/ with fervent remembrance of the blood of Christ. And so we shall fulfil the admonition of saint Paul: saying as I said before. Hoc sentite in vobis quod et in Christo jesu. Philip. two. A Feal in yourself that Christ jesus felt. And thus we may feel him in our soul ii manner of ways. First by the bitter affection of compassion/ and that is when we remember the passion of Christ with so great compassion: that it bringeth forth of us most bitter tears/ so that such a devout soul may say with the wise man. Eccli. 41. A O mors quam amara est me moria tua. O death how bitter and sorrowful is thy remembrance and specially the remembrance of the death of Christ. Secondly we may feel him in our hearts or souls by the most sweet and pleasant affection of devotion/ and that is when we remember most inwardly & deeply the great love and charity of Christ that would suffer so grievous pains and shameful death for so vile wretches and unkind as we be. And so this devout remembrance bringeth forth of us most sweet tears of devotion: So that we may say that is written in the book of judith. judith .v. B. Fontes aquarum ob dulcorati sunt. That is the bitter fountains been made sweet and delectable. A figure hereof we read in scripture where as our lord commanded to Moses to put a tree (that was both long and bitter) in to the water that was so bitter that no man culde drink thereof/ and so thereby the waters were made sweat and delectable. Exod. xv. D. What is signified by this water but the passion of our lord which is so bitter and painful that no man may taste thereof. And by this long and bitter tree/ is signified the long and continual remembrance. Which if it be joined and put to the passion of our lord/ it shall make it sweet and pleasant/ so that the more we taste of it by devout remembrance/ the more delectable it shallbe to us. And therefore our holy mother the church saith in a certain hymn: Dulce lignum, Cru● fide●. dulces clavos, dulce pondus sustinet. That is: The sweet tree of the cross sustaineth and beareth a sweet burden/ nailed fast with sweet nails. For that which was most bitter and painful to our saviour jesus in his passion/ sometime is most delectable and comfortable to us in our devout meditations. These two manners of tears that is bitter and sweet/ spring out of this devout affection of the passion of our lord. Super canti● sermon. 43 And hereunto speaketh saint barnard as we said afore. In the remembrance of the pains that my saviour jesus suffered for me/ I drink sometime a draft of wholesome bitterness. And sometime again I receive the pleasant unction or ointment of devout consolation. ¶ How we should feel Christ's passion in our acts and deeds. The third chapiter. thirdly we should feel the pains of Christ in our effects and outward operations. That like as the devout remembrance of Christ's passion inflameth our affection and love inwardly/ so it might appear & be showed outwardly in our work and living. Hereunto we be counseled by the wise men saying: prover. 24. D. Prepara foris opus tuum. That is to say: Such devotion as thou haste inwardly conceived by affection and love/ let it be showed outwardly in thy deeds. For as saint Gregore saith: Omel. 30. the deed outwardly done/ is a sufficient argument or prove of the inward love. So by the inward love of man is showed or known his inward compassion. Also it is written in the second book of the kings: Cap. seven. A. Omnia que habes in cord tuo, fac quoniam dominus tecum est. As if he should say: what so ever good thing thou hast conceived in thy heart/ show it outward in thy deeds. Cap. 25. D. Also it is written in Exodo. Fac secundum exemplar quod tibi monstratum est in monte. Perform in thy living that goodness/ which thou received of god in thy soul. And therefore our lord saith to us in his gospel: Luce. 9 C. Si quis vult venire post me, abneget semetipsum et tollat crucem suam quotidie. If any man will be my disciple and come after me/ let him deny himself/ that is forsake his own will and pleasure/ and take his own cross/ that is: put his own body to pain and that daily. For we must continued in penance/ and so follow Christ in our living outwardly and nat only inwardly/ and hereto saith saint Paul: 2. Corin. 8. D. Ostentionem caritatis vestre ostendite in faciem ecclesie. That is/ show your good will and charity openly in the face of the church/ that is in our works & in our deeds. Pri. Pet. 2. D. And saint Peter saith: Christus passus est pro nobis relinquens exemplum ut s equamini eum. Christ hath suffered pains and death for us/ giving us example to follow him/ he doth nat say that we should have a will & desire only to follow him/ but he saith plainly that Christ hath left unto us an example that we should follow him in our deeds in suffering pains as he did. And then it might be truly said of us/ that we feel in ourself that Christ felt/ when he suffer like pains as Christ suffered/ so that by such sharp penance and hard labours our bodies be subdued and our blood minysshed. And so the saying of scripture may be verified in us: 3. reg. 2. A. Effudit sanguinem belli in pace. He hath shed the blood of battle in the time of peace. They do shed the blood of battle in the time of peace/ which by sharp penance & great bodily labours so subdue their bodies/ that their blood is much minished/ and their face made pale. Such manner of exercises of the body done for god/ is reputed as a martyrdom/ and thereby somewhat we reanswer unto the passion of our lord. Ser. thirty. super Cantic. hereunto speaketh saint Barnard saying: this daily penance and affliction of the body/ is a certain kind of very martyrdom and effusion of blood/ it is a little more gentle and nat so hugsome as is torments and death by the sword or other like/ but it is more painful for the continuance thereof/ the other is soon done/ but this lasteth long. This is necessary & profitable for unperfit persons that be weak in spirit and not strong in faith/ and therefore dare nat adventure to suffer martyrdom and death for Christ/ but they be content to supply it by this martyrdom/ that is daily and continual penance/ which by the continuance is more painful. And thus the devout persons do feel in themself by their outward penance the passion of our lord/ As when by sharp penance they subdue their bodies over come vice and all sensual passions/ and so continue in this cross of penance with Christ. ¶ How we should feel Christ's passion in our poverty and other necessities. The fourth chapiter. FOurthly we should feel the pains of Christ in our penury/ poverty and other necessities/ so that remembering the passion of Christ/ we should gladly suffer all poverty and penury/ and never to desire that thing that is pleasant to the body/ for the pleasure thereof or taking any thing more than very necessity requireth/ saying with holy job: Donec deficiam non recedam ab innocentia mea. job xxvii A. As long as I live I shall nat forsake mine innocency. And though we be in a manner consumed and lost thorough hunger and penury/ so that we may say with the prophet David: Defecit in dolore vita mea. My life is consumed through sorrow/ my body and my heart also. Psal. thirty. And surely this manner of penury and necessity/ nat only of meat and drink/ but also of all things that may be delectable to man/ is accounted to good men in this life/ as a kind of martyrdom. By which necessities if we strongly and gladly bear them for god/ we satisfy partly to our lord for his passion. And hereunto speaketh saint Barnard saying: wilful poverty is a certain kind of martyrdom. almighty god descending from thinestimable riches of heaven/ and coming in to this world/ would nat any of these riches of this world/ but came in so great poverty/ that anon as he was borne for his credell/ he was laid in to a crib in a vile stable with out the town/ for his mother culde have no lodging in the city. In flor. lib. v. Cap. thirty. Of his poverty also appeareth by his answer that he made to one the which said that he would follow him where so ever he went. And our lord answered and said: Math. 8. C. Vulpes foveas habent, et volucres celi nidos, filius autem hominis non habet ubi caput suum recli net. Foxis' have caves/ or dens/ and birds of the air have nests/ but the son of the virgin hath no place wherein to hide or rest his heed. In this necessity was th'apostle Paul/ as it appeareth by his words saying: I was in many labours/ oft in prison/ bet and scourged above good order/ very oft in peril of death/ in perils of floods/ in perils of thieves/ in perils of gentiles/ in dangers within the city/ in great dangers also in wilderness/ and also in the see/ in perils of the false jues. 2. Corin. xi. E. F. I was also in labour & great misery/ in great watch/ in hunger and thirst/ in moche abstinence/ in cold & in nakedness. These and many more did th'apostle suffer. And the more that we patiently suffer of these or such like/ the more shall we feel the passion of Christ in ourself. ¶ How we should feel Christ's passion in our rebukes and dispisynges. The .v. Chap fifthly we ought to feel the passion of Christ in our rebukes and reproves/ that is with most profound meekness/ we should utterly despise ourself and think ourself the warst of all other: saying ever in our hearts with mourning: I am guilty of Christ's death/ for I am the cause of his death. He suffered for me/ and I in no thing reanswer to his benefits. And therefore it is convenient that we somewhat recompense with a contrite and meek spirit/ that which we can not or do nat in our work or deeds outward/ that as Christ did meek himself for us unto the death/ yea to the most vile and shameful death of the cross/ so we should meek ourself as guilty and culpable for his death. These manner of ways we should feel that Christ suffered for us/ for these manner of ways we were in him. first we were in his understanding eternally before the beginning of the world/ and so in his mind that he will never forget us. And therefore he saith by his prophet Isaiah: Esa. 49. D. Nunquid potest oblivisci matter infantem suum ut non misereatur filio uteri sui, Et si illa oblita fuerit: ego tamen non obliviscar tui. May a natural mother (saith our lord by the prophet) forget her young child borne of her own body? and so forget him that she will nat have any pity of him? as he might say/ Nay. And though it so be that she forget him/ yet I assure the I will never forget the. Secondly we were in Christ/ nat only in his understanding or mind/ but also in his affection and love. And this appeareth well by his own words spoken by the prophet Hieremy/ where as he saith thus: In charitate perpetua dilexi te, ideo attraxi te, miserans tui. Hier. 31. A. I have (saith our lord) loved the in a perpetual charity/ and therefore having great compassion on thee/ I have drawn the to me. thirdly we were in him/ that is in theffect of his works/ for all that god wrought in this world/ was to the help of man. And what so ever Christ did or suffered in this world/ was nat for his own profit/ but all was for the comforth of man. Ser. feri●. 4. ebdomade pe●ose. And hereunto saint barnard (after that he had recounted or noumbred all the labours and pains that Christ suffered in this life) said: Who is he that knoweth whether the fruit and profit of all these labours and pains redound or come to my profit or nat/ And he answereth and saith: It is all done and given to my profit and comforth. For it could be given to none other. Nat to angel/ for he had no need thereof. Nat to the devil/ for he might take no profit thereof/ for he shall never rise from damnation. Also our saviour took nat of him the nature and similitude of angel/ nor yet the similitude of the devil/ but he took the nature of man/ and that to redeem man. Fourthly we were in Christ/ that is in his poverty and penury/ for all the pain/ poverty and misery that he suffered/ was for us. And hereunto speaketh saint Paul saying: 2. Corin. 8. B. Christus cum dives esset factus est pro nobis pauper: ut illius inopia nos divites essemus. Christ being most rich/ became poor for us/ that by his poverty and necessity we may be made rich. fifthly we were in Christ/ that is in his rebukes and despisings/ for all the mocks/ scorns/ reproves and dispisynges with other like that Christ suffered/ was for us/ that thereby he might reconsile us to his father in heaven/ and promote us unto the everlasting glory. And therefore as Christ did all these for us/ so let us suffer with him and for our everlasting profit. ¶ The four particle. ¶ Of diverse manners and ways to remember Christ's passion and it is divided in to vi Chapitres how we may consider Christ's passion with a mind to follow it. Chap. i. ANd that thou may the better bear in mind our lords passion/ thou aught to know that a man may behave himself in remembrance thereof vi manner of ways first he may consider this passion with a mind to follow it. Secondly to have compassion thereof. thirdly to marvel thereof. Fourtly to joy thereof. fifthly to resolve or relent his heart in to that passion. And sixtly surely to rest therein so that this imitation or following/ shallbe to the purgation & direction of his soul. The compassion: to the union and love/ thadmiration or marveling: shallbe to the levation or lifting up of his mind/ the joy and gladness: to the opening and dilatation of his heart/ the relenting shallbe to his perfect conformation/ and the rest or quietness: shallbe to the perfection of his devotion. Of each one of these seven we shall write a little/ so that the painful passion of our most loving saviour jesus/ might the more rather inflame and kindle our dull affection and love/ illumine and lighten our blind reason or understanding/ and also that it might be the more strongly imprinted in to our sliper meonries. ¶ first I say we should consider the passion of our saviour Christ with a mind to follow it. For the imitation and following of Christ is the most high and perfit religion and rule of a perfit person. To follow Christ (I say) in his passion and death by a continual remembrance/ a loving and affectuous compassion and by virtuous operation: is thexemplar of perfection of all life and truth/ so that this passion be our rule and th'order of our living in all our meritorious deeds. For Christ is as a book laid open on the pulpit of the cross/ where as he taught obedience/ patience/ meekness and charity/ for the which: if we daily use and perform them/ we shallbe crowned in eternal felicity. And specially we should learn here/ how our saviour Christ behaved himself in the chapiter/ which was holden and kept for him. Of the which saint barnard speaketh saying: jesus stood before the precedent: inclining or bowing down his heed/ speaking but few words with a soft voice/ a quiet cheer or countenance/ looking downward to the earth/ and ready to receive or bear patiently all rebukes and beatings/ which things/ when we do nat: or else be negligent to do and suffer them how can or may we say that we follow Christ. Truly so much the more be we desolate of goodness: in how much we be separate or departed for this exemplar & rule/ our saviour jesus. We should have a will and mind (as much as is in us) to be despised of all men/ deject/ trodden under foot/ set at nought/ mocked & scorned/ to be scourged/ whipped/ bet/ and to suffer persecution for Christ/ and also to be rebuked in our good deeds or works for Christ. Also we should have a desire to be poor or naked with Christ/ nothing coveting or desiring/ and that namely inordinately/ but to be fully content with such poverty as god sendeth us. And more over it should be a grievous pain to us/ and much sharp sorrow to our heart/ to have any thing and that superfluous. We should abhor to taste of any delectable and sweet thing/ rather desiring to be fed with vile and bitter meats or drinks/ remembering that our saviour jesus was so fed at this passion. And shortly to conclude/ we should remember and deeply consider what our saviour jesus suffered for us/ and how he ordered himself in his passion and pains/ that we might conform ourself to him in asmuch as we may. For his passion shall nat save us sinners that have use of reason/ except we enforce ourself to follow him/ and to conform ourself unto his patience in some manner/ or at least/ have a full will & desire thereunto/ according to the saying of the prophet Esay/ where as the son of god complaineth to his father of such as will nat follow him saying: Esa. xlix. A. In vacuum laboravi, sine causa et vane fortitudinem meam consumpsi. I have laboured in vain/ without fruit or vainly I have consumed or wasted my strength/ for few take heed to follow me. Also the prophet Hieremy saith: Heir. vi. G. Frustra conflavit conflator. malicie enim illorum non sunt consumpte. That is the trier or goldsmith hath tried/ blown and laboured in vain/ for the rust of their malice or sin is nat consumed. Of the which text the gloze saith: the only passion of Christ shall nat save them/ except they follow it in good living. And hereto saint Gregory saith: If we search & labour to have here pleasant and delectable things. What trust we to have in the life to come? he that will nat mourn here where as he is as a pilgrem: he shall nat joy in heaven as a citizen or as of the household of heaven. Therefore the more thou perceive thyself to abound in temporal goods/ in worldly honour and corporal pleasure or consolation here in this life/ the more cause hast thou to be heavy and sad/ for as much as thou art far from the true conformity and following of Christ/ and so far from the consolation of god. wherefore if we will reign with Christ/ it is necessary that we suffer for Christ. For there is no disciple above his maysster. Sith therefore we be put in this world as in a field to fight/ where as our master Christ fought strongly unto the death/ that sowdiour or person the which here suffereth no beatyngꝭ or wounds for Christ/ shall righteously appear in the world to come unglorious and without glory or unworthy reward. And therefore saint Gregory expounding these words of our lord: Math. seven. B. Angusta est via que ducit ad vitam. It is a narrow or straight way that leadeth man to everlasting life: saith thus. It is a straightway that leadeth to heaven for if we will come thither/ we must live here in this world/ & yet nothing to have or to follow of the concupiscence of the world/ to covet nothing that appertaineth to any other man/ to give & forsak our own goods/ to despise the laudes and praisings of the world/ to honour them that despise us/ to forgive heartily injuries done to us/ and also to love them with heart and continually that doth such wrongs unto us/ and to do good to them which all our saviour Christ fulfilled here in this life/ leaving example unto us to follow his steps/ which steps and examples the more narrow and painful or straight they be in this life/ the more they shallbe ampliate/ comfortable & joyful in this life to come. And therefore the prophet David saith. Psal. iiii. In tribulatione dilatasti mihi. In time of tribulation thou hast opened and spread abroad to me thy consolations and comforts. And therefore the holy servants of god/ when they perceive themself to abound in the prosperities of this world/ then they be very fearful suspecting lest that they should receive here in this life the fruit and reward of their labours/ fearing lest that the justice of god should see in them any privy or lorking wound of sin. For the which of the righteousness of god they ought to be dampened. And therefore he rewarding their good deeds here in this life with temporal pleasures will expel them from the true inward & eternal pleasures. ¶ How we may consider the passion of Christ with a mind to have compassion thereof. The .ii.. chapter. SEcondly we should consider the passion of our lord to have compassion thereof/ that is to say: we should oft remember in our hearts/ his beatings and wounds/ mocks and rebukes/ and every imagining in ourself/ what dejection/ contempt/ sorrow and affliction he suffered in his heart and in his body as we said before. O how then the sweetness and pleasure of angels jesus Christ was replenished with great bitterness and sorrow of pain. O how much that pain did grieve him/ but much more our unkindness. And above all did grieve him the trouble and affliction of his mother/ whom he so tenderly did love/ and again was so dearly loved of her/ that for compassion of his pain and death/ she was in a manner as deed or seemed to die. In remembrance hereof/ we have great matter and cause to weep/ for our sins were the cause of his passion and death/ and also of her compassion and great dolore or heaviness. Wherefore to have compassion of Christ's passion/ let us deeply and inwardly consider that we were the occasion of the death of the only son of god/ we were false traitors unto him and so deserved death/ but he of his inestimable charity would suffer that shameful death/ to deliver us from eternal death. Let this charity/ his scourgings/ wounds/ mocks/ rebukes and death pierce the inward deepness of our heart/ let there be nothing in us/ but that it be anointed with this compassion/ and also be wrapped with sorrow and heaviness for that death: and so we should daily mourn as the loving mother mourneth the death of her only and tenderly beloved son. O how much ought we to love him/ and to be kind to him which suffered so shameful a death for our redemption. Therefore let us study and labour in all that we may to be associate and joined to him with a most fervent love. For the more fervently we love him/ the more shall we have compassion of his passion/ and so this fervent love and compassion shall so much increase together and be augmented/ that they shall bring us to the perfection of love/ and to the fruition of our lover. Wherefore let us be sorry with him/ trusting verily/ and that without any doubt/ that if we be found here to be partakers of his sorrow in sorrowing for his death and passion/ we shallbe made his fellows and companions or partakers of his joy and consolation. For surely he that would nat hide his resurrection from Marie Magdalene that with sorrow sought him/ he will nat deny his glory to us/ that religiously and devoutly do mourn with him for his passion. Rom̄. 8. C. And therefore saint Paul saith: Si tamen compatimur ut et simul glorificemur. If we here suffer with Christ/ we shallbe glorified with Christ. Also our saviour Christ saith: Beati qui persecutionem patiuntur propter justiciam: quoniam ipsorum est regnum celorum. Math. 5. A. blessed be they that suffer persecution for justice (that is for Christ) for they shall have the kingdom of heaven. Ser. C. lxv. de t●. ca 6. And contrary wise saint Austen saith: If thou be except from passion and pain/ that is if thou suffer nat here some pain/ thou shallbe exempt from the number of the children of god. Hebre. xii. B. For as saint Paul saith: Quem dominus diligit: corrigit: castigat: flagellat autem ●●ominem filium quem recipit. Whom our lord loveth/ him he doth chastise/ he correcth every one of them whom he receiveth to his mercy and favour. Therefore if ye be nat under correction as all the children of god be/ ye be nat the children of god/ but of the devil. Hereby ye may perceive that good life doth nat stand principally in good fare or well living/ but rather in patiently suffering wrongs for Christ/ though it be a comen proverb/ that he liveth well/ that feedeth well/ Sed mentita est iniquitas sibi/ but carnal men speak carnally/ and so deceive themself with lies/ for as Gerson saith: the more that sensual nature is oppressed and overcome for god/ the more grace we receive/ & our inward man is daily reform unto th'image of god with new visitations of grace. And therefore I may say that man is conformed/ unit and incorporate to god by wearing that most noble and precious garment of pain and passion/ which our saviour jesus lord and maker of all creatures/ did were and suffer in his own body in this life. Hereunto saith saint Gregore: The torment and pain that our lord suffered/ glorifieth him both inwardly and outwardly. In us also/ it compelleth him to come to grace that would nat come. It teacheth and informeth the ignorant/ it keepeth virtue/ it defendeth from sickness of sin/ it quickeneth the dull person/ it meeketh the proud person/ it crowneth and rewardeth th'innocent/ and it stirreth or moveth man to suffer gladly death/ whereby he may come to everlasting life. Pri. Corin. xv. G. Praises and thanks be to god the father/ which hath given unto us the victory/ thorough the death and passion of his son jesus Christ Amen. ¶ How we may consider the passion of Christ with a mind to marvel thereof. The iii Chap thirdly we should consider the passion of Christ to marvel thereof. It is a wondrous thing to consider/ who suffered/ what he suffered/ and for whom he suffered. first I say it is a marvelous thing to consider who suffered. It was the son of god th'eternal/ and only son of god/ very god and man/ all good/ all mighty/ all wise/ the king of glory. And what did he suffer? to be laid and to abide as an infirm and frail child ix months in his mother's womb to be poorly borne/ to be chased and driven in to a strange country/ he suffered hungers/ thirst/ heat/ cold/ penury/ poverty/ tempests/ storms/ persecutions/ dying in wait to accuse him/ beatings/ bonds/ scourgings/ mocks/ rebukes/ slanders/ with many other pains and sorrows as we showed before/ so that the glory of god was be spewed and all defowled with spittings/ the justice of god was contemned/ the judge was falsely judged/ he that never offended was blamed/ the innocent was accused and slandered/ god was blasphemed/ christ was despised/ life was slay/ and therefore the son withdrew and hid his light/ and the moan waxed black and dark. These and many other more pains suffered patiently/ our most loving saviour jesus/ which as a meek lamb was led unto the death/ and he would nat once resist his enemies/ though with one word or one thought he might have cast down or drowned all his enemies in the deepest pit of hell. But for whom suffered he all these great pains? surely for his most cruel and sinful enemies/ for his most wicked servants or bondmen/ for false tratoures/ contemners or despisers of his godly majesty/ and for most unkind wretches unto their creator and maker. sith therefore such a glorious king pure and innocent suffered so many pains and rebukes for so vile/ false/ wicked/ and most unkind caitiffs/ to whom he had exhibit and showed before that time all signs and tokens of benignity and goodness. Was nat this a wondrous and marvelous thing? Who may sufficiently marvel of this thing/ to consider and see the most wise/ pure/ mighty/ holy/ and the everlasting beauty of glory of god/ to suffer so shameful death for so stinking carrion. In all these things we may well wonder and marvel of the great goodness and charity of god. For he of his infinite charity made (of his own flesh and body/ made reed with his own blood) a reclamatorie or a lewer to call unto his mercy and grace/ those wild hawks and unkind people/ the which by inordinate love to the flesh and the world/ had taken their flight from the hand and favour of the noble falconer our saviour jesus. Of the which hawks/ speaketh the prophet Osee saying: Osee. ix. C. Effraim quasi anis avolavit. Effraym hath flown away or taken her flight as a wild hawk. Effraym is as much to say by interpretation as augmenta increasings/ and it may well signify such people as here have their pleasure in worldly honours and pastimes/ and increase in them. Such people like unto ungentle or wild hawks fly from the hand and favour or love of god/ unto the carrion of the body or of the world/ and fede thereof. And if they will nat be reclaimed unto the hand of this falconer/ neither by his calling or crying/ nor yet by the showing of his lure/ that is by the remembrance of his passion and death/ they shallbe left unto the power and hands of the ravenar of hell the devil. hereunto our lord speaketh by the wise man saying: Pro●●. 1. C. Vocavi et renuistis, extendi manum meam, et non fuit qui aspiceret. etc. I have called you (saith our lord) and ye would nat come. I have extended my hand showing my lure/ that is giving my benefits unto you and specially mine own precious body and blood/ but there is none that will behold or regard it and give to me due thanks therefore. And it followeth: Ego quoque in interitu vestro ridebo. And I shall laugh at you/ when ye shallbe devoured by the devils of hell. We might here also show many other occasions of marveling/ which be written in diverse places of this treaties/ and specially in the first particle of this part. ¶ How we should consider Christ's passion to rejoice and joy therein. The four Chap. fourth we should consider the passion of our lord to joy therein. For we should joy thereof for the redemption of mankind for the repairing and restoring of the ruin and decay of angels. And also we should joy of the great charity and goodness of god showed in the said passion. first without doubt we ought greatly to rejoice and joy in our redemption which we had by the death and passion of Christ, Who is he (I beseech you) that will nat be joyful and glad of this death and passion/ when he considereth that thereby he is redeemed from eternal damnation/ from the rebuke of sin/ from the power of the devil/ and from the miserable pains of hell? Secondly we should joy that the tall of aungellis is repaired by the passion of Christ. Surely it may be a great rejoicing to us/ when we consider that so noble a college as is the company of angels/ through the death of Christ shallbe repaired and fulfilled with us/ so that of angels & of men shallbe one heerd or flock under one herdman our saviour jesus Christ so that they and we may be all one in him. Thirdly we ought most specially to rejoice beholding in all the foresaid things the great and inestimable charity of our saviour jesus Christ our lord and god. How or in what thing might he have showed more clearly or more to our comforth his most benign goodness/ than in his most glorious passion/ where as he suffered so shameful sharp and grievous pains for the deliverance of his enemy/ and to glorify him that was worthy to be punished with eternal death? Deu●. 32. C. And therefore scripture saith: Inundationes maris quasi lac sugent, et thesauros altissimos arenarum. They shall suck as it were milk the swellings or inundations and tempests of the see, and also the deep and hid treasures of the sand or gravel. By this sucking is signified the comfortable sweetness that we have in the receiving of the precious body of our lord/ the which we receive in the remembrance of the passion of our lord/ and of the great treasure that was hid in the manifold pains and sorrows that he suffered before his death/ whereby we were redeemed/ which we ought at all times to remember. And therefore the prophet David saith: Psal. 136. Adhereat lingua mea faucibus meis si non meminero tui. I would my tongue should cleave fast to my jaws if I do nat remember the. Then doth the tongue cleave fast to the jaws/ when a man nothing regarding spiritual pleasures/ enforceth himself to follow worldly or carnal pleasures. The sweetness that cometh in to the soul by receiving of the sacrament redoundeth in to the jaws or cheeks that be well disposed/ that is to say: it is nat only comforth to a good soul/ but also to all the pours of the body/ as the sucking of the salt water of the see/ whereby is signified the bitter pains of Christ's passion. And these spiritual consolations be the treasures more precious than gold and precious stone. Also they be hid treasures/ for no man knoweth them/ but he that receiveth them. And as the prophet David saith: Psal. 18. they be moche more to be desired then gold or precious stone/ and more pleasant or sweeter than honey or any honey comb. For they that be replenished with this hid treasure/ that is/ with th'abundant remembrance of the passion of Christ through the plenteousness thereof: they speak words of sweetness and comforth/ and joy in a great justice/ for they have the great plenteousness of graces. Esa. lvi. D. And hereunto the prophet Esay saith: Gaudete super eam gaud●o universi qui lugebatis super eam: et ut sugatis et repleamini ab uberibus consolationis eius. etc. All ye that in time passed mourned or wept in the consideration of the passion of Christ: joy now thereof in considering the great profits that cometh thereof/ suck them/ that is/ deeply and inwardly consider them/ that ye may be replenished with the teats or paps of his consolations. And also ye shall milk those paps that ye may abound in all spiritual pleasure by the consideration of his great glory. In the remembrance of the passion of Christ when we consider his most grievous pains/ and how that we were the cause of them/ thorough our unkindness and sins/ then we suck out of it sorrow and heaviness. And when we consider what profit cometh thereof unto mankind/ then we suck out of it great comforth and joy. And these two be the teetes or paps of the which the prophet Esay speaketh: and of the which the faithful people suck great comforth in receiving the sacrament of the body of our lord. From these paps when they be sucked cometh the milk of chastity and purity of life/ and also the sweetness of all virtue. And when they be milked with our hands/ that is/ when nat only we consider the passion of Christ as is before said/ but also in our lyung and works we conform ourself thereunto and work thereafter. Then we milk and draw them and so shall we flow in thabundance of spiritual pleasures through the consolation of the holy ghost. We might also here for our purpose bring in the saying of our lord in the gospel/ where as he saith: Lu●. 15. B. Gaudium erit angelis dei in celo super uno peccatore penitentiam agente: quam super nonaginta novem justis. There is more joy in heaven unto the angels of god upon one sinner converted from sin and doing true penance/ then of ninety and nine just and righteous men that need no penance. Who is this one sinner but our saviour jesus Christ/ which though he were no sinner in deed: yet he was reputed as the most great sinner/ and so he would be reputed and taken/ for he came to bear our sins/ and to do penance and to suffer for all our sins. ¶ How we may consider Christ's passion to resolve or relent our hearts in to Christ and his passion. chapter. v. fifthly we should consider the most blessed passion of our saviour christ/ to resolve and relent our hearts in to our saviour Christ and in to his passion. And that by a perfit transforming of ourselves in to him. And that is done when not only we do follow that passion/ have compassion thereof/ do marvel thereof/ and joy thereof. But also in a manner the hole man is converted in to our lord and saviour jesus Christ crucified/ so that in a manner at all times and in all places Christ crucified is present with him. And furthermore that person is then in his mind abstract and withdrawn from all things/ and elevate or lifted up above all pure creatures/ and holly converted in to his lord god crucified for us. But this conversion and relenting of our hearts in to Christ crucified can nat conveniently be/ except there be a congruity or a convenient proportion taken of some similitude bytwixt our hearts and the sacrament of the altar received of us sacramentally or else spiritually with the remembrance of the passion of our lord crucified for us. Li. 2. de generatione & corruption. For as the philosopher saith/ that nothing nourisheth/ but that which is like unto the thing nourished. Wherefore sith this heavenly and spiritual food that is the body of our lord doth moche nourish/ it followeth that it must be moche like unto the person nourished. The digestion or nourishing is then/ when the meat is altered and converted in to the thing nourished. And therefore for that the material and corporal food or meat is converted in to that body that is fed/ it followeth that the digestion must be both of the meat and of the drink. hereunto it is written in the first book of the kings. Digere paulisper vinum quo maids. 1. reg●. 1. C. Digest that wine that thou hast drunk. But in this spiritual meat: for asmuch as it is nat turned in to us/ but contrary wise we be converted in to it/ it followeth that the digestion must be in us unto the similitude of this heavenly and wholesome meat. And this similitude or congruity of this spiritual meat unto the person fed/ standeth in .v. things/ that is in our digestion or conversion in to this heavenly meat/ in the similitude of image/ in the conformity of nature/ in the fairness or good order of our conversation/ and in the taking of our misery/ by pains in a manner untolerable. And these .v. been more largely declared by the great clerk and noble doctor called Albertus Magnus: Distinen. 3. tract. 1. Ca vi. in his book de Eucharistia/ that he wrote of the sacrament in a chapiter of these same .v. things. ¶ How we may consider Christ's passion to rest ourselves sweetly therein. chapter vi SExtly we should consider this most blessed passion to rest ourself most sweetly therein. And that is when our heart (as we in the last consideration said) relented/ converted and transformed in to our lord crucified/ doth nat yet cease but with a fervent desire remembreth the said passion/ entering meekly and devoutly in to that high and deep treasure of Christ's passion as far as is possible for man/ melting and relenting thorough love and fervent devotion in a manner fainting or failing in ourself/ and resting in our lord Christ jesus crucified for us. And then in how moche the more we faint or fail from ourself/ so much the more we rest and cleave unto our dear-beloved lord crucified for us. So that these ii that is/ this rest or cleaving to our lord: and this fervent devotion of love do augment and increase themself in themself/ for the one helpeth the other. For as we said before/ the more that our nature is oppressed/ overcome and doth languysshe or wax seek for love/ the more it approacheth and draweth nigh unto her dearebelovyd/ and the more grace we receive/ & our inward man that is our soul is daily visited with new visitations and reformed unto the image of god/ unto the time that it wholly failing in itself be absorbed and taken in to that fervent chimney of love of the passion of our most beloved jesus/ and there to rest sweetly/ as the spousess sweetly resting in the arms or bosom of her dear-beloved spouse/ the which saith thus in his canticles. Canti. 8. A. Adiuro vos filie sion: ne evigilare faciatis dilectam donec ipsa velit. I adjure and charge you: o you daughters of zion that ye do nat vnreste/ unquiet or wake my dear-beloved spousess/ unto such time it shall please her. This penetration and inward entering of our hearts in to our lord god/ & there resting as we said before/ is perceived and understanded by the foresaid congruity or conveniency taken of a similitude as we declared in the fift consideration as ye may more clearly perceive by the declaration of the noble foresaid doctor Albert in his said book de Eucharistia distinctione tertis tractatu primo. Vbi supra. Capi. vi. ¶ The .v. particle is divided in to xix chapters. ¶ The first is of twenty profits and fruits that cometh to man by the meditation of Christ's passion/ and that by th'order of the letters of the alphabet or A. B. C. first chapiter. THese profits been written by a devout father of th'order of saint Austen/ a reader of divinity or holy scripture/ called richard of Laudenburge in his passionarie or book that he wrote of the passion of our lord jesus Christ and for your comforth we write them here. ¶ The first profit. Animorum purgat feditatem. THe meditation of the passion of Christ doth purge the filthiness of our minds or souls. Hereunto saint johan saith: Sanguis jesu Christi emundat nos ab omni peccato. 1. joh. 1. C. The blood of jesus Christ doth cleanse and make us clean from all sin. And in his Apocalypse he saith: Apoc. 1. B. Lavit nos a peccatis nostris in sanguine suo. He hath washed us from our sins in his blood. And therefore Christ in his gospel called his passion a baptism/ because it purgeth us from our sins/ saying thus: Luce. 12. F. Baptismo habeo baptisari et quomodo coartor usque dum perficiatur. I must be baptized with a certain baptism/ and I am in great anguish unto it be performed and done. And therefore the sinners that be in good will & mind to cleanse their consciences from the spots of vices and sins/ should oft remember the passion of Christ. Every mortal and damnable sin/ is as it were a buckler or shield to defend the devil that he be nat expelled from the soul of the sinner/ but christ broke this buckler and shield by his passion and death that he suffered on the cross. And therefore the prophet David said of Christ. Arcum conteret et confringet arma et scuta comburet igne. Psal. xlv. He shall break the bow and the armour/ and he shall burn in the fire the sockets or bucklers: that is/ he shall burn and consume our sins (which be the bucklers of the devil) with the fervent fire of charity/ which he had in his glorious passion that he suffered on the cross. And therefore we may say that he burned vii bucklers/ that is the vii deadly sins with the foresaid fire of charity. first pride/ by the inclination and bowing down of his heed/ for by that bowing down of his heed: it seamed as that he would have fled from the solemn title that was written above his cross: johis. nineteen. D. jesus naza renus rex judeorum. This is/ jesus of Nazareth the king of jues. Secondly he consumed envy by thextension and casting abroad of his arms/ as ready to receive & half his enemies for the great love he had unto them. thirdly/ he burned the buckler of avarice or covitice/ in his large gifts that he gave in his passion. And hereto saith saint barnard: Learn thou Christian how moche thou ought to love thy saviour christ/ which gave himself unto the death for our redemption/ he gave his flesh unto us in meat/ his blood to our drink/ the water of his side/ to wash us/ his garments/ to his crucifiers/ his body/ to his disciples/ and his mother/ to his disciple johan. Fourtly he burned sloth by his wilful and speedy coming to his passion. fifthly he consumed wroth/ by his silence and soft or gentle speech. Sextly he destroyed gluttony/ by the drinking of asel & gall. And sevently/ he overcame lychery/ by the opening and wounding of his side. And therefore we may say well that the meditation and remembrance of the passion of Christ/ doth purge and cleanse the filthiness of our souls. ¶ The ii profit. Bellatorum roborat pusillanimitatem. THe remembrance of the passion of Christ doth comfort and strength warriors or fighters/ and that aswell in just corporal battle/ as in spirittuall. Of corporal battle it appeared in the noble emperor Constantine/ which caused the sign of the cross to be borne before his host or army/ to the intent that the passion of Christ should give strength unto his knights and sawdiours that fought under that banner of the cross/ and so it did. Li. 1. Ca v. For as we read in Historia tripertita/ when their enemies came against them/ he that bore the banner of the cross was sore afraid/ and for that fear/ he would nat bear that banar but took it unto an other man/ and so fled from the field/ but or that he could convey himself away/ he was wounded and slain/ where as the other person that bore the banner of the cross/ thorough the virtue of the passion of Christ/ was saved from all hurt/ though oft times he were in great danger of his enemies/ and many darts shot at him which all did light in the banner and cleaved fast therein. The passion of Christ doth also strength us in our spiritual battle/ for thereby only we obtain victory. hereunto speaketh saint Paul: Pri. corin. xv. G. Deo gratias qui ded it nobis victoriam per dominum nostrum jesum Christum. Praised and thanked be god that hath given to us the victory by the merits of our lord jesus Christ. ¶ The iii profit. Christianorum excitat tepiditatem. IT also exciteth and stirreth the dullness and coldness of christians unto devotion. And hereunto saint Paul saith: Recogitate eum qui talem sustinuit a peccatoribus contradictionem. Heb. 12. A. etc. Remember him that suffered such contradiction of sinners against himself/ that is/ such rebukes/ despisings and shameful death that ye by such remembrance should nat faint or wax dull in your minds. As if he said: If ye have in mind the passion of Christ/ ye shall have no tediousness or dullness in your good and meritorious works. ¶ The four profit. Diabolorum fugat potestatem. IT chaseth away the power of the devils. Ser. 19 de s●tis in fine. And therefore saint Austen saith: The sign of the cross chaseth away from us our ghostly enemy/ if so be that god inhabit our hearts by oft remembrance of his passion. Pri. reg. 16. D. We read that David with playing on his harp/ chased away the evil spirit from king Saul. Not that there was so great virtue in the harp/ but in the sign of the cross figured and signified by the tree of the harp and thextension or straining of the strings. And therefore at every suggestion or temptation of the devil/ it is expedient for us to have recourse unto the meditation of the passion of Christ and to the sign of the cross/ of the which the devil is afraid/ and by it he is chased away like as the dog is afraid and fleith away when he seith a staff lifted up. And no marvel/ for thorough the virtue of the passion of Christ the which he suffered on the cross/ the devil was smitten down and overcome. hereunto speaketh the prophet Esay/ saying: Esa. 30. B. A voce domini pavebit Assur virga percussus. Assur smitten with the rod of god/ shall fear the voice of god. 1. Pe●. 5. C. Assure is asmuch to say by interpretation/ as Negotiator/ a merchant that laboureth in many places or labours/ and it signifieth the devil/ the which labouring and running about the world/ searcheth whom he might devour/ he is never idle/ but for as much as he was once smitten with the rod of the cross in the passion of Christ. Therefore he is greatly afraid when so ever he seeth the sign of the cross made of that person that faithfully calleth on the father/ on the son/ and on the holy ghost/ saying: In nomine patris: et filii: et spiritus sancti. Moreover like as a knight or any other valiant man overcome in battle/ would be ashamed to abide in that chambre or place/ where as his fall or vanquishing were painted so the devil overcome thorough the passion of Christ/ will in no means abide in that soul/ where as he seeth the passion of Christ lively painted by diligent remembrance thereof. ¶ The .v. profit. Erroneorum revocat pusilla nimitatem. THe meditation of the passion of Christ doth call again those that been in error. For Christ hath made a caller or a lewer of his own body/ died/ made reed with his own precious blood, to call again his hawks/ the which hath flown away from the hand of the noble man/ that is/ the soul of them that have forsaken Christ by sin or error. Osee. 9 C. Of whom the prophet Osee saith: Effraim quasi avis avolavit. Effraim hath taken his flight like unto a wild hawk. Effraim is asmuch to say by interpretation as fat or increased/ and it signifieth those persons that be increased and made fat in worldly and carnal pleasures/ or in following of their own froward wills and sensual reasons. Such persons have taken their flight from the love of god/ and if they will nat return and come again to the voice of the caller or preacher/ or at the showing of his lewer/ that is/ at the remembrance of the passion of Christ/ he will dimysse them/ leave them to the ravenous faucovoure of hell/ to the devil. It is written by the prophet Hyeremye/ that our lord saith thus. Heir. 3. A. Revertere ad me: et ego suscipiam te. Though thou haste done never so many sins/ or followed all heresies/ yet return to me/ and I shall receive the. Also our lord saith by the prophet Esay. Esa. xliiii. D. Revertere ad me ꝙ redemi te. Return to me thou sinner or erroneous person/ for I have redeemed the and bought the again with my precious blood and passion. Take heed unto this calling/ and obey thereunto/ for I assure you it is much perilous and dangerous to withstand it. And it appeareth well by the words of our lord spoken by the wise man saying: prover. 1. Vocavi et renuistis: extendi manum meam: et non erat qui aspiceret: ego quoque in interitu vestro ridebo. I have called you and ye refused to come to me. I have extended my hand with great gifts and benefits. I have showed unto you my lewer/ shed my precious blood for you/ and ye would nat regard these things/ and therefore I shallbe glad & joyful of your perdition. ¶ The vi profit. Flagiciorum dibilitat pronitatem. THis meditation of the passion of Christ doth enfeble/ make weak and subdue our pronity and readiness unto vice. In manual Cap. xxii. And therefore saint Austen saith: When so ever my foul cogitation doth move me: then I run to the wounds of Christ. When the flesh or the sensuality thereof doth oppress me: I rise again thorough the remembrance of the wounds of my lord god. If the fire of carnal concupiscence inflame my membres/ it is quenched by the remembrance of the son of god. Also Origene saith: Such is the virtue of the cross/ that if it be in the sight of man/ and faithfully holden and kept in his heart/ so that fervently and devoutly that man behold and remember the death and passion of Christ/ there shall no concupiscence/ no carnal motion/ no fury or anger/ nor any envy overcome that person/ but suddenly at the presence and sight of that passion/ all vice and sin shallbe chased and driven away. ¶ The vii profit. Gaudiorum donat ubertatem. IT giveth unto man great plenty of spiritual joy. Esa. 12. B. Hereunto speaketh the prophet Esay/ saying: Haurietis aquas in gaudio de fontibus salvatoris. Ye shall draw from the profound and deep mystery of the pity and mercy of god/ waters/ that is/ abundance of tears/ in joy of devotion/ from the wells and fountains/ that is/ from the wounds of our saviour christ/ the which at one time did shed forth blood in great abundance/ but now daily and continually they bring forth the incessable waters of grace. Wherefore the devout soul resting in this meditation saith in the canticles: Sub umbra illius quem desideraveram sedi: et fructus eius duicis gutturi meo. Canti. 2▪ A. I have sitten & rested me under the shadow of him whom I desired/ and his fruit is pleasant to my mouth and tasting. And therefore Celestine saith: those holy saints and servants of god been died in the blood of the most holy that shed his blood for them when they be crucified with Christ crucified/ that is when they have compassion of his sorrowful pains of death/ and joy in his love and with his joyful love drinking his blood/ and eating his flesh/ embracing or halsing with great pleasure his cross and painful death/ lyeking and sucking his wounds/ entering in to his most loving heart that was opened with a spear/ and nailing themself fast to him unseparably with the nails of true and faithful love. These persons I say been died & coloured with the blood of Christ. ¶ The viii profit. Horrorum vitat perpetuitatem. THis meditation of the passion of Christ oft remembered/ doth deliver us from the pains of hell. And hereunto saint Paul saith: Colos. 2. C. Expolians principatus et potestates. glosa 〈◊〉. inferni. Our saviour Christ spoiling the principates and powers of hell of their pray/ that is of Adam/ Noe/ Abraham/ and all other righteous persons brought them to heaven with great power. And therefore who so will nat occupy his mind with the meditation of the passion of Christ/ it is to be feared of his damnation. Omelia. 15. For as saint Gregory saith: The word of god/ and specially of the passion of Christ/ is the meat and food of the soul/ and as a quasye or seek stomach casteth up the meat that it receiveth: so that soul is seek that forgetteth the word of god/ heard of the preacher. But as that person is in peril of death that can nat receive or keep his meat/ so he is in peril of eternal death that doth nat remember and live accordingly to the spiritual food of the soul. Also saint barnard saith: It may be thought that that person shallbe eternally dampened by the righteous judgement of god/ that in this time of grace is unkind unto Christ's passion/ and therefore unworthy the fruit thereof. ¶ The ix profit. Ingeniorum illuminat ceci●atem. IT is also an ointment to oynt the blind eyen of our soul▪ and hereunto saith Iohn in his Apocalypse: Apoc. 3. D. Collirio ●●●unge oculos tuos ut videas. Anoint the eyen of thy soul with the blood of Christ that thou mightest see. Super canti● sermo. lxii. And saint barnard saith/ There is nothing of so great efficacity and virtue to purge and quicken the sight of our soul/ as is the continual and diligent remembrance of the wounds and passion of Christ. Pri. Cor. 2. A. And therefore said saint Paul: Non iudicavi me scire aliquid inter vos: nisi jesum Christum et hunc crucifixum. I judged & thought myself to know nothing but jesus Christ crucified. So saint Laurence by the sign of the cross did give sight unto them that were blind/ and so converted them unto the light of the faith. In legenda ●ius. ¶ The meditation of the passion of Christ doth give unto the remembrer three manner of knowledges. first is the knowledge of god/ for thereby we know what mercy and charity he hath to us, Secondly: thereby we know ourself/ for by it we see manifestly of what dignity and how precious our souls be in the sight of god sith that our saviour jesus god and man would put himself to the death for to redeem our souls. The third knowledge is of sin/ for thereby we know most manifestly how moche god the father did hate sin/ sith for the destruction thereof he would nat spare his natural and only son/ but gave him to the death for to destroy sin. ¶ The ten profit. justorum letificat mortalitatem. IT maketh a man ready and glad to die. Salath. vi. D. And therefore saint Paul bearing the signs and tokens of the wounds of our lord jesus Christ in his body said: Cupio dissolui et esse cum Christo: mihi viuire Christus est et mori lucrum. Philip. 1. C. D. I covet to be dissolved and separate from this body/ and so to be with Christ. I live here in Christ/ and for to magnify christ/ and to die/ it should be great advantage and profit to me. In legenda ●ius. So saint Andrew went gladly to the death of the cross/ saying: Hail holy cross take me from the company of mortal men/ and render or give me to my master Christ that he by thee/ might receive me/ that by the bought and redeemed me. Also I read how that a certain pagan and tyrant marveling how that the Christians might suffer so great torments and pains and why they went so gladly unto the death? It was answered to him by the brother of saint Victor/ how that they have the remembrance of the passion of Christ imprinted in their heart/ and therefore remembering what he suffered for them/ they with great gladness suffer all pains & death for his name and love. And the judge hearing this answer/ commanded to put him to death/ and after that his body to be opened and his heart drawn out/ and so to be cut and divided/ and therein they found the form and shape of the cross and the crucifix most subtly and curiously made of sinews and veins. ¶ The xi profit. Lesorum reconsiliat contrarietatem. THe meditation of the passion of Christ reconsileth enemies and induceth a man to the love of god and of his neghbor. Iohis. xii. E. And so our lord said in the gospel: Si exaltatus ●ue●o a terra: omnia traham ad meipsum. If I be exalted from the earth (signifying thereby his crucifying) I shall draw all things unto me by my love. Colos. 1. C. Also saint Paul saith: Pacificans per sanguinem crucis: sive que in terris: sive que in celis sunt. He did reconcile and pacify by his blood that he shed on the cross/ both those things that were in earth and those that were in heavens. He that fervently remembreth the passion of Christ/ is all drawn in to the love of god and in to the love of his neighbour. And therefore saint Barnard saith: Ser. xx. super cautica. O sweet jesu/ the cup of passion that thou drank for us/ doth cause the to be loved of us above all things. There is nothing that moveth us so moche to the love of god/ as the passion of Christ/ in the which he more laboured and suffered more pain/ and had more contradiction then in the creation of all the world. For in his passion and the act of our redemption some did contrary him in his words/ some did lay in a wait to take him with a default in his acts & deeds/ some did scorn & mock him in his torments and pains/ and some did rebuke him on the cross at his death. Wherefore who so ever fervently doth remember this passion of Christ/ is drawn and ravished unto the love of Christ god & man/ and so consequently he is drawn unto the love of his neighbour/ for the one can nat be had without the other. ¶ The xii profit. Meritorum recompensat exiguitatem. IT also increaseth our merit's/ hereunto speaketh saint Austen saying: In manuali. ca xxi. What so ever grace of merits or goodness that I want/ I do usurp and take it unto my comforths of the wounds of my saviour jesus Christ/ for great mercy floweth from him/ nor their wanteth no conduits: by the which they may flow unto me. Those py●pes and conduits been the wounds of my saviour christ/ which be full of mercy/ full of pity/ sweetness and charity. And hereof we may perceive first/ that this meditation suppleyth in us that grace and those good meritorious deeds/ which other wise we be negligent to labour for. ¶ Secondly it may appear that there is no penance/ that may be compared to this inward and fervent meditation. And therefore saith that great learned doctor Albertus Magnus: that this meditation is more profitable/ than that a man should fast one hole year in bread and water/ or that every day by one hole year he should say one hole David psalter/ or if he should discipline and scourge himself every day unto the effusion of his blood. And no marvel/ for without the passion of Christ/ all our acts and deeds been unprofitable/ as saith the master of the sentence: Distinc. 16. libro tertio. ¶ The xiii profit. Nocumentorum fugat inopinabilitatem. THis meditation of the passion of Christ doth preserve a man from many perils that may come suddenly before we have any consideration or knowledge of them. hereunto it is written in the Apocalypse: that our lord commanded by his angel to certain angels/ to whom he had given in commandment to trouble and punish the people of the world/ saying: Apoc. 4. A. Nolite nocere terre et mari neque arboribus: quoadusque signemus servos dei nostri in frontibus eorum. Noy not nor hurt the earth nor the see/ ne yet the trees/ unto such time we have marked the servants of our lord god in their forheedes: that is with the sign of the cross/ and that we do by the meditation of the passion of Christ. In figure hereof the angel that did kill and slay the first gotten both of man and of be'st throughout all Egipte/ did spare and save hermles the jews: Exodi. xii. D. whose houses or posts of their doors were sprinkled with the blood of the lamb. Capi. iii. Also saint Gregory in his second book of his Dialogꝭ showeth that when one certain malicious person purposing to poison saint Benedict: did give unto him wine mixed with poison/ he made the sign of the cross and anon the cup broke in to pieces/ and so escaped the peril of death/ thorough the virtue of the cross. ¶ The xiiii profit. Orthodoxorum speificat timiditatem. IT also giveth great hope and trust unto faithful people And hereunto saint barnard exponing these words of the canticle: Ser. lx. super canti● canti corum. 2. D. In foraminibus petre. saith thus: I shall speak these things/ I shall sure abide and rest in the holes of the stone/ that is in the wounds of my saviour/ for I have set my feet sureupon that stone/ though the world frown and be troubled with me/ and the flesh or sensuality strive against me/ and also the devil lay in await of me: I shall nat fall/ for I have set my feet and affection or love upon a sure stone/ I have offended in a grievous and damnable sin/ my soul thereby shall be troubled or vexed/ but it shall nat be utterly cast down by despair: for I shall remember the wounds of my saviour jesus/ for he was wounded for my sins. In manuali. ca xxiii. Also saint Austin sayeth/ Longius opened the side and heart of my saviour jesus for me/ that I might enter therein. And I have entered therein and do rest there surely & quietly. The nails and the spear do call & cry unto me/ that I may be truly reconciled unto Christ: if that I will love him. ¶ The xu profit. Peccatorum advocate vivacitatem. THis meditation induceth and bringeth to man the grace of god/ which is the life of the soul/ and therefore saint Bernard sayeth. As oft as that person that devoutly remembreth the passion of Christ bre●●eth & receiveth breath again: so oft he receiveth a new gift of grace/ and grace is the life of the soul. Phisiciens don say that when a sick man wepyth: it is a sign & token of life. So when a sinner wepyth for compassion of the passion of our lord: it is a sign of the life of grace and quickens of the soul. And therefore sayeth the prophet Hieremy in his lamentations. Trent. 4. D. Spiritus oris nostri x●s dominus captus est in pecatis nostris, cui dicimus. In umbra tua vivemus. Our lord Christ the spirit of our mouth (that is to say/ the spirit whereby our soul liveth/ like as the body liveth by the air or breathe received at the mouth) This spirit Christ (I say) giving life unto the soul: is taken in our sins/ that is/ he suffered pain & death for our sins. We shall live in his shadow/ that is/ we shall have the life of grace through the devout & fervent remembrance of that his death and passion. Mat. 27. F. And so Christ by his blessed passion doth give the life of nature/ the life of grace/ & the life of glory. first I say he giveth the life of nature/ for deed men after his passion & resurrection did rise unto life again/ & appeared unto many in Jerusalem. Secondly he giveth the life of grace/ for many after his passion were converted unto the faith. And he giveth also the life of glory/ as it well appeared in the thief/ to whom he said (when he was fast nailed on the cross) hody mecum eris in paradiso, Luce. 23. F. This day shalt thou be with me in glory. In ser. pri. in die sanc● Andree. Also hereunto speaketh saint bernard/ saying. The tree of the cross (if there be any man that will gather it by fervent meditation) doth burgyn and bring forth life/ it fructifieth joy & gladness/ it droppeth oil of comfort/ & it sweteth the balm of spiritual gracꝭ. This tree of life is no wild & unfruitful tree, Ser. lxxiiii. de tꝑe. E. to them that will gather it. Also saint Austin saith: Iten ser. nineteen. de 〈◊〉. H. The blood of the physician is shed to make a medicine for the mad & sick soul. The soul & spouse of Christ, saith in the canticles: Canti. 2. A. Sub umbra illius quem desideravi: sedi et fructus eius dulcis gutturi meo. I have sittten & rested under the shadow of him in whom is all my desire & comfort/ & his fruit is sweet & pleasant unto my taste. For who so ever doth savourly taste of the fruit of the cross: all carnal pleasure shall be unsavoury to him. ¶ The xvi profit. Quassatorum mitigat adversitatem. THis meditation of the passion of Christ, doth mitigate & suage all tribulations/ & doth give patience in all adversities/ & so maketh us quiet. Hebr. 12. A. hereunto speaketh saint Paul/ saying: Recogitate eum qui talem sustinuit a p●tonribus contradictionem aduersus semetipsum, ut non fatigemini animis vestris deficientes. Remember him that suffered great contradiction of sinners against himself/ that is/ such rebukes/ slanderous words/ & at last most painful death/ that ye by such remembrance should nat faint in your minds when ye suffer adversities. As if he should say; ye can nat faint or be overcome in your tribulations, if ye have the devout remembrance of his pains & passion. Au. 1. lib. de conflu. virtu tum et vitiotum ca ix. And this approveth saint Austin/ saying: There is nothing so hard or painful: but that it may be easily borne, if the passion of Christ be quick & fervent in our minds. And this is the reason hereof (for the less passion or pain is nat perceived, or at least it is nat regarded: where as the more grievous pain or passion is felt, or doth occupy the mind of man. And therefore Auicenna sayeth/ that such persons as be in fervent agues or axes, doth nat feel or perceive the aposteme. And so the passion of Christ, if it be fervently remembered: it putteth away all worldly tribulation. For like as wine (though it be somewhat strong & sharp of itself) if it be mixed with sugar and other spices/ or be put in the potecarye spiced bag, & so go through it: it is made most dulce & pleasant: So the tribulations of this world/ if they be joined & mixed with the remembrance of the passion of Christ, they be much pleasant & comfortable to the soul. And therefore our lord sayeth unto his spouse the soul in his canticles: Cantic. ●. A. Dabo tibi poculum ex vino condito. I shall give to the hippocras for thy drink/ that is wine made pleasant with spices. And this signifieth the wine of worldly tribulation or adversity/ when it is joined & mixed with the meditation of the passion of Christ. Primo macha●. 6. D. Also we read in the book of the Machabeis/ how that king Antiochus, when he should fight against the jews: he showed unto his Olephantes & put in their sight the blood/ that is the red colour & liquor of the grape & of the molbery/ to th'intent that those Olephantes should be provoked to fight, & to be the more quick in battle. In like manner the knights of Christ, according to th'example of these Olephantꝭ, should be animate & quickened to suffer patiently all tribulations & adversities, when so ever they here, see, or remember the blood & passion of Christ/ which was pressed out of his body at his passion: as the wine is pressed out of the grape. Moreover the prophet Hieremy sayeth: Trent. 3. G. Dabis eis scutum cordis laborem tuum. Thou (good lord) shall give unto them a buckler or a shield for their heart or soul/ that is thy labour, passion, or death. This buckler or shield receiveth without any peril unto the soul, all manner of darts/ & specially iii manner of darts/ that is, loss of goods, infirmities of the body, and contumelious or rebuking word, with this buckler (that is with the fervent meditation of the labour & pain or passion of Christ) a man overcometh almighty god in patiently suffering his corrections & loving visitations. He also overcometh the devil, in avoiding his snares & temptations. And thirdly he overcometh himself in resisting all carnal motions & passions of ire or wrath/ & in patiently suffering all infirmities of the body. And thus the remembrance of the passion of Christ doth mitigate thadversities & troubles of such as be troubled therewith. And as ye see that a little flood or river doth lose his name when he is entered into the see or into a greater water: so I like manner all labours, pains, & passions, compared to the labours, pains & passion of Christ, lose their name, & be nat to be called pains. ¶ The xviii profit. Rectorun confirmat stabilitatem. THe meditation of the passion of Christ, maketh righteous & good men stable in faith & in good works. In poli●ro. li. ●o. ca 35. We read that there is a certain well in England of this nature/ that if a tree be put therein, & continue there any long space or time: it is turned into a stone: So spiritually, if a christian continue long in this well that is in the remembrance of the wounds & death of christ, he shall be turned into a stone/ that is/ he shall be constant & stable in all virtue & goodness, for than he shall abide fastened with christ unto the cross by patience. In stimulo amoris lib. pri. Capi. 1. hereunto saith saint Bonaventure: O marvelous death & passion of Christ, which doth alienate & seclude the remembrer from death spiritual & also eternal/ & nat only that: but also it maketh him angelical: & nothing else to consider & think, but jesus Christ crucified. He will bear his cross with Christ: & so he beareth in his heart jesus Christ, who containeth in his hand & power both heaven & earth. And so for the love of Christ he shall bear most easily & suffer patiently all troubles & pains. He would be crowned with thorns with Christ & for christ: & christ shall crown him with the crown of glory/ and so, as ye may perceive, such a fervent meditation of the passion of Christ, doth greatly stable us in goodness. ¶ The xviii profit. Supernovum Placat displicentiam. THis meditation doth strongly suage & pacify the wrath & displeasure of god & all his saintis. Super cantien sermon. 43. hereunto saith saint Bernard: The remembrance of the labours & pains of my saviour jesus doth erect & strength me in all adversities/ it doth repress me and keep me in all prosperities/ & it also guideth or leadeth me by a sure way in this life/ where as is now joy, now sorrow, now pleasure, now pain. etc. This meditation putteth away all perils. It reconsileth me to the high judge of the world, whiles it declareth unto me him to be very meek & mild here in earth/ to whose majesty all angels in heaven do reverence, & have him in reverent fear. Also the same saint entrayting these words of job. job. vi. A. utinam appēderen tur petam mea quibus iram merui▪ etc., In serm de passd●●. saith thus: Good lord, behold the face of thy son christ/ which was obedient to thy will unto his death/ & (good lord) let never the prints of his wounds depart from thy sight & remembrance. Consider (good lord) what satisfaction he hath done for our sins to reconcile us unto the. I would that thou (god lord) would weigh and ponder our sins in a balance with the pains that thy innocent son jesus suffered for them. And then (good lord) it should well appear that his pains exceedeth our sins/ so that thou rather show thy mercy unto us for the merits of his passion/ then to keep our sins in thy remembrance to revenge and punish them. ¶ The xix, profit. Terrenorum pessundat vanitatem. IT also maketh man to contemn and set at nought the world with all the pleasures thereof. Gal. vi. D. And therefore saint Paul said. Mihi mundus crucifixus est et ego mundo. The world is crucified to me: and I to the world/ as if he said: I despise the world and the world despiseth me. Avicen reciteth how that a certain man by strong imagination that he had imagining himself to be a leprous man: thereby he was made a leprous man: So in like manner, if a man fervently & devoutly continued in the remembrance of the passion of Christ: he may so have a great sorrow in his heart, & true compassion of the passion of Christ, & so suffer pain with him/ & so consequently all Worldly pleasure shall be bitter & painful unto him. In stimulo amoris lib. ●mo. ca 9 hereunto sayeth saint Bonaventure. Who so fervently remembreth the passion of Christ, he desireth to be crucified with Christ jesus/ he reputeth & thinketh himself to be in servitude, bondage, & misery/ he doth sigh & sorrow/ & is in continual heaviness, unto the time he be all to washed or drowned in the blood of christ/ & so transformed into his lord crucified/ & if he be nat kept in the blood of his saviour, he thinketh himself no man/ yea worse than a beast, if he be nat clad with the passion of Christ. Therefore, who so ever doth oft and fervently remember the passion of Christ, he shall little regard the vanities of this world, and set them at nought. ¶ The twenty profit. Viatorum gubernat prosperitatem. THe meditation of the passion of Christ doth govern & direct men living in this world, unto the life of eternal felicity. For the passion of Christ, is the kings high way/ the right & compendious way to come to the kingdom of god in heaven. And therefore our lord sayeth: Ego sum via, veritas, et vita. I am the way, joh. 14. A. the truth, & the life eternal. And in an other place he sayeth: As Moses did exalt & set up a brazen serpent in the wilderness, joh. 3. B. to th'intent that who so beheld that serpent, should be delivered from the venimons stinging of the burning serpent: Num. 21. C so it was convenient & necessary for our salvation, that the son of a virgin should be exalted upon the cross/ that who so ever would behold him with true form faith, should nat perish: but have everlasting life/ & that this life should be given to us: Christ suffered his passion. And saint Austin sayeth: Super job. tractat. 12. As thoo persons that beheld the brazen serpent set upon a pole in the wilderness by Moses, were delivered from peril of death (as we said before) so now, who so ever be stinged or bitten by the suggestion or craft of the devil: let him behold (with a faithful affection) christ hanging upon the cross/ & he shall have comfort/ for there death was overcome & slain/ but our saviour Christ doth live, & ever shall live. But that he might overcome death, he was clad with death for a little tyme. Death might never be overcome, but by life. And who is this life, but our saviour Christ? And so by his death we all have life. Numer. 35. D. This was well figured in the old testament: where as it is said, that such as were banished from their cities: should return again to their inheritance after the death of the high priest or Bishop/ and nat afore: So the faithful people of god, banished from their inheritance, the kingdom of glory: might nat come thereunto again, unto the death of Christ our high bishop. But now by the merits of his passion, and the remembrance thereof: we that been exiled in this vale of misery and tears, may freely enter into the kingdom of heaven/ and possess that glory promised unto us. And hereunto sayeth saint Austin: We be called by the merits of the death and passion of our redeemer jesus Christ, from the darkness, unto light/ from death, unto life/ from corruption, to incorruption/ from our exile and banishment, unto our country and inheritance/ from sorrow, to joy/ and from this world, unto heaven. And therefore our saviour christ/ for that he might exalt and lift us up to the glory of heaven: he in a manner put him in one scale or one part of the balance, and us in the other. He put himself to most painful and shameful death/ and us in the merits of his virtuous life and death. And so he drew his balance so low/ that is, by meekness and pains suffering, he descended so low, that he lifted up all his elect people unto heaven. And hereunto our lord sayeth: joh. 12. E. Ego si exaltatus fuero a terra: omnia traham ad me ipsum. If I be exalted from the earth, from all worldly pleasures, and put unto the pain of the cross/ ascending it as my chief palfrey to fight against mine enemies/ and so as a valiant knight subduing them under my feet, and overcumming all their might and power: I shall draw unto me by my charity and patience, all mine elect people from all the parts of the world/ where so ever they be, to reign with me in glory for evermore. ¶ In the passion of Christ is contained all perfection of all the orders of angels. second Chapter. IN the most blessed passion of Christ is contained all perfection, fairness, and beauty of all the blessed spirits and angels in heaven. first & above all other doth apere in Christ that burning love/ attribute and assigned to the highest order of angels/ called Seraphin. For there was never creature that had so high charity and burning love, that thereby would & did suffer so great & many pains, as our saviour jesus Christ did suffer for us his most vile servants/ or rather (I should say) his most wicked & unkind enemies. Secondly, there was in him thabundant & plenteous cunning or knowledge of truth, given to the second order of angels, called Cherubin. And this manner of knowledge is nat only in Christ: but also there is nothing in this world that so moche doth help to the true knowledge of scripture/ nothing so moche doth allecte and move man to the contemplation of heavenly things/ nothing so much doth illuminate and lighten the soul to know and have savour or pleasure in god, as doth the passion of jesus Christ: for in it, and by it, is found the fullness of true knowledge/ as we shall declare to you hereafter. thirdly, there shineth in this passion, specially towards the eterne majesty of god, the reverence, attributed or assigned to the third order of angels, named Thronies. For as those spirits be called Thronies, for asmuch as it is said that god restyth and sitteth in them as in his seat or Throne, for the reverence that they have unto his divine majesty/ for he resteth (as the prophet sayeth) upon the meek persons, Esa. 66. A. and upon them that reverently feryth & keepeth his commandments: So it may be said that almighty god sitteth and resteth in this most blessed passion, as in his Throne/ for therein appeared the most excellent humility, humanity, veneration, and reverence of Christ, unto the divine & eterne majesty. Fourthly in this blessed passion shineth the high dignity of presidency or dominion, attributed to the fourth order of angels, called Dominations. For Christ did meek himself, & was obedient unto the death/ & that unto the most shameful death of the cross. For the which meekness god did exalt him to great presidency & dominion/ & gave unto him a name above all names/ as saint Paul sayeth. Phil. 2. B. fifthly, in this blessed passion appeareth the great power & strength of the fift order of angels, called powers. For christ most victoriously by his blessed passion hath subdued the great power of the devil/ of whom job sayeth, job. 41. D. that there is no power upon the earth, that may be compared unto his power/ but christ by his passion & death overcame all his power/ as we said before. Sixtly, in this passion shineth the mighty operation of the virtues that be named the syrt order of angels. For there Christ showed his virtue/ which did penetrate, pierce, & draw unto his love the hearts of all his elect people. joh. 12. E. And therefore he said: If I be exalted from the earth upon the cross: I shall draw unto me all things/ that is, all his elect people. Wherefore if any person have true faith into god, & love god: let him nat ascribe that to his own merits: but rather to the meritis of the passion of Christ. joh. 6. E. For no man may come to him by true faith & love, except he be drawn by almighty god/ by his grace/ and this grace we have by the merits of the passion of Christ. In this passion also is contained the kingdom of the principates/ that be the vii order of angels. For as the prophet saith: Factus est principatus super humerum eius: Esay. 9 B. His principality & kingdom is made upon his shoulder/ that is, in that he bore the cross & suffered the pains & death of the cross: he got his kingdom/ & so bought it for us/ that is the kingdom of heaven. Also in the passion of Christ appeareth the relevation of archangel's/ that be the viii order. For by the passion of Christ we were sufficiently relieved & delivered a pena et culpa/ that is, both from sin, & from pain due for sin. But now, if we sin actually after our baptism: it is convenient that we suffer pain temporal for our sin/ though through the virtue of the sacraments of the church, th'eternal pain be commuted into temporal pain. And therefore our lord sayeth: Date eleemosinan, Luce. 11. F. & ecce oina munda sunt vobis: give almose, and all things shallbe cleansed in you. In this passion also shineth the revelation and manifest doctrine & teaching of angels/ that be called the ninth order. For all the hid secrets of scripture, & all the secret mysteries of god, were revealed & made open by the passion of Christ, Ma. 27. F. & opening of his heart with the spear. And in token hereof, at the passion of Christ, the veil of the temple was broken or divided into two parts/ that all the things that before were secret & hid in the inner sacrate temple, might be open and manifestly seen. And thus by these foresaid conformities which the passion of Christ hath with the orders of angels, it is done most conveniently that nat only Christ should redeem mankind: but also that he should most ordinately order, dispose, & repair the ruin & fall of angels. For by the great love & charity which he had in the cross, he kindled the fire of love in the hearts of his elect people towards god and their neighbours/ that such as followed and duly executed that fervent love: were made and yet be made apt to repair the most high order called Seraphin. By the true knowledge expressed in that blessed passion were his elect people illuminate to the high contemplation of the knowledge of god and high mysteries/ that so they may be apt to the reparation of the second order: called Cherubym. Again for his great meekness and reverence that Christ had in his blessed passion towards the high majesty of god/ his elect people were provoked to like meekness and reverence and due honour to be rendered to the high majesty of god/ as far●e fourth as their frail nature would serve them/ and so to be apt to the repartion of th'order called: Thrones. moreover through the example of his great patience and obedience unto the death of the cross/ for the which he was exalted of god, as we said before/ he provoked his elect people to overcome all vices and concupiscence by labour/ abstinence and afflictions/ and to subdue all inordinate appetites unto reason/ that no vain/ or inordinate thing should have any domination in them/ that so they might be made apt to the reparation of the order called: Dominationes. And so who so ever humbleth himself: shallbe exalted. And so truly to pass over all the residue of thorders of angels/ our saviour Christ in his blessed passion gave example unto his servants to resist and overcome the suggestions and temptations of the devil: that they might be apt to the reparation of the Potestates. Also he gave unto them example of good conversation and virtuous operations/ that they might ascend to the order of Virtues. He gave them also example so to direct and govern their outward senses and inward motions/ and all other things that be under their cure that they might ascend unto the Principates. moreover he gave them example so to relieve and comfort the need and necessities of other persons that be in need/ that they might ascend unto the archangels. And lest he gave them example so to instruct and teach the ignorant/ that they might be apt to ascend unto the order of Angels. ¶ In the passion of Christ is also contained the beatitude of men. chapter iii IT may be declayrede that the true beatitude and bliss or joy of men is contained in the passion of Christ: by the same reasons whereby we have now declared that the beauty and perfection of angels done shine in the said passion. For to that clear knowledge of truth which appeared in that blessed passion, as we said afore in thorder of Cherubin: correspondeth the open & clear vision of the godhead, that th'elect people of god shall have in heaven to satiate & beatitie the reasonable or intellectable power of the soul. Secondly to that profound meekness & reverence, whereby we said that the passion of Christ hath the perfection of the order of the thrones: correspondeth the surety of bliss/ wherewith the wrathful power of the soul (commonly called Vis irascibilis) is satiate. For on whom shall rest & continue the spirit & glory of god: but upon the meek person? thirdly to that excellent charity that was showed at the passion of Christ: correspondeth th'eternal fruition & love of the deity/ wherewith the will & reasonable appetite of man shall be fulfilled/ and this for the beatitude of the soul. Now for the four dowries of the glorified body. first to that high dignity of presidency that our lord had by his sufferance & obedience unto the death/ for the which he was exalted to high dignity: correspondeth in the glorified body agility/ whereby he may do what he will. Secondly, to that great power & strength whereby our saviour overcame death: correspondeth impassibility/ that is, that the glorified body shall suffer no pain. thirdly, to that mighty operation of virtue, whereby he drew all things to himself: correspondeth subtlety/ whereby the glorified body may penetrate all things. Fourthly, to that nobleness or principality for the which the prophet said of Christ: Esay. 9 B. Factus est pricipatus super humerum eius. His principality or nobleness is made upon his shoulder/ & also of this nobleness or clearness is said in the gospel/ where as christ said to his father: joh. 17. A. Pater clarifica filium tuum. Father clarify thy son/ or make known the nobleness of thy son. To this nobleness (I say) correspondeth the fourth dowry of thy glorified body, called clearness/ for than our bodies shall be clear, & shine as the son/ & so sayeth our lord in the gospel: Mat. 13. F. Tunc justi fulgebunt sicut sol in regno patris eorum. Than after the general resurrection, the righteous men shallbe clear, & shine as the son in the kingdom of their father. Furthermore to the office & perfection of archaugels & angels/ which (as we said before) were showed in the passion of christ: correspondeth the beauty or accidental glory called in latin Aureola/ a circle or a little crown/ which is a special joy of the soul given to man for sum excellent act done in this life/ & it is only given to martyrs for their martyrdom/ to virgins, for virginity kept for the love of god/ & to doctors or preachers, for their tething the truth of god. And thus it appeareth manifestly how that in the blessed passion of Christ doth shine (as in a most pure glass) all the beatitude of man/ & all the plenteousness of grace & glory. All glory (I say) that is both thessential glory of the soul that consisteth in the vision/ tention/ or surety/ & fruition of the deity that been called the iii dowries of the soul. And also the consubstantial glory/ that is the four dowries of the body, & also the accidental glory. Wherefore scythe in Christ's passion is thexcellent manifestation or declaration of his most high power/ most high wisdom/ & most high goodness: therefore this passion is to all the servants of god, a matter & cause of most excellent joy & gladness. And therefore though men joy considering themself to be redeemed by this glorious passion, & have great profit thereby/ & also angels joy, knowing their ruin repaired by the same passion/ considering this thing as to their own joy & profit: Yet I believe, & so it is, that both angels & men do more joy & be glad without comparison/ referring all these things to god/ and holy or all to guider extending their cogitations & minds to the glory of god: than they did considering their own glory & profit that they have by the said passion. Moreover, as here appeareth the most high & inestimable charity & showing of the goodness of god outwardly, to the great comfort of angel & man: so I believe, & so it is, that both angel & man in their most excellent & full manner done show their love with great joy & gladness, glorifying and praising and loving god for that excellent gift eternally without end in glory. ¶ In this passion also doth shine the virtues theological/ the gifts of the holy ghost/ the beatitudes of the gospel/ & also the fruits of the spirit. The four Chapter. first in this passion appear the virtues theological. For this passion of our lord is the strength & foundation of all christian faith. It is therection & raising up of our hope/ & also it is thinflammation & kyndeling of our love & charity/ for here he did offer himself for us. Secondly in this passion done shine as in a glass the gifts of the holy ghost/ the gift of wisdom & understanding/ the gift of council & strength/ of science/ of pity/ & also of the fear of god/ of the which we shall speak hereafter in diverse & singular chapters. Thirdly, in this passion done appear the viii beatitudꝭ/ for this passion is their fountain & beginning/ their allective & exemplar. Who may be called so poor in spirit as Christ that hang naked upon the cross? Who may be named so mild as Christ/ the which as a mild lamb was led unto the death/ & when he was scourged, bet, buffeted, scorned, & falsely slandered, would nat once open his mouth to contrary them. Who was so mourning as he Which with tears and a loud mourning voice prayed for his enemies? and he for his reverence (as saint Paul sayeth) was herd of god. Hebr. 5. C. But than he more mourned our sins: than his own pain/ as we shall show hereafter. He had more compassion of us, than of him self. Who furthermore do so much hunger and thirst justice, as Christ/ which by the pain of the cross did satisfy for our sins/ and so did reconcile us unto his father/ hungering and thyr sting the health and salvation of our souls. joh. 19 F. And in token hereof he said, hanging upon the cross Sitio/ I thirst, and desire the health of man's soul. Who also was so merciful as Christ, the very true samaritan? Luce. 10. F. the which (where as the priest and Levite passed by the wounded men, nat regarding him) washed his wounds with wine, and anointed them with oil/ binding up his wounds/ and laying the wounded man upon his b●est/ that is upon his own body/ suffering death for our sins/ & so led him unto thostry of holy church etc. And where (I pray you) was there so much purity and cleanness of heart, Apoca. 1. B as in Christ, which as an innocent lamb was offered upon the cross for us/ washing and cleansing our unclean & sinful hearts with his precious blood? And who also was so peaceful as Christ/ which was our peace and corner stone, Ephe. 2. D. joining into one people of god/ the jues and the Gentiles/ which also by his passion did pacify us unto god in his blood. Moreover, who so verily suffered persecution for justice as Christ, which for his justice that he preached and showed unto the jews, was crucified? & truly he might well be called blessed/ for the worldly and devilish people, cursed him or spoke evil of him/ and made many false lies and slanders of him. These be the viii beatitudes the which Christ taught in the gospel/ and gave us example in his own person how we should fulfil them. Math. 5. A fourthly in the passion of Christ done clearly appear the xii fruits of the spirit: Of the which saint Paul saith. Gala. 5. D Fructus spiritus est charitas, gaudium. etc. The fruits of the spirit, been these/ charity, joy, peace, patience, longanimity, goodness, benignity, mildness or gentleness, faith. For in this passion resteth the foundation and strength of our faith, as concerning his object or subject. It followeth in the words of saint Paul/ continence, good manners, and chastity. All these do manifestly shine in this passion, death, and cross of Christ/ as we shall declare more at large hereafter. And therefore it conveniently followeth in saint Paul. Ibidem. Qui christi sunt: carnem suam crufixerunt cum viciis et concupiscentiis. Who so be the children of Christ: they do cru●isy and subdue their bodies, and also all vices and inordinate concupiscence. This said saint Paul, to show manifestly unto us that these xii fruits do hang upon the most holy tree of the cross/ & such persons do take & gather them there: which conform themself unto Christ crucified: For by virtuous operations in following the life and patience of our saviour jesus Christ: men be made virtuous/ for such behold the life and death of our lord with diligence/ remember it by oft and fervent meditation/ and also have pleasure therein/ and follow it as their frailty will suffer them. And so they be made apt to the reparation of thorder of virtues/ as we said before/ and shall say more hereafter. ¶ By the passion of Christ we have the efficacity and virtue of all spiritual goodness. The fift Chapter. BY the fruitful and glorious passion of Christ, there is ministered unto us abundantly the matter of all spiritual goods. For where is or should be our gloriation or rejoicing/ our hope and gladness, but in one Christ, most high and true goodness, and in the most precious treasure of his passion/ from the which all the sacraments of the Christ receive their virtue & efficacity/ which be to us as a most holsum medicine against all our spiritual sickness. Also this most blessed passion is to us as a key that openeth to us the secrets of holy scripture/ which openeth: Apoc. 3. B. & no man may than shut it/ and when it shitteth: no man may than open it. Without Christ crucified & this key of his passion: it is impossible to understand holy scripture. And this key fervently imprinted in our mind: all things be manifest/ as if they were in the clear light. For who so ever desireth to cum or attain unto the knowledge of the godhead: he must ascend thereunto by the manhood and passion of Christ, as by the kings high way/ for by it he shall ascend by little and little unto higher things/ as I shall show unto you more plainly hereafter. For no man may attain to the high knowledge of the godhead/ and to the great sweetness and pleasure therein contained: except he be first drawn up with a fervent and godly affection of faith and love by the bitterness of the humanity of Christ, that he suffered in his passion/ as ye shall perceive hereafter. And the more that any man presumeth to ascend without this passion: the more deeper shall he fall. For this is the only way by the which we should ascend. This is the only gate or entrance unto our most desired end. And briefly to speak/ who so ever desireth to have eternal health, and the high crown of glory/ or would ascend to the perfection and high tour of virtues/ or would obtain knowledge and wisdom/ or by patience/ to stand strongly and evynly, as well in adversity as in prosperity/ or to walk the sure way/ or else desireth to taste of the bitterness of the passion of Christ/ and drink the most pleasant drink of his consolation: he must bear jesus christ/ I say jesus Christ crucified in his soul and body, by continual remembrance of his passion, and patient sufferance of all adversities both corporal and spiritual/ and also abstain from all other delectation and consolation. For surely, carnal consolation, and the contemplation of Christ's passion, do never well accord in one person/ for they be as contrary both in name and in effect. Nor the flesh or sensuality can have pleasure in that thing that delighteth the spirit. Gala. 5. C. For as saint Paul sayeth/ they be adversaries, & at continual war. But halas, there be many that when they can nat find or get heavenly or spiritual consolation: anon they search and labour for carnal or worldly comfort/ and so they shit their souls from the consolation of god/ and they righteously want it. For it is very delicate/ and nat given unto such persons as will receive any vain consolation. For if the mind or soul have any thing wherein it hath pleasure outwardly: it shall remain without inward pleasure. And contrary wise/ if the spiritual delectation be once perfectly tasted: all carnal pleasure is made unsavoury to that soul. Wherefore, if thou wouldest have spiritual comfort: labour nat therefore with a double affection or desire/ for so thou makest thyself unworthy to receive that godly and spiritual comfort. And hereunto sayeth saint bernard: In declamation super evang. Ecce nos reliquimus omnia in fine. He is unworthy the heavenly benediction and comfort, that laboureth therefore with a double affection or desire. He laboureth with a double affection: that purposeth (if he can nat get spiritual comfort) to labour for vain and transitory pleasures or comfort. And so therefore he is unworthy to receive spiritual delectation. joshua. 5. C. An example or figure hereof we read in scripture/ how that after the children of Israel had once tasted of the corn and fruits of the land of promission: the food of angels, Sapi. 16. C called Manna/ and given to them by god, was taken from them. By this Manna, which was very delicate, and had in itself all delectation and pleasant taste of all manner of meats: is signified the sweetness and comfort of Christ/ which is taken from religious persons, and from all Christians, after that they begin to eat of the fruits of the earth/ that is, after that they give themself to worldly and earthly delectations or pleasures. And therefore the true servant of god ought to say with the prophet David: Renuit consolari anima mea, Psalm. 76. scilicet exterius. That is, my soul hath refused all outward and vain consolation. And it followeth: Richard●. Memor fui dei, et delectatus sum. I remembered god, and I had great delectation therein in all the powers of my soul. And hereunto sayeth one devout Doctor: The understanding of man is never drawn perfitly unto the contemplation of heavenly things: except the body be first strongly drawn from all superfluous things, and all his pleasures. And hereunto accordeth saint Gregory/ saying: If we cut and take away from the body that which is to it pleasant: we shall shortly find that is delectable to the spirit. And that shall well appear in them that conform their life unto our saviour jesus christ/ whose life was all bitter and painful from the beginning unto his death. And therefore our lord did nat give unto the Jews Manna: but in the desert or wilderness/ where as was no delectable meat to be had for their refreshing and comfort. And so in like manner, the sweetness of grace and the taste of spiritual delectation, is nat felt or perceived but of them that transpose & put themself into the desert of their heart/ that is, to repute themself forsaken of all creatures, that they should nat feel or receive any worldly or vain delectations. And therefore it is written by the prophet: Psalm. 64. Pinguescent speciosa deserti et exultatione colles accingentur. The pleasant places of the desert shall wax fat/ & the hills shallbe compassed with joy/ that is to say/ those specious & pleasant places of desert/ that is, those persons that make themself desert & forsaken of the world, so that the world cum not till them/ that is, move them to any carnal, worldly, or vain pleasure & delectation/ those persons (I say) wax fat in godly devotion & consolation/ & those hills/ that is the hearts of them that be fixed in god: be compassed & set about with great joy of heavenly comforts. And that we should come unto this desert: Mar. 6. D. our lord moveth us in the gospel/ saying Venite seorsum in desertum locum, et requiescite pusillun: Come ye into the desert or wilderness, and rest a little/ that is, leave ye the pleasures of the world, and forsake them/ and rest a little/ that is, fervently and devoutly remember our lords pain and passion: & ye shall find rest & comfort to your souls. For as our lord sayeth in an other place: joh. 16. G. In mundo, pressuram habebitis: in me autem pacem: Ye shall have trouble & oppression in the world: but in me ye shall have peace & rest. Mat. 14. B et. 15. D. Our lord fed the people twice in the wilderness/ & nat in any other place. Also the jews eat Manna in the wilderness, to signify that we can nat have the consolation of god, but in the desert/ that is, when we forsake all worldly pleasures. Of this wilderness it is written by the prophet Esay/ saying: Erit desertum Libanus in Charmel: Esay. 29. F et Charmel in saltum reputabitur. The desert or wood of Libane shallbe as the mount of Charmeli/ & Charmel shall be reputed as a green wood. Charmelus or Charmel, is as much to say by interpretation as a lamb/ or tenderness. And it signifieth, that who so ever be in the spiritual desert (of the which we spoke of before) he shall perceive the tenderness and pains of our spiritual lamb christ/ and also receive his delights and heavenly comforts/ and so shall be green and flourishing in all virtues and spiritual consolations. ¶ The seven gifts of the holy ghost are contained in this passion/ and through the fervent remembrance thereof, they may be obtained. And first of the gift of fear of god. The sixth chapiter. O My most dear beloved brother/ thou mayst behold in this most glorious passion of Christ (the which I am unworthy to mean) seven ascensions/ corresponding to the seven fold grace or gifts of the holy ghost/ that is, the gift of wisdom and of understanding/ of science, and ghostly strength/ of council, and of pity/ and the gift of the fear of god. first (I say) by the oft, continual, and devout remembrance of the passion of our lord, is given to man the gift of the fear of god/ and that against the false surety of this present life, & his most wicked promise/ whereby many men been withdrawn from the love of god/ & letted from their true coversion unto him. For this fere constraineth men to do well, and with all their heart to despise all worldly pleasures. And therefore a devout doctor sayeth, that fere is the avoidance of evil, & the prosecution or winning of goodness. It is the beginning of godly wisdom, & thexpulsion of ignorance. By fere, all the perfection of active life, & also of contemplative is preserved and kept/ so that all bondage or servile fere be excluded: For who so ever through the fervent & devout remembrance of this passion is crucified with Christ, to thavoidance of evil, & getting of goodness/ to the stablisshment of his mind, & meking of his heart: thereunto he is prepared & induced by the gift of the fere of god/ & that in this manner. A man seeing & considering that the son of god & our lord god in the nature of man suffered so great pains for our sins/ & how he punished our sin so grievously in himself, most innocent judge, & most pure & very god: More over, what pains, rebukes, & torments he is worthy, which did that wickedness & most abominable sin/ for which, the most innocent & amorous or lovely jesus so grievously was tormented. Thinking also hereby, how much this his sin did displease the high majesty of god/ & how much god did abhor it: so much I say he abhorred it, that he would rather suffer his son/ his own natural & only son to die, than that sin should reign in man/ & it was more pleasure to him to give his dear beloved son to the most shameful death of the cross: than that he would suffer any longer time the shamefastness of our sin. Furthermore, a man seeing & considering how much he offendeth the high majesty of god, by his continuance in actually singing & offending his high goodness/ contemning or little regarding the passion of Christ/ & thereby his redemption: but daily offending & doing asmuch as lieth in him to crucify Christ again, & put him to those most shameful & cruel torments. A man (I say) considering all these things, no marvel though in such consideration he tremble & quake before the presence of god, whom he hath so grievously offended/ & be fearful, & shake as the aspen leaf that is continually blown & moved by the wind/ & so by fere, think himself worthy of himself, nothing else but destruction or damnation/ & so he may in such considerations utterly despise himself, & obtain the fear of god. Wherefore good devout brethren, let us have a recourse, & consider deeply our own vanities and sins/ and also the high majesty & goodness of god, whom we have so grievously offended. And so let us meek ourself before him asmuch as we may. For all that we can do, is to little/ considering his majesty & our wickedness. Let us therefore fere & be ashamed to lift up our iyes unto heaven. Luce. 18. C. But knock upon our breasts/ & pray with the Publican/ that he of infinite goodness would be merciful to us sinners. It is a great mercy, if it would please him to behold or look upon us, which have contemned & despised him for a trifle or a little vain pleasure of the flesh or of the world. Wherefore (as is said) let us through the consideration & fere of his majesty, repute ourself as nought/ & hereafter think ourself most vile and unworthy any goodness/ & so let us arm ourself against our wickedness and sin/ and so be our own proper judges. Let us revenge & punish in ourself thinjury & offence that we have done against god/ and subdue ourself as much as we may. And let every one of us say thus in himself, or to himself: If my lord god be thus despised & tormented for my sake & for my sin, how may I spare myself from punishment and pain, that hath sinned? or how may I desire or look for any pleasure here? God forbid that I should at any time presume to desire any thing of pleasure or dignity: but rather despise myself, & repute myself as most vile, detestable, and abominable stinking carayn or dung/ whose stench, I in myself can nat sustain or bear/ for I have despised my lord god. For my wretchedness he suffered death. Now mine own raiments abhor me/ and all creatures despise me/ for I have contemned the creature and maker of all things. What if all creatures now might have voice and should speak/ would nat they (think you) speak on this manner: This is he most wicked and abominable that have contemned our lord god/ he hath loved vanity more than god/ he hath abused all us, the creatures of god/ willing rather to serve the devil, than our lord: He hath derided & contemned by his abominable vices, the power, wisdom, and goodness of god: He hath feared or dread more man, than god: He hath more desired the muck of this world, than the most high and pure goodness: He would neither be drawn to goodness by the sweet gifts of god, ne yet feared by his terrible & fearful judgements/ for he was nat afraid to do his most abominable sins in the presence & sight of god. Cum ye all the creatures of god, & let us utterly destroy this person that is holly & fully given to do injury unto our lord. O thou earth, why dost thou bear up so wicked a person? Thou water, why dost thou nat drown him? Thou air, why dost thou nat withdraw thyself from him? Thou fire, why dost thou nat burn him? Thou wild and ravenous be'st, why dost thou nat devour him? Thou stone, why dost thou nat stone him to death? O thou hell, why dost thou nat swallow up this most unkind and wretched creature? And so forth we might imagine of all the creatures of god/ and move them to revenge the injury of their creator and maker. All this well considered, than we shall think or say: Alas, wretch that I am/ what shall I do? for I have armed and provoked against me all things. To whom shall I go? To whom shall I make my moan? I have done contrary to all things/ I have contemned and offended my lord god/ I have provoked his angels/ I have dishonoured his saints/ I have in many ways displeased my neighbours: And shortly (to say the truth) I have offended all the creatures of god, in that that I have done injury, and contemned god the creator and maker of them all. To whom shall I go for succour, that hath made myself enemy to god and to all his creatures? I know/ I know what I shall do. I shall enter into the wounds of my lord god/ & I shall transform my/ self/ or take upon me his pains, sorrows, and rebukes/ knowing for a surety that no creature shall be displeasant or heavy unto me, if they perceive that I bear the prints of the wounds and sorrows of my lord jesus in my soul and body. And good brother, let us reduce all these to iii points/ that is to th'honour of god/ to the passion of Christ, and to our own direction and good order/ & that both in soul and body. Nothing willing/ non other desiring but jesus christ/ and that crucified/ as saint Paul said. 1. Co●. 2. A. Yet in all these things so order we our fere, that we ever trust in the infinite goodness of god. For his infinite mercy far exceedeth all our malice and iniquity. This godly fere, is the occasion and beginning of humility and reverence/ of a marvelous ascension unto god/ and of contemplation. For by this fear, man is specially led and brought unto the superabundaunce of grace/ whereby he may avoid all evil/ and get goodness/ and may live modestly/ with good manners/ continently/ temperately/ & chastened. These iii fruits of the holy ghost/ that is modestia/ that is gentle behaviour in words and deeds. Continence, that is to abstain from things unlawful: And chastity/ that is, rightly to use things lawful. These three fruits (I say) accord and pertain to the gift of fere. Wherefore I may call this fere a Paradise of delights/ from whence doth proceed abundance of all sweetness and pleasure. There man is inebriate with a pure sweetness/ and with a marvelous gladness he is (as it were) alienate from himself. With an high fervent devotion he sleepeth and slumbereth in our lord. And thus, to have the spirit of the fere of god▪ is to be converted into god, to do well, and with all the desire and affection of the heart, to despise all vain and transitory things. And therefore to this gift of fear, correspondeth the first beatitude/ that is, the poverty of spirit. Libro. 1. de serm. d●i in monte. C. For as saint Austin sayeth: The fear of god pertaineth to meek men. Of the which it is written: Beati pauperes spiritu: Mat. 5. A. Blessed be the poor in spirit: that is, meek persons. For sith it appertaineth to the fear of god to give due reverence unto god, and to be subdued unto him: that thing that followeth of this subjection, pertaineth to the gift of fear. And in that that a man subdueth himself to god: he doth nat labour to be magnified for any thing in himself, or for that he doth to any other person/ nor yet will be magnified therefore: but referreth all to god. For otherwise he should do contrary unto the perfit subjection unto god. And therefore the prophet David saith: Hii in curribus, & hii in equis, Psalm. 19 nos autem in nomine domini dei nostri invocabimus: These men do trust or rejoice in their chariots/ & other rejoice in their horses: But we rejoice in the name of our lord god. And therefore it followeth that the gift offer is finally given to man for this intent/ that the holy ghost, therewith entering into the soul, should give to us the virtue of meekness, which cureth our wound of pride/ so that the meek person may thereby ascend unto glory of heaven/ which the proud angel lost by his pride. And this is it that we said before/ that by the great meekness and reverence that our saviour jesus had toward the high majesty of god the father, in his most blessed passion: men, beholding & remembering the same, should be provoked unto like meekness, reverence, and honour towards god, according to their power, as their frailty would suffer them/ that thereby they might be made apt to repair the order of the thronies. ¶ Example of this gift of the fear of god. The seventh chapiter. ANd that this gift of fear is oft times given unto such persons as do fervently remember the passion of Christ: we have example of the blessed woman of whom we spoke before, Capitu●. 2. Maria de Ogines. It is written in the foresaid book of th'histories of Vincent/ that this blessed woman Marie had the chaste and loving fear of god/ and that without doubt, Li. 31. ca 29 through the oft and fervent remembrance of the passion of Christ/ as we showed before. Capitu. 2. And this godly fear was in her heart, as an ornament of her breast, or a stomacher/ wherewith she represseth her heart from all vain thoughts. It was in her mouth as a bridle to restrain her tongue. This fear of god was in his work, as a prick or broad to drive her to labour, and keep her from sloth and sluggysshnes. And in all things it was to her as a squire or rule to order her, that she should nat exceed a due mean. This godly fere was in her, as a become to make clean her heart from all doubleness/ her mouth from all falsehood/ and her works from all vanity: By the which spirit of fear, at length she conceived so great love unto poverty, that scarcely she would keep or retain to her use those things that were very necessary for her. And for the love that she had unto poverty, she was fully purposed in her mind, to have departed from her friends, and gone into a strange country/ and there as a vile & abject person, to have begged her living from door to door for god sake. And for the same purpose she had prepared a bag, wherein she would put such things as she should receive of almose/ & a little cup, wherewith to drink water or else pottage/ if she had any given to her/ & also she prepared for her wearing, old clothes and patched garments/ & so would have performed these things in deed, ne had been the great instance of her friends/ the which with many tears and diligent desires might scarcely withhold her from that purpose. Nat withstanding her good will did appear in the premises/ for she did that she might. Also she continued in this love of poverty/ which appeared in that that she cut her table clothes or napkins/ and also her sheets/ and gave the one part to the poor/ reserving the residue for herself. And nat only by this fear of god she contemned all worldly riches: but also she despised all worldly honour and glory/ and all vain praise of man/ and that for the great sweetness and pleasure that she had in heavenly things. And nat only she would nat admit or look towards these vanities: but also she refused them with abomination of heart, & utterly abhorred them. The love of Christ was so fervent in her heart, that nothing else was pleasant or savoury to her, but Christ. And much more ye may see of her meekness and poverty in the said book of Vincent historical. ¶ The gift of pity is also given to man by the fervent remembrance of Christ's passion. The viii Chapitre. THe gift of pity is given to man by the continual and fervent meditation of the passion of Christ/ wherewith a man ordereth & behaveth himself justly and devoutly in the due honour and worshipping of god/ in due reverence and entreating of holy scripture/ and in the love & due comforting of his neighbour. In the which three things consisteth & standeth the gift of pity: Prima Timoth. 4. C. Which pity (as saint Paul sayeth (is profitable to all things/ & specially against the hardness and malice of the heart. For that person which is crucified with Christ through the fervent remembrance of his most blessed passion: is kindled with this gift of pity unto the high compassion, benignity, and mercy of his neighbour/ and that on this manner. When a person devoutly and fervently beholdeth in his remembrance the compassion and mercy that our saviour jesus Christ showed unto mankind/ and specially at his death & passion (as we declared before in the gift of fear) anon he is moved and kindled/ and his heart is opened toward his neighbour, Ca vi. huius particule. bought & redeemed with the blood of Christ, as we all be. I say this man thus considering, is so kindled unto the love of his neighbour/ and that for the love of his lord god: that he is ready to give all that he hath, and himself also with glad mind for the health and salvation of his neighbour/ for he considereth that his lord god suffered death with most grievous pains for his said neighbour. And moreover, as he hath compassion upon his saviour Christ hanging upon the cross, and that with all his heart: so he hath as great inward sorrow in his heart upon his neighbour/ which by his sinful living forsaketh the comfort that he might have by Christ's wounds and passion/ and so in his manner despiseth the blood and death of Christ. I say he hath inwardly as great compassion of this person, as he would have upon himself. first he is wounded and grieved in his heart, for the contempt of his lord god. Secondly, for the hurt and damage of his neighbour which hath forsaken life & glory everlasting, and hath chosen voluntarily or wilfully eternal death & damnation. This good man seeth & considereth the contempt of god, the blood of Christ despised/ and the most noble creature made to the image of god, wilfully to go to eternal pains/ and therefore his heart melteth through pity, and is relented or resolved by compassion. And in like manner as he hath compassion of the hurt of his neighbour: so by the same gift of pity, he hath great rejoice and gladness in his soul, of the goodness and spiritual profit of other persons/ when he ꝑceiveth that they order themself to receive the fruit & profit of the wounds of Christ/ with whom he entereth into the same wounds/ & is made one with them. He joyeth with them that be joyful of any goodness. He is sorry with them that be sorrowful for their hurt & damage. He reputeth every one of his neighbours, as himself/ saying & considering that both he & his neighbours be create & made of our lord god/ marked & dignified with his image/ redeemed & bought with the same blood of christ/ & ordered to come to one & the same glory. And most specially he openeth his heart unto his neighbour, by this gift of pity: for that he seeth & considereth his lord god to be crucified for all people/ & therefore he seeth & considereth his lord god in all people▪ He requireth & searcheth his saviour crucified in all his neighbours. He beholdeth him in them all after his poor manner. He is all given to his neighbour: for he is holy & fully given to his saviour crucified. O what joy is it unto his heart, when he seeth his neighbour do due honour unto his saviour crucified? He hath non envy thereat/ he is nat displeased therewith/ he doth nat detract him or speak evil of him/ he will nat let him nor hinder him from that honour/ by sign, word, or deed/ nor give him any occasion to withdraw him from that honour: but wholly he desireth his neighbour's profit/ & abhorreth his hurt or peril/ reputing & accepting both his neighbours hurt or profit, as his own profit or hurt. And that is specially for the love that he hath to our lord jesus Christ/ the which for the great love that he had unto the health of man's souls/ & to the honour of his father: he suffered most painful & shameful death of the cross. Wherefore the zeal & th'honour of god/ the compassion of Christ/ & the inflammation or kyndeling of his own heart hereunto: be most properly to be attended & beholden in the wounds of Christ/ for there they be had & gotten. And by this gift of pity, the heart of man is in a marvelous manner elevate & lift up unto his lord god. For when a man doth enforce himself asmuch as he may, to conform himself unto the pity and compassion that Christ god and man had and showed unto us when he suffered the death of the cross/ than that soul pleaseth god singularly/ in so much that Christ will take that soul so conformable to his godly pity, unto his singular love and favour, unto his sweet embracings & halsynges/ & keep that soul as his dear beloved spouse/ & induce and bring that soul to perceive his sweet consolations/ such a soul our saviour loveth: asmuch as she loveth him/ that soul our lord draweth to him: for as much as that soul hath one feeling with Christ, in having compassion of Christ, & of his neighbour with Christ. Also it hath one savoury knowledge with Christ: in duly honouring god/ one zeal and fervent desire to the salvation of man's soul with Christ/ and so that soul is in a manner transformed into Christ, through this gift of pity/ which (as we said before) is profitable to all things. It coveteth th'honour of god/ it expelleth sorrows and troubles from man's soul/ it fervently they steth and desireth the fruit and profit of souls/ it laboureth that the blood of Christ might take effect in other persons/ and it kindleth the soul in fervent love to god and his neighbour. Wherefore dear beloved friends, let us approach hereunto, and labour diligently for this gift. For doubtless this one, among all other (and peradventure before all other gifts) doth most please god. I pray you therefore let us labour to do the will and pleasure of god/ and let us draw or suck out of his wounds and side this gift of pity. Let us be all one in our lord jesus Christ crucified/ and let us require, see, or desire non other thing in our neighbour, but jesus Christ crucified. So loving our neighbour, that with him we run at all times into the wounds of Christ: Nat beholding or loving him as fair, beautiful, strong, or wise/ or any other such like vain and transitory things which may hinder or withdraw our soul from the love of god: but only beholding and loving our neighbour, as redeemed and bought by the precious blood and death of our lord, as anointed & washed with his blood/ and applied or put to the wounds of Christ by receiving the fruit of them. Let it nat be seen or thought hard and painful to us to suffer great pains/ or (if need should require) most shameful death for our neighbour: for whom Christ (the only son of god) suffered most grievous pains, and the most shameful death of the cross. Let us all covet and desire for the profit and health of souls, all manner of rebukes and dispisynges/ all afflictions, and torments/ and also to suffer most vile or shameful death. Let every man be to us, as our own heart: for whom the heart of Christ was pierced with a spear. Let us multiply our preachings and exhortations, good examples, prayers, fastings, kneelings, watch, labours/ & also suffer mocks or scorns for the health of souls. Let this be our office and daily excercise/ our glory and joy/ and our consolation, ever to offer sum thing to almighty god for the profit of souls. Let nat the river & fountain of tears cease from our eyen: for our own sins and also for the sins of other. Let us be content to be saciat and fulfilled with such weepings and sorrows in this vale of misery and tears. Let our sins and also the sins of our veighbours' hang ever in our sight/ nat to judge or condemn our neighbours, but to lament and weep for them at all times/ & nat only let them be in our sight: but also let them enter & pierce the inner parts of our hearts. Let us at all times and in all places have our saviour Christ crucified in our presence. Let us always be fervent and devout in all honour due to god, in the reverence of holy scripture, and in the love and compassion of our neighbours. In the which three consisteth the gift of pity. This order and ascension in our soul doth mollify all our heart, and spread it abroad, and make it apt to receive the spirit of pity/ which doth quiet us & set us in great pleasure and favour of Christ/ where as we shall find spiritual food, both within & outward/ that is our most tender lover our lord jesus Christ, the rest or our souls, & the reward of our good deeds that we do through this gift of pity. And to this gift of pity doth correspond the second beatitude: Beati mites. Blessed the mild. And hereunto saint Austin sayeth: Li. 1. de 〈…〉 in monte. C. pity accordeth and is convenient unto mild persons. And as concerning the fruits of the holy ghost: these ii that is, goodness and benignity, been directly attributed & appropriate unto this gift of pity/ but the third, that is called Mansuetudo/ that is, mildness or gentleness, pertaineth to this gift of pity indyrectly/ for it taketh away the lets & impediments of the acts of pity. And the spirit of pity is given to man, for that his heart should be moved & kindled unto benignity/ so that man using duly this gift should come to the same eternal possession & heritage that he would have other men come to. And this is it that we said before, that by the great compassion, pity, & mercy that our saviour jesus Christ showed upon us & unto us on the cross, we should be stirred, moved, & kindled to like works of pity according to our power & ability unto our neighbour/ that thereby we might be made apt to the restoration of thorder of archangels. ¶ Example of this gift of the spirit of pity. Cham ix. OF this gift of pity we have example in the foresaid blessed woman Maria de Ogines, in the said book of the histories of Vincent. Li. 31. ca 3● Where as it is written that not only she avoided all manner of evil by the gift of the fear of god: but also by the spirit of pity (which she had without doubt) by the oft and fervent remembrance of the passion of Christ) she was made very fervent and prone or ready to all goodness. She laboured and enforced her self as far as her power would stretch, to fulfil all the works of mercy, of a great and abundant pity that was in her. And above all other works of pity, she had a fervent desire to visit the sick, and to assist them in their infirmities, and also to be present at the death and sepulture or burying of the ded folks, where she very oft times received from god great spiritual comfort/ and also through the revelation of god knew many secret and heavenly mysteries. And this well appeared in this history following. Upon a certain day when one of the sisters of Ogines laboured in the extreme pangs of death: this blessed woman Maria being in her cell, see in spirit a great multitude of devils about the bed of the sick sister. And as the covent did say commendations for the soul of the said sick sister, whom they thought to have be ded: this holy Mary (in a manner forgetting her mild gravity & sad shamefastness) ran with haste unto the bed of the sick sisters & striving with those wicked spirits, nat only did resist them with her fervent prayers: but also did chase & drive them away with her mantel or pall, as a man would chase away the flies. And when these wicked spirits did terribly resist her, and alleged reasons for them that this soul should perteyn to them: than she nat content with their importunity, cried and called upon Christ, & upon the blood of Christ that he shed for man's salvation/ & continually with a fervent mind remembered the death of Christ that he suffered for us. And yet these wood ranging fiends, nat ceasing of their importunity, but ever busy to devour this soul by many crafty and deceitful reasons: than this blessed woman Maris, conceiving in her soul a great trust and confidence in god by the grace of the holy ghost. 2. Corin. 3 A. (For as Paul saith, where as is the spirit of god) there is liberty & great confidence) she I say, having great trust in god, said with a free spirit & great boldness: Good lord, I will be pledge & surety for this soul. And than forthwith the dampened spirits fled & utterly avoided/ and the good angels came and took the soul. And so this blessed woman giving thanks to god, went to her own cell/ & prayed for the said soul. And afterward as she was in devout prayer in the day of the feast of saint Peter & Paul for the said soul: saint Peter appeared to her, and showed unto her how the soul of the foresaid woman was in grievous pains of purgatory, for as much as she in her life had much inordinate love to the world & to the pleasures thereof, though at her death she had very contrition thereof. And than this blessed woman, moved of pity (as she was always full of pity, and specially towards the souls in purgatory) did pray much fervently and devoutly for that soul. And nat content with her only and own prayers: required instantly, and obtained the prayers of many other devout persons/ and also caused many masses to be said for the said soul, unto the time she was delivered from pain, and taken unto joy and glory eternal. Many other examples of her pity and compassion ye may read in the said xxxi book of the histories of Vincent. ¶ The gift of science or knowledge is obtained by the fervent remembrance of the passion of christ. The ten Chapitre. THe gift also of science and kuowledge of spiritual and godly things is given to man by the continual and devout remembrance of the passion of Christ/ thorough the which gift, man may duly and justly live in this wretched world, where as flourish many froward and wicked persons. And yet that man that hath this gift shall live godly, though he be amongs them/ for he shall continue in his faith, and defend it/ and have true compunction in his heart. He shall abstain from evil, and wisely administer or use these temporal goods. He shall direct and order all his works to right reason/ and apply his will to the will of god. Or we may say that this gift of science doth teach us to behold as in a most pure glass, all manner of contemplation, and all manner of patience. And that is, if we take this gift knowledge as a science or knowledge of these inferior things, in that that they be helping and inducing to the contemplation and knowledge of spiritual and heavenly things. As be the knowledge of our sins that we have done, of the benefits that we have received of god, and of the pains that we have deserved for our sins. For the first, that is for the knowledge of our sins, Hier. 2. D. it is said by the prophet: Arguet te malicia tua, & aversio tua increpabit te scito. etc. Thy malice and sin shall reprove thee/ and thy turning from god shall rebuke thee/ therefore know thou and diligently consider that it is bitter and painful to the to have forsaken thy lord god/ and to want his fear in the. This manner of science is a very true knowledge and moche necessary for us/ that is to know ourself, and so to meek, despise, or set little by ourself. Of the second manner of knowledge/ that is of the benefits of god: I say unto you that amongs all the benefits that we received or daily receive, the greatest benefit of all other is the benefit of our redemption/ in the which our lord hath showed unto us a sure argument or proof of his infinite and inestimable love/ that was, when he suffered the most shameful and painful death for us his enemies. This argument or proof doth engender and greatly increase in us a knowledge much pleasant and also necessary for us. Of the which knowledge saint Paul sayeth: Non enim iudicavi me aliquid seire inter vos nisi jesum Christum et hunc crucisixum. 1. Cori. 2. A. I have judged & thought in myself that I have non other knowledge amongs you, but the knowledge of jesus Christ crucified. The third manner of knowledge that is of the pains due for our sins, is also necessary for us/ & the proof or argument thereof/ that is the knowledge of the pains of hell or of purgatory: hath been revealed and showed to many holy saints. And those pains of hell been contained in these two verses following. Sitis & esuries, ●rigus, ignis, fetor, et horror. Tenebre, desperantes, victi, vermesque rodentes. That is: thirst & hunger, cold, fire, stench and ugsomnes or loathsomeness. Darkness, desperation, subjection, and gnasting or gnawing worms. These three manner of sciences with many other we may most specially find & get in the meditation of the passion of our lord. And most of all we shall get moche knowledge: if ye diligently search the figures of the old law, corresponding or signifying this said passion of our lord. For there is innumerable treasure hid under those figures, which may be found with diligent search. In the which figures be hid a marvelous sweetness of devotion/ all manner of science and satiety or full contentation of the soul for this life. For he that is crucified with Christ by the continual & fervent meditation of his passion: shall see how these figures & the scripture of god do shine in the said passion/ and so by the gift of science he shall be elevate and lifted up unto a marvelous sweetness of devotion, and unto an high perfection of contemplation/ and that on this manner. For first to such a person that fervently remembreth this passion, and deeply searcheth these figures, shall appear how that the most high goodness of god the father hath ordered all things much diligently unto our profit. Secondly it shall appear how the only son of god the father, our lord jesus Christ: much godly and faithfully hath showed unto us all things necessary unto our health & salvation. Nat only by his words: but also by his examples. Thirdly, it shall appear how the passion of our saviour jesus was figured & signified from the beginning of the world/ as it clearly appeareth in holy scripture. What inward joy & pleasure shall this be (think you) to that person that feareth these things & knoweth them? All these great and marvelous things were done for us. And to declare unto you how all these things do figure and signify our saviour jesus crucified: let us begin at the beginning of the Bible/ and so proceed. Genes. 1. A. first, where it is said: In principio creavit deus celum et terram. In the beginning god hath create heaven & earth. That is to say: In his son jesus crucified, god hath restaured & repaired the nature of angels/ and the nature of man. It followeth Dixit deus: Ibidem. Fiat lux, et facta est lux. God said, I will that light be made/ and forthwith it was made. That is to say/ god would that his son jesus should be as a light, set upon the cross/ to expel & put away all darkness of sin/ and it was done. And this light also divided the night from the day. That is, sin from virtue and grace. Also this light by his presence, causeth the day of grace and virtue. And by his absence, it is night of sin. Also jesus Christ crucified, Ibidem. was as the firmament in the midst of the waters/ dividing the waters of temporal and worldly consolation, from the waters of eternal & spiritual consolation. Or else dividing the waters of man's wisdom, from the waters of godly wisdom. Or dividing the waters of vice, from the waters of grace. Or else dividing the waters of worldly tribulation, from the waters of heavenly consolation. In jesus also crucified, were gathered to guider all the waters that were under the heaven/ that is, he bore all our iniquities/ and suffered pain for all our sin: Therefore in him were gathered to guider all the waters/ so that in him was a great flood of tribulations/ that is, of afflictions, despisings, and many other pains. And so by his grace & goodness: was our etrhe made dry. For before his blessed passion: we were worthily deputed to all pains & eternal tribulations/ but now we be delivered from those eternal pains by the merits of his most holy passion. Also he was that great, deep, large, & brood see, of the which speaketh the Prophet David/ and that well appeared in his passion. Note well here, how clearly and manifestly these figures done signify our lords passion. In like manner we may search through the hole scripture/ and take what so ever figure we will/ though it appear very far and diverse from this passion. And yet nat withstanding we shall perceive a marvelous correspondence or a concord unto this passion/ which shall cause a sweet melody in our soul's/ whereby our hearts shall be marvelously comforted/ and it shall make us to enter into the contemplation of god & godly scriptures/ if we diligently search these figures. Gene. 18. A Let us consider the figure, when Abraham prepared a fat calf and most tender/ and gave it unto the three angels that came to him/ that they should eat and feed thereof. This figure in the utter appearance of the letter, seemeth very barren and of little fruit/ but yet inwardly, it containeth great sweetness of contemplation. In like manner this saying: Gene. 2. B. Est lignum vite in medio paradisi. There is the tree of life in the middle of paradise/ that is, Christ hanging upon the cross in the middle of the church/ or christ in the virgin womb/ which virgin is as a paradise of pleasure. Also this figure: Ibidem. Elwius egrediebatur de loco voluptatis. A flood or river ran out of the place of pleasure/ that is, the flood or river of mercy and grace from the side of Christ. And so the foresaid figure that Abraham did give that most tender calf to the three men to eat: doth signify that god the father of heaven, did give his only begotten son, most tender and most innocent, and full of all virtues and grace, to the death of the cross for our sins. And that three men did feed thereof, doth signify that the holy trinity, the father, the son, and the holy ghost were fed and satisfied for our transgression by the passion of Christ: which before that passion were hungry and ready to take vengeance/ & to punish us for our sins. And here now we may see the great sweetness and pleasant comfort of this figure. Here by Abraham is understanded god the father/ and by the most tender calf, is signified the son of god/ and by these three men, is signified the holy trinity/ and yet the father and the son be nat divers gods: but one god. For though they be distinct persons, and each of them is god: yet the three persons been but one god in trinity of persons. And so I say, in this figure appeareth the marvelous and inestimable sweetness that is given unto the soul that diligently searcheth this figure. For where as god in himself was hungry and desirous to do justice upon us for our sins: he of his infinite benignity and goodness, did and showed that justice into himself, or upon himself/ for else surely that judgement of justice had devoured & destroyed us/ if it had fallen upon us/ for there was no pure man that might satiate and satisfy that hungry appetite of god: but only the son of god and man/ that most tender calf, whom god the father did make ready to meat. That is, he put him to suffer all affliction, despisings, mocks, beatings, and most cruel death: to satisfy his hungry appetite/ for the great injury and inobedience that we did unto god. What is that? Because we offended him: should he so judge & condemn himself/ & so suffer pain for our sin? He was offended by us/ & that nat withstanding, he was judged by us, in us, and for us. And so Christ, being one person in two natures/ that is, both god and man. He was offended in his godly nature, as god/ and judged or condemned for our sins in his manhood: So that the godhead was offended/ and he in his manhood suffered. And because in one person he was both god and man: therefore we may truly say that we did offend him/ and yet he suffered for us/ and so he was both offended, and also judged and condemned. And that is more to be marveled/ after the death of this calf/ the son of god, where as we were worthy to want all his comfort & goodness/ for asmuch as we had condemned him and put him to most shameful death: this most benign and merciful lord, forgetting in a manner the time past, & also all our malice, did comfort us and daily doth with his manifold graces. We did evil to him, and he doth good to us. We slew him, and he giveth spiritual life to us. We put him to the death, and giveth to us himself to our spiritual food. Herein we may see the great marvels of god hid and covered in the holy scripture. Here in this calf of Abraham we may receive marvelous refection of spiritual science, if we search diligently the same. And so in like manner of many other figures in holy scripture. wherein the soul & mind of man ought to be elevate and lifted up by this gift of science/ and knowledge of such figures, corresponding or signifying the most blessed passion of our saviour jesus Christ/ that by the fervent remembrance of the said passion he might enter into these most deep treasures of the goodness of god/ unto the time that soul or mind be deeply entered into Christ crucified/ and in a manner absorbed & drowned through or in the fervent love of Christ crucified. And than that soul shall receive the gift of science/ & know how to order his works accordingly unto right reason/ and apply himself unto the conformity of Christ. And this is it that we said in the beginning of this chapter/ that the gift of science moveth a man to live justly & truly in this wretched world/ where as flourish many froward and wicked persons/ and amongs them to defend his faith/ and to have true compunction in his heart. The spirit of science or knowledge is for that intent given unto man, that that spirit, entering into the heart or soul of man: should instruct him in things necessary for his salvation/ and should move him to true compunction & sorrow for his offences/ that man should know, that what so ever pain or tribulation he hath: it is for his sins/ and if he be patient: for his great profit. And what so ever goodness he hath: it is of the mercy and grace of god. And so thereby he should learn to be ever subject to god/ and to praise him in all works/ & never to murmur against him: but in all things and at all times to show meekness and patience/ and ever confess god to be just and true in all his works/ and so follow th'example of Christ, which is the mirror of patience/ and also the reward eternal of the true and meek patient. Moreover, by the true compunction of heart (which springeth of meekness through th'operation and help of this godly science) is suaged the wrath & indignation of the mind. And contrary ways/ wrath doth overcome and spiritually slay the unwise person that wanteth this gift of science. As when in adversity he is moved or stirred/ and also blinded by the vice of impatience/ in so much that he doth nat know that such pains and tribulations as he suffereth: cometh to him by his own demerits and sins. Or else when he is lifted up in prosperity/ he is so blinded by pride/ that he will nat know how that all the goodness that he hath, cometh of god. And like as we see in daily experience, that after rain cometh fair weather: so after the virtue of true compunction and sorrow for our sins, followeth the reward of consolation. For who so ever will freely punish himself in this life for the love of god: he shall find hereafter a true joy and gladness without end. And therefore our saviour saith: Math. 5. A Bea●i qui lugent, quoniam consolabuntur. Blessed be they that weep and mourn in this life for the love of god: for they shall be comforted. And this is the third beatitude/ which correspondeth to the gift of science. Li. 1. de ser. 〈◊〉 in monte. C. For as saint Austin sayeth/ science is according to mourners. Right judgement of creatures/ or to judge truly of creatures: pertaineth unto the gift of science. For oft-times men, through thoccasion of creatures, turn themself from god, and so commit grievous sin/ as the wise man sayeth: Sapi. 14. B Creature fact sunt in odium, & muscipulam pedibus insipientium. Creatures made of man to the service of god/ through the sin of man, been made to the hatred of man/ and as a trap or a snare to the feet of unwise men/ for asmuch as such men, wanting right judgement and knowledge of the creatures, do put their full confidence and trust in them/ which they should have & put in god/ and so consequently they do sin and lose the true & infinite goodness. And this great damage of man, is made known to man by the right judgement of creatures/ which he hath by this gift of science. And therefore co●ueni●●tly is the beatitude of mourning assigned to reanswer unto the gift of science. Which grant unto us that most tender calf that hang upon the cross for us. Amen. ¶ An example of this gift of the spirit of science. chapiter xi OF this gift of discretion and of science, we may have example in the foresaid blessed woman Maria de Ogines. Li. 31. ca 3● Of whom it is written in the histories of Vincent/ as followeth. For asmuch as to this blessed woman (in avoiding all evil by the spirit of the fear of god/ & in doing good by the spirit of pity) was also necessary a wareness & a circumspection of discretion/ therefore almighty god, 1. joh. 2. ● the father of light and knowledge/ whose unction and spirit teacheth us in all things necessary, did illuminate & lighten his daughter Marie with the spirit of godly science. (And that without doubt was through her continual and fervent remembrance of Christ's passion). God I said gave to her the gift of knowledge/ that thereby she might know what was to be done/ and when/ and what was to be avoided/ and that all her sacrifices and pains taken for god, she might order with discretion. For oft-times vice will show himself to be virtue/ and evil oft-times is taken under the colour of goodness. And when we would avoid one vice: oftimes we fall into the contrary vice/ and therefore this spirit of godly knowledge is necessary for us. sometime this blessed woman when she was made one spirit with god, & was joined unto him with the glue of fervent love to her great pleasure and sweetness. If she heard of the coming of strangers to speak with her: she would (I say sometime) with great violence withdraw herself from that great pleasure of contemplation/ from the sweet halsings of her spouse Christ, less that she should slander those strangers. I say she would withdraw her mind from that contemplation with so great vehemence of sorrow, that sometime she voided or spitted pure blood/ & that in great quantity, to her great pain and affliction. Willing rather so to punish herself with that great martyrdom, than to trouble or unquiet the peace and quietness of her systerens and brethren/ and specially of pilgrims or strangers. Yet sometime when she knew (through the revelation of the holy ghost) the coming of sum strangers: a good time before they came, she would go privily into the fields or woods nigh unto her cell, and there would she hide herself, that uneath or scarcely her own company might find her, all though they searched for her all the day. And sometime contrary ways, when she was in sleep, if there came to her poor and simple persons for their necessity or comfort, she was suddenly awaked and compelled to rise, only by th'operation and moving of the holy ghost, which than said unto her: Speed thee, there is one that abideth for the to speak with thee/ nat for any curiosity: but for very necessity. Moreover though this blessed woman with a marvelous discretion kept always peace with her neighbours, and nat only with them that were good & virtuous: but also with them that appeared nat so virtuous: yet towards her self she was marvelously undiscrete/ moche abjecting and despising her self/ and (as it seemed to her company) punishing her self sometime above measure. But certainly, so much the more she was discrete to her self: for as much as she did nat presume to do any thing unto her self, but as she was famylyarely taught●of the holy ghost. For she durst nat abstain one hole day from her refection: except that she were most surely ravished & rapt up above her self, and from all her senses. And yet sometime when she was rapt, she did attempt and prove to take her refection, to avoid thoccasion and murmur of other persons that were in her company, but in no means she might receive it into her stomach/ and for pain thereof, she was sometime almost overcome. And therefore afterward she had that liberty to abstain when she would, and non occasion taken thereof/ nor any man durst ask of her, Ibid. ca 37 why she did so. Also oftentimes when the priest lifted up the blessed sacrament of the body of our lord above his head: she see betwixt the hands of the priest, the form and shap of a most fair child. Also she see a great multitude of angels/ descending from heaven with a great light. And after the using or receiving of the sacrament, she see in spirit our lord remaining in the soul of the pressed, and lightening it with a marvelous clearness. Or else, if the priest received the body of our lord unworthily, she see than our lord departed from that soul with indignation, leaving it in a great darkness, and void of all goodness. ¶ The gift of strength is given to man by the fervent remembrance of Christ's passion. The xii Chapitre. BY the devout and oft remembrance of the passion of our lord, is also given unto man the gift of ghostly strength against our spiritual enemies and the multitude of temptations. And by this gift, inordinate fear is put away. Hardy and inordinate boldness is reduced to a due measure/ and all adversities been strongly borne & suffered. For who so ever be crucified with Christ through the fervent remembrance of his blessed passion▪ is animated and strengthened to enterprise great and hard things/ to contemn and set at nought all worldly pleasures/ to suffer patiently and gladly all tribulations, and to expugn or overcome all vices. That faithful servant which doeth●feruently remember his lords passion, and to whom his lord hath given many graces, that person I say doth consider and see the marvelous and incomprehensible strength of Christ in his interprysing great battles, in his sufferance, and in the promoting or subduing of the devil. I say in his entreprysing of great and hard things/ for he fought great and terrible battles for the salvation of his enemy, unkind man. Also the marvelous strength of Christ doth appear in his patience, where as he suffered most obprobriouse, sharp, and grievous torments/ and that of his creatures. And thirdly his incomprehensible strength was showed in subduing so mighty and strong a lord (or rather I may say a tyrant/ the devil that usurped the dominion over all the world/ whom our lord by the death of the cross strongly did overcome/ and so by his death destroyed the author and cause of death. These things well considered, it is no marvel if the faithful knight of Christ, and follower of his lord, moved by these examples of Christ, enterprise and go● about to do great and hard things. And the more hard, vile or painful the things be, the more gladly, diligently, and more fervently will he attempt them. And that specially if it be to the laud and honour of god, and the health & comfort of souls. For than there can be nothing to hard, to vile, nor to painful for him to do or suffer for god/ which did so great things for him so vile a wretch. Yea also he thinketh all things (though they be never so painful) to be sweet, pleasant, delectable, commendable, and moche to be desired: if thereby he may be assimilate or made like unto the most shameful and painful death of Christ his lord god. Those things this faithful servant doth more gladly, in those he occupieth himself more aiudiously, those things he searcheth and oft remembreth/ those he desireth to fulfil with a fervent mind/ nat grudging nor saying, why put you me to this vile office, to this shame, to this labour and pain? But rather thinking, why shall I nat do these things with a glad mind? Nor he doth nat repute or think himself to be of any reputation for that he serveth god: but he thinketh it a great thing, that it would please almighty god of his only goodness to accept unto his service so vile, unworthy, and most miserable wretch as he is. Wherefore in all these things, his heart is only pleased in that, that he may be conformable to his lord god, and that he doth follow him in sufferance of troubles, as much as he may for his frailty. And that he suffereth: he knowledgeth it to be for his sins. And all his joy is, that his lord is honoured by his glad patience and sufferance of tribulations. This faithful servant hath so strongly subdued and tied his appetite under the yoke and captivity of right reason: that it shall nat have his wanton pleasure in any carnal or worldly desire/ nor yet in any vain or unprofitable thing. Also he keepeth his heart with all diligence as a castle of great strength/ so that he will nat suffer any sinful thought to rest therein/ nor yet any vain or unfruitful imaginations to wander therein. He is ever thinking or considering those things that been spiritual and godly, or inducing unto god/ & with great joy he desireth those things/ & fervently laboureth to bring them to effect. But for as much as in this life evermore or for the most part the chaff is mixed with the corn: therefore this faithful servant taketh the rydell or wyndose of discretion in his hand, and so windeth and purgeth the chaff from the corn: in the door of his heart. He taketh into his hand the burning and sharp sword to keep diligently his heart, as the paradise of god/ so that what so ever in his heart desireth to eat of the tree of life (that is, all such thoughts as be godly, spiritual, and lively) such he diligently doth cheryssh and nourish. And if any thought do only look unto the fruit forboden/ that is to any thing contrary to the commandments or pleasure of god: such thoughts he will shortly expel from his heart/ so that they shall have no pleasant abiding there. The deceitful serpent shall have none entrance into that heart. Ne yet the flattering persuasion of the woman. And if peradventure he perceive any such appear in his heart: anon he will remove it with indignation and sharp rebukes/ for there only been nourished manly/ godly/ and virtuous thoughts. And therefore such a person that is thus purified in soul and body: may truly order himself to the contemplation of god. For he never lifteth up his sight or iyes unto vain things. Ne his ears to hear noisome or unprofitable things. Nor his nose to smell sweet odours nor smells. Nor his mouth, to taste delicate things. Ne yet his touching, to feel soft things/ and that inordynately: But with all diligence he keepeth himself both inwardly and outwardly/ so that now he should nat be called a servant or bound: but rather a lord and free. For he hath dominion over himself by subduing of all inordinate and sensual appetites/ as much as a man may have lordship over himself in this life. And so (I say) such a person for his purity, is most apt to receive the godly influencies and spiritual illustrations. For the son of justice doth inhabit such a pure and clean soul, shining in every corner thereof/ and lightening the inward parts of the same. That is, the three powers of the soul/ so that he may do all things necessary for his salvation by the power of the father almighty. He knoweth all things, by the wisdom of the son our saviour Christ jesus/ and will all goodthynges, by the goodness of the holy ghost. These be the three mansions or tabernacles that god maketh in the soul of the just and pure person/ for there he findeth nothing that should let or resist contrary to him. And so our lord doth shine so long in that soul: unto such time that soul thorough that bright light and clearness be absorbed/ and (in a manner) as it were drowned or swallowed up into god. And than the soul so ravished and lifted up above itself: Psalm. ●38. doth enter in to the godly cloud/ after this manner crying and saying thus. Et nox illumininatio mea in delitiis meis. This night or cloud is my light, to my great comfort and pleasure. And thus ye may see that the soul by the gift or spirit of strength is lifted up above all fear of perils of our enemies/ it feareth nothing but sin that displeaseth god/ it is nat subdued to any passion/ and is ready to exercise all works of strength. It is nat overcome by any (conflyete or battle in temptation. And all this is obtained and gotten by the continual and fervent remembrance of Christ's passion. And here unto saint Paul sayeth: Ephe. 6. B. Confortamini in domino, et in potentia virtutis eius. Ye be comforted in our lord, and in the power of his virtue/ that is in his passion where as his great power and virtue was showed, Psalm. 67. Also the prophet David sayeth: Ipse dabit virtutem et fortitudinem plebi sue. He shall give virtue, power, & strength to his people. And by his power we have the victory our over enemies/ as saint Paul sayeth: 1. corin. 15. G Deo gratias qui fecit nos vincere per dominum nostrum jesum Christum. Thanks and praisings be to god that hath given to us the victory over all our enemies, by the merits of our lord jesus Christ. And in an other place saint Paul sayeth thus: Ephe. 6. B. Indu●te vos armatura dei, ut possitis stare adversus in●idias diaboli. Put upon you the armour of god, that ye may stand strongly against the deceits and privy assaults of the devil. These be the armours of god: and also under him our armour. Let us take his crown of thorn, for our salet or helmet. For our sword, the nails of his hands. For our spurs, the nails that pierced his feet. For our jack or haubergyn, the betings of his body with scourges. For our shield, the cross as our lord bore it to the mount of Calvary. For our horse, the same cross/ as christ did hang and die thereon. With this armour we shall overcome the devil/ for thereunto we shall have strength through the fervent meditation of the passion of Christ. To this gift of ghostly strength, correspondeth the fourth beatitude/ that is: Math. 5. A. Li. 1. de ser. d●i in monte. C. Beati qui esuriunt et sitiunt justitiam. Blessed be they that hunger and thirst justice. For as saint Austyn sayeth: strength is convenient to them that hunger and thirst justice. for they labour diligently desiring to have joy and pleasure in and of things that be very good/ and also labouring to turn their love from all worldly and vain things. And this conveniency doth also appear in that, that this gift of strength consisteth and standeth in hard things & of great difficulty (as we said before). It is a great and an hard thing that a man should nat only do virtuous works which commonly been called the works of justice: but also that he should do them with a fervent, and (in a manner) an insatiable desire of justice/ which is signified by this hunger and thirst of justice. To this gift also of ghostly strength, correspondeth and accordeth amongs the fruits of the spirit, these two fruits. Patience, which concerneth the sufferance of evil or pain. And longanimity, which consisteth in the tarrying or continual abiding for the good promises of god/ that is eternal glory, the reward of virtuous works. And so this spirit of strength is given to man, that it should arise and lift up the tedious & weary soul which was almost deject & cast down by the daily sufferance of evil and pains/ and for beholding or abiding of the good promises of god. And this gift so doth lift up this soul, that it (obtaining his former virtue and strength) doth put away all such dullness & weariness, and also waxeth strong to the desire of inward sweetness/ and so consequently to the desire of eternal pleasure. Also this spirit of strength doth cause in man's soul the hunger & desire of justice/ so that the soul here in this life fervently desiring the works of justice, may hereafter be full satiate with consolation eternal for his reward. And to this we said before, Capitul. 2. huius part. that by th'example of the meekness & patience of Christ in his passion, for the which he was exalted and had a name above above all names/ as saint Paul sayeth: Phill. 2. B. Men should be provoked and moved to the following of Christ in corporal pains and afflictions. In subduing all vice & inordinate concupiscencies or desires. In hungering & thrysting the works of justice/ and in having dominion over all his appetites/ and rewling them by right reason/ that they so doing, may be made apt to the reparation of thorder of the dominations/ angels or heavenly spirits so called. ¶ Example of this spirit of strength. The xiii chapter. VIncent in his histories showeth an example of this gift of strength, Li. 31. ca 3● of the blessed woman Maria de Ogines/ thus saying: For as much as it but little availeth to avoid evil by the spirit of fear/ and to do good by the spirit of pity/ & thirdly, by the spirit of knowledge to have discretion in all things/ except also by the spirit of strength we resist all evil/ & keep our goodness by patience/ and also by firm constancy & stableness persever and so continue unto the death/ & so at length (by our long abiding) receive therernall reward promised unto us/ this (I say) our lord & father omnipotent considering, did open his infinite treasures, & did adorn & beautify his dear beloved daughter Marie (no doubt for her fervent & continual remembrance of Christ's passion) with the fourth precious stone/ that is, with the gift of ghostly strength/ & so did arm her against all adversities or darts of the enemy/ that neither she was deject & cast down by any trouble or adversity: nor yet lift up in pride by any false & flattering prosperity. One time when she was grievously vexed with the paralysy or palsy/ in so much that for great pain she was constrained to cry & knock upon her breast: there was one of her familiar friends, a devout person in a secret place nigh/ the which hearing and perceiving her grievous pains: with great compassion and devotion prayed for her/ and she by the spirit of god, perceiving that by his prayers her pains were minished, said unto her serving maid: Go & say unto that man, that he cease of his prayers for me/ for though by his prayers mine infirmity is relieved: yet thereby I lose the merit● that I might have by patient sufferance. another time when she was vexed with grievous pains or troubles, there was one of her devout lovers which secretly in his heart was very sorry and heavy for her vexation and grief/ the which she knowing by the revelation of god: sent her maid unto him, saying: Bid him sorrow no more for me. For she was more grieved or heavy for the sorrows of other persons, than of her own infirmities or troubles. And nat only by the spirit of strength she had power to resist all adversaries: but also to abstain for all carnal and wanton desires. This blessed young woman had so subdued & dried her body betwixt the two trees of the cross/ that is betwixt the remembrance of the passion of Christ/ and bearing her own cross by continual penance: that by many years before her death, she never felt the motions of uncleanness first stirrings in her body. And thereby she had a great confidence or boldness to be in the company of men/ for she of her abundant innocency & pure simplicitte, supposed and thought that all other persons had been as she was. And therefore one time when one of her familiar friends of a fervent spiritual affection that he had to her, did hold her fast or wring her by the hand/ though for his chaste mind he thought no sin: yet as a frail man thorough such touching, he felt a little pleasure sensual. But she nothing feeling in her self, nor knowing of his motions: heard a voice from heaven, saying in latin thus: Noli me tangere. touch me not. Yet she knew nat what what those words meant or signified. For our lord god very merciful and benign, having compassion of our frailty, would nat rebuke or confound that man in the presence of that holy woman. Yet he would as a true and faithful lover, keep the chastity of his friend. Than the blessed woman said to that man: I heard a voice, saying Noli me tangere. But what it meaneth, I know nat. And than that man considering the goodness of god towards him, made an honest excuse, seeing that our lord would nat confound him openly/ and so departed, giving thanks to god, and kept himself more warily afterward. ¶ The gift of council is given to man by the remembrance of Christ's passion. The xiiii Chapitre. BY the fervent and continual remembrance of the passion of Christ, is given to man the spirit and gift of godly council against our inaduertence and negligence. Whereby in this miserable and dangerous world we may beware of all perils and dangers/ we may enterprise and take on hand hard things/ and also do things of most dyffyculty. For that person which is crucified with Christ thorughe the fervent meditation of his glorious passion, is stirred and ravished to do the works of supererogation. Whereunto he is nat bound by the precepts and commandments of god/ and thereunto he is lifted up, and lovingly drawn by the spirit of council/ on this manner following. first he remembreth how our lord jesus Christ was obedient to his father, and so continued unto the death of the cross/ subdued unto all vility, subjection, derision, and manifold sorrows and pains for us. And in all these, only requiring and searching his heavenly father honour and glory/ and so at last, subdued to the most shameful death for our redemption. Secondly he remembreth how Christ, though he were always poor, yet he was most poor when he, spoilt & rob of all his clothes, was put naked upon the cross for our sins. And thirdly he remembreth how he that was most sweet, pleasant, and solace of angels: was replenished & filled with all bitterness, sorrow, and pain when he hung upon the cross. This very true vyn●● our saviour jesus Christ, was oft times cut. first in his incarnation, when as he was in our nature made of less perfection than angels/ though by his godly nature: he was the creator, maker, and glory of angels/ and so was in a manner his glory cut from him with the knife or coulter of ignominy/ for to the fight of the world he was nat glorious: but rather he appeared vile and ignominious. His power was cut with the coulter of derection. His pleasure, with the knife of sorrow. His richesse, with he knife of poverty. And at last there was cut from him with the coulter of fear, all his friends and acquaintance/ so that of all his dear lovers, there was nat one man to comfort him in his tribulations. And therefore the prophet said in his person: Torcular calcavi solus, Esay. 63. A & de gentibus non est vir mecum. I alone have trodden or laboured in the press of tribulation: & there was nat one man that would comfort and help me. Also the prophet david sayeth in the person of Christ: Psalm. 68 Improperium expectavit cor meum & miseriam, et sustinui qui simul contristaretur, et non erat, et qui consolaretur: et non inveni. My heart hath sustained and suffered rebuke and misery. And I looked if that any man would suffer or be heavy with me: and there was none. Also I looked if that any man would comfort me: & I found non. Moreover he in whom was all treasures of wisdom and knowledge hid/ he that was king of all kings/ and so rich that he had no need of any other man's goods but of his pleantie giveth to every man: This wise and rich emperor (I say) was made so poor, that there might none be found more poor. No, nat amongs the foxes of the earth: ne yet amongs the birds of the air. And therefore he sayeth of himself: Math. 8. C Vulpes foveas habent, et volucres celi nidos, filius autem hominis non habet ubi caput suum reclinet. The foxes have their caves or dens, & the birds of the air have their nesties/ but the son of a virgin hath nat where to hide or lay his heed. He was poor in his nativity or birth: Poorer in his life, or process of his life. And most poor upon the cross at his death. At his birth he was fed with the virgins milk, and lapped in vile or poor clothes. In the process of his life he had poor clothing. But oft times he wanted meat & drink for his necessary sustenance. But at his death thou shalt find him naked and in extreme thirst or dryness/ except thou say that he had vinegar mixed with bitter myrrh and gall to quench his thirst. These things well considered, the soul of the person beholding and deeply remembering them: is shortly and easily persuaded and moved to follow our saviour jesus in like things/ so that he may now gladly withdraw himself from all worldly honours and desires of the same/ from all possession of temporal goods/ & from all corporal consolation and pleasure/ desiring with his lord god all vileness, abjection, and derision/ and to suffer pain in all his hole body/ that thereby he might in sum thing be made conformable to his lord god, and so do to him sum thankful service. His appetite and desire is nat now to please men: but rather for the love and honour of his lord god, to be mocked, scorned, despised, and to be rather hated of them, than honoured. And therefore all vain praise and laudes given to him, been abomination & as stinking carrion unto him/ for he only requireth and desireth the laudes and praises of god. Unto that, is all his study, labour, & pain. That, he desireth with an unsatiable thirst. In all things he only desireth th'honour of god. Nothing looking to him ●elfe, nor regarding any thing pertaining to himself, ne yet will be bound to do any thing/ but all to guider with heart and mind looking unto heaven, where as is most his pleasure. And also he desireth that by his rebukes his lord god might be honoured/ greatly and continually desiring through this gift of council, both to be poor and also despised and abject for the love of god, for as much as he perceived both these to be in his lord god crucified. And truly he would now and ever be naked with Christ upon the cross/ being very heavy or sorry that he should have any thing that might help the poor/ or else that pertaineth to th'honour of god. Therefore he, forsaking all superfluity, useth as few things as his necessity will suffer him/ so that his pleasure is much more set to despise and cast away richesse, than to get or multiply it. And to speak of corporal delectations, consolations and pleasures: we may truly say, that from all these, and also from all other consolation that is nat in god, of god, or for god: he utterly refuseth them as much as it is possible for him/ ever asking and desiring to be satiate and fulfilled with bitterness, sorrow, and pain or affliction with his lord and master Christ. Wherefore, what so ever he perceived to be pleasant unto his body, or yet unto his heart, by the which he may nat be made conformable unto the most blessed wounds and passion of Christ: that thing he abhorreth/ withdrawing himself from all things (through this gift of council) wherein he seeth any peril or danger like to come to him. And therefore he doth all things with great deliberation. And also through the said gift of council, he applieth himself to do all though things whereby th'honour of god, the charity of his neighbour, & the health of souls may be in any thing increased. And for these causes he is oft times solitary, deeply considering the passion of Christ, therein lerching the high honours of god, th'eternal riches, and heavenly pleasures/ that the devout soul therein resting, may have great joy. Also thereby the bitter soul for the compassion of Christ's passion, is made sweet and pleasant. And the mind elevate and lifted above itself: is made drunken or is drowned in love. And ●o the soul full of pleasure and lening upon her dear beloved: restyth holy in her lord god. And this is it that we said before, how through the spirit of council we avoid all perils and dangers/ make ourselves sure in the holes of the stone/ that is in the wounds of Christ to enterprise great, herd, and painful things/ and also to exercise the works of supererogation/ as is to love our enemies, and to forgive them for Christ/ to give all our goods to poor people for the love of Christ/ to the which works done by the spirit of council, correspondeth the fift beatitude/ of the which Christ sayeth: Math. 5. A Beati misericordes quoniam ipsi misericordiam consequentur. Blessed be the merciful/ for they shall have mercy. Li. 1. de ser. 〈◊〉 in monte. C. For as saint Austyn sayeth: Council is according to merciful persons/ for there is but one remedy or mean to be delivered from all the perils of this world/ and that is this/ to forgive and to give. Council is properly and specially to be taken of these things that be to cum, and that be profitable unto our end/ that is, to do the works of mercy/ which most of all correspond or accord to the gift of council. And therefore saint Paul sayeth: 1. Timoth. 4. C. Pietas ad omnia utilis est. pity and mercy is profitable to all things. And thus ye may perceive that the beatitude of mercy correspondeth to the gift of council. Nat that this gift of council doth produce and bring forth the works of mercy as his effect and operation: but that it directeth and orderyth the doer and worker. For the spirit of council is specially given to man, to that intent that he should learn thereby to forgive freely and gladly/ and also to show mercy unto those persons that have offended against him, knowing that if he so do: he shall find like mercy in our lord, in forgiving his sins done against god/ as our lord sayeth in the gospel. Mat. 6. B. And this is it that we spoke before, that men considering and beholding the unspeakable pity & mercy of our lord, that he showed when he prayed for them that put him to death: should be moved and stirred to like pity and mercy, & so made apt to the restoration of the order of angels, called virtues. O sayeth the prophet David in the person of Christ: Calix-meus inebrians quam peclarus est. Psalm. 22. That is, as the gloze of saint Austyn sayeth, the cup of the blood of our lord which inebriting the mind and making it drunken in god, doth so cure and heal it, that it maketh it forget all vain delectation & pleasure. This drunkenness maketh men sober. This fullness and plenteousness maketh men empty and void of evil manners and vices. And therefore the prophet sayeth, that it is preclarus/ that is much worthy and noble. For beside the premises, it bringeth a man to the kingdom of heavens. ¶ Example of this spirit and gift of council. The xu Chapitre. OF this gift of godly council which is given to such as fervently remember the passion of Christ, we may see an example in the foresaid blessed woman Maria de Ogines, Li. 31. ca 39 in the foresaid histories of Vincent/ which speaking of this holy woman, sayeth thus. She, endued with the spirit of council, would do nothing headlings, nothing inordinately: but she did all things diligently, wisely, discreetly, and with great deliberation. And all though she was inwardly visited with the familiar council of the holy ghost, and also sufficiently instruct in the holy scripture of god, and all by the fervent and continual remembrance of the passion of Christ: yet for thabundant meekness that was in her, and that she would nat trust to much to her own wit, and so seem wise in her own sight: she utterly forsook her own will and reason, and disdained not to submit her will freely & gladly to the will and council of other, taking and following their mind and council. This not withstanding, many of her familiar friends the which had oft experience of her godly wisdom: would take no great thing upon them without her council. And that she could nat know by man's wit or reason: after her devout and fervent prayer, she had the knowledge thereof by the inspiration of god. One time when one of her dear spiritual friends which had a competent poor living, wherewith he was well content/ & so much the better content, for that he lived quietly from the turmoils & troubles of the world/ abstract and separate from the company of worldly people, and all worldly pomp or vanity. This person (I say) so content and serving god in meekness and devout spirit▪ was desired of a noble and great man to be with him as his master, instructor, and councillor/ & he should have all things plenteously at his pleasure/ as meat, drink, raiment, horse, and servants. This person (after this large offer made) asked council of this blessed woman Mary what he should do. Than she (in no thing presuming of her own wit) made her hearty prayer to god secretly/ and after her devout prayers, she answered to him and said: I saw a great horse prepared for you/ which went or ran straight way towards hell/ & I did also see a great company of devils ioyenge and showing great gladness thereof. Therefore after my council, forsake that offer and continue in that calling that god hath called you unto/ less by such ambition & worldly pomp, ye give occasion to the devil to draw you further unto your eterne perdition. ¶ By the fervent remembrance of the passion of Christ, the gift of understanding is given to man. The xvi chapter. THere is also given unto man (through the fervent and continual remembrance of the passion of our lord, the gift and spirit of understanding/ whereby we know god/ nat effencially as he is in himself: but by collation & comparison unto his creatures, as by his effects, operations, & creatures/ as it were by signs and tokens. Also by this gift we receive a light and knowledge of those things which we see or here of the scripture of god. And this knowledge is contrary to that brute & sensual knowledge whereby man only knoweth and cleaveth fast to these outward and vain things/ nothing regarding, considering, or knowing his own honour & dignity/ for he only considereth these visible and transitory things/ and will nat search to read or know inward things/ that is, what he is/ nat in substance: but in grace. What is his living, vicious or virtuous. How great he is in merits or in the favour of god/ & where he is, that is in this exile & vale of misery. All these things considereth the spiritual person/ and that by the fervent meditation of Christ's passion. For he that is crucified with Christ jesus by the remembrance of his most blessed passion▪ doth ascend unto the clearness of knowledge by the spirit of understanding/ on this manner. When a man doth fervently and devoutly remember and consider how that the son of god would suffer so great pains for to redeem him: anon he considereth of what dignity and nobleness his soul is/ that it is of an excellent & great dignity/ saying that the son of god would suffer so shameful a death for the redemption thereof. And by this consideration he is animated and moved to consider and think of high and noble things. For when he deeply considereth that that most precious blood of jesus Christ was shed to wash his soul from the filthiness of sin/ and also that by that most blessed passion, the ruin and fall of angels should be repaired & restored with mankind: anon he disdaineth to remember or once to think of these vile and transitory things/ but rather he is provoked & moved to behold and consider spiritual and heavenly things. And if he consider or behold these visible things: it is for that intent that thereby he would ascend to the consideration of heavenly things/ so that his conversation is principally in heaven. And than also for asmuch as he seeth Christ crucified and so subdued unto manifold tribulations and pains/ he in this consideration, only willing to please god: recounteth and thinketh all tribulations and pains to be very light and easy for him to bear. Remembering also how moche Christ loved him that would be so cruelly and shamefully entreated and slain for his redemption: he, fervently kindled in the love of Christ, laboureth to enter in that most blessed side and heart of Christ, which he knew was opened with a spear for his love. His soul is burning in love as a fire. And therefore with all his heart he desireth to be crucified with Christ. Hereunto he sigheth and wepyth/ and fervently desireth that he might be all washed or drowned in that passion/ and so, wholly to be transformed into his lord god crucified. He reputeth and thinketh himself to be in bondage and misery/ except he be preserved and kept by the blood of his redeemer. He judgeth himself to be rather more like a beast than a man: except he be clad with his lords passion. It is abomination to him to be negligent in the consideration and remembrance of so noble a benefit as is the merciful work of our redemption/ and therefore he is ever, or at least hath a will to be ever occupied in the meditation of the said passion. For as he would ever continue in the favour of god, which he gate by that passion and redemption: so he would have ever in his heart and mind the passion of Christ, the price of our redemption. He reputeth Christ crucified, as his life and all his comfort or pleasure/ and therefore he would be ever conversant with him. O what sorrow, what heaviness is it to that person which is inebriate and drowned in the blood of Christ: if he see his heart inclined to any other thing than to Christ crucified? Therefore such a person disdaineth to use any other potion or drink with pleasure, but the blood of Christ/ which hath washed him clean, & greatly beautified & made him like unto Christ. He knoweth that through the opening of the side or heart of Christ, his soul is married unto christ/ and therefore he will ever stand nigh unto that wound/ touching & feeling his spouse wounded for his love/ & so, he fervently desireth that he might be wounded in his heart/ and therefore he oft times layeth his heart unto those wounds by continual remembrance of them/ and also joineth & bindeth himself unto his spouse wounded, with the indissoluble and continual or sure bond of charity/ for the wounds of Christ be as a cellar of wines new broached, whereby our souls may be inebriate or made drunk in charity. And hereunto it is written in the canticles: Cantic. 2. A. Introduxit me ●ex in cellam vinariam, ordinavit in me charitatem. The king hath brought me into his wine cellar/ that is, into the fervent love & remembrance of his wounds. He hath made me drunk in his love and charity. Cantic. 1. A. Also it is said, Canticorum. 1. Introduxit me rex in cellaria sua. The king hath brought me into his cellars. There shall we suck honey out of the stone/ and drink the most purest blood of the grape. Christ crucified is this stone/ & also this grape/ whereof we all may plenteously drink. And therefore he sayeth to his lovers: Cantic. 5. A. Bibite amici, et inebriamini. Cum drink friends hereof at your will/ and be drunk thereof my most dear friends. Also the spouse Christ sayeth to his spousess our soul: Cantic. 4. C. Vulnerasti cor meum soror mea sponsa, vulnerasti cor meum. Thou haste wounded my heart for thy love, my sister, my spouse/ thou haste wounded my heart. Ibidem. 2. A. sermon. 70. And she again wounded with his love, sayeth in like manner: Vulnerata charitate ego sum, ideoque filis jerusalem nunciate dilecto quia amore langueo. I am wounded with charity/ and therefore ye daughters of jerusalem show unto my dear beloved spouse Christ that I languysshe and am sick Cantic. 5. C. for love. And so the wounded spouses is joined to Christ crucified her wounded spouse/ and wound is coupled to wound/ that is love to love. And than also the columbine blood of the spouse/ that is of christ/ which is simple as the down/ by the which blood our soul (the spousess of god) receiveth her spiritual sight. This blood I say doth flow into the wounds of the spousess/ which is so wounded by compassion that she hath of her spouse Christ crucified: that in a manner she fainteth & swowneth for sorrow/ and mylteth or waxeth sick for the love of his spouse/ and so than she sweetly resteth in our saviour jesus/ where she readeth and seeth/ understandeth and findeth what she is/ & of what merit or dignity in the love and favour of god/ for whose love the son of god would suffer so great and grievous torments. Hereunto speaketh saint bernard: O good jesus/ thou haste made thy body, as a glass unto my soul. That which thou did suare openly: I suffered privily. That which thou suffered of the ministers of Cayphas openly: I suffered of the ministers of wickedness of Sathanas inwardly. Thy face was covered, and also smitten or buffeted in the house of the prince of priests/ and that was to put away the confusion of our ignorance and spiritual blindness. We were sometime darkness/ that was before our baptism/ but now we walk in the light that was set or hanged up on height upon the altar or candlestick of the cross/ and from thence shineth very bright unto our comfort. And so Christ by his passion doth illuminate or lighten our reason & understanding. Apoc. 3. D. This is the ointment, wherewith (as saint Iohn sayeth) our eyen should be anointed, that we might see clearly. This is also the rod, 1. Regum. 14. D. wherewith jonathas took of the honey and ate thereof: and so his eyen were lightened. This is more over the gall of the fish wherewith Thobie anointed his eyen: Thob. 6. B 11. C. and so received his sight again. And so Longyne being blind, and washed with the blood of Christ: received his sight, and was also converted to the faith. And so ye may perceive how the passion of Christ doth illuminate our understanding, and giveth knowledge to meek persons, faithfully and devoutly remembering his passion. And this is through the gift of understanding to know god by his creatures/ or in comparing him to his creatures/ as we said before. And also to be illuminat or lightened by the writings and sayings of prophets in the manner of contemplation or knowledge of those things that be written of our lord jesus christ/ whereby man beginneth to return to his own self/ for by this gift of understanding, he recovereth his spiritual sight/ whereby he may see and know his own honour and dignity/ & so return to his lord god and see him as it is possible for man in this life. And therefore to this gift correspondeth the vi beatitude/ that is, Beati mundo cord: quoniam ipsi deum videbunt. Mat. 5. A. blessed be the pure & clean in heart: for they shall see god. And saint Austen sayeth that the sixth operation or gift of the holy ghost/ that is the gift of understanding, is convenient and according to them that be pure in heart. For they so cleansed & made pure: may know & see that, which the corporal iye or sight can nat see. And here note, that there be two manners of cleanness of the heart. One is as a disposition to the sight of god/ which is a cleansing of the will or affect from all inordinate affections/ and this cleanness is made or gotten by the gifts and virtues that pertain to the will/ commonly called Vis anime appetitiva. The desirous power of the soul. There is an other cleanness of the heart, which is as a complete & perfyce cleanness/ whereby god is seen. And this is the cleanness of the mind or understanding purified & cleansed from all fantasies & errors/ so that the soul so purified, perceiveth the more clearly & truly those things that be written or spoken of god/ & nat only perceiveth them by corporal fantasies, ne yet understandeth them as the perverse and obstinate heretics done declare them. And this cleanness is obtained or gotten by the gift of understanding/ whereunto correspondeth (as I said before) the vi beatitude/ that is, blessed be the clean in heart: for they shall see god. And faith or fidelity/ one of the fruits of the spirit, accordeth also hereunto. And as ye see that the fruit of the tree is the last thing and most delectable or pleasant that we have of the fruitful tree: so be the fruits of the holy ghost the most pleasant & delectable things that cometh to man by the virtue and operation of the holy ghost. And so the spirit of understanding, coming to the soul of man through the devout and oft remembrance of Christ's passion: cleanseth it and purifieth the inward and spiritual sight of man/ which was darked and blinded by the sin of our first parent Adam/ and also doth cure and heal it with the knowledge of the word of god/ as it were with an wholesome ointment/ and doth make it so pure and lyghtsum, that it is apt to receive or to behold the clearness of the deity. Mat. 5. A. cleanness doth spring of the gift of understanding. And this cleanness bringeth in the vision or sight of god/ and therefore Christ sayeth: blessed be the clean in heart: for they shall see And therefore we said before, that by the truth expressed & declared in the most blessed passion of Christ: men be illuminate through the fervent remembrance of the said passion, unto the knowledge of the heavenly and godly truths/ that so they may be made apt unto the reparation of thorder of cherubin. For man in his first creation was so made of god, that if he had nat sinned: he should ever have been present in the contemplation of his creature and maker/ that man, so saying his lord god: should ever have loved him/ and so loving him: should ever have cleaved fast unto him. And in so cleaving fast to him, which is immortal: he also should have had life everlastingly. But man, for his inobedience, was cast from the face & favour of god. And by his sin, he was blinded with ignorance. And he was put from that inward light of contemplation/ because he inclined his mind & gave it to earthly desires. And the more deeply he gave himself to the desire of these vain & transitory things: the more he forgot the sweetness of heavenly desires, whose taste and knowledge he had lost by his sin. And so he was exiled & banished from Paradise, for his sinful conscience/ and wandered about here in this vale of misery, by inordinate concupiscence. And also the heart of man which first, fixed in the love of god, was than stable & permanent, & in loving only one thing, that is god, was at all times one: after that it began to slide unto vain & worldly desires, it was divided into as many things, as thoo things that he desired were divers & many. And so it followeth consequently, that that mind which can not or will nat love that one thing, that is very good & one in itself: that mind (I say) can never be stable. For the mind, nat finding the end of his desire & his purpose in those things that he loveth/ & so ever labouring in vain, & desiring that thing which he can nat opteyn: can never rest stably & quietly. And hereof followeth continual moving without stability, labour without rest, running without any end of his running. And so the heart is ever unquiet, unto the time it cleave fast by love unto one thing, in the which his desire shall be satiate & fully content with pleasure/ and also he shall have a sure confidence and trust, that that thing which he so loveth, shall never be taken from him/ & this shallbe by our lord jesus Christ/ which is the way, joh. 14. A. truth and life eternal. And therefore he saith: joh. 12. E. Cum exaltatus fuero a terra omnia traham ad meipsum. When I shallbe exalted upon the cross: I shall draw all my elect people to myself. And this his eternal father promised unto him by the prophet, Esay. 43. A saying: Ab oriente adducam semen tuum. etc. That is, I shall bring thy seed and faithful children or servants from the east, by one part of the cross. And I shall gather to the from the west, by an other arm or part of the cross. And I shall say unto north: give to my son his servants by the third part of the cross. And I shall say to the south part of the world: Let nat my sons servants to come to him, by the fourth arm or part of the cross. Bring my sons or children from far countries/ and my daughters from th'extreme and utttermoost parts of the earth. ¶ Example of this gift or spirit of understanding. The xvii chapter OF this spirit of understanding, which is oft times given to those that devoutly remember the passion of Christ: we have example in the said histories of Vincent, Li. 31. ca 41 of the oft named holy woman Maria de Ogines. Of whom he sayeth thus▪ This blessed daughter of Jerusalem, adorned by the fervent remembrance of Christ's passion with manifold virtues, & illustrate or lightened with the foresaid gifts of the holy ghost, and also her heart purified & cleansed with the gift of understanding: she was conversant in & with heavenly things. For she, utterly excluding from her heart all vain, transitory, & sensual fantasies: got into her mind uniform, unvariable, & heavenly imaginations. And the more she approached & drew nigh unto thimmutable majesty of god: the more purely these heavenly imaginations shone in her soul. And when her spirit so purified was kindled & burning in the fire of fervent love of god: she ascended into heaven by contemplation, as the fume or smoke of incense or other sweet spices doth ascend/ & so walking in heaven as it were from place to place ever ascending, sought about to find him whom she loved, god omnipotent. And so searching, she was sometime comforted with the lilies of virgins. Now refreshed with thodiferouse & sweet smelling roses of the holy martyrs. And sometime she is venerably or worshipfully received of thonourable company of the apelles/ & sometime she is associate to the company of angels. When she had thus ascended from degree to degree, & walked with joyous & glad mind through many places of heavenly paradise: when she was a little past all these cumpanies: she found him whom her heart most fervently desired/ & there she perfitly rested. And when she was in this quietness: it pleased our lord to show unto her the book of life/ wherein when she looked: she perceived many things by the spirit of understanding/ which afterward when she was cum to her self, she showed by the spirit of prophecy. And so upon a time, when the heretics called Albigenses were greatly multiplied, three years before that the people were marked with the sign of the cross to go & fight against them: she said that she see many crosses descend from heaven upon a great multitude of people/ which people moved of god, & fervent zeal that they had to our saviour crucified, & intending to revenge the great dishonour of god, done by those heretics: came from far countries. And when they came to a place called Mons gaudii, the mount of joy: there were many of them slain by the heretics. And than this blessed woman, though she were in a far country from that place: yet she see holy angels making great joy, & bearing the souls of those holy martyrs that were slain in that battle, unto heaven, without any other purgatory. And so this blessed woman saying this: conceived so fervent desire to go unto that place, that no thing should have withhold her from that journey: if she might have gone without slander of her neighbours. And when we with smiling countenance asked of her, what she would do if she were there: she answered & said: Though I can nat fight: yet at least I would there honour & glorify my lord god, & there confess his name, where as those wicked heretics hath blasphemed him and denied him. Other examples ye may see in the said histories. Ca xlii. ¶ The gift of wisdom is given to man by the devout remembrance of Christ's passion. The xviii Chapitre. THere is also given to man by the devout and oft remembrance of Christ's passion: the spirit or gift of godly wisdom. Wherewith god is known absolutely without respect unto his creatures/ or else by experience. As when we taste of the sweetness of god. And therefore Sapientia is nat only called a knowledge: but it is a savoury knowledge, through the taste of virtues. And this gift is given to man, against all chyldely or vain knowledge or pleasure/ so that hereby a man learneth to despise all wantonness, and milk of temporal delectation or pleasure, and all such foolishness/ & beginneth to savour heavenly things, and to ponder them as things very pleasant, true, and stable, or permanent. And earthly things he reputeth as vain & transitory/ and also hereby he judgeth the truth of every thing as it is in deed/ & intermeddleth no more than needeth. And of this wisdom saint Paul sayeth: Colo. 1 B. Impleamini cognitione voluntatis dei in omni sapientia, et intellectu spirituali. I pray (sayeth saint Paul) that ye may be replenished & fulfilled with the knowledge of the will of god in all wisdom & spiritual understanding. And saint bernard sayeth, Ser. 15. de diversis. that there be iii manners of wisdom. One is the wisdom of the heart. An other is the wisdom of the mouth. And the third is of the outward work or deed. The wisdom of the heart standeth in the weeping & sorrowing for our sins past/ in despising of all worldly pleasures or profits, & in the desire of heavenly things & eternal glory. The wisdom of the mouth consists in the confession of our sins/ in the laud & praisings of god, & in thedi●ienge of our neighbour by godly speech & exhortation. The wisdom of outward works standeth in this that a man live & be conversant with other men patiently, obediently, & innocently or continently/ so that faithful & true obedience do mortify & subdue his own proper will. Meek continence do cut away all carnal & worldly concupiscence. And glad patience do sustain & bear manly & strongly all corporal & worldly adversity. Capi. 10. A. Of the wisdom of the heart, we may declare unto you a figure or example written in the third book of the kings/ that is, how the queen Saba, hearing the great fame of Solomon: came from the extreme parts of the earth to here his wisdom/ & she came to him with a great company. And king Solomon taught her in all things that required of him. And so she saying and considering the wisdom, his house that he had builded, his ministers and servants, & thorder of them, their raiment, his buttelers, and thosts or oblations that he daily offered: she (I say) considering all these, her spirit in a manner failed her, for great marvel and wonder she had thereof. Morally or spiritually by this queen Saba is understand our sinful soul/ which hearing of the fame of Solomon/ that is, by inward inspiration or outward preaching or reading, perceiving thinfinite goodness, love, and mercy of our peaceful Solomon Christ, by the which mercy & love he hath prevented our sinful soul with his grace/ & reconciled it to his heavenly father. And where our soul by our first parents was condemned unto eternal death: he hath restored & called it again unto life. Our queen Saba and sinful soul (I say) perceiving this great fame, is incited & moved to come with all her heart and mind, with a great and much company/ that is, with many sighings & sobbings, & great desires unto our true Solomon Christ, from th'extreme parts of the earth/ that is, from sin/ that is very far from god. As the prophet David saith: Long a peccato ●ibus salus. Psalm. 118. Health or salvation/ that is Christ, is far from sinners. And therefore sin is called th'extreme part of the earth: for asmuch as it separateth & maketh man far from god/ yea nothing so moche/ & also because sin commonly doth inhabit the souls of earthly & worldly people. This sinful queen I say came fro far to here the wisdom of our Solomon Christ. And his wisdom is this/ that we should be 〈◊〉 & sorry for our sins, despise the world with all his pleasures, & covet or desire heavenly things/ that all things should savour unto us/ that is, that we should judge & take every thing as it is in itself/ after right reason. Also our Solomon Christ doth teach unto us, that if we will avoid eternal torments & pains: we must fear the justice of god, remember oft-times the surety of death, and the uncertainty of the hour of death/ & to be ashamed to come to everlasting infamy and rebuke. Also he teacheth us to have discretion in our elections, acts, & debes/ that is to prefer spiritual things before corporal/ eternal, before temporal/ heavenly, before earthly/ & honest things, before vile & unhonest things. This is the wisdom of our Solomon christ/ this is far from the wisdom of the world. 1. Cor. 1. C. And therefore saint Paul sayeth: Vbi sapiens 〈◊〉 ubi scriba? etc. Where is the wise man of the world? where is the scribe and learned man? Where is the builder & purchaser of this world? Hath nat god also showed & declared the wisdom of this world to be a foolishness? Surely that wisdom may well be called a foolishness, whereby the world is loved, & god despised. Worldly honours been coveted & desired: & good manners lost & destroyed/ whereby riches is gotten: but good conscience is lost & blinded. But now let us see how this true wisdom of the heart may be gotten by the remembrance of Christ's passion. For who so ever be crucified with Christ through the devout & continual remembrance of his passion: he may ascend unto high contemplation by the gift of wisdom/ on this manner, following th'history & example of queen Saba. First our queen Saba, our sinful soul, doth here the fame of the wisdom & goodness of Christ our Solomon, when she remembreth how the son of god was incarnate & becum man, & also suffered manifold pains, & was offered upon the cross for our sins/ & how that he suffered most grievous pains & shameful death for our redemption. And therefore she thinketh that no wise man would gladly or lightly lose that thing which he bought so dearly with his own precious blood, if he might with any justice or rightfully keep it. And so considering these: she conceiveth in her self a hope and trust of forgiveness. And than she maketh her supplication & prayer to god for his favour & grace/ & promiseth to make amends for her offences & sins, as far as it is possible for her to do. Than she beholdeth & considereth his house that our Solomon hath made/ that is, her own body & soul/ & how her soul is made to that intent, that it should be the house & temple of the holy ghost. Also she considereth how glorious & goodly this house was made/ that is, to th'image & similitude of god. And how vilely & shamefully she hath defoiled it by her own sin. And so she beginneth to have wonder & marvel of the great mercy of god, that so mercifully would spare the sinful soul. Secondly, she beholdeth the meats of his table or board/ that is, she considereth how mercifully he doth nouryssh & feed sinners with his benefits/ though indeed they be nat worthy to have the bread that they eat. thirdly, our sinful Saba considereth his ministers & servants/ that is, she seeth how all creatures were create and made of god for to do service unto man/ and how they continue they obedience and service unto man, though man be inobedient unto his lord god creator & maker/ and so for his inobedience and sin: unworthy the service of any creature. fourthly she considereth their vestures and garments/ that is, how mercifully our lord hitherto hath hid and covered the privy sins of our sinful soul/ though all things been open to his sight and knowledge. fifthly, she saying his butlers: doth consider how benignly our lord god doth byrle and give to us the wine of contrition and devotion. Psalm. 59 And therefore the prophet David sayeth: Potasti nos vino compunctionis. Thou haste given us to drink the wine of compunction and sorrow for our sins. sixthly, she beholdeth the oblations that our Solomon doth daily offer/ that is, how Christ offered himself freely upon the altar of the cross for our sins/ and how the same body and blood is daily offered in the church for our spiritual comfort. And this oblation exceedeth all the other benefits of god given to man. And thus our queen Saba, our sinful soul, having the eyen of her wisdom in her heed christ/ that is, beholding and deeply considering all the premises: she fainted, and her spirit failed her. She had no spirit/ that is of sin & iniquity/ for that hath now left her. And because now the holy spirit of god hath entered into that soul: the wicked and unclean spirit is expelled and put away. And now finally, as Solomon gave to the queen of Saba many great & precious gifts: so our king that hath wrought our salvation in the midst of the earth, doth give unto the soul deeply remembering the premises, great treasures of knowledge & wisdom of virtue & grace/ & that moche more than she deserveth or asketh. For when a man inwardly considereth how he that was most mighty of power, was so dispiteously trodden under foot for our sins. He that was most wise, was deluded & mocked as a fool. He that was best and all full of goodness, was replenished with the bitterness of sorrow. And he that was most righteous, to be condemned to the most shameful death. When a man (I say) considereth all these things: anon the mind ariseth into a great marvel & admiration of the worthiness & nobleness of god/ wondering & marveling of the great benignity & charity of god towards us most wretched and unworthy servants. And than beginneth the mind with a ferue●ent desire and burning love to be kindled towards our lord god. And the spiritual taste of our affection in a marvelous manner is made moche pleasant and sweet/ and our appetite is wonderfully refreshed. And so all our inward man is in a manner alienate & lift up from himself/ and quietly doth rest in our lord jesus. O, a marvelous thing and never heard or seen before/ that is, that unspeakable sweetness should be found in the most bitterness. The most bitter bitterness of our dear beloved saviour jesus is marvelously turned in our loving mind/ into a sweetness that can nat be expressed/ ravishing and taking into it the hole spirit of man/ so that that sweetness once tasted: all carnal and worldly pleasure waxeth all unsavoury, and is excluded. And in this sweetness is the speculation or wisdom of the person, contemplating & beholding our lords passion, made perfit. For herein he joineth & putteth together the high & inenarrable sweetness that he feeleth in the consideration & beholding of that infinite goodness of god/ that it would please him to suffer so vile a death for us, with that inestimable bitterness that he felt or feeleth in having compassion of the pains & sorrows of his lord jesus crucified. And note here that that bitterness of compassion of Christ's passion, doth gather in & unite the mind of man. And th'admiration or wonderful consideration of the great goodness of god in the same passion: doth elevate & life up the mind so unit and gathered in, & offer it holly unto god. And for asmuch as therein is found & perceived an unspeakable bitterness with an unspeakable sweetness: therefore the mind of the person that beholdeth & considereth this, wondereth at it/ & so is alienated from himself, & ravished above himself/ & like as if he were all drunk, he falleth unto his lord god/ where than the soul melted with love/ through the beholding of thinestimable charity & love of god, is made as most pure gold, purified in the door furnace. And in the consideration of the most excellent benignity & goodness of god, the soul is anointed & made fat with the most pleasant oil of grace. It also obumbrate & shadowed with that 〈◊〉 of justice: is made most shining. The soul also cleansed and gathered in with that great bitterness: is abstract & withdrawn from all bitterness & sorrow. That soul beholden & received of god all good: is made all godly/ & so at last, it is absorbed and ravished with an unspeakable joy & marvelous sweetness. And the spousess doth rest sweetly with her spouse/ and amongs those pleasant and sweet embracings, she may than suck and drink of the fountains of our saviour, the lively waters and true wisdom. And here note that it pertaineth to this gift of wisdom, nat only to behold & consider godly & heavenly things: but also to rule and order the acts and operations of man. In the which direction and order, first it appertaineth to avoid all evil & vice/ that be contrary unto true wisdom. And therefore the fear of god is called the beginning of wisdom: for asmuch as it causeth a man to avoid all evil and sin. The last thing pertaining to wisdom, or the end of wisdom: is to reduce all things to a due order and end/ and this pertaineth to peace. Li. 19 de civitate dei. capit. 13. For as saint Austyn sayeth: Peace is a tranquillity of order/ that is, when all things been brought to a quiet & due order. And therefore conveniently correspondeth to this gift of wisdom the vii beatitude that Christ speaketh of, Mat. 5. A. saying: Beati pacifici: quoniam filii dei vocabuntur. Blessed be the peaceful that make peace: for they shall be called the children of god. And saint Austyn sayeth, Li. 1. de ser. d●i in monte. C. wisdom is agreeing and according to the peaceful. In whom is no contrary moving or rebelling/ but his movings been subdued & obedient to reason. Sapientia is called a savoury science/ & so he hath his name a sapore of the sapour/ savour or taste/ as when the mind is touched with the taste of inward sweetness: he doth gather in, himself all hole, by desire to rest therein/ less if the mind should wander in the consideration of outward things, it should shortly be dissolved by inordinate pleasure of the body or of the world/ & therefore he gathereth himself all inward/ for within he hath that thing in whom is all his delectation and pleasure. And therefore the spirit of wisdom, when he toucheth the heart with his sweetness, he tempereth outwardly the fervour & heat of concupiscence/ & so the concupiscence subdued: he maketh peace inwardly/ to th'intent that the mind of man so wholly gathered into that inward joy: might fully and perfitly be reformed unto th'image of god. Mat. 5, A. And therefore it is written: Blessed be the peaceful: for they shall be called the children of god. And that, for as much as they have the similitude of the natural and only son of god. Rom. 8. F. As saint Paul saith: Quos prescivit conformes fieri imaginis filii sui. Our lord hath predestinate and known before, his children here in earth, to be conform or made like unto th'image of his natural son/ which is called Sapientia generata. The eternally begotten wisdom of the father. And so hereby ye may perceive that those persons which receive the gift of wisdom by the devout and continual meditation of Christ's passion: attain to be the children of god. Capitul. 2. huius part. And this is it that we said before, that the great charity of god that appeared in the passion of Christ, should kindle the fire of love to wards god & their neighbours, in the hearts of all them that devoutly remember the same passion/ that thereby they might be made apt unto the reparation of the order of angels called Seraphin. ¶ Here followeth an example of this spirit of wisdom. The xix chapter. EXample of this spirit or gift of wisdom we read in the histories of Vincente/ which writing the life of the oft named Maris de Ogines, Li. 31. ca 43 sayeth in this manner. Her heart (through the remembrance of Christ's passion) was inwardly fulfilled with the spirit of wisdom/ whereby her words were very sweet & comfortable/ and all her works were made fat or pleasant with a marvelous sweetness of the spiritual unction or ointment. She was meek in heart, mild in her countenance, sweet in her words, pleasant in all her works, and drunken in charity. One time, when she had lain three days continually in her bed, there resting most sweetly with her spouse jesus Christ: her joy and sweatenes was so vehement, that she knew nat how the time passed/ and so she supposed that she had scarcely lain the tenth part of one quarter of an hour. She had many marvellous and divers affections unto our lord. sometime she was very hungry for god/ and sometime marvelous thirsty and dry for god. And the more she had him or felt him: the more her desire did increase. And when he would depart from her: than she was sorrowful/ than she cried and desired him to remain and continue with her/ & sometime she would embrace and hold him fast in her arms, that he should nat depart from her/ and with many tears beseeched him that he would show himself more oft times to her. sometime by three days or more (as it was seen to her) he appeared to her as a little child dying betwixt her breasts/ whom she embraced and halsed/ and hid him that he should nat be seen of other persons/ and so she lay kissing and playing with him as with a child. sometime he appeared as a mild lamb/ laying his head in her lap. sometime our saviour appeared to her as a dowue to comfort her. sometime she see him as a sheep or a wether with a bright star in his forehead/ going about the church to visit and comfort his servants/ as she thought. And in diverse solemn festes of our lord he appeared in diverse manners, accordingly unto the feest. As on Christemmasse day, he appeared to her as a child, sucking his mother's breasts/ or dying in the cradle/ and than her affections was ordered to him as to a child/ and so according to divers apparitions, she had diverse affections/ and so throughout all the festes of the year. In the feast of the Purification of our lady, commonly called Candylmas day: she see our blessed lady offer her son in the Temple/ and how Simeon took him in his arms. And in this vision she had no less joy than if she had been present at the said oblation when it was actually done in the Temple of jerusalem. And in the procession of this same feast, when her candle was extinc and without light by a long space of time: suddenly there came a great and most clear light from heaven, & did light her taper or candle. On good friday he appeared to her as crucified and hanging upon the cross/ but very seldom he appeared to her on this manner, because she could nat behold it/ her sorrow was so great: Capit. 44. that she was oft thereby in peril of death. And when any solemn feast by the course of the year drew nigh: sometime. viii. days before that feast, she felt in her soul a great joy. And so she had diversities of affections, according to the diversity of feasts after the course of the year. Capit. 45. She see also sometime as it were bright beams coming from th'image of the crucifix directly unto her/ and so entered into her heart. And in all these things she had great delectation & pleasure/ & her spirit was marvelously comforted therewith. Capi. 46. This blessed woman also was moche weary of this miserable life/ & also was in a manner continually sick for the fervent love that she had to god, & continual desire to be in his presence, with him in eternal felicity. But yet in all these desires, weariness of this exile or world: she had one singular & special comfort & remedy to refresh her in this vale of misery, unto such time she might come unto that she most desired/ that is, she had the heavenly Manna/ angels food/ the sacrament of the altar/ the very body & blood of her dear beloved spouse jesus Christ. This was her continual comfort in all her troubles. She learned by experience in this world that which Christ said in his gospel: Nisi manducaveritis carnem filii hominis et biberitis eius saguinen: johan. 6. F. non habebitis vitam in vobis. That is, Except that ye eat the flesh of the son of a virgin, & drink his blood: ye shall nat have life in you. Nor this saying was seen to her very hard or unreasonable, as it was to the jews: but rather very sweet & pleasant. For in this holy Mamna she found all pleasure & all delectable savour & taste by the receiving thereof/ nat only in her soul: but also it was to her mouth as sweet as honey. And nat only she had this great comfort in the receiving of this most blessed sacrament: but also in the sight thereof. And therefore, after the time that the priest had said ma●se: she desired him to leave the chaleys bare & uncovered upon the altar/ to th'intent that she, saying it: might have more perfit mind of the blood and passion of Christ. Many other examples ye may see in the foresaid book of this blessed woman. ¶ The vi particle. Of the setting of our lord upon the ass, and upon her fool or colt MAny mysteries & prophecies were spoken & written by the holy prophets which were fulfilled by our saviour jesus Christ. One of them we shall show unto you in this chapiter/ & how it was fulfilled in Christ. When the time drew nigh that our saviour jesus had determined to redeem the world with his precious blood: that was the feast of Pasche/ at which feast the paschal lamb should be offered according to thordinance of god: our saviour jesus as the very true lamb, signified by the other lamb, would also voluntarily approach & come nigh unto the place of his passion, where as he would be offered for the redemption of man. In that deed showing that he was most ready to obey unto the will of his father, and to meek him to the most shameful & most painful death for our salvation. And what time it pleased his goodness to take this journey: we may meekly believe, that our lady moved of her motherly affection: would have withdrawn him & retained him from that journey. And in like manner his disciples (as we may suppose) persuaded him to the same/ but he had other wise disposed for all our salvation. Mat. 21. A. Wherefore in going towards Jerusalem, he went by the mount of Olivet/ to signify that only of pity & mercy, & nat of necessity, Super Mat. 26. he came to his passion. This mount (as saint Hierom sayeth) is called the mount of Olivet: for asmuch as there did grow many olives/ of the which is made both cream & oil/ & by that oil the light of the lamp is nourished. And so it may be called the mount of oil, cream, & of light/ & that to signify the iii effects of Christ's passion/ the is. In the oil, is signified mercy & forgiveness. In cream is signified the unction of grace. And by the light, is noted the light of eternal glory. And these effects we have by the merits of Christ's passion. From this mount he sent ii of his apostles, signifying the ii general commandments of love, whereby all mankind is absolved from sin/ that is, thou shalt love thy lord god with all thy heart. etc. The second is, thou shalt love thy neighbour as thyself. By these ii precepts, if they been truly kept: all sin is expelled/ & all justice is performed. And he said unto his ii apostles, go unto that castle that is against you/ that is before your face at the foot of the mount of Zion. He said that that castle was against them or contrary to them/ & that was true/ for there they suffered much contradiction & many rebukes & also beatings/ as it is written in th'acts of th'apostles. Act. 5. D. G. And there ye shall find an ass tied, & her fool or colt with her/ the which colt was never riden/ laws them, & bring them to me. Spiritually, this castle signifieth the world. The disciples signifieth the preachers. For the world is ever contrary to the preachers. The world loveth & followeth riches, honours, & vain pleasures. Contrary, the preachers do preach poverty, abjection, & penance. The ass for her foolishness, signifieth the people of the jues. And the colt that was wild & wanton, signifieth the gentiles for their pronity to sin & custom of the same. The ass is a be'st unclean, rude, foolish, & weike in her former partis/ though she be strong behind. These beasts were bound. So was all mankind before the coming of Christ, bound in the evil custom of sin/ which bond is most strong of all other. For where as other bonds when they be old: they putrefy and so cum to nought/ but this bond of sin/ the longer it continueth: the stronger it is. There was never man that sat upon this colt/ for the gentiles were never subdued to any reasonable law given by god. Laws them by your godly and heavenly doctrine, from their errors & sins: and bring them to me/ informed in true faith & virtuous manners/ that they, lawsed from the bonds of their sins: might follow me in godly living. And when our lord should have ridden upon this ass or her colt: his disciples cast or put their garments upon these beasts/ signifying that our saviour jesus would nat rest or sit upon the naked soul: except it first be clad and covered with the doctrine and virtuous manners of thexaposles. Morally by this ass may be signified our body/ which is dull or rude, foolish, unclean, weak before/ that is to spiritual and heavenly things/ and strong behind/ that is, to temporal and vain things. And by the colt, may be signified our carnal affection and vain desire. And these beasts been tied with inordinate pleasures. But we must laws them by the fear of god/ and prepare them with moral virtues and worthy fruits of penance: Psalm. 72. that our lord may rest & sit upon them/ so that each one of us might say with the Prophet: Vt iumentum factus sum apud te. I am made as a be'st unto thee, ready to bear thee/ therefore lay upon us what burden it shall please thee: and we shall bear it. And contrary wise, let us here what saint Paul saith to us: 1. Cor. 6. D. Empti estis precio magno, portate Christum in corpore vestro. Ye be bought with a great and dear price/ therefore bear Christ in 〈◊〉 bodies, patiently suffering his visitation in authynges. By those that brought this ass & her colt unto Christ: may be signified those penitentes which do offer & bring their bodies to god by due mortification/ and their souls by true contrition. As the body is signified by the ass: so may the sinful soul be signified by the colt. Our lord and saviour jesus, for to declare and show his mildness and meekness, would nat ride upon a proud and high horse: but as he was mild and meek: so would he ride upon a mild and homely be'st, upon an ass/ to signify also that he will nat rest in proud and wrathful souls: Mat. 21. A. but in the meek and quiet souls. All this was done (as the evangelist sayeth) to fulfil the Prophecy of Zacharie/ that is to say/ by this act of our lord, nat only he showed his meekness: Zacha. 9 B but also the prophecy of Zachary was fulfilled/ which said: Dicite filie sion, exulta satis filia sion. etc. Say ye to the daughter of Zion/ that is, to men dwelling in Jerusalem/ which is the daughter of Zion: Be nat afraid: but rather be glad & joyful. Here he excludeth all fear of man, and servile fear/ and giveth to them a surety of joy. Behold (sayeth the Prophet Zachary) thy king (Christ) cometh to thee, mild and gentle, sitting upon an ass & upon the colt of the ass. He cometh nat with great pomp and pride in chariots or high horses, nor yet with his armed men or yeomen of his guard about him: but in most meekness and lowliness that might be, to give unto us all an example/ that if we desire to follow Christ: we must avoid all pride, & show meekness also in our outwards acts. Our lord and saviour jesus would be honoured before his passion/ nat only to show how that he was that self person of whom the Prophets did speak: but also to declare himself to be very god, which might change and turn the hearts of men, his creatures, at his will and pleasure. For though the jews had a mind to slay him, as they did shortly after: yet at this time he moved their hearts to laud and praise him. The jews showed themself much contrary in this act & in his passion. On Palm sunday they cried and sang: Mat. 21. A. Blessed be he that is cum to us in the name of god. joh. 19 C. On good friday they cried: Tolle tolle crucifige ●um. Away with him/ hence with him/ crucify him. On Palm sunday, they called him the king of israhel: But on good friday they said, We have no king, but the Emperor. On Palm sunday, they cast green leaves, flowers, and their garments in the way before him for great honour: But on good friday they prepared to him a great and heavy cross/ and made him bear it/ and afterward nailed him thereon. For the flowers: they crowned him with thorns. And at last they took all his arayment and clothes from him. Here was a marvelous contrariety in the jues. ¶ Here followeth a prayer. O Lord jesus Christ, which freely and with thine own will came unto thy passion: cum also to me a wretch, by thy grace in to my heart and soul. And thou that than did repair me by thy death on the cross: repair me again that am fallen to sin. Repair me (I say) by the merits of that same most blessed passion. Grant to me (lord) that in all things I might keep mildness and meekness/ and to subdue my flesh & my spirit wholly unto thee/ & that I may be made as a be'st unto thee/ that thou sitting upon me, & rueling me as thy be'st: may lead me now unto the taste of inward peace, & desire of heavenly peace/ and at last may bring me into the vision and sight of the same eternal peace, Amen. ¶ The vii particle. Of thejection and casting out of the buyers and sellers in the Temple. AFter that our lord jesus was thus gloriously received of the jews: forthwith he went into the temple/ teaching unto us a form and manner of good religion, that we all should follow/ that is, to what so ever town or place we go: first, when we be cum thither: let us go unto the church or other place of prayer, if there be any there/ and so commending ourself by devout prayers unto our lords mercy: go and do such business as we came to do. Our lord entered into the temple, and cast out from thence the buyers and sellers/ signifienge's thereby that the priests of the jews, as unworthy ministers of god: should be eject and cast out of the temple. O●elia. 54. super joh. And note here as Chrysostom sayeth: A man to be patient in his own injuries or wrongs done against himself, is much laudable. But it is a great sin and moche reprovable, to dissemble or leave uncorrecte the offences & injuries done against god. And therefore Christ suffered patiently his own injuries/ but the injuries of his father, he would in no means dissemble or leave unpunished. Morally for our instruction, The feast of Pasce of the jews (that is, of them that confess the name of god, or else meekly confess their sins) drawing nigh: our lord jesus ascended unto Jerusalem/ that is, unto the holy and devout soul of man, elevate or lift up by grace. Jerusalem was builded upon a mount/ and therefore it is written that Christ did ascend unto Jerusalem. Mat. 20. B The temple in Jerusalem was builded in the highest part of the city/ and it signifieth the most excellent and highest part of the soul/ that is, Luce. 19 C the superior or higher part of reason/ whose office is to only consider god and eternal things. Unto this temple our lord doth ascend by the effect of his sacraments/ so visiting it with his spiritual presence. And take good heed that there be four things specially/ which our lord jesus will nat suffer to be in this his temple/ signified by four things that he found in the material temple/ that is, the money of the changers/ oxen/ sheep, & downs/ the which he would nat suff●e to be in the temple. And also by these same four, be signified four vices that commonly be found now in these days amongs many religious persons. The first is, overmuch solicitude or busy study in getting & keeping of temporal goods/ and this is noted by the money that our lord cast abroad in the temple. The only study or business of temporal goods is not forbidden: but over moche study, & that it be nat in the temple/ that is in the superior part of our reason/ which only ought to intend to god and eternal things. Wherefore when so ever any temporal business is exercised in that temple: it is a great sin & disorder. For the creature is put in the place of god/ and temporal things, in the place of eternal things. The second is, the inordinate use of temporal goods, & thin-circumspecte consideration, or the want of a due wareness to avoid perils and dangers. And this is noted by the oxen/ for the ox doth very greedily feed of the herbs or grass of the ground/ and therefore sometime for his greediness or hastiness, he devoureth and swalloweth up that thing that is noysum and hurtful unto him/ which lyrketh and is hid among the herbs. So oft-times it happeneth that when men will use these temporal goods inordinately, and unwisely or greedily/ though he would take that is necessary: yet sometime he taketh that is noysum to him. For superfluity and also corporal pleasure, is oft-times lyrking and hid under necessity. The third vice or default is a dullness and slouthefulnes to do good and virtuous works/ and this is signified by the dowue/ which before she taketh her flight: she hath great deliberation and tarrying/ turning her head on every side & looking rou●de about to consider whether she shall fly/ but oft-times in the mean time she is smitten with a byrdbolt/ or else taken with the hawk. So it fortunyth oft-times unto idle & slothful or dull persons. The fourth is, a foolish and inordinate fear/ that is signified by the sheep/ which is more foolish than other beasts. In so much that if in the time of thundering she be left alone from the flock, and be great with lamb: for foolish fear she will cast up her lamb. So foolish fearful men, for fear of hurting of the body, or for fear of displeasure of sum persons: will cast up the fruit of spiritual profit/ that is, leave undone virtuous and meritorious works. Where as Christ entereth into the temple: all such vices been expelled/ and that on this manner. He maketh a scourge or a whip of three cords. The first, is corporal sickness. The second, is trouble of mind. And the third, is spiritual admonition, by the instinct and motion of the holy ghost. With this whip our lord doth cast out all these four vices from our souls. And more over he turneth over their chairs or stools, and also all their boards or tables whereon they did rest/ for that they should nat lightly or easily come there in again. So our lord cast out of the soul all the help and movers unto sin. Esay. 56. ●. And our lord said unto them whom he drove out of the Temple. It is written by the Prophet Isaiah: Domus mea, domus orationis vocabitur. etc. My house/ that is dedicate unto my honour and name: shall be called the house of prayer/ and nat the house of rape or theft/ nor of merchandise/ vain speech, or vain beholding. Hereof is given unto us a great confidence or trust that our prayers shall be herd. Wherefore else would he move us to pray in his temple: excopte he would there here our prayers? Hier. 7. B. It followeth: Vos ●ecist●s illam spelumcam latronum. Mat. 21. B But ye have made my Temple a den of thieves. The thieves have none other sorrow or care: but only to get temporal goods/ and how so ever they may have or get them: they regard ne care nat/ so that they may have them. And therefore they hide themselves in privy caves or dens, because that they would nat be taken or perceived. Mat. 21. B It followeth: Et accesserunt ad eum ceci et claudi in templum, et sanavit eos. After this act or deed done: there came unto our saviour jesus Christ into the Temple many blind men and la●e men/ and incontinently he cured and healed them. And so they were as witnesses of the voice and praising of the children that with loud voice cried in the Temple, and said unto our saviour Christ jesus: Hoshiah●●. That is as much to say: Save us, or make us safe now. And our saviour jesus answered unto them/ nat by words: but by his deeds/ in curing and giving health unto the blind and the lame men. As if he should say, ye call me a saviour/ and desire health of me. Loo, I as a very saviour, give unto you health. The princes of the priests and the scribes that is, the learned men in the law of god/ saying these great miracles and marvels/ and hearing the children trying/ in the Temple/ & praising him as god: they had great indignation thereat/ and so were greatly moved against him with envy, 〈◊〉, and malice. For commonly evil and envious men can nat patiently here the praise of good men. And where as they durst nat lay violent hands upon him for fear of the people that than favoured him, nor yet impugn his manifest and open miracles: yet they rebuked him for that he suffered the people so to rejoice in him/ and the children also to praise and laud him as god so openly in the temple. Ibidem. And so they said unto him: Audis quid isti dicuntur? Dost thou here & perceive what these people do say? As if they said, thou should nat suffer such laud and praise to be given to thee, which is only due to god/ therefore if thou were an holy, just, and good man: thou wouldest refuse or decline from such glory and praise. And jesus answered, saying: Vtique. I here their praisings, and aught to hear them/ for this praising was preordinate of god long before this time to be given unto me/ for so it is written by the Prophet David: Psalmo. 8. Ex ore infantium et lactentium perfecisti laudem. That is, Thou good lord hast performed the praising (that thou ordered for thy son) to be fulfilled by the mouth or voice of infants & young sucking children. ¶ A prayer. O Lord, thou made a general sign or token of thy terrible judgement when thou cast out of the temple all buyers and sellers with a whip made of three cords/ showing in thy face or eyen the flame of thy divinity: I pray and beseech the lord to grant me to remember & so to consider thy terrible presence, that I might fear the with an holy fear. For thy judgements be great and nat to be searched/ which when I consider: all my bones quake for fear/ for there is no man living upon the earth/ that is sure of thy glory/ but all things be reserved as uncertain unto the time hereafter to come/ that we should ever serve the devoutly & virtuously in fear/ & also joy in the with dread. Amen. ¶ The viii particle. Of the dolorous or sorrowful departing of our saviour jesus from his mother Mary. ALthough thevangelists write little or no thing of the heavy departing of our saviour jesus from his mother: yet divers holy doctors, moved of the holy ghost, have showed the same. And in especial these saints. Austyn, bernard, Anselme, and johannes de Capistrano. And that in this manner. The wednesday, after that judas had made promise to the jews that he would betray Christ, and deliver him into their hands: he came into Bethany, where as jesus was with his disciples. Christ knew very well that judas had sold him/ and that nat withstanding, he took judas in his arms & kissed him, when he came to Bethany/ thereby secretly moving him to forsake and leave his malicious mind. Also our lady the virgin Marry, lovingly and friendly bade him welcome/ and asked of him, what he heard of her son. And judas said, every man speaketh good by him. Marry moche loved judas, because she knew that he was known and in favour with the princes of the priests. But if she had known what he had done: I suppose her virginal heart would have broken for sorrow. But because she knew it nat: they went quietly to supper. At the which supper judas set him betwixt jesus and his mother Mary, for a token or sign that shortly by his treason: he would divide them asunder. And at this supper, Christ declared ordinately the mysteries of his passion. And in his preaching, when he beholding judas remembered his falseness and damnation: 2. 2. questi. 136. quest. 1. Christ waxed very pale. For as saint Thomas sayeth: amongs all the passions of the soul: heaviness doth most noy and hurt the body, and alter the body. And when supper was done: the virgin Mary said to her son jesus: My sweet son, I would speak with the secretly. And than she said, O my comfort and my light/ say to me the troth, why wast thou so pale at supper/ & what meant thy weeping and deep sighings? My heart was almost broken thereby. And than jesus said to his mother, O my blessed mother/ thou remember'st for what cause I was incarnate and made man in thy womb/ therefore sith thou wouldest know the cause of my heaviness: this is it. The time is cum and the hour is at hand, that I shall be departed from the by my most bitter passion that I shall suffer for the redemption of man. Therefore when I actually remember this: it causeth such heaviness in me. Than when the virgin Mary herd for a certainty that the death of her son was so nigh at hand: Ah good lord, how moche did she sorrow? What weepings, sobbings, and sighings had she? Every motherly heart may imagine. And than after her weepings, she willing to move her son to sum other manner & way of redemption for the salvation of man: said. My dear son, I know that thy heavenly father hath decreed with his mercy to redeem mankind/ but all things be possible to thy father and to the. Wherefore if it would please thy father & thee: thou might redeem mankind by an other way, than by thy passion. Scythe therefore thou mayst so do: I beseech the it may so be. Hereunto jesus answered, O my most sweet mother, I know thy love and charity towards me/ but (good mother) I must needs more obey to god my father, of whom I have my godhead: than to thee, of whom only I have my manhood. This same wednesday Mary Magdalene sent a messenger unto Jerusalem, to here and know what was there spoken of jesus. And this messenger said that it was decreed by the council of the Phariseis, that jesus should die/ and how that they would crucify him. And than the virgin Mary, with Mary Magdalene and Martha, came unto jesus and said, O most pitiouse confortour, go nat into Jerusalem: for they have concluded against thee/ they will slay the. Abide here/ we shall prepare the paschal lamb for the. Hereunto jesus said, O my dear mother, O Magdalene, O Martha, The time determined by my father, is cum, that I should redeem mankind. It is necessary that my fathers will be fulfilled. Than the virgin Mary said to him, O my most dear beloved son, O my life & light of mine eyen/ if thou wilt needs go into Jerusalem, and die: suffer me to die with thee, or else before the. jesus answered & said, O my most kind mother, all my disciples shall forsake me, and the faith shall perish and cease in them for the time of my passion/ therefore it is necessary that thou abide with them/ both to confirm them in faith, and also to comfort them. O my sweet mother, I thank the with all my heart for all thy benefits and kindness that thou haste done to me. Here friends, look upon her motherly heart, and consider what heaviness and sorrow she had, hearing these words of her dear son jesus. early on the thursday in the morning, they both kneeled down/ and kissing together: took their leave with many tears & weepings. And as saint Austen sayeth, Libro de verbis domini: When they went together: the virgin mary said: O my most sweet son, I shall no more here the. O joy, full of the pleasure of paradise. I shall no more touch the. O thou consolation of the world. I will never leave the. If thou go: I will go. If thou stand: I will stand. And than jesus answered with a weeping and mourning voice. O my dear mother, why dost thou trouble me with thy weeping: sith the heaviness that I have for my passion is sufficient for me? So oft doth the sword of sorrow pierce my heart: as oft as I see the weep, or any tear fall from thine eyen. Wherefore I beseech the most natural and loving mother to go with my well-beloved Magdalene into her house/ to whom I commend thee/ and so with great sorrow departed. And at this most heavy departing, she said unto judas, O judas, I commend my most dear beloved son unto the. If thou here any thing contrary to him: show him of it, that he may be the more ware. And hereof sayeth saint bernard, O blessed virgin Mary, thou did nat know that thou commended thy most innocent son to a fox most false and subtle. Thy most meekest lamb, to a wolf. Thy son, very truth: to a crafty liar. And so the sorrowful mother departed from her son/ saying that it would be none otherwise. O, what (suppose you) said than Magdalene, Martha, and other women there present, unto our lady? Let every man think as his devotion serveth him. I think they might say, Canti. 5. D. as it is written in the Canticles, O most goodly of all women/ whither is thy most dear beloved gone? Where hath he hid himself? We will go search him with the. And the sorrowful virgin might answer, My comfort, my life, my son doth go in a straight and hard way/ beset round about with his enemies. etc. ¶ The ix particle. Of the supper or maundy of our lord. When the time of the miserations and mercies of our lord was come, in the which he had disposed to save his people: & to redeem them/ nat with corruptible gold or silver: but with his own precious blood, before he should depart from his disciples by his corporal death: he would make unto them a supper, for a sign & memorial of things past, and also to fulfil the mysteries that were to be fulfilled. Therefore our lord jesus, required of his disciples, where and in what place he would have the paschal lamb prepared for him and them: ●uce. 2●. A. He sent Peter and Iohn to one of his lovers in the mount of Zion, where as was a goodly and a great chambre strewed and made ready for him/ and there they prepared the paschal lamb for him. By Peter is signified good operation or active life. And by Iohn is noted devout contemplation. These ii prepare the Paschal lamb/ that is, they dispose a man duly and reverently to receive the holy body of our lord, signified by the paschal lamb. They prepare this spiritual lamb in a great loft or chamber/ that is, in the soul of man, elevate and lift up by fervent devotion/ and great by longanimity/ brood, by the breed of charity/ and strawed by the diversity of virtues. And when all things were prepared in this chambre: jesus did enter with his disciples/ to whom the Paschal lamb roasted, was brought forth. And grace said, or blessing made by our lord: they eat it with the juice of wild letuce. And note that in this solemnity of Pasce, there were tour things/ that is, the Paschal lamb, pure wheat breed without leaven/ wine, and the juice of wild lettuce/ to signify that no man might come worthily to eat of the true lamb, the body of Christ: without bitterness and compunction of heart for their sins. This refection also doth signify th'eternal refection of glory that shall be in the end of the world. Than jesus rising from supper/ his disciples sitting and eating: he said, I have with a great desire desired to eat this Paschal lamb with you before my passion. This word desire, twice spoken: doth signify a mind of two desires. One was, that the old testament should be finished: and the new should be begun. And this was most his desire. For all the days of his life he ran after us with a most fervent desire of our health. And we▪ if we can nat at sometime have good minds and desires: at the least let us have a will to have that good desire, Psal. 118. D according to the saying of David: Concupivit anima mea decide rare iustificationes tuas. My soul hath coveted or desired to desire thy justifications. After this, Christ took bread and wine/ and giving thanks to god: blessed them/ and so converted the bread into his own body/ & the wine into his blood/ and gave it unto them/ saying, take and eat/ this is my body/ & drink of my blood. And here he showed his great desire that was to come/ that is, to shed his blood for our redemption/ that after the immolation & offering of the figurative and Paschal lamb: should follow the oblation of the very true lamb jesus Christ. And so the old figures ceased/ and all things were made new: when that Christ converted and turned bread and wine into his precious body and blood. Exod. 12. B And here note that in the book called Exodus, there were determined many things that were required to the eating of the figurative & Paschal lamb/ which also spiritually be required to theating of the very true lamb our saviour jesus. first it should be eaten only of them that be circumcided: so should we be circumcided by the cutting away of our old sinful conversation and life. Secondly, it should be eaten with the juice of wild lettuce/ signifying that we should have bitter contrition for our sins. thirdly, with pure wheat bread without leaven, betokening the purity of our conscience without leaven of fin. Fourthly, their clothes should be girded up: signifying our chastity of body & soul. fifthly, they should have shoes upon their feet/ betokening that our affections should be separate from all earthly things. In a sign also or token hereof, our lord first washed the feet of his disciples, before that he gave to them his body and blood. sixthly, they should have staves in their hands/ noting thereby that we should diligently keep ourself. These six foresaid conditions been required in us, as concerning the avoidance of vice and sin. And in like manner, six things been required in us if we will worthily receive the sacrament of the altar, as concerning the operation of good works and getting of virtues. first, that it be eaten in one house/ that is, in the unity of the church/ that we be nat divided from the church by any schism or heresy. Secondly, that we take or eat it with our neighbours, as many as shall be sufficient to eat it/ signifienge's the love and concord with our neighbours. thirdly, that it be nat eaten raw/ that is, without the fire of love/ ne yet sodden with water of carnal pleasures; but roasted with the fire of fervent devotion. Fourthly, it should be eaten hastily: betokening our fervent desire and delectation following. fifthly, it should be eaten all hole/ both head, feet, and the inward parts/ signifying that we should be incorporate unto Christ with a hole and true faith/ believing the divinity of Christ: which is the head/ also his humanity, body, & flesh/ which is as the foot/ and also his soul, which is as the inward part. sixthly, they should break no bone of the paschal lamb/ signifying the simple veneration & worshipping of this sacrament/ nat dividing the godhead from the manhood/ nor the flesh from the blood/ for under every part of the host consecrate, there is hole Christ, both god & man/ soul, body, and blood. Wherefore who so ever receiveth the sacrament of the altar under the form of bread only: he receiveth hole Christ god and man/ soul, flesh, and blood. ¶ A prayer. O Lord jesus Christ, which in the even tide made thy last supper with thy disciples in a great and large chamber strawed and made ready for thee/ and there fed them with thy most sacrate body and blood: make my heart (I beseech thee) a great & large chambre prepared for the. Enlarge in it true faith, hope, and charity. Magnify or make it great, with longanimity, patience, & meekness/ and straw it with all manner of virtues. Grant me lord that my heart contrite and thus prepared: may take and receive the after my poor manner/ whom heaven and earth are nat able to take and contain: that by thy grace inhabitance in me, I may think and perform in deed all things pleasing to thee/ and decline or avoid all vice and sin by perfit hace of them/ and so continuing unto the end: I may worthily receive thy precious body and blood in the sacrament of the altar. AMEN. ¶ The ten and last particle of this first part. Of the washing of his disciples feet. When this supper was done, and the paschal lamb eaten, and when the devil had put into the heart & will of judas to betray Christ, nat dyrec●y moving his will, as the soul moveth the body: but only indyrectly by suggestion moving and persuading him to betray christ/ and he consented thereunto. And here note that the devil can nat put evil thoughts into the heart of man: but only offer them unto man/ which if the man receive them/ and that appear to the devil by sum outward sign or token: than the devil bloweth at this cool to kindle and make the fire burn/ that is, he ceaseth nat to persuade and move that man to consent unto that sin. And so it apperech that the devil can nat cast a man down and overcome him: except the man cast himself first down, and render his armour unto his enemy/ that is, except he consent to the suggestion and motion of the devil. joh. 13. A. This supper (I say) done, and the paschal lamb eaten/ when the devil had moved judas to betray Christ, and he consented to the same: than jesus knowing as god, that his father had given and taken into his hands and power all things/ also his enemy and traitor judas, and the jews his pursuers: yet to show and declare his great pity/ & to leave to us an example of his perfit meekness: he would nat fulfil or take upon him the power or might of god, or office of a lord, but rather the office and room of a servant. He did meek himself to be a servant/ for he came to do service: and nat to receive the service of other. And therefore he arose from his supper of the paschal lamb, willing than to wash the feet of his disciples there being/ and so causing water to be brought unto him: he put of his outward garments/ & girded himself with a linen cloth. Than he put the water into a basin with his own hands/ and so charitably, so honestly, and so serviceably prepared: he came to wash his disciples feet that were defoiled with the clay and dirt of the earth/ for they went bare foxed. And so he washed their feet, & wiped them with the cloth wherewith he was girt: and thus he fulfilled the office of meekness. And when he came to Petre/ he would nat suffer him to wash his feet, but said/ thou ●hal●e never wash my feet. And jesus said, If I wash nat thy feet: thou shalt have no part of my bliss with me. Than Petre, fearing this sentence: said▪ wash (good lord) nat only my feet: but also my hands and my head. And jesus said: He that is washed, he needeth no more to wash but his feet/ for than he is all clean. What this signifieth: ye shall know afterward. joh. 13. B. It followeth in the gospel of john: Ye be now clean, for I have washed you/ but ye all be nat clean. This he spoke for judas, that should betray him that same night/ and therefore he was nat clean. There be two things specially, whereby a man is made clean from sin/ that is, almose deed, and charity. judas had nat the first: for he was a thief, and took unto his own use such things as should have be given to the poor. Also he betrayed his innocent master, contrary unto charity/ and so judas was nat clean. O thou christian/ consider here diligently every point of this washing: for they be full of meekness and love. Behold what is done: for it is very devout. Here the high majesty of god, and meekness of the master, did incline & bow himself down to the feet of poor fishers. He kneeled on his knees, and bowed his heed before his disciples sitting/ and so washed their feet with his own hands/ did also dry them and kiss them all. Behold here the exemplar of all mildness and meekness, the creature and maker of all creatures, the fearful judge of both quick and dead: kneeling here before the feet, nat only of his loving disciples: but also before the feet of the false traitor judas. O thou man/ learn here of thy lord/ for he is both meek in heart, and gentle in his conversation. Be thou confounded of thy high mind. Art thou nat ashamed of thy pride and impatience? He that is sitting above the high order of angels, called cherubin, washeth the feet of his enemy & traitor: and thou earth & dust, ashes & clay, exaltest thyself, & thinkest great things of thyself. Consider diligently how our lord inciteth & moveth us by his examples & also by his words unto meekness. Therefore, after that he washed his disciples feet, showing there●● to us an example of great meekness: joh. 13. B. he said to us: Exemp●um dedi vobis ut quemadmodum ego feci vobis: ita et vos faciatis. I have given to you an example, that as I have done to you: so ye should do. Mat. 11. D. And also he said in an other place: Discite a me, quia mitis sum et humilis cord. Learn of me/ for I am mild in conversation and meek in heart. And in this, he kept a convenient manner of teaching. For as saint Luke sayeth: Cepit lesus facere et docere. jesus began first to live and do well/ and after that, Act. 1. A. he did teach other to do the same. Spiritually, by this outward washing of the feet, our lord did note the inward cleanness of our spiritual feet, which be our love and affection's. For these spiritual feet do bear us where so ever we go from ourself/ or without us. And as our bodily feet hath oft times need of washing: so our spiritual feet. For though we be holy & clean washed by the sacrament of Baptym, in so much that if we keep that innocency and cleanness that we by that sacrament receive, unto our death: we be sure to go to heaven without any other washing: Yet, for asmuch as there is very few or none that keep that purity of their baptism after that they come to the years of discretion, but that oft-times they fall in one thing or other & that through the frail condition of our mortal nature, so that they defoile their feet with worldly, vain, or carnal affections: therefore it is necessary that they oft wash their feet with confession & tears of contrition. For who so ever after his baptism do fall to sin, & be nat washed with the water of penance: he shall have no part with jesus in his glory. By this washing of the feet, our lord also doth note the cleanness of our spiritual feet/ which specially is required in the receiving of the blessed body of our lord. And therefore he did wash the feet of his disciples before he gave to them his glorious body & blood: to signify that spiritual cleanness is required in the due receiving of the sacrament of the altar. ¶ A prayer. O Mild jesus, and the exemplar of very meekness/ which washed the feet of thy disciples/ I ask and also beseech the lord, purge & cleanse thou mine affections/ that I so purified in both feet, & kindled with a double charity/ that is, with the love of god and of my neighbour, I might surely come to the my puryfyer and cleanser. Keep me clean good lord unto the end of my days/ and cleanse me from all spots of sins, that all my negligencies and also sins forgotten: mine enemies, confounded and rebuked, might go fro me at the hour of my death/ which specially will lie in await of me at that hour. direct and order my feet lord in to the way of peace/ that I delivered from the hands and power of all mine enemies: might bless & praise the with all they elect servants world without end. AMEN. ¶ Here endeth the Proheme or first part of this treatise. And here beginneth the second part, called the execution. th'execution of this glass, shallbe asentenciouse declaration of our lords passion, approbate & taken of many holy doctors. As of saint Hierom, saints Augustine, bernard, Simon de Cassia, Reynarde de Laudenburg/ and for the more part, taken of Ludolphe carthusience. And we shall follow the process of the gospel/ beginning this declaration of the passion, where as saint john thevamgelistevangelist beginneth the passion of Christ/ that is, in the xviii chapiter of his evangely. And we shall divide this part into .lxv. articles. And every article shall show sum notable point or pain that Christ suffered. And to every article shall we add a document or lesson with a prayer/ which prayers may serve unto us for two purposes or causes. first, it is as a summary and breve or short recollection or declaring of all that was written in th'article and also document going before. Secondly, to kindle the devotion of the readers/ which devotion, that it may be more increased: all thoo things that Christ did than suffer, should be so much imprinted in our heart, and so pleasant to us: as if he had only suffered them for us, and our only salvation. And for this cause also, all the prayers be formed and made in the singular number/ to the intent that we may apply them to ourself. As it shall appear hereafter in the same prayers. ¶ The first article. Of the fear and heaviness of Christ. THe first article of our lords passion, is the voluntary taking of fear and heaviness. For as the evangelist sayeth: Hymno dicto: exierunt in montem Oliveti. Mat. 26. C. For shortly after that the supper was ended, and the devout sermon the which he spoke, was done: than he said grace/ and so they went unto the mount of Olivete. This sermon is written by the evangelist Iohn. And immediately after that sermon: it followeth in the beginning of the xviii chapter. Hec cum dixisset jesus: Egressus est cum discipulis suis trans torrentem Cedron. When jesus had spoken that long and devout sermon: Capitul. 13. D. 14. 15. 16. et. 17. he went from that house where as he made his supper/ nat tarrying or abiding there for judas, which was gone to get a great company of the jews, for to take his master Christ. Our lord (I say) would nat abide the coming of judas in his host house/ less peradventure his host, or sum of his family or servants should have been evil entreated by the cruel jews or their ministers and servants/ and therefore he went thence over the river of Cedron. To signify also to us, that no man may attain and come to the pleasures and joy of heavenly paradise: except he, first pass over the river and water of penance. And so, he passing over that river of Cedron: came unto a little village that was at the fore of the mount of Olivet, called Gethsemany/ where as was a garden or orchard/ into the which he entered with his disciples. Gethsemani is as much to say by interpretation as Villa pinguedinis. The town of fatness/ signifienge's thereby that by the meekness of his passion, he would replenyssh us with the fatness of grace and unction of the holy ghost. And that he went into the garden: doth signify that he would by his passion induce us and bring us into the orchard of virtues and spiritual richesse. And also that the manner of our curation and redemption should correspond and reanswer unto the manner of our first transgression and perdition, which took beginning of the sin of our first father Adam in the orchard of Paradyse: so in like manner our reparation that should be made by the passion of Christ, should have his beginning also in the orchard. And when they were in this orchard or garden: our lord said to his disciples: Mat. 26. ●. Sedete hic donec vadam illuc et orem, orateque ne intretis in temptationem. Luce. 2●. ● Sy● here unto the time I go and pray/ and pray you that ye be nat overcome by temptation. It followeth: 〈…〉 Et assumpsit secum Petrum, jacobum, et johannem. And he took with him Peter, Libro. 〈◊〉. james, and Iohn. And here noteth Simon de Cassia/ that a person, put in great agonies or troubles, hath need to have a certain trinity of virtues/ without the which trinity, he fighteth in vain/ his prayer is frustrate/ and his contemplation of little profit. first, he must have a knowledge of those things that he ought to do/ that is, the light of true faith/ whereby he knoweth all things necessary for his salvation. The second, is a debellation and true supplanting or subduing of vices. The third, is the assystante grace of the holy ghost▪ This trinity of virtues is noted by these three apostles, Petre, james, and Iohn. And that appeareth by the interpretation of their names. For Petre is as much to say (by interpretation) as knowing/ and so signifieth the stable knowledge of the faith. james is interpreted a supplantoure or a subduer. And by Iohn is signified the grace of god. And without this trinity of virtues, all our labour is in a manner but lost. Mat. 26. D It followeth in the gospel: Cepit jesus contristar● et mest●● esse. jesus began to be heavy and sad. Mark sayeth: Marc. 14. D. Cepit pavere et tedere. He began to fear and to be yrkesom or heavy. And here is the first point or article of the passion of our lord/ that is, fear and heaviness/ which he voluntarily took for us/ and that in the most intense and highest degree/ and this is to be understand in like manner of all other articles. And note here the words of the evangelists/ which sayeth: Cepit jesus contristate, etc. jesus began to be heavy. They say● not that he was heavy/ for than that passion of fear or heaviness, should have had dominion in his soul. Which was nat true/ for he took that fear or heaviness of his own voluntary will/ and that for many causes. As for the ruin or fall of his disciples. For the blindness, envy, and perdition of the jues. For the desperation and damnation of judas. For the destruction of the city and temple of jerusalem. And also for the bitterness of his grievous pains/ and of the most shameful death/ that by the virtue of his godhead, he knew before, that he should suffer it afterward. And therefore he said: Tristis est anima mea usque ad mortem. Mat. 26. D My soul is heavy unto the death/ that is. My heaviness is so intense and so great, that if it were any more: death should follow. Or else, My heaviness is such, that it shall nat cearse or leave me unto the death. And note how he sayeth, unto the death/ and nat thus, My soul is heavy for my death. For he took this sorrow and heaviness wilfully for th'obedience of his father, Libro. 13. and salvation of mankind. And here Simon de Cassia noteth a good lesson/ that it is much profitable to prevent heaviness by heaviness/ that is, eternal pain and heaviness, by temporal heaviness. This heaviness in Christ did exceed all the sorrows and heavinesses of all the men of this world/ for he suffered for all the sins of all mankind. Psalm. 21. And therefore he sayeth by the prophet: My god, my god, why hast thou forsaken me? This is the cause. The words of my sins hath put me farly from my health and comfort. De Geues● ad litteran li 4. ca 9 heaviness is than (for a truth) a laudable & commendable passion (as saint Austyn sayeth) when it proceedeth of a right love or good cause. As when a man is heavy for his own sins, or for the sins of other persons. Also heaviness is taken profitably, 2. Cor. 7. C when it is taken for the satisfaction of our sins. And therefore saint Paul sayeth: Que secundum deum est tristitia: penitentiam in salutem stabilem operatur. That heaviness which is according to the will of god: doth work penance into our stable and sure health. And therefore Christ, to do satisfaction for the sins of all men: took upon him the most heaviness that might be/ and yet it exceeded nat the order and rule of right reason. Also he suffered pain in his body for the sins of all mankind. Which pain and sorrow exceeded the sorrows of every person contrite. And no marvel that his sorrow was so great/ for it proceeded of a more deep or inward knowledge and wisdom/ and also of a more perfit charity and love, than the sorrow of any otherman. And these be the causes whereby the sorrow of contrition is increased. Also he suffered & sorrowed for all our sins/ as the prophet sayeth: Vere dolores nostros ipse portavit. Esay. 53. B Truly he bore our sorrows, and suffered for us. Also Christ took all the causes of our heaviness/ and therefore his heaviness and sorrow was the most. It followeth in the text: Mat. 26. D Vigilate et orate ne intretis in temptationem. He said unto his three disciples whom he found sleeping, watch and pray: that ye be nat overcome by temptation. He watcheth, that doth good works, and that keepeth himself diligently that he fall nat into any heresy or dark and erroneous opinion. Spirius quidem promptus est, caro autem infirma. The spirit is prompt and ready to do well and to promise great things/ but the flesh is infirm & frail to do good, or to suffer pain. And Christ spoke this for the proud foolish persons which think that they may do what so ever they will. Super Ma●. 26. And hereunto saint Hierom sayeth: As much as we trust of the fervour and readiness of our mind & spirit: so much we should fear of the infirmity and frailty of our flesh. Luce. 22. ● It followeth: Et positis genibus orabat dicens: Pater si vis: transfer calicem istum a me. jesus kneeling, prayed to his father/ saying: Father, if thou wilt: thou may take this pain and passion from me. Our lord here prayed after his sensual will, to that that the reason of Christ did here express the affect and desire of his sensuality as the advocate of sensuality for this tyme. And therefore when he added in his prayer: Verumtamen non mea voluntas, sed tua fiat. This not withstanding, thy will be fulfilled/ and nat mine: He did express that this affection in him was subdued to right reason/ that is, to his reasonable and godly will/ by the which he would the same thing that god his father would/ from whom by this will, he was nat divided. It followeth: Luce. 22. ● Et cum surrexisset ab oratione et venisset ad discipulos suos: invenit eos dormientes. And when he rose from his prayer and came to his disciples: he found them sleeping. This corporal sleep was a figure & sign of the sleep of infidelity/ wherewith they should be shortly grieved and oppressed. Peradventure sum person may marvel how that they might sleep, hearing of the death of their master Christ? We may answer thus. They were very heavy for his death/ and heaviness will induce and move a man to sleep. Also it was than well forward in the night. And though they all did sleep: yet he blamed Petre rather than the other. first, for because he boosted and said, Though all other forsake thee: I will never forsake the. Therefore he was worthy more to be rebuked. Also because he was the captain and chief of th'apostles/ and therefore Christ rebuked him for them all/ saying to Peter thus: Mat. 26. D Sic? non potuisti una hora vigilare mecum? What Petre? mayst thou nat watch one hour with me? As if he had said, How wilt thou die with me, that canst nat watch one hour with me? And in that that he sayeth, one hour: he signifieth to us, that the burden and time of temptation, is very short in the respect of the remuneration or reward in glory. And note, how that Christ did pray three times one and the same prayer/ and after every time he came to his disciples, and found them sleeping. He did thrice pray the same prayer: to signify to us (as saint bernard sayeth) that we should direct all our prayers to the father, to the son, & to the holy ghost, that we might have spiritual strength of the father, wisdom of the son, and a good will, of the holy ghost. Or therefore he prayed thrice, that we should excercise the three powers of our soul in prayer/ that is, that our reasonable power should be diligent in meditation/ our affection and concupiscible power, should be fervent in desiring/ and our wrathful power should be strong in avoiding all evil. Christ also, after every time of his prayer, came to his disciples, and found them sleeping. At the first time, he rebuked them, as we said before. At the second time, he suffered them. And at the third time, he commanded them to sleep/ saying: Dormite iam, et requiescite. sleep now, & rest. And this was to signify three manner of slepies. And that the first, which is the sleep of sin, corresponding to the first sleep of the disciples: is to be reproved. The second, that is natural sleep: is tolerable, and to be suffered. And the third, which is the sleep of contemplation and glory: is to be desired of all people. ¶ Here followeth a lesson or instruction. OF this article we may take this lesson/ that when we would pray devoutly: that we should go to sum secret place from the noise or company of men. Also that we commit all our tribulations, heaviness, pains, and infirmities unto the will of god, as Christ did after his prayer/ though it so be that we pray and desire to be delivered from them, as Christ did: yet let us submit our will to the will of god. Also let us put all our tribulations and pains, as it were into the heart of Christ: desiring and praying him that he would perform and make our patience perfit in the union of his passion/ and so offer them to the laud and glory of his father. For hereby our tribulations and pains shall be greatly dignified. For as the passion of Christ brought great fruit and comfort both in heaven and in earth: so our pains and tribulations, what so ever they be, if they be in the foresaid manner committed and commended in the union of Christ's passion: they shall be so frutyfull, that they shall bring joy, to the angels in heaven/ merit, to the good persons living in earth/ forgiveness, to the sinners/ and great refreshing and comfort, to the souls in purgatory. And this is because Christ reputeth and accounteth all things done to any of his servants, whether it be good or evil: as done to himself. And therefore he sayeth in the gospel: Mat. 25. D Quod uni ex minimis meis fecistis: mihi fecistis. What so ever ye have done to one of the least of mine: ye have done it to me. And in an other place he said to his disciples: Mat. 10. D & Luc. 10. C Qui vos recipit: me recipit, et qui vos spernit: me spernit. He that receiveth you: receiveth me/ and he that despiseth you: despiseth me. And so our saviour Christ taketh all our pains and tribulations committed to him (as I said before) as his own/ and o●●rech them to his father as his own with like effect and fruit, as is said before. Therefore every good and faithful person ought much to joy in his tribulations and pains. For what so ever he suffer: Christ doth confess that he suffereth the same in him and with him. ¶ A prayer. O Lord jesus Christ, son of the living god, which at midnight thy passion drawing nigh, would take upon thee, fear & heaviness for me most wretched sinner: grant me continually & faithfully to refer all my tribubulations, heaviness, & pains unto thee, the god of my heart/ & that thou would vouchsafe to bear them with me in the union of thy passion and heaviness. That so by the merits of thy most holy passion, they might be made to me fruitful and profitable. Amen. ¶ Of the bloody sweat of Christ. The second article. THe second article is the flowing of the blood of Christ into the earth by the manner of sweat, or of the bloody sweat of Christ, flowing from his body into the earth. For the second time that Christ prayed: for anguish he sweat blood/ and the angel, descending from heaven: a●●ered to him and comforted him. It followeth therefore in th● gospel: Luc●. 22. ● Factus in agonia prolixius orabat et factus est sudor eius sicut gut sanguinis decurrentis in terram. Christ was in a great agony/ and therefore he prolonged his prayer. And in this prayer for his great agony: his sweat was as drops of blood running down from his body into the earth. Here do our doctors say, that when our lord jesus Christ did so prolong his prayer: his most holy heart was greatly inflamed/ & so consequently all his hole body most holy & most innocent. In so moche, that through that great fervour of prayer, and his excessive love and most fervent desire that he had to suffer and to die for our health. And of the other part, through the vehement angwyssh and agony that he had in his manhood in the remembrance of his most grievous pains and shameful death that he should suffer/ and through the strong reluctation and striving of sensuality, naturally abhorring that death, and therefore mightily fighting against it: for these causes (I say) the poories of his body were open, and so flowed out the blood for his sweat. That vehement anguish and excessive love constrained the blood to come out of the veins against nature (as Bede sayeth) in so much that many drops of blood ran down by his clothes and fell upon the earth. Super Lucan li. 6. ca 89. The love of god in the heart of Christ, did overcome in that agony his natural fear and the fear of his manhood/ and so the blood of Christ so quickened and comforted by this love: was stirred and moved, as if it would have cum all forth of the body at that time, through that excessive love/ as if he would nat or might nat have abiden the time of his death appointed when all that blood should be utterly shed. And so (I say) through this vehement love: the drops of blood did issue and fall from the veins of his body. And as the inward cause of sweat (after natural phisiciens) is the natural heat, dissolving that is hot and moist in the body: so the supernatural cause of this bloody sweat might be the fervent heat and burning of his excessive love redounding from the heart of Christ into all his hole body there dissolving the vaporous moisture. Phisiciens also say, that it is possible that a man may sweat naturally through the vehemence of love. In like manner, as our doctors say, Christ sweat blood above nature through his vehement fervour of charity/ for than the more he approached to his death: the more he burned in love for the fervent desire of our health. O, how bitter and painful was this death of Christ in itself: sith the only imagination thereof did so greatly change thorder of nature: for it drew from all the parts of his body, drops of blood: as if he had sweat/ which bloody sweat should signify and note to us the health of his mystical body/ that is, the catholical church. Hereto saith saint bernard: By the earth moisted with the bloody sweat of Christ: is signified that earthly men should be redeemed by the blood of Christ. By the which blood also he should reduce unto life, all the world ded in sin. Woe be to that wretched heart, that will nat be moisted and made soft with this blood or sweat. Behold thou wretch the great tribulation of this most mild, gentle, & loving heart, in what angwyssh it was: when all his body on every part sweat blood. O thou my stony heart, quake and tremble, and break in pieces, and moist thine eyen with bloody tears/ for as thou mayst see, thy creator and maker is all wet in blood for thee/ and that with such plenty: that it ran down upon the earth. And surely, his body outwardly would never have been so wet with blood: if his heart inwardly had nat been broken with sorrow and heaviness. Therefore the prophet sayeth in the person of Christ: Psal. 37. It Hier. 23. B. Contritum est cor meum in meipso. My heart is broken within me. The heart of our most loving jesus thus inwardly broken or cut: the outward skin also was broken/ so that his blood might abundantly flow out upon the earth. And this bloody sweat was very natural and true blood of the most purest body of Christ. But as we said before, it was nat shed naturally/ for it is against nature, to sweat blood. (⸪) (⸫) ¶ Doctrines or wholesome lessons. IN this article we may take three wholesome and profitable lessons. first, by the apparition of the angel. etc. We be informed that the holy angels of god do assist us and also comfort us in our prayers. Psalm. 67. Hereunto sayeth the prophet david: Prevenerunt principes coniuncti psallentibus. The princes or holy angels do prevent them that praise god or pray to him with their help, and also be joined unto them in their praisings. And in an other place he sayeth: Psal. 137. In conspectu angelorum psallam tibi. I shall sing to thee, or praise the lord, in the sight or cumpaignie of angels. The second lesson. In that that our lord in his age went unto prayer, & also continued longer time in the same: we be instruct in all our trouble or necessity: to run unto prayer. And the more that our necessity is: the more to continue our prayer. The third doctrine, is taken of this principal article/ & is this/ that in our prayer we should be so fervent and intent thereunto, that through the vehemence of our intention and fervour of our devotion: we should sweat as it were blood, by conforming ourself to the passion of Christ, & by the fervour of our love unto god. Glosa ordina●ia. Hereunto sayeth the gloze, Ad Romanos. 8. That that charity which is in us by the grace of the holy ghost: that same doth mourn/ that same charity doth pray for us. And against this charity, he that gave it: can nat shut his ears. Moreover that charity doth mourn and pray, unto it drop blood. And that is, when devotion is so fervently kindled in the heart: that for the love of god (if need required) he would nat be afraid to shed his blood. And therefore pray ye devoutly and heartily in the manner following/ or in any other like manner after your devotion. ¶ A prayer. O Lord jesus Christ, son of the living god, which in thy long prayer would be comforted of the angel/ and in thy agony sweat marvelously drops of blood: grant to me by the virtue of thy prayer, that thy holy angel might ever assist me in my prayer, and comfort me/ that I resting in the sweet remembrance of thy most bitter passion: might devoutly sweat the drops of tears for thy blood in thy sight and knowledge. Amen. ¶ Of the vendition or selling of our lord. The third article. ❧ THe third article is the selling of our lord. Which selling, though it began and was promised before the other two articles that we have spoken of: as when judas went to the princes of the priests/ saying to them: What will ye give to me, and I shall give him in to your hands? Which was done upon the wednesday as we said before in the first part of this book. Particle. 8. At which time this contract was than begun & promised. Luce. 22. A. As saint Luke sayeth: Pacti sunt ei pecuniam dare, et ipse Iudas spopondit. The jews did covenaunde and promise to give him money/ and judas promised to fulfil his saying. Though (I say) this selling was begun upon the wednesday: yet it was nat performed unto the time that judas went from our lord and his apostles after supper upon the thursday in the night, unto the princes of the jews, and there received his money/ that is, thirty pennies of silver/ and so was that selling performed/ and this article appeared in effect. And it is convenient that this selling be numbered amongs the points of Christ's passion: for thereby he suffered great despising. What is nat a great rebuke & despising to Christ, that he which is most noble and good, and of infinite goodness, in whom be all treasures of wisdom & knowledge hid/ which is also lord of all lords, and king above all kings: to be esteemed and sold for so vile a price? Also the sorrow of Christ was much increased, in that that he was sold so vilely of his own disciple/ of one of those twelve whom he did chose singularly amongs all the world to be his apostles and messengers. And of this the prophet greatly complaineth in the person of Christ, Psalm. 54. saying: Si inimicus meus maledixisset mihi: sustinuissem utique. If mine enemy had despised me: I should quietly have suffered and borne it. Psalm. 40. And in an other psalm: Etenim homo pacis mee in quo speravi qui edebat panes meos magnificavit super me supplantationem. O, or truly the man of my peace (that pretended love and peace to me) in whom I trusted/ (for he kept all the money that we had for the necessities of me & mine apostles/ and also for to relieve the poor people) which eat my bread & meat (sat at the meat with me) This man (and pretence friend I say) hath magnified against me his supplantation/ his pryvye and most crafty treason. He craftily and deceytefully hath traitorously betrayed me and sold me. O unwise and most wretched and unhappy merchant/ who hath learned or taught the such merchandise: that thou shouldest put the price of thy merchandise to the will of the buyers/ that the bier should make the price thereof. When a thing is fold (if it be thought precious, or of any great valour: the merchant that sellyth it, will nat put the price of the same in the arbitrement or will of the bier, that he should make the price at his pleasure. But if the seller or merchant set little or nought by the thing that he selleth: than he regardeth nat if the bier make the price. And so did judas, when he sold our saviour jesus Christ. For he said to the jews: Quid vultis mihi dare, et ego eum vobis tradam? What will ye give to me, and I shall betray him and give him into your hands and power. As if he said: Make what price ye will: and I shall fulfil your will. O most wicked cruelty. O most crafty wickedness. The creature sellyth his creature and maker. The disciple, his master/ the servant, his lord/ the famylyar, his most dear friend. There be many now a days like unto judas/ which will sell & forsake justice for temporal lucre/ & so they sell god, that is very justice. So do all they that commit simony/ which sell the grace of god, or the sacraments of the church/ or else spiritual things: for temporal things. As those prelate's & judges that sell the true & just sentence/ that is, which will nat give the just & true sentence without rewards. Also those religious persons & priests that will nat pray, say mass, or minister the sacraments without money. All these with such other, be like unto judas/ & say with him (though nat in words, yet in deeds) what will ye give to me: & I shall betray Christ & give him to you? Micheas 3. D. Of these manner of persons, it is written by the Prophet Micheas: Principes eius in muneribus iudicabant, et sacerdotes eius in mercede docebant. The princes and judges did judge for gifts/ & the priests taught for rewards. And note that the sin of simony is nat only in the seller: but also in the bier or receiver. And so nat only judas did sin in the selling of Christ: but also the jews in buying of him. That person doth buy Christ of me, which giving to me any temporal thing: taketh Christ from me. As if a flatterer would falsely commend & praise me, where as I am nat worthy/ by the which laud and praise, my heart is exalted in pride: he taketh Christ fro me/ & I, consenting to that praise: do sell & betray Christ for a little vain glory or praise. In like manner, a man giving to me money or any other thing so moving me to mortal sin: he would take Christ from me. And I consenting to the same: do betray & sell Christ. And yet neither he by his buying may retain and keep christ/ neither I with my selling, may keep Christ with myself, nor with the bier. And so neither judas nor the jews had Christ to their salvation/ but by that bargain he was purchased and gotten to us christians that truly serve Christ. Many people in the remembrance of this selling, that was made on the wednesday: do fast or abstain from flesh for the love of Christ. ¶ Two doctrines or wholesome lessons. THe first lesson is, that we should be well aware that we never commit so abominable sin/ that is, to sell our lord/ as to bear false witness for rewards or gifts/ or in judgement to deny the truth/ that is, to sell Christ, which is very justice and truth. And generally to speak: that we never sell spiritual things for temporal lucre. The second doctrine is, that we patiently suffer to be sold, despised and set at nought for the love and laud of god/ saying with the prophet. Psalm. 68 Quoniam propter te sustinui obprobrium. I have suffered & borne rebuke for the good lord. In considering this article: let a man remember his own vileness/ and whether he hath sold Christ, omitting or breaking his commandments for any temporal thing or vain love. Remember also how that when he hath sold Christ: he hath recovered and gotten him again freely of the mere goodness of god. Remember furthermore, that Christ is yet to be bought/ and that is with charity or good works. Therefore buy thou him with alms. And if thou have no money or goods to give: give to him than thy heart/ for that is the thing which he loveth and desireth above all the things in the world/ and therefore he sayeth by the wise man: Proverb. 23. C. Fili prebe mihi cor tuum. Son, give to me thy heart/ and if thou love me: I will love the. And than pray thus as followeth. ¶ A prayer. O jesus, which wouldest be set at nought, and sold of one of thy disciples for a vile price: grant to me that I never change the my god and creator for any transitory things/ and also that I may patiently bear all rebukes and dispisynges for the glory of thy holy name. Amen. ¶ Of the betraying of our lord. The four article. THe four article is, of the treason of judas/ how traitorously he betrayed our lord. When the vendition or selling was consummate and put in effect. In the mean time our lord being in his prayers, and than thrice coming to his disciples: Mat. 26. E at the last time he said to them: Surgite, eamus, ecce appropinquavit qui me tradet. Arise, go we/ he that shall betray me, is nigh at hand. In these few words, our lord doth first inform us to speed us to spiritual battle or temptation, in this word arise. Secondly he moveth us to profit in good works, in this word, go we. thirdly, in the other words following: he moveth us to await at all times and hours for temptation/ for our enemies be ever ready to tempt us. Mat. 26. E It followeth in the gospel: Et adhuc eo loquente. Ecce Iudas unus de duodecim cum accepisset cohortem venit. etc. joh. 18. A. Our saviour Christ, yet speaking to his disciples: Loo, judas, one of the xii apostles of Christ, after that he had taken his money and a great company of soldiers (to the numbered of five hundredth, as Papias sayeth) he came, & with him a great numbered of people with lanterns and burning brands/ with armour, swords, bats, and clubs, sent from the princes of the priests and pharisees from the scribes and the seignours of the people. Whereof saint Austin sayeth: Marc. 14. E. What should such a great people do to seche one person? What should the armed men do, to seche one man without armour or weapon? What should they seche him in the night, that was daily teaching, and that openly in their temple? Cap. 24. A. This act was figured in the first book of the kings/ where as Saul took three thousand armed men to seche for david. Super. joh. 18. And note here (as master Lira sayeth) that judas did arm and defend himself first with a great company/ strong, and of authority/ and that was against the multitude of the common people, that they should nat let him in his purpose. Secondly, he came with great lights/ that christ should nat escape from him in the darkness of the night. And thirdly, he defended himself with armour/ that if any body would resist them: they would defend themself, & also put the other people a back. And judas that promised to betray Christ: gave to his company a privy token or sign/ saying: Quemcumque osculatus fuero, Marc. 14. E. ipse est: tenete eum et ducite caute. Whom so ever I kiss: that same is Christ. (This he spoke, that they should nat take james the less for Christ/ for he was very like in face unto Christ). And furthermore judas said/ whom I kiss: hold him, and lead him warily. For sum of them thought that he wrought by nygromancie or witchcraft. Luce. 11. C. For they said an other time of him/ that he cast out devils in the power of Beelzebub, the prince of the devils. joh. 18. A. It followeth in the gospel of saint Iohn: Sciens jesus omnia que ventura erant super eum processit. jesus knowing all things and adventures that should come unto him: went towards them and met with them, that all men might know that he was taken voluntarily with his own will. And anon judas approaching towards him, said: ave rabi. Mat. 26. E Hail master. Et appropinquavit ut oscularetur eum. judas drew nigh, Luce. 22. E to the intent that he might kiss Christ/ and so he did. In this point there be three things expressed: that made this betraying moche painful or sorrowful unto Christ. One is, that it was done by one of his own disciples. The second is, that he so falsely and trayterousely betrayed Christ with the sign or token of peace, Super Lucan li. 10▪ ca 95. and kiss of love or friendship. Of the which saint Ambrose sayeth: O judas, thou woundest thy master & lord with the token or pledge of love/ and thou bringest him to death with the kiss of familiarity and friendship. The third, was nat less painful, that the false traitor with his stinking mouth durst touch or kiss that most lovely and mellifluous mouth of Christ, the eterne son of god. If it be painful to a man to kiss the mouth of him that hath a stinking breathe: how moche more was it than painful to our saviour Christ, to take a kiss of that most sinful and stinking mouth of judas/ whose heart was replenished with the devil and all wickedness. And than jesus said unto him: Luc. 22. E. juda, osculo filium hominis tradis▪ judas, wilt thou betray the son of a virgin, thy master unto the death with a kiss or token of peace? All traitors unto truth, feigning the truth: do use this same token of friendship, a kiss. Mat. 26. E Also Christ said unto judas: Amice, ad quid venisti? Friend, for what intent cummest thou? He called judas friend, only to rebuke him for his false dissimulation. I do nat remember that this word Amice in the vocatyfe case: that is, O friend: is spoken to any one good person/ but to evil persons, it is diverse and many times spoken. As is said in the gospel of saint Matthew: Mat. 22. B Amice, quomodo huc intrasti?. etc. O friend, how didst thou enter unto this feast, nat having a convenient garment? And also in an other place is said thus: Mat. 20. B Amice, non facso tibi iniuriam. O friend, I do unto the non injury or wrong. And here now at this tyme. O friend, wherefore cummest thou? As he might say: Thou kyssest me, to the end to betray me unto the death. To give a kiss: it is a sign or token of a friend/ but thou cummest nat therefore, ne to that intent. And nat withstanding that thou haste done cruelly and traitorously against me: yet return to me, and I shall gladly receive thee, as a friend to the. And so would Christ have done (after all doctors) if he had returned and been sorry for his sin and wretchedness. But he was so indurate and so obstinate of heart, that none of all these things could call or revoke him again, or make him to leave his false and traitorous purpose/ and so he kissed him. A figure hereof we have in the second book of kings. Cap. 20. C. Where as the the false traitor joab took his cousin Anasa by the chin/ kissing him, and saying Salve mi frater. Hail my brother/ and so slew him with that word. Our lord called judas by his proper name, to the intent to provoke him to grace, and nat to mischief/ but he would nat receive grace. O thou innocent lamb jesus, what dost thou in company with that wolf judas, that will devour the. Morally, judas betokeneth the world/ which doth smile or laugh upon us: when he giveth to us riches at our pleasure. Than he kisseth us: when he giveth to us solace and worldly pleasure. But than doth he halse us: when he giveth to us honours and dignities. And in all these he deceiveth us, and betrayeth us into eternal death. As witnesseth job, saying: Ducunt in bonis dies suos: job. 21. B. et in puncto ad inferna descendunt. These worldly people lead their life here in pleasure: and in an instant they descend down to hell. ¶ Here followeth two lessons. THe first lesson. Who so ever feigneth to love his neighbour, and secretly worketh evil against him: he betrayeth his neighbour. Which false dissimulation: our lord taketh as done to himself/ for so he sayeth: What so ever ye do to one of my least servants: Mat. 25. D I take it as done to myself. The second is, that we should nat hate our adversaries: but lovingly and charitably correct them/ as christ did judas. ¶ A Prayer. O jesus that suffered thyself to be betrayed by a kiss of judas: grant to me that I never betray the in myself, nor in my neighbour. And also, that I never deny to mine adversaries th'office of love/ that is, charity/ to love them, and to correct them with charity. Amen. ¶ Of the taking of Christ. The .v. article. THe .v. article, is the taking of Christ. Which was done in this manner. What time the wicked judas had kissed our lord/ jesus knowing what should come upon himself: went unto the company of the soldiers & of the jews that came with judas, & said unto them: joh. 18. A. Quem queritis?. etc. Whom seek you? And they said, jesus of Nazareth. And jesus said to them, I am. At which word, they went backward, and so fell unto the ground backward. And here note that they that fall backward: do nat see where they fall. signifying thereby, that they fall from grace, Super. joh. tra●●. 112. B. into sin/ from god, unto the devil/ from hevym, into hell. And here also saint Austyn sayeth: If he that came to be judged, cast his adversaries down with one word: what shall he do when he shall come to judge all the world? If he did thus when he came to die: what shall he do to his enemies when he shall come with great power & majesty to reign in glory for ever? Surely he shall than cast his enemies backward into everlasting pains with this terrible word: Mat. 25. D Go ye cursed in to everlasting fire. And when his adversaries the jews were risen again, jesus said/ again unto them: whom seek you? whom would ye have? And they answered, jesus of Nazareth. Here was a marvelous thing/ they knew him nat/ nor yet his own disciple judas which came to betray him. And this is as great a sign or token that may be: that he was nat taken, but at his own will/ and therefore he gave them licence to take him, joh. 18. B. when he said: Si ergo me queritis: sinite hos abire. If ye seek me, or would have me: suffer these that be with me, to depart without hurt or trouble. Our lord was diligent to help his disciples, that they should nat be taken/ that his words which he said the same night after supper: joh. 17. B. should be true/ that is: Quos dedisti mihi: joh. 18. B. non perdidi ex eis quemquam. Father, I have nat lost any of them, whom thou haste given to me. And so his disciples escaped through the goodness and power of christ/ that afterward by them might be showed the word of health, the gospel of Christ, throughout the hole world. The disciples of Christ, saying and perceiving what was like to come to their master Christ, said unto Christ: Luce. 22. E Domine si percutimus gladio. Master, shall we smite with the sword? joh. 18. B. Petre being hasty, and nat abiding the answer of our lord: drew out his sword, and smote at one of the bishop servants called Malchus/ and cut of his right ear. Super Mat. To signify (as Origene sayeth) that though it be seen or thought that they here the law of god: Omel. 35. that is only with the left ear/ for they only here the shadow and the letter of the law: and nat the truth and mystery thereof. Also Petre that cut of this right ear: may signify to us the faithful people of the gentiles/ the which in that that they believed in Christ: were the cause by occasion, that the right hearing of the jews was cut away. But yet that same right ear was restored again by the goodness of god, Luce. 22. F. unto those jews that believed in Christ/ and therefore he touched the ear of that servant: and cured him/ showing there in deed, Mat. 5. G. that which he taught before/ saying: Bene facite his qui oderunt vos. Do good to them that hate you. And this he did as well for the conversion of the people that were there present, or that should here thereof: as for our instruction. He cured him, that shortly after should buffet him and smite him/ for our example/ that we should do good against evil. Super Lucan. And hereof sayeth Bede: Capitu. 89. Our merciful lord will never forget his pity/ which also would nat suffer his enemies to be wounded. And therefore he said to Petre and his disciples: Luce. 22. F. Sinite usque adhuc. Suffer yet. As if he had said: Suffer the jews to cum and take me. Who so ever taketh the sword and smiteth without authority: they shall perish with the sword. In these words also he threatened & monished the people/ which had no authority to slay him. He said furthermore to Petre: Mat. 26. E An putas quia non possum rogare patrem meum, etc. thinkest thou that I may nat desire my father for help if I would/ & he would send to my help above xii legions of angels. joh. 18. B. Every legion containeth vi M.vi. C. lx.vi. Will nat thou that I should be obedient to my father, & drink of the cup/ that is, to suffer pain & death/ the which my father will that I should drink or suffer/ If nat, how shall the scriptures be fulfilled, that sayeth, that these things must be done? Therefore now set all vengeance a part/ and let us be patient. And than our lord said to the people that came to take him: Mat. 26. F Tanquam ad latronem existis cum gladiis et fustibus comprehendere me. Ye come with sword & clubs, to take me as if I were a thief. As if he said: Why do ye nat come to take me quietly and without such violence/ for I was daily in your temple amongs you teaching. If ye would have had me: ye might than have taken me quietly at your pleasure. But this is your hour and time granted unto you to take me. This is the power of the prince of darkness, that hath stirred you to do thus. O what mildness was in our saviour jesus Christ/ that so gently spoke unto his adversaries/ and so lovingly rebuked them, to suage their malice and iniquity/ and also to move us to follow his benignity and gentleness. This not withstanding, the soldiers and the ministers of the jews laid violent hands upon our lord jesus, and so took him. And though he was taken of his own free will: yet that captivity and taking was much painful to him. For sith it is painful to every man that is put in captivity/ for as much as thereby his liberty is taken from him, and he put in to thraldom/ his liberty (I say) is taken from him/ as well the liberty of condition, as of operation and working. The liberty of condition is taken from him. For after the Civil law: he is in bondage and thraldom. Also his liberty of operation is taken from him. For he that is so taken, can nat work & do what he will: but as it shall please him that hath him in captivity. For these causes (as ye may perceive) it is much painful for a man to be put in captivity: moche more than it was painful to our lord jesus (which is the lord and maker of heaven and earth/ and whom heaven or earth can nat comprehend nor take) to be taken and holden in captivity with the violent hands of so cruel persons. And in this act was verified the saying of david/ which said of Christ many years before: Psalm. 58. Ecce ceperunt animam meam, irruerunt in me fortes. Behold (sayeth Christ by the prophet) strong and cruel persons hath fallen upon me, and they have taken me. Psalm. 93. And in an other psalm: Captabunt in animam justi, et sanguinem innocentem condemnabunt, They shall take into captivity the righteous person/ and they shall condemn the innocent blood. Trent. 3. F. Also the prophet Hieremie sayeth: Venatione ceperunt me quasi avem inimici me●. Mine enemies hath taken me with their huntynge, as a bird in a snare or with an hawk. Thus our true joseph (jesus Christ) was taken of his brethren and led into Egipte/ that is, into angwyssh and tribulation. And so I say they took him and bound him/ as we shall declare in the next article. ¶ A lesson. OF this article we may take a moral lesson/ that as Christ for our love did suffer himself wilfully to be taken of the jews: so we for his love should subdue ourself and all our sencies unto the obsequy and service of Christ: according to the saying of the apostle/ subduing our wit and reason to the faith and service of Christ. 2. Cor. x. B ¶ A prayer. O jesus Christ, the son of the living god, which would be wilfully taken and holden of the jews: grant to me that I may continually subdue all my sencies and understanding unto thy service/ that by thy infinite goodness, I may be delivered from eternal death and captivity. Amen. ¶ Of the binding of our lord. The vi article. THe sixth article, is the binding of our lord. For the jews, after that they had taken Christ: they bound him so hard and straight: that (after saint Anselme) the blood sprang out of every finger end under the nails. They bound his blessed hands behind him/ they cast him down upon the earth, as he before had cast them down by his godly power. Moreover they did tread upon his breast/ and spewed or spitted in his face. Also they so hard bound him by the neck and throat: that he was nigh strangled, if god had nat preserved him for a time, that he should suffer more and greater pains after this tyme. They bound him for three causes. first, that he should nat escape their hands. For judas bade them hold him fast, and lead him warily. Secondly, for they intended to slay him. For it was a custom amongs the jews, that whom they judged worthy death: he should be bound and so presented to the precedent and judge. thirdly, he would be bound for a mystery, for because he came to laws and deliver them that were bound with the bonds of sin, and also those that were bound as prisoners in Limbo patrum: therefore he would be wilfully bound as a thief, though he were all innocent and without spot of sin. Our first father Adam did commit theft, what time he ate of thapple that was forbidden him/ for whose sin all mankind was taken and holden by the devil as thieves. For whose satisfaction jesus Christ would be taken as a thief/ though in himself he be incomprehensible. Also he would be bound: which came to laws them that were bound. And they bound him with three ropes or bonds. One about his hands. The second, about his neck. And sum do say that that was a chain of iron. And the third, about his middle. And these been represented in the ornaments of the priest at his mass. The first, by the maniple upon his arm. The second, by the stole in his neck. And the third by the girdle. O my most dear beloved jesus, the very true vine. Who is he that doth nat see and consider the bonds wherewith this our vine tree was bound? He was bound with seven bonds. The first (sayeth saint bernard) I trow, was his obedience, whereby he was obedient to his father, unto the death of the cross. He did also obey to his mother Marie, and to his father putative joseph. As saint Luke saith: Luce. 2. G. Venit Nazareth: et erat subditus illis. jesus came to Nazareth with marry and joseph, and was obedient to them. He was also obedient unto the emperor, paying tribute unto him. Mat. 17. D & 22. C. The second bond was the womb of the virgin Marry. Hereunto the church singeth of our lady in a certain respond, whom the heavens could nat take: thou virgin hath contained him in thy womb. Luc. 2. The third bond was his cradle bonds or the crib, wherein he was laid/ as saint Luke saith. The four bond was this bond, wherewith he was bound when he was taken. O how rughe and hard were these bonds of these most cruel jews, wherewith they bond that most mild lamb jesus Christ. O good jesus, I consider and se with the eyen of my soul, the sweet lord bound with most hard ropes and drawn as a thief, to the house of the prince of priests. I see this good lord, and I abhor it, and also moche marvel thereat, and so marveling/ I should faint and also die for sorrow, but that manifestly I know that thou was first bound in thy heart with the bonds of love and charity, which lovingly did draw the to suffer gladly these outward bonds. The first bond was that wherewith he was fastyned to the pillar when he was scourged, of the which we shall speak hereafter. The sixth bond, was the crown of thorns wherewith his heed was fast bound, as we shall declare hereafter. The seventh bond were the nails that nailed his hands and feet fast unto the cross. Li. 1. ca 10. G. & Li. 4. cap●. 70. B. Or else we may say after saint Birgitte in her revelations, that this seventh bond, was that cord and rope wherewith they drew his arm and his feet, so that all the joints of his body were dissolved, Ancelmus in dialogo passionis. M. for first they nailed his right hand and then they drew the left hand with a rope unto the hole that was made before for that hand. And in like manner they drew his feet, so that all his veins and sinews braced, and all his joints loosed, so that a man might number all his bones, as the prophet David saith. Psal. 21. And this pain was so great & grievous that the life might nat continue with it in any other man, but Christ preserved his life unto such time it pleased him to yield up his spirit into the hands of his father, johan. 10 D. & therefore he said: Potestatem habeo ponendi anam meam & nemo tollit eam a me. I have power to give up my soul at my pleasure. Also no man may take my life from me, but I shall forsake it at my will, and at my will take it again. Our saviour jesu thus taken and bounden, all his disciples forsaking him for fear fled from him, as we shall declare in the next article. ¶ Here followeth iii lessons. THe first lesson is our lord would be bound, because that he would lose the bonds of our sins. Secondly he would be bound, for that he would bind us to him with the bond of charity. He is the same bond of charity wherewith our soul is bounden to god. He is signified by the reed coorde or line, which Raab tied in the window of her house for a sure sign or token that she and all hyrs, should be saved at the destruction of Hiericho. So surely every faithful soul corrupt by the old sin of Adam, and so signified by Raab that is commonly noted for a comen woman, joshua. 2. C. ●. 6. D. if this soul be regenerate by the faith of Christ, and have this reed cord tied in the window of her inward house, by the which the light of god entereth in to her soul, without doubt such a soul hath a sure token of her health, for such a soul is so tied unto god, and god unto her: that she can nat lightly be separat from god. This is also the cord or rope wherewith our lord was tied unto the pillar, which without doubt was reed, for it was made reed with the holy blood of Christ. Rom. 8. B. This is also that line or cord wherewith Paul was so surely fastened to Christ, that nothing might departed him from Christ. Nother tribulation/ ne anguish nor hunger/ nor nakedness/ persecution nor sword/ and shortly to speak, no creature might depart him from the charity of Christ The third lesson is that we should so bind all our membres, and specially our tongue/ with the cords of the precepts of god, that she should nat be loosed unto any thing contrary to the will of god or his commandments. ¶ A prayer. O jesus which would be bound with the hands of wicked men. I beseech the lose the bonds of my sins, and so bind me to the with the bonds of thy precepts, that never the membres of my body, nor the powers of my soul be loosed and at liberty to do any thing contrary to thy will. Amen. ¶ Of the fleeing or departing away of the disciples of Christ. The vii article. THe vii article is of the departing away or fleeing of the disciples of Christ. Of the which it is written in the gospel thus: Mat. 26. F Tunc omnes relicto eo fugerunt. When jesus was taken, than all his disciples left him and fled from him. This fleeing and departing was no little pain to Christ. And therefore this article is numbered with the other articles of his passion, for specially he was sorry for this manner of departing. And of this departing speaketh job in the person of Christ saying. job. 19 B. Fratres mei elongaverunt a me et noti mei quasi aliem recesserunt a me. My brethren have gone far from me and mine aquayntance or known disciples as strangers hath forsaken me. And in a token or remembrance of this forsaking: the altars on shire thursday be bared, for all their ornaments be taken away, and the altar left naked and bare. Christ is this altar. and the apostles be the ornaments, which fled from Christ, and left him alone in the hands of his enemies. Our lord was heavy and sorry of this departing of his disciples, nat for himself: but for them, that they were so slandered in him. Of this sorrow saint Jerome saith: It is nat to be believed that this departing was without great anguish and heaviness of the heart of Christ, and also it was nat without great morning and weeping of the apostles. For I can nat think that after they see that cruel compeigney take and bind our saviour jesus their most loving master: but that they wept and said with great sorrow. O most benign master/ more sweet or pleasant than all hoony. It is much sorrowful to us to see the so cruelly entreated of the malicious jues. Alas, we wretches, what shall we do, leaving so gracious a father, we forsake all our goods and follow thee, and now we perceive for a surety that we shallbe prived of thy presence/ and want thy comfortable words and deeds, for we be assured now that the pharisees will slay the. O how oft (suppose you) did they look back towards their most merciful master, saying and beholding with bitter sorrow their lord so cruelly led of the grievous jews, as we shall declare in the next article. ¶ Here followeth vi causes of the fleeing or departing of Christ's disciples. OF these disciples: Psal. 21. the prophet speaketh in the person of our lord saying: Dispersa sunt omnia ossa mea. All my bones are dispurpled or divided, that is all my apostles, which/ as bones in a man's body should have been most strong, and yet they are fled and fallen. And that for vi causes. The first cause was that the doctrine of Christ god and man, was forgotten then of them, Psalm. 21. and therefore the prophet David saith: Factum est cor meum tanquam cera liquescens so medio ventris mei, My heart is made as wax melting in the middle of my body, that is. My doctrine is vanished through the heat and fire of my passion, and that in the middle of my belly, that is, in my apostles that be most nigh unto me. The second cause, was the ceasing of miracles. Of the which, also it followeth in the foresaid xxi psalm: Aruit tanquam testa virtus mea. My virtue and power is as dry as a shell. And that was because he suffered himself to be taken, and so put to most cruel and shameful death, and would nat help himself and show his power as he had done diverse times before. But now he would nat so do/ & therefore his power of in showing of miracles seemed to be consumed and dried by the heat and fire of his passion, and hereunto speaketh the prophet, Abacuch. 3. A. saying: Ibi abscondita est fortitudo eius. There was hid his power or strength that is in his cross or passion. And note/ that the said not, his power was lost, but his strength was hid in his passion, as we shall declare in the third part of this treatise in the four fruit. The third cause was the silence of Christ, for at his passion he would nat speak for himself. Therefore saith the prophet: Psal. 21. Adhesit lingua mea faucibus meis. My tongue cleaved fast to my jaws or cheeks, for he would nat speak to his own excuse, and therefore the prophet Esay long before this time said of him: Cap. 53. C. Quasi agnus coram tondente se obmutescet et non ape riet os suum. He shallbe as dumb as a lamb when he is shorn, and he shall nat open his mouth. And this prophycie was verified in Christ as it is plainly written in the gospel: Mat. 17. B Et non respondit e● ad ullum verbum, ita ut miraretur preses. Christ answered nat one word unto pilate, which marveled moche thereof. The four cause was that they were in a manner sure of the death of Christ, but they were in a despair or mistrust of his resurrection. And therefore the prophet David saith in the person of Christ. Et in pulverem mortis deduxisti me. Psal. 21. Thou hast brought me in to ashes, or in to the dust of death. And this he spoke after the opinion of the jues. Psalm. 87. As it appeareth in an other psalm: Estimatus sum cum descendentibus in lacum. I am esteemed and accounted by the jews with them that descend in to the lake and pit of eternal perdition, and never to return again. The .v. cause was the cruelty of the jews, and therefore the prophet saith in the person of Christ: Psalmo. 21. Circumdederunt me canes multi. Many dogs have compassed me, that is the jews barking and biting by detraction as dogs. The vi cause was the congregation of evil persons/ and therefore it followeth in the psalm: Consilium malignantium obfedit me. Psal. 21. The congregation and counsel of evil persons have obsessed and besieged me. and that very obstinately and frowardly unto my death. Of this compeigney and counsel speaketh the prophet David in an other psalm saying: Psal. 2. Astiterunt reges terre et principes convenerunt in unum adversus dominum et adversus Christum eius. rulers of the world and princes been come together in counsel against our lord and against his son Christ. And for these causes the apostles flodde and forsook our lord. Whereat wondering and marveling the prophet Hieremy saith: Trent. 4. A. Quomodo disper si sunt lapides fanctuarij: How is this/ that the holy stones been dispurpled? that is the apostles of Christ which should have been as holy stones strong/ stable & firm in the faith & love of Christ, but they fled. Zach. 13. C. Percutiam pasto rem et dispergentur oves gregis. Mat. 26. C I shall smite or take the herdsman, and the sheep of the flock shallbe dispurpled abroad. Here followeth ii lessons. THe first lesson is that we should be well aware that we never fly from Christ. He flieth from Christ, that for any fear of man/ or by the temptation of the devil or by any passion or corrupt affection forsaketh the truth or justice, for Christ is truth and also justice. And generally, in every mortal or deadly sin, a man flieth from god. The second lesson is this/ that though these persons that seam to be our friends or neighbours and lovers, fly from us in the time of our adversity and necessity, yet let us bear it patiently/ remembering that the apostles fled from our saviour Christ in his adversity and trouble. ¶ A prayer. O jesus that did suffer all thine elect and chosen disciples to fly from thee: receive thou me thy fugitive servant for thy great virtue and omnipotent power. And suffer me nat to wander from thee, thorughe the liberty of my froward wi●●. Amen. ¶ Of the leading of Christ. The viii article. THe viii article, is of his leading. For after that they had taken and bound him, and after that his disciples fled: the jews led Christ towards the house of Annas. Capi. 18. E. As it is in the gospel of Iohn. And this leading was much laborious and painful to Christ. Also it was rebukeful and violent. It was violent: for he was led with a great company of armed men and their captain with them. It was also rebukeful to Christ, for he was led with his hands bound as a thief or an evil person. joh. 18. C. And so the jews said to Pilate: If this person (that is Christ) were nat a malifactour or an evil doer & a myslyver: we would nat have delivered him to thy hands and power. This leading was also laborious, painful, and sorrowful to him. And that both to the heart inwardly, and also to the body outwardly. first, it was sorrowful inwardly. For where ever heard you of any man, that would nat be heavy in heart, and inwardly sorry, to be lad with the hands of his enemies, so cruelly, with so great a company of armed men, with such and so many rebukes and reprovings, both in word and in deed, as those most cruel jews did unto Christ at that time & leading. That leading was also painful to his body. For though he went wilfully with them: yet they drew him with a rope, they thrust him & drove him forward/ and oft times they thrust him down and ran over him/ and so drew him thorough the vale of josaphat, from the flood or river of Cedron, up towards Jerusalem/ leading him with great haste and violence, he going bare footed/ and therefore they grievously hurted & wounded his most holy feet in that stony and most hard way. In so moche, that the steps of his most holy feet were died and wet with blood. For cruelly those jews (whose feet were swift & ready to shed the innocent blood) those jews (I say) most cruelly thrusted him from the one part of the way, unto the other part or side. But wherefore did Christ suffer all these pains and rebukes, but only to cure the wounds of our feet, which have gone to do many a sinful deed/ and specially the wounds of our spiritual feet and inordinate affections. Cantic. 3. A. 5. C Christ ran through thorns and briars, seeking for his sheep that was lost. He sought him by the brood streets and narrow lanes/ and so the watchmen of the city found him/ they smote him, they wounded him and took from him his pall and garments. So that it may be well verified of Christ, that is written in the first book of Paralipomenon: Cap. 21. B. Ex omni part angustie me premunt. Anguyssh, troubles, & pains oppress me on every part. Sum doctors done say, that what time the jews led Christ towards Jerusalem: thy came by the river & water of Cedron, the ministers and the people went over the bridge/ but they drew Christ bound through the water, so that the water entered into his mouth & body. At which time, what for the coldness of the water, and also for his long praying in the garden or orchard: all his body was so cold, that all his teeth did quiver and shake in his head for cold. Psalm. 68 Herein were fulfilled the sayings of David: Saluum me fac deus quoniam intraverunt aque usque ad animam meam. Save me my lord god/ for the waters have entered into me. And in an other Psalm: Psal. 109. De torrent in via bibet propterea exaltabit caput. He shall drink of the river in the way, and therefore he shall exalt his head. And when they came to Jerusalem, they did nat bring him in by the same gate that he went forth at, when he went to Bethany: but by an other gate, called the golden gate. And it was so called: because all the gold that was given to Solomon, was brought in by that gate and all other things that were of great valour. By this gate also was brought in all such sacrifices as were offered in the temple. And for as much as Christ, when he entered into this world, he came in by the golden gate/ that is by the virgins womb: it was convenient that when he should depart from this world unto his father by his death and passion: that he should go to his death by this golden gate. And the jews brought him in by this gate: because there sat at that time many Scribes and Phariseis, for the more surety that the common people should nat take Christ from them. And one doctor sayeth, Britsch. in 40. lib. Alphabet. 44. B. that in that golden gate were graven & painted the images of patriarchs & Prophets in stone work. And at the entering of Christ by this gate: all thoo images did reverently incline to Christ, as to their creator and maker. Also this same doctor sayeth, that the multitude of the priests and scribes went with a great company unto the foresaid gate crying and saying: Behold the these is taken, the deulisshe person, the deceiver of the people, the breaker of the law, and so they cast dirt and clay against him. Also it is said/ that from the place where as they took and bound him, unto the house or palace of Annas, ware iii M. passys save xu And here note, that Christ this day in the process of his passion, was ix times led from place to place, as we may plainly see in the gospels. first as soon as he was taken and bound, joh. 18. C. he was led unto the house of Annas. Ibid. D. Secondly from Annas, unto Caiphas, Thirdly from Caiphas, Ibid. C. unto pilate. Fourthly from pilate, unto Herode. fifthly from Herode, Lu. 23. A. b. unto pilate again. Sextly the soldiers led him in to the court of the comen haulle, Mar. 15. B motehaule or judgement house, where as they mocked him and put a crown of thorns upon his heed. joh. 19 A. Seventhly Pilate led him from that place out unto the jews, clad in an old purpur garment, and the crown of thorns upon his heed. joh. 19 C. eightly/ Pilate led him from the motehaule unto a place called Lichostratos, where as he judged him to be crucified. johan. 19 D. Neyntly/ they led him from thence unto the mownte of calvary where as they did crucify Christ. ¶ Here followeth a lesson. IN divers countries it is a laudable custom amongs faith full Christians, that on good friday they go about from the morning unto the ix hour of the day, that is from vi of the clock unto iii of the clock at after noon, and visit ix churches, in the remembrance that Christ that day was ix times led from place to place as we said before. And now for a lesson/ they that so visit ix churches/ I would they remembered what Christ suffered in every place. first what he suffered when he was led to the house of Anna's/ and also what he suffered there. Secondly what he suffered in Caiphas' house and so forth of all other, as ye shall see declared hereafter in diverses articles. And also that a man might conform himself to this article, he should remember how obprobriously and shamefully Christ was led like a thief and a rober, and in this consideration: he should have a full purpose, that he will, with the help and grace of god, be appliable to all virtue/ and also to suffer/ or to do all things that shallbe to the will and pleasure of god. And let him pray as followeth/ or in like manner, Psal. 14. 2. Spiritus tuus bonus deducet me in terram rectam. Thy good spirit shall guide and lead me in to a rightful country. Psal. 118. Or thus: Deduc me domine in semita mandatorum tuorum. Lead me good lord in the path of thy commandments or any other prayer as god shall put in to your mind. ¶ A prayer. O jesus which bound as a thief and an evil doer, would be led by the armed hands of wicked men from place to place with great rebuke and shame: grant to me that grace/ that I never be led unto any sin, through the persuasion of the devil/ or counsel of any wicked person, but that I may be lead by the holy spirit unto all things that shallbe pleasant unto the. Amen. How Christ was presented unto Annas. The ix article. THe ix article is of the presenting of Christ unto Annas. For after they had brought Christ unto the golden gate of Jerusalem, nat without his great pain, for one drew him by his garment/ another by the neck and the third by the heir of his heed/ they brought him first unto Annas because his house was in the way, and they thought that they should have been rebuked: if they had overpassed him, for as much as he was father in law unto Caiphas, which was the high bishop for that year. And therefore they first presented Christ unto Anna's/ willing thereby to honore Annas, and also to rejoice of that great act which they had done in taking of Christ, prover. 2. C. for as the wise man saith, Letantur impij cum malefecerint. etc. Wicked men be glad when they do evil, and they rejoice in their most mischievous deeds. Also they first presented Christ unto Annas, because that less default should be found and put in Caiphas for the condemnation of Christ seeing that Christ was also condemned of such a wise/ sage and also high bishop as Annas was. In this house of Annas, our lord suffered iii things much painful to him. The first was the horrible denying of Petre. The second was the indiscrete question of the bishop. And the third was the mighty stroke that the servant gave to him upon his face. First he suffered the denying of Petre, which was horrible and also painful to Christ for vi causes, that is for the multitude of people that were present at that denying, second was because Petre was so slack to follow his master. etc. these causes and the other four shallbe declared in the next article. ¶ Here followeth a lesson. IN this article we may take this lesson, that we should not be much afraid to be presented before a secular judge for the love and faith of Christ, and to ●u●re for Christ, for thereby cometh great grace to man. Therefore our lord said to his disciples: When your enemies shall betray you and present you unto the great judges of the world, Mat. 10. C. be nat afraid/ nor to studious what ye shall say, it shallbe given to you at that time by the spirit of god what ye shall say. And this is noted in this article, in that that Annas is as much to say by interpretation: as devotion. Not that Annas nor any temporal judge may give to that person whom he judgeth any grace or devotion: but for as much as those holy persons suffer great wrongs of such judges: the goodness of god giveth to those that patiently suffer injuries: his grace, for all grace is of god. Eccl. 32. B. And hereunto the wise man saith: Audi tacens, et pro reverentia accidet tibi bona gratia. Here thou & obey patiently, and for thy reverence, good grace shall come to the. And that a man might conform himself unto this article: he should remember how reverently and patiently our lord and saviour jesus stood then before Annas & the jues. And then pray thus. ¶ A prayer. O jesus which would be first led and presented unto the bishop Annas: grant to me that I never fear to be led or presented for thy name and faith, before any tyrant or secular judge of this world. And also that thy grace & right reason have ever the dominion in me, that I may learn to present all mine acts/ wills and desires unto the examination of right reason before that I do them in deed, thy grace at all times being assistant unto me. Amen. ¶ Of the denying of Petre. The ten article. THe ten article is of the denying of Petre, what time jesus was led to the house of Annas, Petre followed a far of to see the end what they would do with Christ. There followed also johan which was well acquainted with the bishops servants, and known to the bishop, and therefore he entered in with the other jews into the bishops palace, but Petre abode without. And then Iohn spoke to the maid that kept the door, to let Petre come in. And when she see Petre: she said to him: joh. 18. C. Num quid et tu ex discipulis es hominibus istius? Art thou nat of the disciples of this man? that is of Christ. And Petre said: I am nat. The words of this maiden might seem more to be spoken for compassion of Christ, and to admonish Petre to beware of such compeigney as was then within in the court, rather than to betray Petre, for she see him very fearful, he was so afraid that he denied Christ to be his master. The ministers and servants stood at the coolies or fire and warmed themselves, and Peter stood amongs them. And then another maiden said: This fellow was with jesus, and the compeigney that was there said/ truly he is one of them, Mat. 26. G for he is a Galilee, that is a man of the contreth of Galilee. Then Petre denied it with an oath, and said: Luce. 22. F. I know nat that man. After that by the space of one hour the compeigney said to Petre again: verily/ thou art one of them, joh. 19 E. and specially one person cozen to Malchus/ whose ear Petre smote of: said to Petre: Did nat I see the in the garthen or orchard with jesus? And than Peter began to swear/ to curse and ban and said: I never knew this man of whom ye speak and forthwith the cock did sing or crow. Luc. 22. G. And then our lord turned him and beheld Petre. And Petre remembering the sayings of Christ before, how that he should thrice deny him before the cock craw, he went forth of the bishops palace or court and wept full bitterly. Super Mat 26. And here saith saint Hierome: Petre might no longer abide in darkness, for the light of the mercies of god did shine upon him, and therefore he wept. And Petre after this had ever in use & custom to stand in prayer and weep from the first cock crow: unto the son rising, in the remembrance of his thrice denying of Christ. Also he bore alway with him a sudarie, to wipe away the tears that continually fell from his eyen for his sin. And for the same sin he wept so moche, that his face seamed to be adust and burned with the tears. And therefore he deserved to have forgiveness both of his sin & of the pain due for his sin. This threefold negation of Petre, was no little pain unto our saviour jesus, for it grieved him very moche to hear & see how his own chief apostle, whom he had ordered to be called a stone, whereupon he would found and build his church, to see him (I say) so openly and so shamefully thrice to deny his own master Christ, & that at the voice of one maiden or woman. And note here that as a woman was the first mover of man unto sin, so a woman compelled the first prince and prelate of Christ's church to deny Christ openly, so that by this exemple the infirmity of Petre might more clearly appear to himself. And this is it that we said in the ix article, that Christ suffered in the house of Annas, the denying of Petre which was shameful to Petre and moche painful to Christ, and that for vi causes. first for the multitude of people that were then present, for he denied Christ in the bishops palace, where as was at that time, moche people gathered, and therefore this sin was moche more grievous, than if it had been done in a private and secret place. Secondly, it was the more shameful to Petre/ for his slackness in following Christ, for he followed a far of/ though before he had spoken and made his boast that he would rather die then deny him. The third cause was the vileness of the person that moved the question unto Petre, for it was a woman, nat a noble woman, but a servant, and other vile servants, which was so much the more to the rebuke of Petre, that he would deny his lord god, at their questions. Fourthly for Petre shortly and lightly denied Christ at one word of a poor and vile servant. The .v. cause is the perjury and cursing of Petre, for this made his sin much grievous. Libro. 13. And therefore saith Simon de Cassia: Petre in his wordis & his threefold negation, did greatly rebuke Christ, which had chosen so inconstant and vnkyn●e a person to his disciple and to his chief apostle. etc. And sextly the grievousness of Petre sin did appear by his great and continual weeping, for a great sin requireth great contrition and penance There be iii things in this gospel that moved & induced Petre unto penance. Luc. 22. G. The first is singing or crawing of the cock. Luc. 22. G. The second was the respect and beholding of Christ. And the third was the remembrance of the words that our lord said to Petre at the supper the same night, that was that Petre should deny Christ thrice that night before the cock crow. Our lord suffered Petre to fall for our example, that no man should presume of himself, saying that the prince of th'apostles did fall. And also that no man should despair, sith that Petre after so grievous a sin, was made the porter of heaven. And thirdly that Petre should learn to have compassion of his subjects. For shortly after he was to be made the chief prelate of the church. But where did Petre deny his master Christ? Not in the mount, nor in the temple, nor yet in his own house, but in the bishops palace standing and warming himself by the fire with the ministers and servants of the bishops. What signifieth this palace or court of the bishop but worldly conversation and manners. These ministers signify devilish persons. The fear signifieth carnal concupiscence and desire/ who so ever abide with these companies: he can not weep and do penance for his sins. And therefore it is very dangerous and perilous to be conversant in the courtis of princes, for Peter did but ones enter in to the palace of 〈◊〉 bishop/ and anon he lost the virtue and strength of his soul/ and also denied Christ. What suppose you would he have done if he had long continued there? I fear that he would have then been as our priests be now in great men's houses, that is worse in all points than lay men. But Peter went thence to do penauns for there he could do none. In like manner the star that appeared to the iii kings in the Est, when they entered in to Jerusalem in to thepalace and court of Herode: the star vaynysshed from their sight/ and when they were departed from thence: it appeared to them again. ¶ Here follow vi lessons. THe first lesson is this/ that the prelate of the church should be such a person as can have compassion of the frailties and infirmities of his subjects. The second is that no man should presume of his own virtue. The third is that we should resist and with stand sin in the beginning/ for one sin if it be not shortly put a way by penance/ it will draw to it an other sin more grievous. exemple hereof we have in Peter which at the first time he only denied his master without any oath or other words. Math. 26. G. And the second time/ he denied him with an oath. Marci. 14. G. And at the third time he cursed/ he swore and also he denied Christ. Here ye may see how one sin bringeth in an other sin more grievous than the first. The four lesson is/ that if we fall in to any sin though it be but a small sin to our thinking/ and also done of only frailty/ yet for no cause we should persever and cotynue therein. For to persever in sin (as the gloze saith) it giveth an increasing to the sin. Eccl. 19 A. For as the wise man also saith: He that despiseth or little regardeth small sins/ by little and little/ he shall fall to much more grievous sins. The .v. lesson is that no man should despair of the mercy of god what so ever sin he hath done, but let him weep & do penances for his sins. etc. The vi that we should never deny Christ, who so ever committeth any mortal sin: he denieth Christ/ for he consenting to the devil: forsaketh christ. ¶ A prayer. O jesus which suffered thyself to be denied thrice of the prince of thy apostles, whom also thou mercifully beholding/ made him to weep bitterly for his sin: I beseech the behold me with the eye of thy mercy that I may worthily weep in thy sight for my sins/ and that I never deny the my lord god neither in word nor in deed. Amen. ¶ How our lord was smitten upon the cheek. The xi article. THe xi article of the smiting of our lord, for in mean time that Peter outward in the court denied our lord three times our saviour jesus was in the house: present before the bishop Annas, where as Annas moved unto Christ an unwise and foolish question before and in the audience of all the people that were there present that was of his disciples and of his doctrine, joh. 18. C. and jesus answered not one word of his disciples, for as at that time he could speak no good of them for they all had forsaken him that night/ teaching us thereby, that when we can nat truly speak any good of our neighbours then we should keep silence and speak none evil of them, though we know it. But to the other question of his doctrine jesus answered showing that it was not evil nor suspect: but good and holy, and that he proveth by the place and the compeyney where and among whom he spoke it saying: joh. 18. D. Ego palam locutus sum mundo. etc. I spoke openly to the people, I ever taught in the synagogues and in the temple where as the jews been gathered together/ and I spaketh nothing in privy corners/ therefore inquire of them that hard me/ for they can tell what I have said and taught, and here our lord did so moderate his answer that neither he would hide the truth nor yet be seen to defend himself/ giving to us a form and a manner how to answer moderately unto our adversaries, so that we neither hide the truth nor yet provoke or move them against us with our wordis. Then one of the ministers smote christ upon the cheek saying. Sic respondes pontifici? Ibidem. Is this a good answer unto the bishop This stroke was so mighty and great/ that the sound thereof was herd over all the palace/ and it was so strongly given that the print of his fyngurs remained in Christ's cheek, which print we may well see and perceive in the image of his face that he gave to the blessed woman called Veronica. This image was lately in Rome, and it should seam that he might not give ●o sore a stroke with his bare hand, and therefore it is much likely that he smote Christ with his gawntlette saying: Is this a good answer unto a bishop? this he spoke with great arrogance and proudly without any reverence unto Christ, and this he did to please and flatter the bishop. Of this stroke saint Ambrose saith That it was so painful that it had been sufficient for man's redemption. It was so vehement/ that thereby all his teeth in his head were moved or loosed, and also his nose and his mouth gushed out of blood. Our lord would abundantly and plenteously satisfy for our sins. And therefore he most high in nobleness/ was smitten of a vile wretch, god was smitten of a sinner, the lord of his servant, the creature of his creature, the governor of the hole world of a vile portion of the same world, the most merciful redeemer was smitten of him whom he came to redeem, if he would receive it. This contumely with many other that followeth our lord suffered for us with all patience & mildness, so that with great mildness he answered to him that smote him: Ibidem. Simo male locutus sum testimonium perhibe de malo. etc. If I have spoken evil bear witness against me of that evil. But if I have answered well/ truly and conveniently/ wherefore dost thou smite me? Super Iohn trac●. Cxiii This answer of Christ as saint Austen saith/ was not spoken of any impatience/ but gently and sweetly he did reprove that servant/ and called unto his mind his unkindness. And hereunto saint barnard saith. O marvelous great unkindness/ this same Malchus whom our lord but a little before did cure and heal his right hear the which Peter did smite of. He now was bold to smite so cruelly his lord god and curer. O good jesus in what company art thou now, how much was thy patience. How great was their cruelty and impatience. But will they/ nill they/ thy patience overcometh their malice/ thy love their envy/ and thy pity/ their cruelty. And thus ye may see that this smiting is conveniently numbered amongst the articles of Christ's passion, also therein was fulfilled the saying of the prophet: Trent. 3. D. Dabit ꝑcutienti se maxillan: he shall offer his cheek to the smiter. Mich. 5. A. And an other prophet saith: Percutient maxillam judicis Israel: they shall smite the cheek of the judge of Israel. This stroke was figured in Michea/ which was smitten upon the cheek: Cap. vlt. D because he said the truth unto Achab the king of Israel/ as it is written in the third book of the kings. ¶ Here followeth a lesson. OF this article we may take this lesson, sith that Christ would be buffeted and smitten for us: it is convenient that we stop our mouths that we speak no thing contrary the honour of god, and also that we excite and move ourself to speak and do that is good. And in all injuries and contumelies done unto us: that we have patience by the example of Christ, which did vouchsafe to give us specially in this point an example of great patience. And also a man to conform himself unto this article: may to remember the great stroke of Christ, gift himself a moderate clap or stroke for all his lies/ evil and vain words, and then pray on this manner. ¶ A prayer. O jesus which would be smitten for me most unworthy, of the vile minister and servant of Annas: grant to me I beseech the thy grace/ that I may stop my mouth from all evil and vain speech/ and that I never cease from thy laud and praisings. Amen. ¶ How jesus was presented unto Cayphas. The xii article. THe xii article of the presentation of Christ unto Cayphas/ when our lord had taken that great stroke in the house of Annas, shortly after/ Anna's sent Christ bound as guilty and worthy death and thereunto condemned by him, he sent him (I say) unto Caiphas'/ giving thanks unto the ministers that it would so please them to bring Christ first unto him. joh. 18. D. Annas (I say) sent Christ to Cayphas, for he was the chief bishop for that year, and so to him it appertaineth principally to entreat of the condemnation and death of Christ, and for the same cause there were gathered a great company of priests and scribes in the foresaid house of caiphass to counsel herein. In this house of Caiphas Christ did abide unto the mourning, at the which time he was led unto pilate. And in this house he suffered iii things that were much painful to him/ that is: the false witneshing/ the crafty adjuration and the most despiteful confutation/ as it shall appear in the articles following. And here note that this presentation was more grievous unto Christ, than the first that was to Annas, for this caiphass was the chief bishop for that year. And also he was more crafty and more malicious than Anna's/ and that well appeareth by the interpretation of his name. Cayphas is as much to say by interpretation as a crafty or wily searcher, for he more craftily did search for false witneshes against Christ, & when he could find no convenient testimony against him: then he maliciously and craftily by himself took occasion in our lords words of his damnation as we shall declare hereafter in the xiiii. article. O how painful is it to a good man to be presented before such a judge/ so crafty/ so captious/ so malicious/ and replete with all envy. It is said that from the house of Annas unto Cayphas house were an hundredth neynty & four passes by the which space about xxx times they condemned him/ and spewed or spit upon him/ bisydes many other torments & pains. ¶ Here follow ii lesson. OF this article we may note ii lessons. The first that the servants of god should not be much afraid to be presented before evil and wicked judges. For the more wicked the judge is/ the more grace thereby cometh to the servants of god. Exemples hereof we have in the glorious apostles Peter and Poule which suffered death under the most cruel judge Nero. Also in saint Laurence/ which by the most wicked tyrant Decyus was put to death, and so of many other holy saints. The second lesson is this/ that we should deeply remember all our evyllꝭ that we have done/ and so present our conscience before the high judge Christ/ and also before his vicar here in earth our curate to be duly examined/ for our saviour Christ disdained not to be examined before the princes of the priests/ the scribes & the seniors of the jues. And pray as followeth. ¶ A prayer. O jesus which for me most unkind wretch would be sent from Annas unto Caiphas & also would be examined before him grant to me I beseech the for the love of thy name that I fear not the judgement of evil persons/ and also that I may appear in thy sight with a good and pure conscience. Amen. ¶ Of the bringing forth of false testimony against Christ. The xiii article. THe xiii article is of the sayings of ii false witnesses. For when Christ stood before Caiphas the high prince of priests, and all the counsel there gathered did search to have false testimony against jesus that by some colour they might put him to death, and yet they could find none convenient witness, though many false witneshes were brought forth, Libro. xiii. then at last there came two false witneshes/ of the which Simon de cassia saith: The counsel of the jews saughte for testimony against Chryst that under the colour of justice they might put him to death, whom they pursued of pure envy/ but they laboured to cloak the cruelty and envy of their minds with the cloak of justice/ and therefore they sought for false witness. And here note that it is to the high laud and praise of Christ that they could not find the lest thing that he was culpable in/ or to be reproved/ and note weal that it is written: Falsum testimonium. They saughte for false testimony for they might never find true witness against him. Marci. 14. F. But at last two false witness came forth and said: we herd him say, I may destroy this temple of god that is here made & in iii days build an other temple. By this testimony they intended to prove that Christ would usurp unto him the power of god as if he were god/ but these two were false witneshes for they changed the words of Christ and also his sense and understanding. The words of Christ were these: Iohn. 2. D. Soluite templum hoc: et in tribus diebus excitabo illud/ That is/ dissolve this temple (that is kill or slay this body of mine) and in three days I shall raise it up again. He meant of the temple of his body and they spoke of the material temple in Jerusalem/ and therefore they added in their testimony: Templum hoc manufactum: This temple made by the hand of man/ which words Christ spoke not/ and therefore they bore false witneshe against him/ and that did not a little hurt or grieve Christ. Psal. Cxu. What man is he that will not be sorry to be falsely accused/ though he (as every man is) be mutable and many things do offend? How moche more than should Christ be sorry to be falsely accused/ sith he in nothing can offend, for he is the essential truth of god and the self god in substance. Here saint Anselme in his book called Cur deus homo/ marveling of the mischievous mind that the jews had, so to procure the death of Christ: answereh to himself instruct by the spirit of god/ and saith: I think that there is none other cause of their malice towards Christ, but that he continually and stably kept truth and justice both in his daily speech/ in his teaching and also in his living. And contrary wise/ the jues were evil/ false/ unjust and crafty or deceitful, for the which Christ sharply rebuked them, and therefore they procured his death for they would have none to live that should be better than they: less that they should then be reputed as sinful men/ and so suffer great shame and rebuke. This counsel was spoken of by the holy patriarch jacob saying: Genes. 49. A. Simeon et Levi fratres: vasa iniquitatis bellantia. etc. simeon and Leny brrethernes/ armed or fighting vessels of iniquity, I would that my soul or life came not in to their hands/ power or counsel. And of this text the ordinerye gloze saith/ that the bishops & priests were of the tribue or stock of Leni, and the scribes for the more party were of the stock of simeon. ¶ Here follow a lesson. OF this article we may take this doctrine, that we should hate and abhor all false testimony/ also all falseness and lies/ for christ/ by false testimony and by lies was condemned to death, and as oft as we speak false witness against our neighbour we condemn Christ unto the death/ asmuch as is in us. Libro. iii. And how abominable this sin is: Isydore in his book De summo bono showeth saying: Capi. lix. He that beareth false witness: offendeth against three persons, that is against god, whom he contemneth by his swearing and breaking of his commandment. Also against the judge, whom by his lying he deceiveth. And thirdly against the innocent, whom he hurteth by his false testimony. ¶ A prayer. O jesus which would for me be blamed of the jews/ and by their false testimony accused: grant to me that I never blame or rebuke man for thee, nor falsely that I accuse any person and also that I patiently suffer all false accusations for thy honour and glory. Amen. ¶ Of the blasphemy imputed to Christ. The xiiii article. THe xiiii article is the false imposition of blasphemy unto Christ. Cayphas the chief prince of the priests and the high bishop for that year, seeing that Christ would not speak or answer to their false accusations And that such testimonies as was spoken against him/ were not sufficient for his condemnation: He was greatly troubled because I say he could find no cause wherein he might accuse him & justly condemn him, and then he so kindled with wroth in a great fury of mind he arose up with great impatience from his seat of dignity and said unto jesus: Math. 26. F. Nihil respondes ad eaque isti adversum te testificantur? Will thou not answer unto such causes as these persons lay against thee? By the inordinate moving of his body he made known the fury of his mind/ as Bede saith where as temperance and gravity beseameth a prelate and a judge both in his words/ deeds and gesture. Super Mat. 15. And as Simon de Cassia saith: Libro. 13. Cayphas rose up for unquyetenes of mind and so by his cruel mind he was made higher than himself/ for a man standing is higher than when he is sitting, he provoked Christ to answer/ nor for the intent that he would believe his answer or take his excuse: but hearing his answer he might pervert it and take thereof occasion to accuse him, but jesus would not answer/ he held his speech meakly/ for he knew that caiphass would take sum occasion of his answer/ whereby he would accuse him, therefore jesus would not speak, & that was not of any displeasure or fear: but for a mystery, as knowing that he which moved him to speak: did it of a craft and fraud, and not to know the truth. Also he kept silence to give us example to contemn the false crafts and deceits of our adversaries/ and therefore he would rather strongly keep his silence than to defend his cause without any profit. And of this silence was spoken long before that time, by the prophet Esay: Esaie. 53. C Quasi agnus coram tondente se obmutescet. etc. He shallbe as dumb as a lamb when he is shorn/ and he shall not open his mouth to give answer. Psal. 37. And the prophet David saith in the person of Christ: I as a deaf man hard not: & I was as a dumb man not opening his mouth. And the more that our saviour jesus kept silence to them that were not worthy his answer: the more caiphass the bishop being in great fury/ provoked christ to answer. Math. 26. F. And therefore with great indignation and impatience he said to Christ Adiuro te per deum vivum ut dicas nobis si tu es Christus filius dei: I adjure the by the living god/ or charge and command the by the virtue of the living god/ that thou say unto us if thou be Christ the son of god living. This adjuration Cayphas spoke of a false crafty and deceitful mind and not for to know the truth. Super Mat. 26. And therefore saint Hierom saith: Cayphas did adjure Christ by the living god, that for the reverence of the name of god: he should answer and speak unto them not intending thereby to know the truth, but to take occasion of his words to falsely accuse Christ. O what madness and wickedness was this, first they sent to take him and so they bound him as a thief worthy death. And now they examine him not to know the truth/ but rather to find some occasion in him whereby they might accuse him unto pilate as worthy death. And this adjuration was a grievous sin in Caiphas, for it pertaineth not to the inferior so to conjure the superior without a reasonable cause/ to say the truth. This notwithstanding Christ for the reverence of the name of god wherewith he was adjured: he answered and spoke the truth first that they should not excuse themself but that they heard him say the truth, and also that he would not be noted to contemn the name of god, for these causes jesus answered & said: Math. 26. F. Tu dixisti, ego sum. etc. Thou hast said the truth, I am the son of god notwithstanding, Marci. 14. G. I say unto you that from henceforth or hereafter ye shall see the son of man, that is, ye shall see me, whom you now contemn and shamefully entreat, sit on the right hand of the virtue of god, that is in majesty and power equal/ and one with god the father and ye shall see me come at the day of judgement in my manhood with great power and majesty in the clouds of heaven. Super Mar. Than Cayphas which before rose up in a great fury hearing this answer was more mad, Libro. iiii. and so cut or rend his garments, Libro. 13. for as Bede saith whom that fury made rise from his seat: this madness provoked him to cut and rend his vestiment. and as Simon de Cassia saith, this cutting of his garment doth show a foolish division in his manners/ and also the want of the bond of Charity. And in this act Cayphas did also prophicye/ showing and signifying by the cutting of his garment, that the jews should shortly lose their dignity of priesthood which began in Aaron, for when he cut his garment or clothing he made that openly to be seen, which before was secret, and so consequently he cut and put from him the covering of the law, though he knew it not: nor yet intended that, for he only cut his clothing: that he might: make his accusation against Christ, more grievous, and to show that thing by his doing: which he spoke in his words, for he said that Christ did blaspheme god. It was a custom and a manner amongs the jews that when they heard any blasphemy spoken against god: they would cut and rend their clothing or garments in token of sorrow and detestation of so great a crime. This grievous sin of blasphemy the prince of priests caiphass did impute to Christ saying: Blasphemavit: He hath blasphemed god attributing and giving that thing to himself: which is only proper to god. What need we of any other witness as he might say we labour in vain to search for witness against him, for he hath spoken openly and before all your presence, ye have hard him speak blasphemy. O wretch and prince full of wickedness, he spoke no blasphemy but the truth thou dost blaspheme the son of god, for thou will not gift that thing to god that apperteynethe to god, thou reputest the essential son of god to be a pure creature, and therefore thy blasphemy shallbe with the evermore to thy eternal perdition and damnation. ¶ A Lesson. OF this article we may take this lesson, that we should be pure and clean from all blasphemy both in ourself and also to other persons, in ourselves: that we neither do nor say any thing whereby the name of god should be blasphemed in us or by us. And also that we move not any other persons to blaspheme god. And a man to conform himself to this article let him in a contrary manner bliss or praise god in this or like manner. Sit nomen domini benedictum. etc. Blessed be the name of god now and ever. Amen. And also pray as followeth. ¶ A prayer. O jesus which did suffer the abominable sin of blasphemy to be put upon thee: keep me that thy name be never blasphemed by me in word nor in deed/ and that never any blasphemy/ or any other evil word be spoken or uttered with my mouth. ¶ Of the condemnation of Christ. The xu article. THe xu article is the condemnation of Christ unto the death. When Cayphas the prince of priests had said to his company that were there gathered in counsel, ye all have now herd him speak blasphemy, he asked of them what they thought, and then they all answering said: Math. 10. G. Reus est mortis: He is worthy death/ he hath deserved death. This they said that their malice should be openly known, and though they did not so intend: yet it was so done by the permission and sufferance of god, as many other things here spoken and done in these articles. Libro. 〈◊〉. And behold here (saith Simon de Cassia) how justice is oppressed/ virtue put under foot/ and reason utterly subdued to their malice, in so much that all the princes/ wise men and seniors did agree in one sentence to condemn to death the righteous person. And there was not one that would speak for the innocent/ that would defend him/ excuse him/ or require respite of that he might answer or defend himself/ but all they condemned him as worthy death/ where as Christ spoke only the truth. Marci. 14. G. And note here the marvelous foolishness or rather madness of this bishop/ how he sitting in the place of a judge/ did pervert the order of justice and of the law. first he gave sentence of blasphemy against Christ/ and after that he asked counsel of such as sat in examination with him saying what think you in this cause, and they said: Reus est mortis: He is worthy death. Such a judge hath such counsellors, they were the accusers of Christ, they discussed and examined his cause and they also gave sentence and all contrary to the order of the law. They said he is guilty and worthy death. It Christ had blasphemed as they said that he did: Levit. 24. C. they had then said truth, for who so ever did blaspheme the name of god, by the law he should suffer death, for he should be stoned to death. But for asmuch as Christ did not so in deed as they said: therefore their sentence was false and wicked. And therefore this condemnation of Christ unto the death: is conveniently numbered amongs the articles of Christ's passion, for what man is there that will not be heavy and sorry to be falsely condemned unto death, how moche then should Christ be sorry being most innocent, and the life of all living creatures, to be condemned unto so shameful a death of the cross/ and that by those persons: whom he came to save and help. ¶ Here follow, two. lessons. OF this article we may take ii lessons. first that this voice of the jews: Reus est mortis: He is worthy death/ which was spoken of Christ most innocent, that this voice (I say) never rest or be found in our hearts and mouths. Nor that it at any time be truly verified in us: as it may be of every person that committeth deadly sin, for of every such person it may be truly spoken: He is worthy death, The second is that if at any time we be pursued and also condemned to the death falsely innocently or without justice/ and for the name of Christ: that we be not troubled/ but rather glad and joyful remembering (as Christ saith) that our reward shallbe great and plenteous in heaven/ if we here patiently suffer for Christ/ and than pray as followeth or in like manner. Math. 5. B ¶ A prayer. O jesus which feared not the Wicked voice of the most cruel jews when they said of thee: Reus est mortis: He is worthy death, and patiently did suffer the same for me most wretch: keep and preserve me/ that I never be found worthy eternal death in thy sight. Amen. ¶ Of the buffeting or smiting in the neck of Christ. The xvi article. THe xvi article is the beating or smiting of christ in the neck with their fists/ for when jesus had confessed himself to be the son of god/ which the jews took for the most blasphemy that might be: then all the compeyney that were present fell upon him like mad men rebuking and mocking him/ some did spit in his face and some did smite him in the neck with their fists as saint Mathewe saith: Math. 26. G. Commonly such persons as be taken for fools or vile persons and despised be so smitten in the neck. Therefore in that/ that the jews bet Christ with their fists in the neck there is not so much intended in this article/ the pain that then he suffered, as the contumely and despising, for that, they that time reputed him as a fool and a vile person, for thereby he was mocked/ scorned and blasphemed/ and therefore they also pinched/ nipped him and pulled him by the cheeks & by the heir of his beard, which all he suffered patiently/ and so was fulfilled the saying of the prophyt which said in the person of Christ: isaiah. l. C. Corpus meum dedi percutientibus: et genas meas vellentibus: I offer my body patiently to them that smote it/ and my cheeks to them that pinched them. And these last words some men expound them/ of the renting and tearing of Christ's cheeks with the sharp nails of the most cruel jews, Lira super. and some doctors declare them of the pulling of Christ's heir out from his beard, Esa. l. capi. & whether of these be true or that both be true (which I rather suppose) I may well see and perceive that the cursed hands of the most cruel jews were not satiate with smiting/ beating & spitting in that most sweet face of our saviour jesus, but also they rend his beauteous face with their nails & plucking out the heir from his beard, Libro. xiii. and as Simon de Cassia saith: This smiting in the neck may signify under a mystery the obstinate malice of the jews, whereby they continually curse our faith/ which joineth us unto god, and also it signifieth the cruelty of the pagans which continually laboured by their tyranny to destroy & cut away our faith. For the pagans before that they were converted to the faith: they put to death as many faithful people as they might get. Colaphus is properly called a beeting in the neck with the fist. Now spiritually our faith is called the neck of the church for as much as it joineth the head & the body together that is: christians be joined to christ by faith/ and this faith should be strong as the neck/ and therefore in the canticles it is compared to the tower of David which was very strong. Cant. 4. G. Our saviour jesus was smitten in the neck xl times in the house of Cayphas, and there were gathered in this counsel of the jews against Christ. lxxvii. jues. ¶ A Lesson. IN this article we may take this lesson/ that we be well aware that we never beat Christ in the neck: as saint Bede saith: Super Mar. cap. 14. All false christians that confess Christ in word and deny him in their living: they beat Christ in the neck/ for Colaphus is that stroke that is given behind a man. They also do beat Christ in the neck: that prefer their own honour and glory before the glory of Christ. And also they that slander their neighbour behind his back. And a man to conform himself to this article he may give himself a clap in the neck/ in the remembrance of all Christ's strokes, and then pray thus. ¶ A prayer. O jesus which would be smitten by the cruel jews in the neck for my love: grant to me that I may so confess the my lord god with my mouth: that I never do contrary thy precepts in my deeds. Amen. ¶ Of the spitting in Christ's face. The xvii article. THe xvii article is of the spitting in Christis face, when all the jews had accused Christ as worthy to die/ then they did spit in his face/ as in a person most vile/ abject and to be despised/ a person cursed and reproved of god, Mat. 15. G and therefore as the gospel saith: Ceperunt quidam conspuere eum: Some be gan to spit upon him/ and that in his most amiable face as Mathewe saith: Mat. 26. G. This spitting was done and suffered of Christ for many causes. first to note their great unkindness: Libro. xiii. as Simon de Cassia saith: Our lord did spit on the earth and made clay/ and therewith anointed the eyen of him that was borne blind & so gave to him his sight/ which he had not by nature. joh. 9 A. And now the jews to show their unkindness/ did defoil the face of our lord with their soul spittings. Secondly they spite in his face to his great shame and despection, for it was the property of the jews to spit in the face of him whom they despised and reputed as a vile and abject person. O abominable manner of the jews which abhorred not to defoil that most amiable and lowly face/ the which angels have great desire to behold whichens full of grace & favour and desired of all good people for it is the life comfort & health of all that be holdeth it/ & not only they did spit in his face/ but also they coght and wretched & so cast the foul stinking phlegm into his fair face. Therefore Matthew saith: Expuerunt, that is/ they retching & coughing/ did spit it into his face. And Marchus saith Conspuerunt: that is not only one person but many together did spew in his face, in so moch that that most blessed & amiable face was made so abominable to behold as if it had been full of leper/ and that was through their spittyngꝭ/ scratchyngꝭ & betayngꝭ▪ as we shall declare in the next article. And so was fulfilled in christ the prophecy of Esay saying of christ: Esa. liii. A. Non erat ei species. etc. There was neither beauty nor favour in his face, we see him & we might not see his face it was so covered with blood & spyttyngꝭ, we reputed him as a leper and smitten of god as the most wretched/ but he was wounded for our iniquities & oppressed for our sins & not for his own. And hereunto saint Barnard saith. In sermon de passione domini. O good jesus these most wretched & cruel jews have with their stinking spuyngꝭ defoiled thy face so beauteous & amiable that angels desire to behold it which fulfilleth all heavens with joy & gladness/ which both rich & poor in the world do worship/ & yet good lord thy wretched creators did smite the and despise the as a vile servant/ thou being the lord of all creators. ¶ Here followeth a lesson. OF this article we may take this doctrine, that we ought diligently to be war that we never spit in the face of god as the jews did, which we do when we defoil our soul & conscience with any filthy thoughts or deeds, for Christ doth rest in the soul and conscience in the which his face or image is hole and perfit. And therefore who so ever defoileth his conscience with deadly sin: he spitteth in the face of Christ, saint Hierom saith that our lord jesus would suffer patiently such spittings in his face: Super Ma●. 14. that thereby he might wash our conscience which is as the face of our soul. And that a man might conform himself to this article, he should form and imagine in his mind: Christ horribly in his face deformed and defoiled with the spittings of the jews, and then he should thank him with all his heart for his great patience, and so glorify Christ for that rebuke and shame. Also we should remember how oft we have defoiled the most beautiful face of Christ in our conscience by mortal sin. Also how oftentimes we have received unworthily the blessed body of our lord and defoiled it with our filthy spotyll, and then pray thus. ¶ A prayer. O jesus which would suffer thy most fair and amiable face to be defoiled for my love which the filthy spittings of the jews: grant to me that I never defile the face of thy image in my soul/ by my sinful acts or filthy cogitations. Amen. ¶ Of the smiting of Christ in the face. The xviii article. THe xviii article is the smiting of Christ in the face. Of the which saint Mathewe saith thus: Et palmes ei in faciem dederunt, Math. 26. G. And they smote him in the face with the palm of their hands, as the hand when it is closed it is called the fist/ so when it is open and spread abroad it is called the palm. Isydorus. As papias and Isydore saith. Libro. xi. So now they smote Christ with their open hands upon the face. Ethicorum cap. 14. And this smiting maketh a special article of the passyone of christ/ for asmuch as a man doth suffer more pain by such smiting in the face: Papias super hanc dictionem palma. then by smiting in the neck, for in the face of man are all the senses or wits, and also the face is moche ten●er and soon hurt. And therefore it is very like that by such swyting in the face the blood ran out from his noose and also from his mouth though it be not written by the evangelists. Libro. xiii. For as Simon de Cassya saith: That the evangelists did omit many things declaring the bitterness of Christ's passion, which yet we meakly believe, and that was because the evangelists wrote only for the truth of the history to be had/ and not principally to excite and move the effect of compassion in us. O what enorm and grievous sin of the most wicked jews was this, that they would so cruelly smite so pleasant a face? Snꝑ marc. 14. in fine. But as saint Hierom saith: He would patiently suffer so to be smitten with their palms: that we with our hands and lips, that is with our works and words might laud and praise him. Also we may say that he is smitten in the face: which is rebuked and reviled to his own face. And in this manner also was Christ smitten in the face for he suffered many rebukes/ contumelies and despisings openly to his own face spoken. isaiah. l. C. And of the prophet Esay in the person of Christ/ Faciem meam non averti▪ ab increpantibus et conspuentibus in me. I have not turned my face from them that reviled and rebuked me and spitted upon me, for the jews did not only smite Christ upon the face: but also they reviled him to his face with many opprobrious and blasphemous words, which all the evangelists do not express. But yet Lucas toucheth them in a generalty saying: Luc. 22. G. Et multa alia blasphemantes: dicebant in eum: The jews blaspheming Christ: spoke many other opprobrious words to him. ¶ Here followeth ii lessons. THe first lesson is that we should be ware that we smite not Christ in the face with our palms, He smiteth Christ in the face with his palm (as saint Austen sayeth: Which doth hurtte and offend the integryty and the perfection of the image of god in his soul, and therefore a man falling from grace by mortal sin doth smite Christ (as it were) in the face with his hand and evil work, for thereby he offendeth and hurteth the integrity & perfection of the image of god in his soul. The ii is/ as christ our god did never avert and turn away his face from such rebukes/ blasphemies despisings/ persecutions and spittings, but rather gladly and patiently did offer his face to them for our love: so should we in time convenient not refuse/ but rather gladly suffer like things for the love of Christ. And then let us worship him and pray we as followeth. ¶ A prayer. O jesus which would suffer for my love thy most lovely face to be smitten with the hands of the most wicked jews: grant to me that I may ever keep the face of thine image pure and undefoyled in my soul/ that it never be spotted or hurt by the sinful hands and works of my iniquities or sins. Amen. ¶ Of the covering and blyndfylding of Christ's face. The xix article, THe xix Marc. 14. G. article is the covering of Christ's face/ for as the Gospel saith: Velaverunt faciem eius: They covered his face, who so ever covereth the face of an other person: he hideth that face from him, and so the jews hid the face of god from them. And this covering yet continueth unto this day upon the hearts of the jews/ for they will not see and know god as they should do. O mad blindness and blind madness of these unhappy jews, that most pleasant face which the holy patriarchs and prophets and their former fathers greatly desired to come and with continual and long syghenges desired to see it, but these wicked jews/ when they had it present and might have seen it/ they would not, but covered it and hide it from them. Moses' desired to see this face when he said: Exod. 33. C. ostend mihi faciem tuam: Lord show to me thy face, Also David said: show to us thy face and we/ shallbe safe. Cant. 2. D. Psal. lxxix. Also in the canticles it is written/ show to me thy face for it is very fair. Psal. lxxix. All the fathers also in Limbo patrum did cry and say: Come and show to us thy face lord that sittest above cherubin. And at last: He that was thus desired of all good men: came and showed his face to the jews, and they as most wretched covered his face, Super. Mar. 14. not for that he should not see their sins but to hide his face from themself as Bede sayeth: Exo. 34. D. for their sore and blind eye even might not behold the face of Moses: Except that it were first covered, but this person christ is much more of dignity than Moses. And therefore his face is much more glorious and shining than Moses' face was, though Christ's glory were all inwardly and outwardly covered with a cloud of a mortal body/ yet there was a little spark of glory shining in his face, that did so glymer and beat in the eyes of the jews: that they could or would not patiently behold his face/ but covered it and hided it from themself, signifying thereby (though they so did not intend) that no infidel and sinful person turned from god: might see and behold the face of Christ, for it is hid from them, A figure of this covering and blyndfylding we may take in Samson which for the love he had unto the sinful woman Dalida: Iudi●. 16. E. F. he lost his strength/ he was taken of his enemies/ his eyen were put out/ and also he was fatigate and wearied with manifold illusions and scorns. So our strong Samson Christ jesus was served in like manner as it appeareth in the articles of his passion, and all that was for the love of our sinful soul, to whom he spoke by the prophet, Hie●. 3. A. Thou hast done fornication with many strange lovers, yet return & come again to me and I shall receive the. ¶ A lesson. OF this article we may learn this lesson that we ought to be weal aware that we never blyndfylde Christ or cover his face. But alas many christians now a days do cover Christis face, which do sin privily/ thinking that god doth not see them. Also they do cover Christ's face which seeth all things that do change/ give or sell craftily/ that thing which is evil or nought: for a good thing. Also they cover Christ's face which do dark or cover the Image of god in their souls with the cloak of wilful ignorans or sin. And therefore saint Hierom saith, Super Ma●. 14. that Christ would have his face covered, because that he would take away the cover and cloak of ignorance and sin from our hearts. ¶ A prayer. O jesus which did suffer for my love thy most gracious face (the which angels desire to behold) to be covered of the wicked jews to thy great rebuke: I beseech the make thy face to shine upon me thy most wretched servant/ that thy godly image in me be never darked or covered and that mercifully thou would take away the cloak of sin and the darkness of ignorance from my heart with the light of thy heavenly grace. Amen. ¶ Of the mocking of Christ when they bade him prophicye, who is this that smiteth the. The twenty article. THe twenty article is the scornful question of the jews unto Christ, For when they had covered his face: they smote him on the heed saying: Arede or prophicye unto us Christ, who is he that smiteth the now. But in what part they then did smite him: the evangelists spoke diversly. For Marcus saith that then they smote him with their fists in the neck. Math. 20. G. But Matthew and Luke say that they smote him upon the face with the palms of their hands. Luce. 22. G Therefore we may say conveniently, that after they had covered his face: every man smote him as he would, and so some smote him in the neck/ some in the face and some on the cheeks: and so smiting they said. Arede or prophicye to us thou Christ/ who smote the now? Math. 26. G. And this they spoke to mock and scorn him as the gloze saith, Glosa ordinaria Ibid because he would be taken as a prophet among his apostles and comen people, and whom the people also took for a great prophet But the jews now because he would not say who smote him: they took him for a false prophet. Our saviour jesus would not answer to their foolish and mad question/ because he knew that they mocked him, and so surely it had been but a foolishness to answer unto their madness. Saint Hierom saith: that they were without mercy and full of cruelty/ and therefore they did all the evil and derision that they could do to him. Some smote him of an evil froward will, and some to please the great princes, which were most cruel and full of malice. And as saint Hierome saith: this pain and passion that he suffered that night: shall never be manifestly & holly known unto the day of judgement, for from the beginning of the night unto the morning, he was left in the hands & custody of the vile servants which did then exercise and prove in him all manner of torments and pains that they could imagine: Now drawing him by the heir of the heed now smiting him on the face, now spitting in his face and mouth, now pinching his cheeks and so of other pains as we said before and shall say more hereafter: they vexed and grieved our saviour Christ both in soul and in body. ¶ Of the compassion of our Lady. But where art thou now O thou blessed virgin Marie mother of Christ? Doyst not thou know now what things be done about thy dear-beloved son jesus? Some do say that johan the evangelist, leaving Christ in the house of Cayphas/ ran to Bethanie to the house of Marie Magdalen where as our lady remaned when jesus went with his disciples to Jerusalem to make his supper and to eat the paschal lamb, and when johan was come to bethany he knocked and rapt upon the door/ and the blessed virgin being in her prayers/ hearing him was greatly astonished and called unto Magdalene and said: Arise my daughter and know what is become of my son. Anon the door was opened and johan came in crying/ weeping and saying/ Alas reverent mother, I bring heavy tithings to thee/ and for sobbing and weeping he could scarcely speak, than the virgin with great heaviness & also weeping asked of johan, where is my son: where is my jesus: what is done with him? is he yet on live or the most cruel jews hath slain him? and johan as he might speak said: He is yet living/ but as I can perceive: they will this day put him to death. The ministers and the jews took him this night/ and now they keep him fast bound in the house of Cayphas/ and those wicked scribes and pharisees do say that he ought to be judged to death. O how cold then was the virgins heart, with how much sorrow was she then replete? And then forth with she went with johan hastily to Jerusalem, and Magdalene with other divers women went with her/ and when she came in to the city she saughte her son by the broad streets and narrow laynes/ asking of them she met, where is my dear-beloved son/ and so forth as ye shall see in the next article, and also in the xliiii and lviii articles. ¶ A devout contemplation for a lesson. FOr an wholesome lesson in this article we shall set before you a breve contemplation of the most shameful mockings and derisions that the jews did unto the most innocent lamb our saviour jesus. O my devout soul/ awayke/ rise and deeply consider how thy saviour jesus which is the sovereign lord & glory of angels is now made the mocking stock of the jews, and as it were a tenyse ball of derision wherewith the priests and the scribes and pharisees done play together casting and sending him from one to an other to his great rebuke and heaviness. As Annas sent him to Cayphas, Cayphas to pilate, pilate to Herode and Herode to pilate again. And in all these places and in going also thither he suffered many dispytes and grievous pains/ as we said before and shall say more hereafter. Of this the prophet David speaketh in the person of Christ saying: Omnes videntes me deriserunt me: Psal. 21. All that see me● did mock me, and that iii manner of ways, with-false words, with signs and with scornful sentences. Of the first the prophet saith: Lo cuti sunt labiis: They have spoken with their lips/ without good consideration or advisement. Now false things imputing to me and sometime making false promises to me. For the first they said: Math. 27. E. Alios saluos fecit: seipsum non potest sa luum facere● He made other safe/ but he can not save himself. Here they imputed a false thing to him/ that he could not save himself, and that is false. Also they made to him a false promiss when they said. Ibidem. Si rex Israel est: descenda● hunc de cru●● et credimus ei. If Christ be the king of Israel let him descend now & come down from the cross and we will believe to him. There was a false promiss for they thought not as they said. The second derision was with signs. Psal. 21. And of this also speaketh David: Et moverunt capita sua/ They did move and shake their heeds at him. Mat. 27. G And so saith Mathewe: Prete●eunt●● autem blasphemabat eum moventes capita sua. etc. They that passed by the mount of calvary where as Christ was crucified did blaspheme him/ moving their heeds and saying (Hoy) This is he that will destroy the temple of god and in iii days build it again. The third derision was with scornful and mocking or ironyous sentences. Psal. 21. And of this it followeth in David: Speravit in domino eripiat eum. etc. He trusted in god the father, let him now deliver him from our hands, let him save Christ/ by raising him again. For as Christ saith▪ His father loveth him & will save him. Mat. 27. G On this manner the jews said: Confidit in deum: liberet nunc eum si vult: dixit enim, filius dei ego sum▪ Christ trusteth in to god the father, let him deliver him now if he may and will, for he said that he was the son of god. Thus they mocked him also they covered his face and smote him with other things as we said before. Also of these things the prophet David speaketh in an other psalm in the person of Christ: Confortati sunt qui persecuti sunt me inimici mei injust. etc. My enemies that have persecuted me wrongfully have now the higher hand and dominion ouerme/ and therefore I now pay and suffer pains for that thing which I had not. Adam and Eve did eat the apple: but now I pay for it and suffer pain for their sin. And that a man might conform himself to this article: let him remember what irrisyon and shame Christ suffered in this act/ and how the jews made him their laughing and mocking stock: and as it were a children game at him/ and than pray as followeth/ or in any like manner. ¶ A prayer. O jesus which with scornful mocks of the jews was smitten upon the heed and bidden to arede and prophycye who smote thee: I beseech the good jesus prophicye and show to me, that I might know what a wretch and sinner I am, which so oft (alas for sorrow) have smitten the with the hand of mine evil and sinful deeds. Amen. ¶ How Christ was presented before pilate. The xxi. article. THe xxi article is the presentation of Christ before pilate. For what time it was clear day/ that is the first hour of the day/ at vi of the clock at the son rising. A great multitude of jews came to Cayphas house/ and from thence they led jesus bound unto the mote hall or judgement house as a mild lamb that is borne to his death. O my soul behold here how thy saviour jesus entereth unto his judgement bound thirst and many other ways vexed/ and all men beheld him and mocking him said: O jesus thou art here now, if thou had been a prophet: thou would have prevyded for this before, with many other like words that those cursed jews spoke then to him. And thus they brought him bound and delivered him to ponce pilate the precedent and high judge of jury under the emperor of Rome. Mat. 17. A This presenting unto pilate was most grievous of all other unto Christ, first because he was presented before that judge, which had full power under the emperor to condemn him unto the death. Secondly because the jews that presented him to pilate did present him/ not as to be examined by pilate: but they delivered him unto pilate as convict and found guilty by their examination/ and so to be put to the death without any other examination or tarrying. For they said to pilate: joh. 1●. C. If this man were not a mislyver and so worthy death/ we would not have delivered him to the. Of this we shall speak more in the next article. thirdly this presenting to pilate was most grievous to Christ because he had been fatigate and wearied the night before, many ways by the cruelty of the jews, and therefore it was much more pain to him now to be brought to the judgement of a pagan and infidel, for they brought him bound to pilate to be slain and devoured by him which was reputed as a dog among the jews because he was a gentle and not circumcised as they were. ¶ A remembrance of the morning of our Lady. WHen it was published thorough out all the city of Jerusalem that jesus was taken, and how that the jews would crucify him: his most sorrowful mother the virgin mary heard thereof/ and so almost deed for sorrow: was led by her sisters and other women with unspeakable lamentings/ weepings/ mornings and sighings, to see her most dear-beloved son, and so weeping without ceasing/ she sawght him thorough the broad streets and narrow lanes of Jerusalem crying/ and saying: where is my most dear-beloved son, where art thou my most sweet jesus, where shall I find thee/ who hath taken the from me? why may not I die for thee? These wordis with other like might this most sorrowful mother of jesus say. And when they came to that place where as they might see jesus, they saying him so bound/ so tormented/ so deformed with their spittings, forsaken of all his disciples/ despised/ mocked and destitute of all help and solace, so shamefully and painfully with a great multitude of armed men cruelly led to the tribunal of the wicked judge, and there to be condemned to the death, our lady with her sisters and the other women I say saying and considering these things: what heaviness/ what sorrow and bitterness were they then fulfilled with: it can not be spoken nor expressed by any sentence. Also our lord jesus saying and knowing his mother with the other women in so great sorrow: greatly sorrowed thereof, for without doubt he had great compassion of them/ and so was greatly grieved of this compassion/ and most specially for his most kind mother, for he knew that her sorrow was almost to the death, as it shall appear in the lviii article. And as some doctors say: there were xl servants that led Christ from Cayphas house unto pilate besides the great multitude of people that went with them: and there were a thousand passes from Cayphas house unto the house of pilate. ¶ A Lesson. OF this article we may take this lesson, that the secular power is not to be despised but to be honoured. For as saint Poule saith: Ro●●. 13. A. there is no power but of god, and therefore who so resisteth the power: he resisteth the ordinauns of god. And therefore as saint Austen saith: Our lord god stood before pilate a gentle and pagan judge/ and spoke never one word unreverently unto him. So should we with reverence stand before our prelate's and judges though they be not good: but evil and vicious. ¶ A prayer. O Lord jesus Christ son of the living god, which in the first hour of the day for our health would be presented by the jews unto pilate a pagan judge: grant to me for the love of thy name that I despise no manner of power/ but that I may give due and worthy honour to my superiors and to all judges. Amen. ¶ How the jews falsely accused Christ before pilate. The xxii article. THe xxii article is the false accusation that the jews made of Christ, for when Christ was brought in to the mote hall and there stood bound before pilate the judge: the jews would not come in to the mote hall because they would not be defoiled and made unclean, for that day was their Pasch day, wherein all the jews that were clean should eat the pure bread that is made of pure where without leaven, and the jews had this opinion, that if they came in the house of any gentle or stranger which was not circumcided as they were: by that entrance they were made unclean and so might not eat of those pure breads: unto such time they were first purified. Super Iohn trac. Cxiiii And here saith saint Austen. O wicked blindness, the jews feared to enter the house of a stranger, because they would not be contaminate/ but they feared not to slay their innocent brother and also lord. O thou Christian note here how the jews kept themself from all uncleanness that they might eat the pure bread of wheat which gave to them no grace of god for the self eating, moche more then shouldest thou keep thyself clenne, which receivest the blessed body of christ/ the heavenly bread which giveth to thee/ the eternal life. The jews would not enter in to the judgement house: and thou wilt not avoid evil company and taverns/ where as oftentimes been spoken temerary ungodly judgements, Libro. xiii. and also much blood shed by false de●xaccyons and other ways. Simon de Cassia also saith here: That the jews of an old tradition and ordinance/ avoided and shunned the houses of strangers in such high solempnytyes. And so they ever intending to such light and vain ceremonies and little regarding greater things: fell in to the deep pit of great sins, joh. 18. E. and pilate seeing that they would not enter in to him: he went forth to them and said: what accusation bring you against this man. And here saith Simon de Cassya: Libro. xiii. It appertaineth to the wisdom and justice of every judge and precedent not to judge after the mind of the accusers/ except their accusation be probable and true. Therefore pilate wisely did inquire, and ordinarylye did proceed in this cause/ when he said: what accusation show you against this man. For also by the laws of the Romans/ no man should be condemned to death, Except he be first accused and that proved, Also pilate marveling and also moved with displeasure against the jews, that they of their own authority would bind Christ/ nor yet convict before the judge: thought that they had some great cause against Christ, and therefore he asked of them/ what cause they laid against him. joh. 18. E. And then they answered: Si non esset hic malefactor: non tibi tradidissemus eum: If this person were not a misordered liver: we would not have delivered him to thee, As if they had said/ after Simon de Cassya we be not moved of envy/ nor yet styrrede of haytred, Libro. xiii. Nor yet we have been hasty in this deed, before that we delivered him to thee: we discussed his cause, we see his evil deeds, we know his mischievous tongue/ there is nothing that compelleth us to deliver him unto thee/ to be judged & condemned by thee: but his evil deeds. Also adding this we have examined him in our wise and learned counsel/ and there we have found him worthy to die/ wherefore it is not needful to have any further examination. Thus these malicious jews did justify themself before the judge that they might the more speedily condemn the innocent. Pilate somewhat moved or despleased with their answer because he knew that they accused Christ for envy only that they had to Christ, and therefore thinking that they would not show what cause they had against him: for because he had offended against their law, therefore I (said Pilate) would not punish him but remitted him to their punishment, which was only to be beaten & not to inner death. joh. 18. F. And so pilate said to them: Accipite eum vos: et secundum legem vestram iudicate eum, Take you christ and judge him after your law, as if he should say, If your examination be sufficient then judge you him and condemn him for I will condemn no man without a cause proved before me. And this also he spoke mocking them, Ibidem. for he knew well that they might condemn no man to death. than the jews said to him: Nobis non licet interficere quemquam: we may slay no man/ for that authority was taken from them by the emperor of Rome. And here saith saint Austen: Super Iohn trac. Cxiiii. If he be so a mischievous person as ye say: why may ye not slay him, if ye may not slay him for your solemn feast of pasche: why do ye cry and say: crucify him/ crucify him/ pilate perceiving by their words that they would not be content with any small punishment of christ/ but that they would have him slain: he would needs hear the cause why he should die. And then they perceived that pilate was angry: began to accuse christ falsely in many things, of the which only three we read in Luke. Luc. 23. A. And so the jews said, Hunc invenimus subvertentem gentem nostram. etc. we found this person subverting our people from our law. Also forbidding the people to pay tribute to the emperor. And saying himself to be christ and our king. But these accusations were all false. And therefore they said: invenimus: we have found him, for that was only in their own malicious hearts, for it was not truth in deed: but only their own imagination and invention. For he which came to fulfil the law and not to break it: did not subvert the people from the law. Nor he did not subvert them: but rather converted them to goodness whom he taught the truth, nor he did forbid the people to pay tribute to the emperor/ for he said openly: Mat. 22. C pay or tender though things to the emperor which be his, Mat. 17. D and give to god that appertaineth to him▪ And also he paid tribute for himself and also for Peter, and where he said himself to be Christ the king: he said truth, but yet he would not take upon him his kingdom in this world, and so he was falsely accused and that not withstanding: he would not answer one word for his excuse. Mat. 27. D And therefore pilate said to him: Non audis quanta adversum te dicunt testimonia? Doyst not thou hear what and how many accusations they bring against thee? And jesus answered● not one word in the presence of the jews, in so much that pilate much marveled thereat: And specially saying that the jews unreasonably and with great turmoil and with importunity/ required his death but Christ for all that would not answer, remembering the saying of the wiseman. Eccl. 32. A. Vbi non est auditus: non effundes sermonem: Speak not where as is no convenient audience. Then pilate entered in to the motehall, because he might more quietly examine him from the turmoil and noise of the people, and there little regarding the first accusation which was concerning their law, nor yet the second accusation, for he reputed that to be false, for peraventure he had hard before how Christ said/ give to the emperor that is his, therefore he only examined him in the third cause saying: joh. 18. F. Tu es ●ex judeorum? Art thou the king of jews? as if he should say/ is it true that the jews say of thee/ that thou wouldest usurp and take upon the the name of a king contrary to the decree and statute of the emperor of Rome/ for the emperor had taken from the jews the name of a kingdom that they should have no king/ and that was to break their pride and to take from them all occasion of rebellion. Then jesus said to pilate A temetipso hoc dicis: Ibidem. an alii tibi dixerunt de me? speaks thou this of thine own mind: or other persons have spoken this to the of me, showing by these words that pilate did not follow the order of the law, as if he should say/ if thou know that I have taken upon me the name of a king show openly the signs or acts of my rebellion/ if only thou hearest this of oder persons/ make ordinary inquisition & cause them to bring in witness. Then pilate answered, I am no Jew/ and therefore I speak it not of myself/ thy people & thy bisshoppꝭ have delivered the unto me/ which should defence thee, but it seemeth that thou hast greatly offended them: that they so obstinately do accuse thee, Ibidem. what hast thou done? jesus answered: Regnum meum non est de hoc mundo: Apoc. 1●. C my kingdom is not of this world & so he denies not to be a king for he is the king of kings and lord of lords, if my kingdom were of this world: my ministers and servants would fight for me & defend me then pilate said: Ergo thou art a king. joh. 18. G. And jesus answered: Tu dicis: Thou sayest so/ as if he said it is as thou sayest, for I am a king, and that thou shouldest know the condition of my kingdom, for that cause I was borne temporally into this world/ and for that cause I came into this world: that I might bear testimony and witness to the truth, and who so ever is the child or lover of truth: he heareth my voice, Of these words we may take that there be ii things required to the kingdom of Christ, the first is truth that it be hard, and the second is obedience: that is that the truth herd be fulfilled. joh. 18. G. Then pilate said: Quid est veritas: what is truth? Pilate did not here inquire the definition of truth/ but what is that virtue of truth: through whose participation and virtue men be taken and made of the kingdom of god. The solution of this question pilate would not abide to here, for saying that he was not of the kingdom of christ/ nor would intricate himself with spiritual things: therefore he had no cure or desire to here it; and also he cared not for it/ because he should shortly condemn the truth. And also because he herd a great murmur & trouble of the people without forth fearing some business or Insurrection because he differred the death of Christ so long, Ibidem. and for these causes: he hasted him to the jews and said to them: Ego nullam causam invenio in homine isto: Super Iohn omel. 83. I find no cause of death in this man. Here as Chrisostom saith: pilate did substantially allege for christ that he neither knew or could find any cause of malice in him. And then the jews for asmuch as they failed in their prove for want of reasonable causes: would have prevailed by their multitude & crying, Luc. 23. A. and at last they brought against him this accusation, He hath troubled all the people from Galilee unto this city, willing so to aggravate their accusation/ because it appeared contrary to the peace of the emperor under whom pilate was the high judge in Jerusalem, that thereby pilate should be the more moved against Christ. But you wicked jews/ how did he move the people to sedition and war: that ever preached and taught peace/ and came to make peace bytwixte god and man? But spiritually we may say that he moved the people and troubled them from their sinful life/ by his wholesome monition teaching them the way of virtue and truth. Of the which motion and also trouble: the prophet David sayeth: Psal. lix. Commovisti terram: et conturbasti eam: Thou hast thou hast moved the earth that is earthly persons/ and thou hast troubled it, that is/ put them from their earthly and sinful life/ cure/ and heal (good lord) his wounds/ for he is moved to goodness and virtue. And pilate then hearing them speak of Galilee and knowing that jesus was of Galilee he sent him to Herode, as ye shall see in the next article. ¶ A Lesson. IN this article we may learn this lesson that we should beware that we accuse not our saviour Christ falsely or of false-thynges. They accuse Christ of false things/ which impute or put any false thing upon him, as the jews/ pagans and heretics do. For the jews put upon Christ that he was the natural son of joseph the carpenter, and that he was a glutton and a drinker of wine, that the devil was in him and that he subverted the people which all were false. The paynims impute to him that he was a pure man and not god, and that it was inpossible that god should be incarnate. The heretics put to christ that he had no true body/ but only a fantastical body, and that he was no very true man: but only apparent. etc. There be other that accuse god falsely, as these evil & false christians/ which accuse god, as the cause of their sins, saying: God hath made me of that complexion: that I must needs sin, the constellation or conjunction of such planets or stars made me to sin, and god made the stars, therefore he made me to sin. Thou dost falsely impute thy sin to god. True it is that god made the stars and also the of that complexion/ for he create all things and they were good. But all these can not compel the to sin, for it is only the malice and frowardness of thy will. etc. Also a man to conform himself to this article: should remember how he that is the very truth did patiently suffer to be falsely accused for us, that he might found and ground us in the truth. ¶ A prayer. O jesus which would for me be falsely accused in many false things before the judge pilate: teach me to avoid the disceyres of wicked men and truly to profess thy faith with good works. Amen. ¶ How Christ was sent to Herode. The xxiii article. THe xxiii article is the sending of Christ to Herode. For when pilate heard that jesus was a man of the country of Galilee and so under the power of Herode which was the captain and the reuler of Galilee under the emperor having this occasion to deliver his handis of Christ: sent him to Herod/ which was the ruler of Galilee and at that time he was also in Jerusalem, pilate willing hereby to do honour unto Herode that he being the captain of Galilee: should deliver or condemn Christ being a man of his country/ so willing that every man should be examined and judged of his own judge/ according to the laws of the Romans, and when jesus was thus sent/ there was a great concourse of people following him. O blessed lady Marie how went thou in such a multitude? who helped the in that great throng of people? Surely thou was then the example of sorrow and heaviness to all that loveth the or Christ thy son, Luc. 23. B. and when Herode did se jesus he had great joy thereof, not that he thought to win any thing thereby: but for that he was curious to see a strange man and such a man/ whom he had long desired to see/ that is from the decollation or beheding of saint Iohn the baptist, for that time Christ began to preach openly and to do many miracles, which all Herode hearing: was much desirous to see him/ and to see him show some wondrous sign or miracle, not for any devotion: but for curiosity and to prove him what he could do: for he thought that Christ had been a juggler or any gromancyer, and for this cause he desired to see no miracle of our saviour jesus. This sending is conveniently accounted amongs the articles of Christ's passion, for it is a great displeasure for any man to be sent from one judge to an other, how much more than was it painful to this most sweet and innocent lamb our saviour jesus? Herode asked of Christ many questions/ as we shall see in the next article. Also there were. CC. passes from Pilate'S house unto Herodes house/ by the which space/ both going and coming he suffered many despites and rebukes. ¶ A Lesson. IN this article we may learn this lesson: that is to suffer patiently if we be shamefully sent from one judge to an other for the love of Christ, saying that our saviour jesus was so served. And specially religious persons which should be the followers of Christ should not be troubled/ if sometime for obedience they be sent from one place to an other, and now under this prelate/ and now under that. etc. ¶ A prayer. O jesus which for my love did not fear to be sent from pilate unto Herode: grant to me I beseech the that I with a glad mind for thy love may obey to the commandments of my superiors though they be wicked, and to do my obedience promtly and redylye without any grudging. Amen. ¶ How Herode derided and mocked Christ. The xxiiii article. THe xxiiii article is the derision or mocking that Herode did to Christ, Luc. 23. B. for after that he was presented to him: he moved to Christ many questions and proved him in them, as peraventure he asked him whether he was that child/ at whose birth a new star did appear to the iii kings? and whether he did give sight to that man which was borne blind, And if he did raise Lazar that was four days dead? and such other questions. Some persons do move questions only for curiosity to here new things, some to know the truth/ and some only to tempt and prove how the other person can answer, and some to take the answer in a trip or default. And Herode here asked Christ many questions/ not as a studious person to learn or know the truth: but rather to rebuke Christ, not as a lover of the truth: but to tempt him, not to win or get any truth or virtue thereby: but for curiosity to here news. And for these causes Christ would show no token or miracle, nor yet answer unto him. Also Herode in his questions behaved himself scornfully unto Christ, and as mocking him said: If thou will do any miracle in my presence/ I shall quite the and deliver thee, and if thou wilt not honour me with some thing I shall condemn the at the will and desire of thy adversaries these malicious jues. But for all this our saviour jesus which doth all things ordinately. Psal. C. xi. And as david saith: Disposeth his words and sentences in right reason and judgement: He (I say) would not answer to any one question, for he judged it most godly to keep silence at that time, for one word spoken without prophet: may be sometime the cause of the condemnation of the speaker. And at that time all the princes of the jews stood stiffly accusing Christ, as we shall declare in the next article. ¶ A Lesson. OF this article we may take this lesson after saint Gregory that as oft as our audience would here our preaching/ sentence/ or mind, not for to amend thereby their perverse and vicious life: but only to commend our sayings: then so oft we should keep silence and speak not as they would, for if we should for that purpose follow their desire: we should offend god in so doing, and their vicious life should be in no thing amended thereby. There be many things whereby we may know and perceive the mind of the hearer and desyrer, and specially if they ever praise that thing which they here, and yet never follow that thing which they so praise. ¶ A prayer. O jesus which for me would suffer Herode scornfully to demand many questions of thee, to the which thou would not answer one word: grant to me for thy love, that I may patiently here and bear scornful questions and mocking words, and that I may decline and avoid my vain praise by my silence. ¶ How Christ was accused before Herode. The xxv, article. THe xxv article is the accusation of Christ before Herode. Luc. 23. B. For as Luke saith: Stabant principes facer dotum et scribe constanter accusantes eum. The princes of the priests and the scribes stood styfely accusing Christ before Herode. Libro. xiii. And here Simon de Cassia saith: I would that the evangelist or the interpreter that translated the evangely of Luke out of Greek in to Latin had used this term or word pertinaciter: rather than this word constanter, for constantia is a name of virtue: and such a virtue as it is not convenient and agreeing to envious or hateful persons and all given to mischeyfe. But this word pertinatia, that is frowardness: is convenient to such evil persons, for it is the name of a vice/ and that such a vice which will not give over or cease unto the time his malicious mind be brought to purpose. These malicious jews stood obstinately and styfelye accusing Christ that he might be shortly put to death, and they as the children of death: would not suffer the life to live upon the earth, they accused Christ before Herode specially saying that Christ had troubled and moved all the people beginning in Galilee/ which was under the rule of Herode that thereby they might the more rather move him against Christ, because he had troubled & moved the people in his dominion. And notwithstanding the accusations of Christ before Herode were the same that were spoken before pilate: yet for asmuch as that they were spoken before an other judge, and so a new pain and sorrow was thereby unto Christ: therefore this article is put here as diverse or an other from the xxii article. And as Christ in no thing would answer unto Herode: so he in no thing answered to his accusers. Super Lucan. Cap. 98. But as saint Ambrose saith: He kept silence because their unfaithfulness deserved not to here the truth of god, and our lord also declined then or would avoid jactance and vain praise, for he would do no miracle before Herode as he then would gladly have seen. Also he would not then show any miracle because he would not let his passion. Super. 23. Luce. And as Albert saith: The pride and curiosity of Herode did not deserve it. And her to our lord commanded in his gospel saying Nolite sanctum dare canibus: Mat. 7. A. give no holy thing to dogs, do no miracles before such as will not prophet by them. Also ye know that a word can not be spoken or form without a voice, so because our saviour jesus is the eternal word of god, and saint johan the Baptist is called the voice of that same word, & Herode slew that voice johan baptist the Easter last passed the year before, therefore he was not worthy to here that eternal word of god that is Christ/ speak. And furthermore he was not worthy to hear Christ speak/ for his manifold scorning words, and also to give us example/ that we may better overcome vain and mocking words/ by silence then by speaking. ¶ A Lesson. OF this article we may learn this lesson, that truth is not to be spoken or showed/ in all places/ in all times/ nor to all persons, for oft-times it is better to keep silence as we said before. ¶ A prayer. O jesus which presented before Herode would for my love suffer the false accusations of the jews, and thou would not excuse thyself/ or deny in any word their injust sayings: grant to me that I be nat overcome by the injuries of wicked men/ nor that I show thy holy mysteries to the unworthy persons. ¶ How Christ was despised of Herode. The xxvi article. THe xxvi article is of the despection that Herode and his servants did to Christ/ for Herode seeing Christ would not show any sign or miracle before him, nor speak one word to all his questions, nor yet answer to the accusations of the jews for his own defence: He reputed him to be a fool and to have no wit or reason, Luc. 23. B. And therefore he despised him and so did all his compeigney and servants. first because Christ kept so stably his silence in no thing moved to speak though the jews did so falsely accuse him. Secondly Herode despised Christ, because he reputed him a fool or fearful of the death that the jews laboured to bring him unto, or else for that he thought Christ to be presumptuous in his living and manners/ and now kept silence: because he could not defend his own cause for want of good reason and justice in his cause. And thirdly he would be despised of Herode for a great mystery, it is a profound mystery and giveth to us a matter of high contemplation, to consider how the eterne wisdom of god: would be reputed foolishness, and the infinite power of god would be taken for infirmity as of little or of no power, so that Christ the son of god very god and man would be made the opprobry or rebuke of men, the abjection and out cast of the people/ and the mocking stock of kings and great men. And in like manner now a days the followers of Christ be despised of evil men and reputed as fools, and that specially when such evil persons have a wicked reuler or heed, for commonly such persons shortly consent unto such a captain or reuler. A comen proverb/ Such a king hath such counsellors & like servants, and therefore it was so much the more to the opprobry & rebuke of Christ/ that not only Herode despised Christ: but also all his company and servants. And in these days there be many that despise jesus as Herode did: looking to see signs and miracles now/ when it is not time to show signs/ but rather to do good works/ our lord said of the jews: Luc. 16. G. Habent moisen et prophetas: They have moysen that is the law of moyses and the prophets, let them here them and follow them. And we have moreover the gospels and the apostles with the acts and apocalypse/ and yet we would see signs, we do not fulfil the gospel and in living thereafter: but rather we desppyse it. This despising of Christ is conveniently taken for an article of Christ's passion, for sith it would grieve any man to see himself despised of other men and specially of great men though he were but simple and an idiot: moche more it should grieve our saviour christ which was all good/ omnipotent and most wise, to be mocked & taken as omnipotent because he would do no miracle before Herode/ to be reputed an idiot without knowledge: because he would not answer to his questions, to be accounted as a fool/ because he would not defend himself against his accusers, and not only they despised him in words: but also in deed, putting a folys cote upon Christ/ as ye shall see in the next article. ¶ A Lesson. OF this article we may take this lesson/ that we should rather will to be despised of evil persons: then to be commended of flatterers. As our lord (after saint Gregory) did chose rather to be openly despised of proud persons: then vainly to be lauded of unfaithful persons. ¶ A prayer. O jesus which was content to be despised for me of Herode and his company or servants: grant me to despise all worldly pomp for thee/ and not to regard the despising of wicked men for thy love and for justice. Amen. ¶ How Christ was clad with a white garment to his despising. The xxvii article. THe xxvii article is the mocking of Christ with a white garment/ which was put upon him to his great confusion and shame. Libro. xiii. And here saith Simon de Cassia that this word albedo/ that is to say/ whiteness, is not taken at all times in scripture for virtue/ or to the best part, for sometime it signifieth the want of virtues, and so this whit vestment wherewith Herode did mock Christ doth show what was Herode and his servants or followers, for he and all they were void of all the multiplicacitye or variety and diversity of virtues, and so their mocking of christ/ turned to their own prejudice/ and to their everlasting despection and rebuke. It is ever known to be a great illusion and mocking of Chryst: when his virtues are forsaken for worldly pomp, when his teachings be despised and all his deeds that he did and pains that he suffered for our love: be no thing regarded. And so did Herode hear/ for not only he despised him: but also as Luke saith: Cap. 〈◊〉. B. Illusit indutum vest alba, He clad him in a white cote (which was taken for a fools cote) and so mocked him in deed/ to the great derision of Christ, for Herode would have him known of all people for a fool. For it is like that that time to have or wear a white garment: was a sign or token of a fool/ and it is also very like that that white garment was longer than the stature of Christ, and so thereby thorough the thirsting & throng of the cruel jews: he was oft-times thrawen down to the ground. But though Herode did thus array Christ to his rebuke: yet this white garment was not without great mystery: as were all the other acts and deeds about the passion of Christ. Therefore as saint Ambrose saith: Super Lucan. Cap. 98. This white garment doth signify the immaculate and innocent passion of Christ, for he without spot of sin: did bear and suffer pain for all sins of the world, which white garment is signified by the albe of the priest wherein he saith mass, for the vestments that the bishop or priest useth at mass: doth represent the hole passion of Christ. For our high bishop Christ was clad in his passion with all the ornaments of a bishop. first he took his amiss when the jews covered his face/ he took his albe: when Herode clad him in this white garment/ he took his manyple when the jews or soldier's bond his hands, but what time they loosed his hands and put a reed in his right hand: then the cord or bond did remain upon his left hand, and in token hereof/ the priest useth the maniple upon the left hand or arm/ he took his girdle: when he was bound about the middle to the pillar, he took his stole: when he was bound by the neck to the pillar, he took his chesyble: when the soldiers of pilate put an old purpur garment upon him, he had a crown of thorns for his mytour, he had a reed in his hand for his cross, he had his gloves for his hands & his sandals for his feet: when they were made all red with blood. The sandals have a reed hole above wrought with red silk, and the gloves have an uche or a red precious stone, or otherwise wrought with red: to signify the wounds of Christ in his hands and feet. These be the ornaments of a bishop when he doth consecrate any thing. Also many of these the priest doth use at his mass, to signify that he should have in his understanding the meditation of Christ's passion/ in his memory the remembrance thereof. The compassion there of in his affection and will, so that as he is like to Christ in his vestments: so he may be like in his heart and mind and also living, for who so ever hath these outward tokens of Christ's passion/ nothing feeling inwardly by meditation and compassion: doth not serve or love Christ: but rather mock him with Herode, which in that white garment sent him to Pilate again, As it shall appear in the next article. ¶ A Lesson. OF this article we may learn this lesson, all they that will live godly & innocently after the example of our new man Christ: shallbe mocked & be had as fools of other persons that live after the old sinful manner. But for all this, the true spiritual servants of god/ should not be troubled: but rather joyful/ for the new man our saviour Christ clad in a white garment which signifieth (to us christians) his innocenty was mocked & 〈◊〉 of the children of this world, to whom that white garment was a sign of folisshenes. Also a man in his garments or arrayment should only look for profit and his necessity, and nothing for vanity or curiosity, for our saviour was reputed as a fool for his array. And that a man might conform himself to this article: he should thank god: that it would please him to give to us the garment of innocenty: for the derision that he suffered of his white cote. And a man should also oft-times think how oft he hath defoiled by his sins, that white vestment of innocenty which our lord gave to us at our baptism, and pray thus. ¶ A prayer. O jesus which would be for me clad in a white garment & mocked as a fool of Herode and his servants: grant me warily to decline or avoid the wisdom of this world which in thy sight is but a folisshenes, and with a pure heart to come to thee, which art the very true wisdom. Amen. ¶ How Christ was sent again to pilate. The xxviii THe xxviii article is the sending again of Christ from Herode unto Pilate, for Herode when he fond no cause of death in christ: he despised & mocked him & sent him again to Pilate in a white cote, and in this it appeareth that he did consent unto the death of Christ/ for sith Christ was sent to Herode as one of his jurisdiction & under his power, when he see no cause worthy death proved of Christ: he should have absolved him & delivered him from the hands of the jews, and not to have sent again unto a strange judge the which had no power over him. And so Herode offended in that that he sent Christ again unto pilate, Luc. 23. B. which sending again is conveniently taken for a special article, for thereby Christ had a new pain & labour. Also for that he returned again to pilate clad in a white cote: to his great shame & rebuke. thirdly by cause also he brought with him, Herodes consent of his own death, which appeared both in sign or token and also in deed, In sign: because he was sent in a fools cote, Ibidem. In deed: that is in the confederation of their friendship/ for that same day Herode & pilate by this sending of Christ were made friends where as before they were enemies, which friendship of Herode & pilate was a figure & sign that the jews and gentiles should agree together in the persecution of christians, Or else we may take this friendship for a good sign: saying that the jews & gentiles which before the death of Christ were enemies, by his death were made friends & agreeing in one faith of jesus Christ. For he is the peace or corner stone that joineth the two diverse peoples in one. And when pilate see that Herode scent Christ again unto him: he was very sorry thereof. And so cast in his mind how he might deliver Christ from death. And therefore he called together the princes of the priests/ the great men of the jews/ and the comen people, and going forth to them: said/ ye have brought and presented to me this man. etc. As in the next article. ¶ A Lesson. OF this article we may take this lesson, that the nature of goodness hath such strength and virtue that it agreithe evil persons and maketh them friends/ and specially in the persecution of goodness/ and therefore the evil persons may be well signified by the foxes that Samson took and tied their tails together, judic. 15. A to destroy the corn and fruit of his adversaries. So evil persons been confedered and tied together to pursue good men, Psal. 2. and so Herode and pilate, the jews and the gentiles agreed together against our lord and his son Christ. And hereto saith Theophilus: The devil in all places conjoineth and agreeth enemies to conspire the death of Christ. Therefore the iu●te person should not be afraid/ though he see evil persons coupled against him, for that is a sign that there is some goodness in him, and thereby also he is conformed & made like unto Christ/ against whom all evil persons agreed in one, and also those persons as were enemies before. Also a man to conform himself to this article should remember what pain it was to Christ to be so shamefully led from one judge to an other, and if a man have any hatred in his heart against any person: let him forgive it with all his heart, and that for the love of Christ, the which for us in his blessed passion would also agree wicked persons and make them friends, and pray thus. ¶ A prayer. O jesus which for me would be sent again from Herode unto pilate, and thereby would make them friends: grant me that I fear not the friendship of wicked men against me, but rather that I may so profit by their exercise: that I may deserve to be conformed and made like unto the. Amen. ¶ How Christ was forsaken of the jews/ and Barrabas by them was delivered. The xxix article. THe xxix article is the reproving or forsaking of Christ for when Christ was brought again to Pilate he called together the princes of the priests/ the great men of the jews & the comen people/ and going forth unto them said: Luce. 23. BC. Obtulisti mihi hunc hoiem quasi avertentem populum. etc. Ye have ●sented this man unto me as a subverter of the people, and behold said pilate/ I examining him afore you/ can not find him guilty in any such cause as ye accuse him of/ nor yet Herode, for I sent you unto him/ and loo nothing worthy death is done unto him. pilate went forth of the motehall to the jews that stood without/ and that he did to excuse christ/ and to show the blindness or maliciousness of the accusers. Libro. xiii. And here saith Simon de Cassia: The jews stood without for they knew not the inward secrets and mysteries of the law/ they were put without from the light of truth/ and from all shining and operation of virtue▪ pilate went forth to confound the jews, he went forth to them: Not as moved to consent unto their malice: but to declare and show unto them in what evils/ perils/ and dangers that people standeth: which is excluded from all goodness. And therefore openly before all that were present he would reprove and show to be vain all such accusations as they had spoken against Christ, whom after due examination: he found innocent. And also he went forth to the jews to signify spiritually that they should be cast out of their kingdom and also from the kingdom of god. And furthermore pilate said to the jews, ye have a custom that I should dimi●se at your denomination one prisoner every paschal time/ to his liberty, which of these ii will ye have delivered from prison to liberty, jesus/ or Barrabas. In this election: the jews did chose Barrabas, Libro. xiii. and that was to show their perverse/ obstinate & malicious mind. And here saith Simon de Cassia: pilate put to the election of the jews whither they would deliver Barrabas/ or Christ, Barrabas was a strong thief/ a seditious person/ and a manquellar, Christ was all good/ pilate joined these ii together/ that they considering the mischievous life of the one and the goodness of the other though there be no comperison between good and evil) they should condemn the evil person and deliver the good. Luc. 23. C. And after that pilate had granted to them a space and time to consider whom they would choose: the princes of the priests and the seniors of the people did persuade and move the people to ask Barrabas. And then pilate enquiring which of these ii they would have delivered: they asked that Barrabas might be put to liberty: and that Christ should be condemned unto most cruel death. And therefore it followeth in the gospel: Tunc universa exclamavit turba: tolle hunc: et dimit no his Barraban: All the people cried away with Christ: and deliver Barrabas unto us, as if these malicious jews should say: slay him that did raise deed folks and deliver that thief & mansleyar Barrabas, that he may slay them that be on life. And therefore unto this day the jews can have no peace, because they would rather choose the seditious thief Barrabas, and so in him the seditious prince & captain of all sin the devil/ which unto this day doth reign in them (rather I say) than Christ. Their example done follow now a days such persons that will rather help & promote evil men: then good men. And so in many elections and provisions of benefices or offices t●orall & spiritual/ jesus/ that is the good person the friend of god which hath a good will to help and save himself & also other/ & therefore worthy to be choose & promoted: is reproved and put away. And contrary wise/ Barrabas/ the evil and unworthy person/ and the enemy of Christ, which will slay himself and also other in soul: is chosen and promoted. And this article of Christ's passion: is not the lest, or of little pain, for sith any man will be sorry to see himself reproved/ and also an other not so worthy: promoted: how moche more than might Christ be ●ory/ saying that so vile and damnable a person was preferred before him, and that the jews did ask the life of the manslayer, Mat. 27. C and the life of the son of god. And then pilate asked of them: Quid faciam de jesu qui dicitur Christus? What shall I do with jesus which is called Christ your king and Messiah? pilate spoke this to make them ashamed of their iniquity and also showing the measure of their wickedness, but the jews were neither ashamed of that pilate confessed jesus to be their messias: Ibidem. nor yet kept the measure of their wickedness. For they all cried with one voice crucifigatur: crucify him, Omel. 35. super Math. in the which saying (as Origene saith) they multiplied the measure of their wickedness. For before Cayphas they said: he is worthy death, and now before the judge they determine the kind and manner of death saying: crucify him. ¶ A Lesson. IN this article we may learn this lesson/ that we quietly and patiently suffer if any person of vile condition and evil manners be preferred before us, considering that a strong thief and a manqueller was preferred before Christ god and man. ¶ A prayer. O jesus Christ the son of the living god, which for man's salvation disdained not in the third hour of the day to be reproved and forsaken of the jews that did ask the seditious thief Barrabas, to be delivered from death unto his liberty. And would have the the auctor and giver of life to be crucified: grant to me that I may ever choose the my creator and maker before all other, and never to reprove or forsake thee: for any creature. Amen. ¶ The pulling of the garments of Christ. The xxx article. THe xxx article is the putting of Christ's garments. For when pilate hero that the jews did ask Barrabas to be dimy●●ed: and jesus to be crucified: he said unto them: Luc. 23. C. Quid enim mali fecit: Nullam causam mortis inuen●o in eo: Corripiam ergo illum et dimittam. What evil hath jesus done/ I find no cause of death in him, therefore if he committed any trespass against your ●awe or ceremonies/ I shall correct and amend him and so dimisse him. In these words pilate began to swerver from the justice of the law/ he said that he would correct and amend the innocent. Luc. 23. C. O pilate if he be innocent: Mat. 27. C how mayst thou amend him or correct him. except thou decline from justice? and so forthwith he took Christ and began to rebuke him. And first they put of his garments, and this was no little injury and rebuke to Christ to be strypt naked before all the company. And though Christ was not borne of that infect and corrupt stock of Adam, whereby our nakedness was made shameful (for before that Adam did sin/ he was naked & in nothing abashed thereof/ but after that he had sinned: he was ashamed of his nakedness, and therefore he said: Timui eo ꝙ nudus essem: et abscondi me: Gene. 3. B. I was afraid or ashamed because (said Adam) that I was naked/ and therefore I did hide me) though I say Christ was not borne by the seed of man: yet because he came to take our infirmities and to suffer for our ●ynnes: therefore he was abashed to be seen naked/ and so much the more ashamed than all other chaste virgins be: in how much that his honesty and chastity excelled without comparison the cleanness of all other virgins. And when jesus was thus naked/ pilate took him to the soldiers to be scourged as ye shall see in the next article. And note here that one doctor saith that Christ was thrice scourged. first with rods: because he did trouble and move the people/ and there he had xl strokes save one, according to the commandment of the law. Deut. 25. A Secondly with rushies of the see, which be more sharp than thorns, and this beating was because he had preached and taught a new doctrine. And here he was scourged as Heliodore was by the angels of whom we read in the second book of the Machabeiss. thirdly they scourged him with whips. Cap. 3. E. ¶ A Lesson. OF this article we may take this lesson that as Christ had his garments pulled of his bdye and was striped naked: so should we put of our old sinful cote and life, and make open and naked our conscience before god and his minister our curate, by pure and plain confession of all our sins, avoid all cloak and colour of excusation/ for all things been open and naked before the sight of god. And a man to conform himself unto this article: should remember how miserably/ and with how much injury and shame Christ was strypt naked and his clothes violently pulled of him. And pray thus. ¶ A prayer. O jesus which for me would have thy clothes pulled violently of thy back and would be strypt naked to be scourged: grant to me that I may cast of from me mine old sinful cote or life with all his operations by true/ pure and plain confession of all my sins and that I never apere in thy sight naked from virtues. Amen. ¶ How Christ was scourged. The xxxi article. THe xxxi article is the scourging of Christ. For when jesus was so strypt naked: pilate delivered him to the soldiers. joh. 19 A. The gospel saith: Apprehendit illum Pilatus et flagellavit: pilate took Christ and scourged him, that is, Pliate made him to be scourged of his soldiers, that the jews (as saint Austen saith) satiate and content with those his pains and rebukes: Super Iohn tract. cxvi. should desire no more his death. And so he that did louse them that were bound/ our saviour jesus was bound fast to a pillar, which was so great and thick that his arms & his hands might nat compass it. And therefore the soldiers corrupt by money drew out his arms with hard cords: that all the veins of his arms appeared out to the extremity. And then those soldiers called in all their company and our saviour jesus so bound and naked/ they bet so cruelly with rods/ knotted whips and thorny rushes of the see: that they did tear the flesh and drew it away/ so that his bones were seen bare, and also great gobbets and pieces of the flesh hang upon the scourges and whips. There stood naked before all the people: the most lovely young man/ eligant and shame fast, beauteous above all other men, speaking not one word/ but as meake as a lamb did suffer patiently the hard/ sharppe and painful beatings of those most vile & cruel tormentors. That most innocent and tender flesh, most pure and most fair the flower of all mankind was replete and full of strokes/ blomes/ wounds and brosers/ he was wounded thorough out all his most holy body, so that fro the top of the head unto the sole of his foot: there was none hole skin. That noble and precious blood of his: ran from every part of his body, the cruel tormentors added plague upon plague and heped wound upon wound/ bruising upon bruising/ blood upon blood/ unto the time that both the cruel tormentors and also the beholders, were weary of smi●ynge and saying, and so he was commanded to be loosed from the pillar. And here saith saint barnard: that the tormentors did onhis louse jesus, and bound him again/ turning his back to the pillar and bound his hands above his heed, that they might scourge him upon belly & breast and also his face, and so they spared no place of his most tender body whose cruelty considering some of the pagans there standing and beholding this sorrowful scourging: ran to our lord and brack the ropes and so did louse him, and those cruel tormentors not satiate with that scourging: pulled the heir of his most blessed beard and also of his heed, wherein was fulfilled the prophecy of Esay: isaiah. 1. C. Corpus meum dedi percutientibus: et genas meas vellentibus: which authority we declared before in the xvi article. ¶ But how many plagues or wounds our saviour jesus had at this scourging, it can not be known but by revelation, for they were in a manner innumerable, forsythe scripture saith Pro mensura peccati: Deut. 25. A erit plagarum modus: After the measure of the sin: shallbe the measure of the beatings or plagues: and Christ was scourged for our sins/ which be innumerable: therefore his plagues and wounds must be innumerable. And that noted, isaiah. 1. B. the prophet when he said of Christ, A planta pedis usque ad verticem capitis: non est in eo sanitas: from the top of his head unto the sole of his foot: there was no hole part in him. Super Mat. 27. As saint Hierom saith: Christ would be scourged that thereby he might deliver us from perpetual scourgyngꝭ. As a loving mother saying the father beating her son: will run bytwixt the rod & her son with her arms spread abroad and receive the strokes to defend her son from that beating/ so did Christ for us, and therein was verified the saying of the prophet that he spoke of Christ saying: Esae. 53. B Disciplina pacis nostre super eum: et livore eius sanati sumus: The discipline of our peace did light upon him: that is: the beatings which we deserved for our sins/ and were not punished for them. but lived in peace and pleasure/ these beatynges (I say) did fall upon Christ and so by his wounds we were made hole. And after that jesus was thus scourged: they mocked him in many things/ as it shall appear in divers articles following. ¶ A Lesson. OF this article we may take this lesson that we should gladly suffer the scourges of god/ so that every one of us might say truly with the prophet: Psal. 37. Ego in flagella paratus sum: I am prepared and ready to receive beatings. And that is convenient. For sith the only son of god was ready to receive upon his own body beatings and scourgings for our sins, and that at the obedience of god his father: moche more than should we that be but the adoptive children of god: be ready to suffer gladly the scourges of our father in heaven, which he by himself or by his ministers, doth mercifully send to us for our amendment. ¶ A prayer. O jesus which would for me be bound to a pillar and grievously scourged: grant to me that I may patiently and gladly bear the scourges of thy fatherly correction, and never to scourge the again with my sins. Amen. ¶ How they put an old purpur cote upon Christ. The xxxii article. THe xxxii article is the putting on of an old purple cote, for after that Christ was scourged and loosed from the pillar: they led him so naked and scourged about the house to gather up his clothes/ which were cast about the house in divers places by those cruel tormentors, and when he had found them and would have put them upon him: those most wicked soldiers said to pilate: Sir/ this lewd fellow called himself a king, therefore (if it please you we shall array him like unto a king, and so much scornfully they brought before him all the ornaments convenient for a king, and then these wretches called in all their company/ that they might mock Christ asmuch as any of them would, before that they would put him unto the death, pilate peradventure/ commanding/ or at lest suffering that it should so be and that he did to mitigate and suage the fury and malicious mind of the jues. Super Iohn Omel. 83. Or else as Crisostom saith: The soldiers did thus to please the jews of whom they received money. first they put upon him a rob of purple/ a kings garment/ but it was old/ to the more confusion of Christ, Mat. 17. B this garment was convenient for the body of Christ so scourged, for it was of red colour and all his body was red with his own blood. And herein was fulfilled the question that the prophet moved in the persons of the angels saying: Esae. 63. A. Quare rubrum est indumentum tuum: et vestimen ta tua sicut calcantium in torculari: Why is thy clothing red/ and thy garments as of them that treyd in the press, to the which Christ answereth by the same prophet saying: Torcular calcavi solus: I alone have trodden in the press, I alone have suffered the pressure and pain of the cross of scourgings and beatings for the sin of Adam and all mankind, and therefore my body (which is as the garment of my godhead) is all red. Also this purple vestment was much convenient to Christ, for purple colour is made of the blood or liquor of a certain fish of the see that is called in latin Murex or conchilium, some men call it a Whelke, it is a shell fish. Our saviour Christ was clad on good Friday with iii manner of garments, that is/ a white garment/ a scarlet rob/ and a purple rob, to signify that who so ever willbe of the household of Christ: he must were the white garment of innocenty, the reed or scarlet of charity and obedience, and the purple of penance. ¶ A Lesson. IN this article we may take this lesson, that we should hide and cover our sins with the works of charity, for like as Christ scourged and wounded for our sins would be covered and clad with a rob of purple: so we should cover and hide our bloody works/ that is our sins with the purple of flourishing charity, jaco. 5. D. For as saint james saith: Charity covereth and hideth the multitude of sins. Or else by the purple may be noted the remembrance of the passion of Christ. hereunto it is written in the canticles of the spouse of god, that is the faithful soul: Come capitis eius: sicut purpura regis, The heir of her head: Cant. 7. B. be as the purple of a king, for the cogitations of our mind which be signified by the heir of our head: should be diligently and continually occupied in the remembrance of the passion of Christ, or else about other works of charity. And a man to conform himself to this article and to the vii other following: should diligently remember the act of every article with the circumstances of the same. And pray thus or in like manner. ¶ A prayer. O jesus which for me would be clad in an old purple rob to thy despising: grant me continually to have in my mind or to be clad with the remembrance of thy passion, and to hide and cover my sins with the purpul of charity. Amen. ¶ How Christ was crowned with thorns. The xxxiii article. THe xxxiii article is the putting of the crown of thorns upon the head of Christ. joh. 19 A. A king should have a deademe or a crown, and for this crown, the soldiers writhed a crown of thorns & thirst it hard upon his head as a man should put a garland upon an other man's head. And this crown was of the sharp rushes of the see, which hath sharp corners and pricks, more sharp and piercing than thorns. This crown they put upon his head with the pricks downward unto his head: not so much to hurt him: as to mock him therewith, though they did both mock him and also most grievously pain and hurt him, and hereunto saith saint barnard, That godly head of Christ was pierced unto the brain with those thorns, in so much that the blood that ran from his head: did wash his forehead/ cheeks/ all his face and neck. In this crown was lxxvii sharp thorns, of these thorns it was spoken to Adam: Gene. 3. D. Terra spinas et tribulos germinabit tibi: The earth shall bring forth or burgeon to thee/ thorns and briars/ for the earth of our body doth burgeon and bring forth many sins, which with their pricks doth prick and wound our conscience/ as thorns the body. Christ took these thorn and bore them as a crown of victory. These warriors that have overcome their enemies/ are wont to bear or wear the armour of their adversaries subdued/ in a sign or token of victory, and do greatly rejoice therein. So Christ the lamb of god which hath overcome the devil and taken away the sins of the world: and would wear a crown of thorns upon his head, in token of his victory. For as I said before these thorns were our fruit and the badge of our arms, & therefore Christ would wear them. It is much pleasant and also desirous to every loving soul/ to see our king with this crown. And hereunto the spousess in her canticles calleth all faithful souls saying: Cant. 3. D. Egredimini filie sion et videte regem salomonem in diademate. etc. O ye daughters of zion/ or faithful souls/ come forth and see your true king Solomon jesus Christ in his diadem or crown with the which his mother the synagogue of them jews hath crowned him, or else spiritually: his mother charity hath thus crowned him. For as saint barnard saith: Thy love (O blessed jesus) and our iniquity: made the to be scourged and crowned and nailed to the cross. Gen. 22. C. A figure of this crowning we read, that Abraham see a sheep or a wether fastened by his horns among the thorns, in the which vision, he spiritually did see Christ crowned with thorns. ¶ Here follow ii Lessons. THe first lesson of this article is, that we ever bear our sins by remembrance in our mind, putting upon our head a crown of thorns, that is/ not to differ/ but speedily to take upon us with a pure conscience, an hard and painful life, as in abstinence/ watch/ labour/ and other works of penance for god, as Christ would bear upon his head the thorns of our sins for our love. ¶ Second is that we should labour to be crowned with the thorns of temptations. For every temptation that doth impugn us: is as a thorn pricking the head of our soul, which temptation if a man overcome: he prepareth and buyeth a precious gem to his crown/ and as many temptations as he overcometh: so many precious stones he addeth to his own crown of glory. And therefore the spouse saith in his canticles: Cap. 2. A. Sicut lilium inter spinas: sic amica mea inter filias: As the lily flourisheth among the thorns/ so doth my faithful friend among the daughters of this world by patience/ meekness/ and charity. ¶ A prayer. O jesus which for me would be crowned with thorns: make me so worthily to be compuncte by the thorns of penance/ that I may deserve to be crowned of the in thy heavenly kingdom. ¶ How the soldiers put a reed in Christ's right hand. The xxxiiii article. THe xxxiiii article is the putting of a reed in Christ's right hand for his regal sceptre, Mat. 27. D signifying thereby that his kingdom (which he usurped calling himself a king) was void and weak as a reed, but they did not remember that Christ said: joh. 1●. F. My kingdom is not of this world/ that is transitory, and this was the third act of their scornful illusion. These iii that is/ a purple rob/ a crown or a deademe/ and a sceptre be the ornaments of a king, the which three/ these cruel soldiers gave unto Christ to his great contumely and illusion, and thereby, they would show that Christ was a false traitor against the emperor/ because he would have usurped and taken upon him (as they said) to be a king against the ordinance of the emperor. But that they did to the confusion and rebuke of Christ: he turned it to his own glory & excellency, super Math. 27. & hereunto saint Hierom saith: Christ held the reed in his hand to write the sacrilege of the jews/ and to show himself to be that person that should write his elect people in the book of life. Super Mat. canone. 33. And saint hilary saith: Therefore our lord would hold the reed in his right hand: that thereby he might show/ that he will keep & maintain his servants though they be frail & weak/ and he will replenyssh them with all goodness. ¶ A Lesson. OF this article we may take this lesson that we should diligently remember that we of ourself be frail/ weak and void of all goodness/ except we be sustained & maintained with the right hand of god/ even like as a reed which is in itself void and weak or shortly broken but holden in the hand of Christ: it is strengthened. ¶ A prayer. O jesus which would have a reed to be put in thy right hand scornfully for a royal sceptre: I beseech the so to strength mine imbecility and frailty with the right hand of thy power that thy kingdom may be continually confirmed and stablished in me. Amen. ¶ How the soldiers scornfully saluted Christ. The xxxv article. THe xxv article is the scornful worshipping & saluting of Christ, for after that the soldiers had arrayed Christ with the ornaments of a king: they kneeled down before him and mocked him saying: Mat. 27. D. ave rex judeorum: Hail king of the jews, as if they should say/ thou would have been a king but thou mightest not. Super Mar. 15. And here saith Bede: They worshipped him scornfully as god: because he said falsely himself to be god as they thought. Also they saluted him scornfully as a king because he said himself to be a king, and this they did that their illusion might reanswer to the accusation of the jews, for the jews accused Christ in both these ii Also these soldiers did these things to Christ of a detestable & damnable mind, for they crowned him with sharp thorns and afterward scornfully worshipped & saluted him, and that to the great confusion of Christ And therefore saith Simon de Cassia: Libro. xiii. The ministers of pilate to aggravate and multiply the vileness & shame put upon christ: did kneel before him, and besides that: that they mocked him after the manner of children/ they illuded him with great threats, so that nothing wanted to the despising and the shame of christ, and in the remembrance of this despising, upon good Friday we do not kneel down when we pray for the jews, and though the gentiles did thus mock Christ: yet it is imputed to the jews for they were the authors and the cause of this illusion. After this scornful salutation: they smote him/ as ye shall see in the next article. Gen. 9 D. This fourth act of the mocking of Christ was figured in Noah when he slept in his tabernacle: his son Cham did laugh him to scorn. No doth signify christ/ whom the jews his own children did mock and scorn. Also it is figured in Heliseus the prophet/ which ascending unto the hill of bethel, Quarto regum. 2. D. the children that did see him: did say and cry mocking him: Ascend calf ascend calf: Ascend or come up thou bald man: ascend thou bald man. And of this mocking speaketh the prophet David saying: Psal. 21. Omnes videntes me de riserunt me: All that see me did mock me/ also the prophet Esay saith: Blasphemaverunt sanctum Israel: They have blasphemed the holy of Israel/ that is the Messiah and saviour of the world. ¶ A Lesson. OF this article we may learn this lesson, that we should be ware that we do not falsely worship or salute Christ/ which we do (as Bede saith) when we believe in him, Super Mar. 15. but yet we despise him with our evil and froward deeds, when we confess Christ with our mouth and deny him in our deeds as saint Paul saith. Titum. 1. D. Also they falsely worship or salute Christ: which when they pray or be in the service of god: occupy their mind wilfully with any thing contrary to the honour of god. Also they which in the church she we signs of great devotion/ and afterward do grievous injuries to Christ in his membres. ¶ A prayer. O jesus which for me would be scornfully worshipped and saluted of the soldiers kneeling and saying: Hail king of the jews: grant to me that I may worship thee (my very lord and god) in spirit and truth, and reverently to salute thee/ the only king of all kings. Amen. ¶ How the soldiers smote Christ with their hands. The xxxvi article. THe xxxvi article is the smiting of christ/ for these soldiers willing to mock Christ aswell in deeds: as in signs and words, joh. 19 A. Dabantei alapas: they smote him with their palms or hands, & that was to show in deed: that the honour which they had done to him before: was only to mock him, and in this they made their mocking/ more to the despising of Christ, for before where as they did worship and reverence to him as to god/ and did salute him as a king/ now they smote him to his despite & shame. And this smiting is not that of which we spoke before in the xi article, for that was in the house of Anna's/ and this was in the motehall of pilate, also that was but one stroke which one of the ministers called Malcus did give to Christ/ here were many strokes given by divers men to Christ. thirdly a Ie●e did give that stroke, but the soldiers & gentiles did give these. Fourthly that stroke was given to revenge the answer that Christ made to the bishop Annas, but these were given only to mock Christ. And therefore this smiting doth conveniently make a special article, divers from the other, and after this they did spyr in his face as ye shall see in in the next article. The lesson we may take as in the xi article. ¶ A prayer. O jesus which would be smitten of the soldiers for me: make me ever to land and praise the both in word and deed/ and also that the deeds of other men (though they be evil) may ever torn to my good and profit. Amen. ¶ How the soldiers did spit in the face of Christ. The xxxvii article. THe xxxvii article is the spitting of the soldiers in the face of Christ, which did moche aggravate all their acts done before, Mat. 27. D. for what can be more villainy to man: than to spit in his face as did the soldiers in Christ's face, like vile and lewd persons. And hereby ye may perceive that though these persons been called in latin/ milites, which commonly in english we call knights/ yet they were not knights/ that is gentle and noble men/ that be called also in latin: Equites aurati, and that is for their golden spurs, for such gentle men and noble persons would mock no good man nor spit in his face, nor yet crucify him and take his garments/ which properly pertaineth to hangmen and tormentors. But these be called Milites, after the old custom, servants/ footmen or soldiers/ as it appeareth in the life/ acts and gests of julius Cesar/ where as Milites been called footmen/ serving or hired men that fight on foot/ and the knights been called horsemen These been called/ Milites, Vide Calepinum et Suetonium in vita cesat. not for their nobleness: but for their strength. For commonly those soldiers were strong in body and ready to all evil. Sanctus Thomas. And of these speaketh Theophilus saying: Super Mar. 15. The vain glory of these saugyours in these mockings/ ever rejoicing in the inordinate rebukings of other: done show what they be/ that is vile and lewd persons for the more part of them, and this article is distinct from the xvii article, for that was done in the house of caiphass before the jews and of the jews, but this spitting was in the motehall of pilate, done by the soldiers before pilate and all the compaygney. Those were the spittings of the jews, but these ware of the gentiles, and after this they smote Christ upon the head with a reed/ as ye shall see in the next article. The lesson as in the xvii article. ¶ A prayer. O jesus which for me did suffer the vile soldiers to spit in thy most beauteous face: grant to me that I never pollute or defoil thy face in the sacrament of the altar by my unworthy receiving thereof, and that I never defoil my conscience with vnciene thoughts. Amen. ¶ How the soldiers smote Christ upon the head with a reed. The xxxviii article. THe xxxviii article is the smiting upon Christ's head with a reed, for his more pain and confusion/ for vile and stubborn persons are wont to be smitten with a staff as beasts be. And also they smote Christ upon the head with a reed: to make the crown of thorns to go farther into his head. And here note that the reeds in those parts been great and gross/ as big or great as a staff wherewith we beat dogs. Mar. 15. ●. The cruel soldiers smote Christ upon the head with a reed to his more rebuke & shame/ as if they should say: O thou vile & lewd fellow why wouldest thou make thyself a king/ and here they ordered Christ as thieves and manslayers be ordered with us/ for oft-times they be manycled to show and confess what they have done/ and the harder they thirst the manacles the more it is to their pain, and in like manner here they smote Christis head that was crowned with thorns/ and that to put him to more pain. They smote with a reed that head which is fearful to all devils, reverent to all the virtues & angels of heaven, the most blessed head of Christ which is to be worshipped of all saints for ever, from the which head cometh all blessing and grace/ not only into our beard but also into the hem of our garments, that is/ not only in to the holy apostles & martyrs which be as the beard of Christ. But also his blessing and grace descendeth in to all the membres of the church though they be but of very small perfection/ all they that be the children of god: receive this influens. O ye wretches how fearful and terrible shall that head apere to you at the day of judgement: which now ye be not afraid to smite? And with that smiting the blood ran down from his head: upon his neck/ forehead and face, and so he appeared like unto a leper, for the ●pyttynges mixed with that blood: made him like unto a lepre. And then pilate went forth to the jues. etc. as in the next article. ¶ A Lesson. IN this article we may take this lesson, that we be well aware that we smite not Christis head with a reed, as they do which impugn or deny his godhead, saying that Christ is not god. Also they smite Christ upon the head: which by their vain and idle life offend Christ that is our head, from whom cometh (as we said before) the influence of grace in to all his membres/ whereby his membres have their lively operations/ and this head hath given to us example of all our works. Wherefore in every time that we have any opportunity to do any good: the idle person that will not do that good work doth in a manner smite Christ upon the head, so that by that smiting and the pricking of the thorns: the blood runneth from his head/ and nothing to their comforth. And this it is that Christ now sorroweth/ and is pricked unto the shedding of blood for our idleness, for he seeth that his examples do not fructify in us for we will take no pain for Christ/ nor do good works after his examples. ¶ A prayer. O jesus which would have thy noble and precious head smitten with a reed for me: grant to me that I never offend the our head with my vain and idle life/ but that I may ever please the with my good and quiet manners and living. Amen. ¶ How pilate did show Christ scourged unto the jues. The xxxix article. THe xxxix article is the showing of Christ so pitiouslye arrayed/ unto the jews, joh. 19 A. for after that the soldiers had so miserably entreated our saviour Christ: pilate took jesus and went forth unto the people of the jews & said to them: Ecce adduco eum vobis foras ut cognoscatis quia nullam in eo invenio causam. Behold (said Pilate) I bring him forth to you thus punished for your words and to certify you that I find no manner of cause of death in him, therefore he thus correct and punished: Libro. xiii. I shall dimisse him. And here saith Simon de Cassia: pilate said that he found no cause of death in Christ, whereby he excludeth all crimes from Christ, for he bringeth in an universal negation/ that is no crime I find in Christ, and this he did for to show his diligence for the deliverance of Christ. And moreover pilate did bring forth Christ in the same habit and array: as he was illuded and mocked of the soldiers/ and that was for the intent that the jews seeing him so miserably and shamefully arrayed: should cease of their malice towards Christ. And also pilate showed Christ to the jews on that manner: knowing that they would be very glad to see Christ thus despised and punished, and also supposing that thereby they content/ would no more speak of his death, & for this cause pilate did scourge Christ and showed him to the jews, and therefore the evangelist saith: joh. 19 A. Exivit ergo jesus portans spineam coronam et purpureum vestimentum: jesus came forth having a crown of thorns and a purple rob and also a reed in his hand for a sceptre. Behold here a lamentable spectacle/ jesus went forth (as saint Austen saith) in a kings ornaments not glorious and shining in his apparel: Super Iohn tract. cxvi. but full of obprobry and confusion. Vbi. supra. And therefore pilate said to the jews: Ecce homo: Behold this is a man/ as if he should have said (after saint Austen) If ye have envy to him because he called himself a king: now spare him/ have pity upon him, for ye now see him like to no king but shamefully and miserably deject like a most miserable wretch, for he scourged/ crowned with thorns/ mocked in a kings ornaments/ despised with many rebukes/ and bet or smitten with many strokes/ therefore sith ye see him thus despised: let 〈◊〉 envy wax cold or cease. But for all these their envy nothing decreased: but rather increased and waxed more hot and fervent. See how great is the malice of the jews/ that hereby would not cease of the procuring of the death of Christ, their obstinate wickedness would not be relented with mercy. And among all the other illusions: this was more pain to Christ, that is/ that his deadly enemies should see him so dispytefully arrayed of the soldiers, of the which sight: they had no little joy, and yet they were not content with this sight: knowing that Pilate would have so delivered Christ to his liberty/ but they having no compassion of Christ/ nor yet content with the excusation of pilate: cried out with a loud voice and also moved other to cry saying: Crucify him: crucify him. etc. as in the next article. ¶ A Lesson. OF this article we may learn to have Christ thus illuded and mocked evermore in our remembrance so that we never vainly rejoice in our outward garment/ habit/ or apparel/ for our lord god was mocked and scorned in his apparel. And specially religious persons ought to follow Christ in this thing/ for they represent Christ thus illuded and mocked in their habit and tonsure, for the habit of a religious person is a vile thing despised and mocked of the worldly people. The tonsure or crown of the religious person: doth represent the crown of thorns. And also in old time religious men as monks were wont to bear staves or sticks in their hands which did represent the read that Christ had in his hand, and as Christ disdained not to be brought forth and showed to the jews in that scornful habit: so religious persons should not be ashamed of their vile habit nor to follow Christ which was despised in this kings array. And hereunto saint Paul saith, Pri●●● corum. 4. B. Spectaculum facti sumus mundo: We that despise the world: be made a mocken stock unto the world/ and never so much as in these days/ our lord send us patience, and lighten the souls of the despisers. ¶ A prayer. O jesus which for me would be showed and presented unto the jews in so scornful and despiteful array: grant me to avoid all ostentation of vain glory/ and to appear before the at thy judgement in such array as shall stand with thy favour. ¶ How the jews did cry/ crucify him/ crucify him. The xl article. THe xl article is the crying of the jews to have Christ crucified, for when the bishops and the other jews had seen Christ so scornfully arrayed/ so miserably scourged/ bet and mocked/ not content therewith/ nor yet allowing the excusation of pilate: joh. 19 A. did cry: Crucifige eum crucifige eum: crucify him/ crucify him, they said twice: Crucify and that was to show their fervent desire that they had to crucify Christ, and also for that they crucified him both in will and in work. Psal. 56. And as Rabanus saith: It had been more profitable to their souls to have said: Miserere mei deus miserere mei: Have mercy upon me (O thou god) have mercy upon me, or else these words of the prophet johel: johel. 2. D Parce domine parce populo tuo: Spare lord/ spare thy people/ give not thine inheritance in to rebukes and confusion, let not the gentiles have dominion upon thy people the jews, these prayers had been more convenient for them: but they were so malicious that they cried/ crucify crucify him, and when they cried thus: it was the third hour of the day/ that is ix of the clock after our computation. At that hour the jews did crucify Christ with their tongues. As saint Austen saith: Super psal. 63. D and after this exposition the words of the evangelist Marcus are to be understanded where as he saith: Mar. 15. C Erat autem hora tertia et crucifixerunt eum: It was the third hour of the day and the jews did crucify him/ that is with their tongues. etc. openly showing thereby that the tongues of the jews were more to be said or called the sleyers of Christ than the hands of the soldiers. And therefore this cry is conveniently assigned a special article of the passion of Christ. They asked and cried to have Christ crucified, which manner of death was at that time of such shame and confusion: that after a person were put to such a death: he should never be remembered and spoken of again: but to his evil and despising, and in a manner no man durst speak (specially any good) of him that was hanged upon the cross after his death. Psal. 21. And of this complaineth Christ in the psalm saying: Sicut aqua effusus sum: I am put out of mind/ as the water out of the vessel. Of all other liquores that be in a vessel, when they be put out of that vessel: there remaineth colour or smell, that showeth/ what liquor was before in that vessel, but when water is put out of a vessel there remaineth nothing, whereby we might know what liquor was in that vessel, Sapien. 2. D. so Christ saith, that he is clearly forgotten. Also the wise man saith in the person of the jews: Morte turpissima condempnemus eum: Let us condemn Christ to the most shameful death. And the prophet Hieremy saith in the person of our lord Christ: Hier. 11. D. Cogitaverunt super me consilia dicentes: venite mittamus lignum in panem eius: The malicious jews have counseled against me saying: Let us put a tree in to his bread, that is/ let us crucify him/ and so he shallbe forgotten and despised of all people. O thou faithful soul/ behold here thy saviour jesus how miserably and scornfully clad and crowned: he is brought forth with a reed for his sceptre in his hand, and how shamefastly he standeth now with his heed downward, before such a great multitude crying and saying: crucify/ crucify him/ and also deriding and mocking him, that he would be taken for a prophet and a wise man saying: Where is now thy wisdom/ thy prophicye and miracles. etc. and so he not only suffered pain and sorrow: but also rebukes and threatenings of the jues. Then pilate said to the jews: Luc. 23. C. Quid enim mali fecit: What evil hath he done, I find no cause of death in him. These words of pilate done/ instruct and teach all judges to proceed in all causes/ and specially in causes of death: wisely and diligently. But alas where shall we find a judge that will labour so diligently for the deliverance of an innocent: as pilate did for Christ, and surely if pilate were living in these days: I suppose he would excel in right judgement many of our judges both temporal and also spiritual. At that time the bishops and seniors/ and priests and the religious/ and all the people of the jews were against Christ, and pilate little regarded all their words, for he of a long season▪ and oft-times laboured to deliver Christ from them, joh. 19 A. and therefore he said: Accipite eum vos et cru cifigite: Take you him and crucify him: for I find no cause in him. These words pilate said for diverse causes. first/ after Simon de Cassia, Libro. xiii. to rebuke the pride of the jews which so far did exceed: that they determined and assigned unto the precedent and high judge under the emperor, what death Christ should suffer/ that is the most detestable and shameful death of the cross. Secondly pilate spoke these words/ for to deliver and acquit the innocent Christ. Ome●. 83. Super Iohn hereunto saith Chrysostom: The jews brought christ to Pilate: that he should be put & condemned to death by the sentence of the judge, but it happened the contrary for the judge declared Christ to be innocent, and oft-times he delivered and excused him from their accusations. And that pilate said to the jews: Take you him and crucify him: was spoken in abhorring their words, for that they would have come compelled him to a thing against his mind and also against right. thirdly he spoke so for the declaration of his power and authority/ for he would gladly have been delivered from the judgement of Christ, joh. 19 B. the which the Jews perceiving: added the third accusation besides the other ii spoken in the xxii article saying: Nos legem habemus: et secundum legem debet mori: quia filium dei se fecit: We have a law after the which he ought to die/ for he hath made himself the son of god. Libro. xiii. And here as Simon de Cassia saith: It appeareth manifestly the falseness of their accusation, for if the words should be referred to their intent, or contrary wise if their intent should agree to their words, both ways: the jews do lie and their iniquity doth lie and speak false to themselves, for Christ did never make himself god, neither in this world: nor yet eternally, for he was god everlastingly/ not made/ but eternally generate and gotten of the father, but the jews thought Christ to be only a man and not god, nor Christ at any time as man/ did affirm himself to be made the son of god but for asmuch as he being the eterne son of god/ was made man for us/ his godhead in no thing changed, but taking for our salvation/ our nature: therefore he called himself the son of god/ for he was both god and man in one person, but Pilate when he had herd this saying of the jews: joh. 19 B. he was more afraid than he was before, not for that he feared their law: but that he was afraid to condemn the son of god. And also he was afraid hearing such a high sentence/ that was above his wit and understanding/ that is that a man should be or make himself the son of god, and whether it were true or not: he was afraid to give sentence of death. Super Iohn 19 And hereto saith Alquine: He did not fear for that he hard them speak of their law, for he being a stranger and a gentle/ regarded not that/ but he was afraid to condemn the son of god, and therefore he entered in again in to the motehall and calling jesus unto him said: unde es tu? joh. 19 B. Of what stock or kindred art thou? pilate would have known if he were the son of god/ or if he were of the kind or stock of the gods. And this last point might have been easily or lightly persuaded unto pilate, for he was a gentle: which do suppose and believe that many men may be of the stock of gods/ and so the son of gods. But jesus did not answer one word to his question, and that was because pilate was not sufficient to receive or understand the solution of his own question. Esae. 53. C For the prophet saith: Generationem eius quis enerrabit? Who is able to declare and show his eterne generation? and though Christ was able to declare it: yet there is no mortal man able to understand it. Secondly jesus would not answer to pilate's question: that pilate's sin should not be aggravate and made more grievous. And thirdly that the passion of Christ should not be letted. Pri●● corum. 2. B. For as saint Paul saith, Si cog novissent: nunquam dominum glory crucifixissent: If they had known (how Christ was the son of god) they would never have crucified the lord of glory, and this is to be understand of pilate and the gentiles & not of the jews, for they might have known sufficiently if they had would. joh. 19 B. Then pilate said to Christ: Mihi non loqueris, Nescis quia potestatem habeo crucifigere te. etc. Why wilt not thou speak to me? dost thou not know that I have power to crucify thee/ or to dimisse and deliver thee? In these words pilate condemneth himself. Omel. 83. Super Iohn And therefore Chrisostom saith: O pilate in this word thou condempnest thyself, If thou have this power: wherefore then dost not thou deliver him thou knowing and so oft-times openly saying that he is innocent? If thou rejoice or boast thyself of thy power that thou haste to kill Christ or to deliver him: may not Christ then lawfully say unto thee: Luc. 19 D. De ore tuo te judico serve nequam: I judge the by thine own words/ thou wicked servant? and than jesus to reprove the boasting and pride of pilate said: joh. 19 B. Non haberes adversum me potestatem ullam: nisi datum tibi esset de super: Thou should have no power over me: except it were given to the from above or from an higher power. first from god: of whom is all power, as saint Paul saith. Rom̄. 13. A. And secondly from the emperor, which at that time had the dominion over the jues. And in these words Christ reproveth covertly or secretly the sin of pilate, for neither god, nor yet the emperor had ordered pilate there a judge to condemn or punish the innocentes/ but rather to defend and deliver them. And notwithstanding the sin of pilate was great: yet it was not so grievous as the sin of the jews or of judas. And this our lord showeth in the words following: Propteria qui tradidit me tibi: joh. 19 B. maius peccatum habet: Therefore he that did betray or deliver me unto thee: his sin is the more great and grievous, and that well appeareth, for judas did sin moved of a covityse mind, the jews sinned: moved of malice and envy, but pilate: only for fear of the emperor & favour of the jues. It is more grievous offence to sin of a covetise mind and of rancour and envy: than only of fear, for fear accuseth the sin in a part/ though not in the hole, and here pilate considering that he was reasonably in a manner convict of sin in this cause: for he (as a witty person) perceiving that he should be noted of sin/ if he should condemn the innocent: therefore he sought opportunity and occasion to dimisse and let him go, as he did before/ in sending Christ to Herode, and also in saying that he found no cause of death in him. But the jews anon perceiving the mind of pilate: returned to their first accusation and cried saying: Si hunc dimittis non es amicus cesaris: If thou dimisse this man thou art not true to the emperor. etc. as in the next article shall apere. And here note that there were about. lxxx. M. people that cried: Crucifige: crucifige: Of the which Peter converted in one day iii M. & shortly after .v. M. unto the faith. ¶ Here follow ii Lessons IN this article we may take first this lesson, it is no difference or diversity (to speak of the intent of sin) whether thou kill a man with thy tongue/ or with thy sword, for thy intent in both these ii is to kill him. And therefore the profit David saith: Psal. 56. Lingua eorum gladius acu tus: Their tongue is a sharp sword, and this was spoken of the jews that did cry: joh. 19 A. Crucifige crucifige: And of this text saint Austen saith: Super Iohn trac. 114. & super psal. 63. Look not unto the unarmed hands of the jews: but to their armed mouth, for from thence came that sharp sword that slew Christ. Therefore let all backbiters and slanderers of their neighbours beware that they do not make their tongues sharp as a sword/ for as a sword killeth the body: so the slanderer tongue slayeth the fame and good name of a man. prover. 18. D. And hereto saith Solomon: Mors et vita in manibus lingue: Death & life be in the hands or power of the tongue. The second lesson is that we should not always answer to every question, for here in this passion of Christ: we read that thrice he kept his silence. first before the bishop/ and that was to teach us patience against contumelies and rebukes. Secondly before Herode/ and that was against curious questions to teach us for to search for true and necessary things and not for vain & curious things. thirdly before pilate/ against vain laud or praise/ to teach us to follow the true laud of god and to avoid all vain praisings. And a man to conform himself to this article should remember how terrible ware those cryings of the jues. And remember also if he at any time hath cried against his neighbour by consent unto the wicked judgements of men/ or to their detractions & slanders spoken against their neighbour. And then pray as followeth or in like manner. ¶ A prayer: O jesus which for me was not afraid to here the terrible and fearful voices of the jews crying: Crucifige: crucifige: That is crucify him/ crucify him: grant to me that I be not afraid of the cursed and malicious wordis of mine enemies/ and that I never hurt my neighbour with my speech. Amen. ¶ How Christ was brought unto his judgement. The xli article. THe xli joh. 19 B. article is the bringing of Christ before the judge/ for when the jews did perceive that pilate would have delivered Christ: they returned to their first accusation and crying said: Si hunc dimittis: non es amicus cesaris: If thou deliver this person thou art not the friend of the emperor nor true to him, for who so ever maketh himself a king: he is a traitor to the emperor. This they spoke to make pilate afraid, Libro. xiii. and here saith Simon de Cassia that the jews searched all the false crafts and devices that they could imagine, Super Iohn trac. C.xvi and all to put Christ unto the death. And then pilate hearing these words began to be more afraid, for he might not contemn the emperor that gave him his power and authority as saith saint Austen. joh. 19 C. And therefore he brought jesus forth and sat down to give sentence/ openly, and this he did that the sentence of Christ's d●th should not be imputed to him/ but to the jues. And when pilate sat down to give sentence: it was the sixth hour of the day that is xii Mat. 27. B of the clock. And then his wife sent to him saying: Nihil tibi et justo illi, Mel not thou with the death of that righteous man, Glos ordin Super Mat. 27. this night I have suffered many things in my sleep about him, for as the gloze saith there: the devil perceiving that he should lose his kingdom & power by the death of Christ: was sorry that he made Christ to be taken, and therefore he showed certain visions to Pilate'S wife, that by her the death of Christ should be letted, as in the beginning he brought death in to the world by a woman. Then pilate commanded that jesus should be presented before him where as he sat in judgement and then he said to the jews: joh. 19 C. Ecce rex vester: Behold your king/ before he said: Behold a man, thereby showing how shamefully and miserably Christ was arrayed, and that pilate spoke to move the jews to compassion. And now to move them again: he said scornfully mocking them: behold your king/ as if he should say: ye thirteenth to be ashamed/ that any wise man should perceive that ye be afraid that this simple person, so vilely abject and despised/ should be your king/ but the jews in nothing ashamed nor yet moved to pity: Ibidem. cried, Tolle tolle crucifige eum: Away with him hens with him/ take him from our sight, it is death for us to look upon him, away with him/ crucify him. And note here that they did cry thrice: Crucify him and in the remembrance thereof we say thrice/ Agnus dei/ in the mass. Ibidem. Then pilate scornfully said to them: Regem vestrum cru cifigam? Shall I crucify your king? willing thereby to rebuke them and make them ashamed to speak any more thereof, whom he could not move by the despisings of christ/ but the jews past all shame answered saying: Ibidem. Non habemus regem nisi cesarem: We have no king but the emperor. And hereby ye may see how much the unkind jews desired the death of Christ/ for they to procure his death wilfully submitted themself under the subjection of the Romans, the which before that time they would never gladly do, but rather they were always in a mind and purpose to rebel against the emperor for to have their liberty. And here note that this article was more grievous to Christ/ then any of the other before: for here he was brought to his judgement and his accusers most cruelly did cry/ away with him/ hang him upon the gallows. etc. where as all the other were done and spoken, the judge not sitting in judgement. And then pilate saying that that he might in no thing profit to the deliverance of christ called for water. etc. as shall appear in the next article. ¶ A Lesson. OF this article we may learn how to judge ourself in our own soul and conscience/ as christ was judged for us, that thereby we might avoid the straight judgement of god. For as saint Paul saith: Prim co●. 11. G. If we here judge ourself: we shall not be judged. ¶ A prayer. O Lord jesus Christ the son of the living god which in the sixth hour of the day would for me most wretched sinner/ be presented before the judge sitting in judgement: grant to me so to judge myself in myself of all my sins/ by the testimony or witness of mine own conscience/ and also patiently to suffer thy judgement in all adversities: that I may in surety appear in thy last and terrible judgement. Amen. ¶ How Christ was condemned. The xlii article. THe xlii article is the condemnation of Christ by the sentence of the judge, Super Iohn 19 for pilate saying that he in nothing profited for the deliverance of Christ, but that more business was made/ for as the gloze saith: The jews reputed to pilate treason and rebellion against the emperor, he was anon overcome by fear/ and swerved from the way of truth and justice. Mat. 27. C But first he took water and washed his hands saying: Innocens ego sum a sanguine justi huius: vos videritis: Psal. 25. I am innocent of the blood and death of this just person/ pilate took water and washed his hands according to the saying of the prophet: Lavabo inter innocentes manus meas: I shall wash my hands among the innocentes, but he said to the jews: Vos videritis: Look you to your part/ consider what shallbe your sin. I am the minister of the law, take good heed whom ye offer to me to be slain, for I must give sentence after your sayngis/ and not after my knowledge and mind/ and therefore this sin shallbe imputed to you and not to me. Mat. 27. C And then all the people of the jews answered and said: Sanguis eius super nos et super filios nostros, His blood fall upon us & upon our children. This saying/ for the words is very good & most profitable to man salvation/ for it is greatly to be desired that the blood of Christ fall upon us to wash us from all filth of sin/ according to the saying of saint johan Dilexit nos et lavit nos a peccatis nostris in sanguine suo: Apoc. 1. B. Christ hath loved us & washed us from our sins in his blood. But the jews spoke these words with an other intent, for they desired that the vengeance of his blood and death should fall upon them and upon their children, Super Mat. 27. and so it doth unto this day that is almost xv, hundredth years & so shall continued (as saint Hierom saith) nigh unto the end of the world. And so pilate thought he had said before and declared Christ to be innocent/ and so to be delivered, yet now willing to please the jews/ and sacysfye their cryengꝭ and fulfil their will/ did that thing which was not plesing to god and according to justice. Also fearing that he should have been accused of treason against the emperor. Also supposing no great peril or danger/ though he condemned to death this poor innocent person, specially considering that no man spoke or entreated for him, all this considered (I say) pilate gave sentence and judged Christ, for that he would have been a king contrary to the precept of the emperor: to be hanged upon the cross or crucified, and this sentence was against all justice, and also against his own knowledge, for he knew Christ to be innocent in this cause and all other. And thus he gave most cruel sentence against the innocent in whom was no cause of death. And so by his judgement and power of the emperor: he betook jesus unto the jews that he should be crucified. And note here that the evangelist saith not (Vt crucifigerēt eum: Mat. 27. C sed ut crucifigeretur) That the jews should crucify Christ, but that he should be crucified by the authority of the judge, but he saith that pilate betook jesus unto the jews: to show that they were the cause of his death/ though they would not have had it so taken, for pilate would not have given this sentence/ but only for that he see that he could none otherwise please and content the jues. But what was the form and the words of the sentence: it is not showed in the gospels: but in the evangely of Nichodeme it is written how that pilate gave sentence in these words following/ Gens tua comprobavit te regem: propterea precipio te primum flagellari secundum principum statuta deinde 〈◊〉 cruce levari: Thy people have affirmed the to be a king, therefore I command the first to be scourged accordingly to the ordinances and statutes of the princes of Rome and after that to be hanged upon the cross. Behold here how the most innocent lamb Christ did chose to be dampened for the with an unjust and false sentence to deliver the from the judgement of justice and pain of eternal damnation, he paid for that he never had he suffered pain for our sin. And here remember what lamentation his friends then made, when they heard this horrible and most untrue sentence given against Christ. And in the remembrance of that sentence and death of Christ/ which in scripture is called Alpha and Oo, Apoc. 1. B. the beginning and the ending, and because that Christ was that day taken from us by his death. Therefore the church every year in that day useth to omit and leave the beginning and ending of the hours of the service. After this condemnation: the soldiers took our saviour jesus. etc. as in the next article. ¶ A Lesson. BY this article we may learn to be ware that we never worthily deserve the just sentence of death/ neither of the soul/ nor of the body. And also as Christ suffered for us a false and a wicked sentence to be given against him by a frail man: so in like manner we should not fear the wicked judgements of men given or spoken against us, Prim co●. 4. A. but patiently suffer them for the love of god. And hereunto saith saint Poule, Mihi autem pro minimo est ut a vobis iudicer: aut ab humano die, I do little regard to be judged of you or of any man's day. ¶ A prayer. O jesus which for me would patiently and innocently suffer the unjust sentence of death: and that of the most shameful death of the cross: grant to me that I never deserve the just sentence of death in soul or in body/ and that for thy love I fear not the wicked judgements of men, and also that I never judge any person wrongfully. Amen. ¶ How Christ bore his cross. The xliii article. THe xliii article is the bearing of his cross, for after that pilate had given sentence of death against the innocent Christ jesus: Mat. 27. D. then the soldiers took him and pulled of the purple or scarlet rob, and put on him his own garments. And here saith Simon de Cassia: Libro. xiii. When Christ should be crucified then the soldiers took from him that garment wherein they had derided and mocked him, and now they began (not mockyngly or in sport/ but in very deed) to put him to the pain and death of the cross/ and therefore they put upon him his own garments/ that thereby he might be the more known, and so going to his death in his own clothes: it should be the more to his confusion and shame. And at this time without any doubt Christ suffered a new pain and that was most grievous/ for that old purple rob was hard baken and cleaved fast to his back, in the wounds which he suffered before at his scourging, and therefore this rob might not be pulled of his back: but to his most grievous pain, for they rend and pulled the flesh from his body with that cote, and so put Christ, to a new & intolerable pain again. Then they binding his hands and neck with a rope: thereby showed that he was condemned unto the death, and so drew him out of his proper city as a misdoer, and they laid the great/ heavy and gross tree of the cross/ upon his most sore and tender shoulders, that he should bear it unto the place where as he should be crucified. And for asmuch as that tree was reputed and thought of the jews to be a profane and unclean thing: and also that death of the cross shameful/ for the scripture saith: Deut. 21. D Ma ledictus omnis qui pendit in ligno: He is a cursed that is hanged upon a tree, therefore no man durst bear that tree not yet touch it. And for this cause: they laid it upon Christ, that he dampened: should bear his own cross. joh. 19 D. This was a great joy and sporre to the wicked men, but it was a great mystery to us christians. And therefore saint barnard saith: O here is spectacle or thing done that was never seen before/ never heard nor done before, that a thief or a malefactor should be compelled to bear the gallows or tree whereupon he should be hanged/ but only now in Christ? And here saith saint Austen: The mild lamb jesus taketh and beareth his own cross upon his shoulders going with great pain and sorrow unto the place of his passion, isaiah. 9 B. and herein was fulfilled the saying of the prophet: Factus est ptin cipatus super humeum eius: His dignity and power is made upon his shoulder, his cross: is his dignity and power, whereby he did overcome the power of the devil, and for his obedience unto the death: Philip 2. B god did exalt him as saint Poule saith. And as great men bear divers things in token of their divers dignities, As kings: a crown, bishops a mitre, other men a gartar. etc. so Christ in the remembrance of his dignity: bore the cross, and so thou searching: shall not find or perceive that jesus reigneth in any person: but by pain & herdnes/ and therefore these delicates & carnal persons which will suffer no pain but follow all pleasure: been the enemies of the cross of Christ as saint Austen saith. Gen. 22. B In this act was fulfilled the figure of Isaac which bore the sticks wherewith he should have been offered to god in sacrifice. Tertio regum. 17. B. Also this act was figured in the widow of Sareptha that gathered ii sticks. Nū●. 13. C. Also our saviour Christ is signified by that cluster of grapes that was borne upon a tree bytwixte. two. men, for Christ was hanged upon a tree bytwixt two thieves. Also this Christ is signified by Helyseus which cut down a tree and went with it to search for the iron which was fallen in to the water, and at that searching: the iron swam above the water/ where as the tree was, so our saviour Christ sought for man kind which was fallen in to the deep water of troubles and drowned sin/ and in hell, but by the tree of the cross of Christ: it swam up again and so was recovered again. Of this article saint Anselme saith: O my soul behold and see how thy lord god is in all things here despised and compelled to bow his back under the heavy burden of the cross/ and so to bear his own confusion and shame. O marvelous spectacle to behold dost thou not see him? behold his dignity and power is showed upon his shoulder, Psal. 44. this is the rod or tree of equity, the tree of his kingdom and power. And thus when jesus had gone a little forth bearing his heavy cross: he was so faint & weary, partly for feebleness and tenderness of his body, and partly for the great afflication and pain that he had suffered all the same day and night before: that he was fain to go softly and also to lay down the cross from him, or else (as some saith) he fell down under the cross there to re●t him and ease himself. But those most cruel tormentors not willing to differ his death, and also fearing less that pilate should revoke his sentence because he showed himself to have a good will to deliver Christ from death, therefore they constrained a strange man that passed by them called Simon Cireneus to bear the cross after jesus. Mar. 15. B Not moved (as the gloze saith) of any pity or mercy towards Christ: Glosa ordi Ibidem. but that he might the sooner come to his death. And also that it might appear that jesus was not god/ saying that he was so feeble & weak a man that he was not able to bear that cross as saith saint Austen. And this Simon was not a Jew or of the children of Israel: but a pilgrim a stranger of the Sirenies that is a city in the country of Libya. And in this man was verified the saying of the prophet David: Psal. 17. Populus quem non cognovi: seruivit mihi: The people that I have not known: hath done service to me. And though the Jews put this labour (that is to bear the cross after jesus) unto this Simon as to a vile person & despised amongst them: yet it was not done without great mystery, Glos ordie Super Mar. 15. &. Mat. 27. for as the gloze saith: Behold and note here/ that not Jew or Hebrew: but a stranger/ a gentle is subdued to the opprobry and cross of Christ, to show that the plenteousness of grace & of the sacraments or mysteries of the law should depart from the jews unto the gentiles. Simon is as much to say by interpretation as obedient, Beda. Super Lucan. 23. and Cireneus is interpreted: here/ that is an heir. And therefore by this man may be well noted all good christians converted from the error of gentility unto Christ: which sometime ware as pilgrims or strangers unto the law and precepts of god, but by their faith and obedience unto the commandments of god: they were made of the household of god and his heirs/ and also coenheritours with Christ. And thus bearing his cross: they brought him to Golgotha. etc. as in the next article. ¶ A Lesson. IN this article we christians may learn to bear the cross after jesus for (as the gloze saith) first christ beareth the cross/ for he suffered first, Super Mat. 27. &. Mar. 15. afterward it was put to Simon Cireneus to bear it after Christ/ for we ought to follow the steps of Christ, for Simon did follow we and not go before Christ. And hereunto our lord saith in the gospel: Luce. 9 C. Si quis vult venire post me: tollat crucem suam quotidie et sequatur me: If any man will come after me: let him take his own cross daily and follow me. And here be noted three things, necessary for him that will follow Christ. first that he bear it voluntarily and not compelled against his will, and therefore he saith: If any man will come after me: noting thereby that it must be of his own will. second that he bear his own proper cross/ and therefore/ he saith let him take his own cross. third that it be done for the glory of god/ and not for vain glory, and therefore he saith and follow me/ do it to my honour and for my love. And by this cross here is noted the purpose of godly and virtuous life, so that the hole life of a Christian which liveth after the gospel of Christ may be called a cross and a martyrdom. And this cross is to be daily borne after Christ, and for the love of Christ. first in our heart by remembrance and compassion. In our mouth by oft and devout thanks. And in our body by discreet/ chastising and subduing of the same, that so we might reanswer & give thanks unto our saviour in heart/ word/ and deed. Herby ye may see that love without this cross/ nor yet this cross without love: may deserve any laud or praise in thought/ word/ nor deed. But that cross is highly to be praised which is joined with love/ which love also the same cross doth bring in. In this state was saint Paul which said of himself: Gala. 2. D. Christo confixus sum cruci: I am fastened to the cross for the love of Christ. In this cross first our flesh or body is fastened with the nails of fear and hexunto the prophet David saith: Psal. C. 18. Confige timore tu●o carnes meas: Fasten or nail fast my flesh with thy fear. Secondly our spirit must be fastened with the nails of love. And thirdly our outward senses: with the nails of discipline and rigour or pain. Eccl. 12. D. And hereunto the wise man saith: Verba sapiencium quasi stimuli: et quasi clavi in altum confixi: The words of wise men be as pricks or broddes, and as nails fastened in the profundity of our senses. Fourthly our hands must be nailed with the nails of labour. And therefore the wise man saith: Quodcunque potest manus tua: Eccle. 9 C. instanter operare: work diligently what so ever good thy hands may work. Herby it doth clearly appear: that that person showeth himself manifestly to have no true love: which will not prepare and give himself to hard and painful things for his lover. O how gladly ought the christians to take and bear his cross, sith he is taught and moved thereunto by nature and also by craft. Naturally the birds when they fly in the air: they use the sign of the cross/ for their head and their tail and their wings abroad: make a cross, and so in their flying they take their cross. In like manner a man swimming takes his cross. The ship going upon the see: maketh the sign of the cross. Also a man to conform himself to this article should remember with how great charity Christ bore his cross for us, and of what heaviness it was to him, saying that all the sins of the world was put upon his cross, which all: this sweet and mild lamb whom he went to be offered: did bear upon his shoulders. Also a man may imagine in himself as if he bore the cross of Christ with him as Simon Cireneus did, and so pray thus. ¶ A prayer. O jesus which for me a wretch would bear thy heavy cross upon thine own shoulders: make me wilfully and gladly to take the cross of penance and straighter life/ and to bear it daily after the and for thy love. Amen. ¶ How Christ was led unto Golgoltha that is the mount of calvary. The xliiii article. THe xliiii article is the leading of Christ unto Golgotha, there to be crucified, for after that they had laid the cross upon Christ's shoulders and there tied it fast. As saint johan saith: joh. 19 D. Eduxerunt eum: They led him out of the city. first to fulfil the figures of the law. For it was commanded in the law that the calf and the goat/ which were oared in the most solemn sacrifice for the expiation and purifying of the people: Levi. 9 & 10. that they should be buried without the castles or the habitations of men. So Christ which is the sacrifice for the expiation and redemption of all man kind: should suffer death without the castles or cities. And also he would suffer without the city to declare & show unto us how that the virtue of his passion should not be included within the coasts or bounds of the jews: but that it should be known to be a common sacrifice for all the world. And thirdly to signify and show to us/ that who so would have the effect and virtue of this passion: he must go forth/ or go from the world/ at lest in desire/ affection/ or love that is: that he have no inordinate love to the world, the goods or pleasure thereof. Wherefore let us follow Christ and go unto him from our carnal friends and worldly conversation bearing with him and for his love rebukes and sharp pains. And hereunto saint bernard saith: Christ suffered his passion and death without the city, therefore let us go to him from the city, that is by the contempt of worldly conversation, and that may be done by iii manner of ways. In affection or love/ that we love not inordinately the world. In effect & deed: that we utterly forsake the world both in will and also body. And thirdly by profiting: that we desire and labour to be made one spirit with god. For as saint Gregory saith: The more that a man is separate from the love of the world: the more nigh he is to god. This leading above all the other viii of which we spoke in the viii article: was most painful and shameful to Christ and that for many causes, and therefore conveniently it maketh a special article. first by reason of his rebuke and shame/ for it was much shameful to be led unto hanging. Secondly, for that he was coupled and joined or led with ii thieves and mischievous persons/ and that was done to his more confusion & shame that the people should think/ there was no difference bytwixte Christ and them. thirdly for the great number of people that see him and followed him/ and that not only of men but also of women as the evangelist saith. Luc. 23. D. But they all did not follow him of one intent and one mind/ for some were much joyful of that sight/ as the most part of the jues. And it is no small pain to a man to behold and see other men, and specially his enemies glad and joyful of his affliction and rebuke. There were also some that did weep and were sorry for that sight, as the blessed woman. And also this was much painful to Christ to see his friends & lovers in sorrow and heaviness for him. In libro de planctu virgins. Saint bernard describeth this leading and procession in this manner following. When Christ (saith he) was brought forth to be led unto his passion: there was gathered about him a great multitude of people, as ye commonly see: when thieves and murderars be had to hanging. Some went saughing/ and some cast clay or dirt upon his most blessed head and face. If Christ looked before him/ he saw them cast dirt upon him. If he looked above him: he saw the heavy tree of the cross dying upon his neck and grievously oppressed him. If he look behind him he saw his mother with a great number of men and women weeping and lamenting for him. And as some doctors do say/ his most sorrowful mother would have come to him to have helpen him: and might not be suffered/ the which her sweet jesus saying and consedering her great heaviness: fell down for sorrow and weariness under the cross. And that saying his most loving mother: for sorrow she fell to the earth as dead. And in the remembrance of this swooning there was afterward a chapel builded by the faithful people in the same place in the honour of our lady which is called: sancta Maria de Spa●mo. and after this: Luc. 23. D. jesus turning himself to the women that wept: said, Filie Jerusalem nolite flere super me: sed super vosipsas flete et super filios vestros: O ye daughters of Jerusalem weep not upon me for I take these pains and death with my good will, for it is the will and ordinance of god my father/ that I should thus die, and also for the great profit that shall come thereof to mankind, for by my death I will overcome everlasting death, but weep for the cause of my passion and death, that is: the sins of the people which cause me to suffer death by the order of justice. And thus to weep: it is necessary for you, and therefore it followeth: Sed super vosipsas fleet: et super filios vestros: But weape for yourselves and for your children. Herein Christ doth not rebuke their affection and compassion that they had to him: but he doth teach them an order how to weep, that is first to weep for themself and theirs, for it is a vain thing and of no profit to weep for the passion of Christ: and therewith to despise him with our evil deeds and living. Also he bids them that weep for him: to consider what pains be like to fall upon themself, And therefore they should weep for themself and for their children, and therefore Christ saith: Luc. 23. D. Quoniam ecce venient dies in quibus dicent: Luc. 23. D. beat steriles. etc. For the days shall come (saith Christ) when they shall say: Blessed and happy be the barren and though that brought forth no fruit, and those paps or teats be happy that never gave suck or milk, than they shall begin to say to the mowntes: Fall upon us, and to the hills: Cover us. And thsi he spoke for the time of the siege of Jerusalem by the emperors vespasian and Titus his son, for then the jews were in great distress as it appeareth by the histories of josephus and Egesippus, or else we may say that Christ spoke this for the extreme and last day of judgement. And the cause or reason of both these he addeth and saith: Quia si in viridi ligno faciunt: in arido quid fiet? For sith so grievous pains and shameful despites be done to me which am a green tree flourishing and quick in the root of my divinity/ in the charity of my manhood/ in the branches of my virtues/ in the leaves of good words/ and the fruit of my good deeds, if (I say) they do these things to me, that is: condemn me to the shameful death of the cross/ without all justice: what shall they do to the dry tree or stock/ that is to the sinner/ which wanteth the moisture of grace/ the fruit of justice/ the grenisse or flourishing of the conscience, what pain (think you) be they worthy to have. O jesus, thou green tree. O our head. O thou glory of all meek persons. O thou cedre of cleanliness, Palm of patience, olive of mercy, Vine of gladness, show to us what was done to thee? And he answering saith this green tree is peeled or the bark pulled of, it is shred/ lopt/ it is cut down and cast upon the earth. Mark this well friends sith he that came in to this world without sin: departed not hens without most grievous pains and passion: what pains then be they worthy to have/ which were conceived and borne in sin, and all their life have continued in sin? hereunto saith saint Gregory. As oft as I remember the death of our saviour/ the patience of job/ and the death of johan the baptist. I say to thee (O sinner) thereby I consider what pains shall they suffer when god reproveth: sith though whom he loveth and hath chosen/ suffer so grievous pains. fourthly/ this leading was much painful to Christ, For the place whether he went: was much filthy and stinking, It is called in Hebrew: Golgoltha/ that is by interpretation/ jocus calvary, The place of the skull, for Caluaria is called the skull of a man's head when the skin/ flesh & the heir is all gone, this place was so called because all they that were condemned to death were headed or hanged there. To that place they brought him: because men should suppose that he was a misordered person. There was also many bones of dead men's bodies/ and specially the skulls of the heeds spread abroad over all that place/ and that made it abominable to behold and also stinking. And for this cause this leading was much painful to Christ, and the space that Christ went bearing his cross: was vi C.lxvi. passes. And from the foot of the mount of Calvary unto the top where as the cross was fixed in the earth: were thirty passes. And in this leading Christ fel. v. times under the cross unto the earth, and when they had brought him to that place: the soldiers pulled of his clothes. etc. as in the next article. ¶ Here follow iii Lessons. OF this article we may learn iii lessons. First is, as Christ was led willingly unto his passion with all patience/ as a sheep unto his death: so should we willingly and with patience be led unto the obedience of the precepts of god and of our prelate's in the place of our lord, by the which obedience: our proper will is slain or subdued, this desired the prophet saying: Deduc me in semita mandatorum tuorum. etc. Psal. C. 18. lead me lord in the path of thy commandments: for that I have desired. The second lesson is that we should follow Christ going to his passion, weeping the misery of our own frailty with the women, for as Theophilus saith: The frail soul signified by the woman, if it with a contrite heart weep by penance: it followeth Christ. The third lesson is/ that pilgrims that go on pylgrymege for penance or devotion, and religious persons for obediens going by the way/ if at any time they be weary: they should remember this leading of our saviour jesus and his weariness. etc. And a man to conform himself to this article: he should remember with how great shame Christ was led unto his death for our great glory, and so let him weep with the holy women/ at lest in the desire of his heart/ and then pray as followeth. ¶ A prayer. O jesus which form would be led unto Golgoltha to be there crucified: lead me in the path of thy commandments, that I may follow the steps of thy passion with the holy women/ and weep upon myself the misery of my frail condition. ¶ How Christ was spoiled of his clothes before the cross. The xlv article. THe xlv article is the pulling of Christ's clothes before that he was crucified, for when jesus was come to the place where as he should be crucified: the soldiers pulled of his clothes before the cross. Mar. 15. B And as Mark saith: Dabant ei bibere vinum mirrhatum: They gave him to drink: bitter wine for it was mixed with gall/ as Matthew saith, Cap. 27. D and when jesus had tasted of it: he would not drink, for he would not mortify or hurt his tongue, wherewith he intended to pray for his enemies and to make his testament. And in this was fulfilled the saying of the prophet. Psal. 68 Dederunt in escam meam fel. etc. They put gall in to my meat, and they gave me to drink asell or vynacre. This point of the pulling of Christ's clothes doth conveniently make a special article: for it is no little pain for a man to be strippeth naked before all the people, for so they did to Christ, for he was all naked without any cloth/ the which thing was never done before to the most vile persons, for commonly at the lest they left their shirts to hide their nakedness. And in this pulling of his clothes his wounds that he had before with their beatings and scourgynges: ware renewed to his great sorrow and pain, for his inner garment did cleave fast unto his back. And hereunto saith the prophet: Psal. 68 Super dolorem vulnerum meorum addiderunt: They added wound upon wound and so sorrow or pain upon pain unto me. Ancel in dialog passion. O blessed mother/ what sorrow was this to the when thou see him so cruelly handled, thou went to him with speed and tied thy veil about his body. This most lovely lord jesus would be naked: that thou sinner might behold how piteously that most pure body of his was arrayed for thee, he was naked for thee/ which did create thee, and being eterne god: was clad with beauty and strength, he was naked to whom we sing and say with the prophet: Psal. C. 3. Confessionem et decorem induisti: amictus lumine sicut vestimento: Thou art clad with praisings and beauty, thou art clad with light as with a garment. This lord god is made a spectacle to all the world/ a wonder to many persons and a mocking stock to the people/ for at him they shaken their head. Thou our head/ our joy and our honour and glory good jesus: art thus despised. this article is different from the xxx article for there he was naked before pilate and his ministers, and here it was openly before all the people. There they took from him the white garment that Herod put upon him to mock him: here they spoiled him of his own clothes, there he was strippeth naked to be scourged, here to be crucified, there he was clad again: here they took all his clothes from him. Li. x. super Luc. ca C. Of this nakedness saint Ambrose saith: Christ naked ascended his cross, and there he showed himself unto us that we might know/ how we were made by god and nature, he hang upon the cross: as Adam was in paradise/ for as our first Adam did inhabit paradise naked: so the second Adam our saviour jesus did enter in to paradise naked. And as some say: there was a stone upon the which our saviour jesus sat naked unto such time the cross was prepared and made ready, and there sitting: he suffered many rebukes both by spittings/ smitings/ and many blasphemous words speaking to him. And when the cross was made ready: then most furiously they took Christ. etc. as in the next article. A lesson as in the thirty. article. ¶ A prayer. O jesus which for me would be spoiled of thy clothes and sit naked before the cross: make me to be spoiled or naked from all worldly things that be hindrance to my salvation that I naked might follow thy naked cross. Amen. ¶ How Christ was laid or spread upon the Cross. The xlvi article. THe xlvi article is the extension of Christ upon the cross, for after they had taken his clothes from him and the cross was made ready: they with great fury took Christ from his mother Marry/ not without her great sorrow/ weeping & sobbing: they cast him very hard naked as he was upon the hard cross lying upon the earth/ and so cruelly they spread him abroad upon the cross/ and drew out his arms and legs as a cloth is stretched & drawn out upon tenters, in so much they drew him so that all his membres and joints were in a manner out of their proper places. Of this speaketh the prophet saying: Psal. C 39 Funes extenderunt in laqueum: These most cruel tormentors have extended their ropes to make a snare for me. Psal. C. 18. And in an other psalm: Funes peccatorum circumplexi sunt me: The roopes of sinners have compassed me about, and that so sharply: that all his bones might be numbered: and therefore the same prophet saith of these tormentors in the person of Christ: Psal. 21. Dinumeraverunt omnia ossa mea: They have numbered all my bones, for they did prepare the cross without advisement or any measure taking of the length and breed of Christ's body, or else they did it of pure malice/ that is to make the holes so far distance: to put Christ to the more pain. And when jesus willingly prepared himself to lie down upon the cross: those most wicked and cruel tormentors took him by the arms violently and cast his most holy and tender body upon the hard cross, in so much that thereby the crown of thorns was thirst more fast and farther in to his head and so put him to extreme pain. O thou christian soul behold the face of thy saviour Christ, but how can thou life up thine eyen unto his face to behold his torments without tears? And how can thou think in thy heart of his most grievous pains without sorrow and sighing? And consider what tribulation and sorrow he found when he sought the. And hereby ye may perceive that this extension doth conveniently make a special article, for thereby Christ suffered a great and grievous pain. Lustra. se● qui tam per acta. And therefore the church doth say and sing in a certain hymn: Flecte ramos arbor alta tensa laxa viscera. etc. O thou high tree of the cross bow down thy branches/ lawce the bowels that be stretched upon the. etc. This extension or stretching forth of the body of Christ doth also show and declare unto us the great effusion of the goodness of Christ towards us which proceedeth from his high and infinite charity that he hath to us. By this extension of his arms and membres upon the cross, he doth show that he loved us asmuch as he might/ giving to us/ to get our love all that he was in himself/ and all that he might do. And that which he could not express by word (for his charity in unspeakable) he did express it with this sign and token of his body, that is in this extension and stretching out of his body upon the cross. And hereunto saint bernard saith: verily our saviour jesus is a large and a liberal dispenser/ steward/ or provysoure, which hath given to us his own flesh to our meat/ and his blood to our drink, his soul: for the price of our redemption, his wounds: for our remedy against temptations, his arms: for our refuge and comforth, his cross: for our shield, his heart: for a token of love to us, his water: to bathe and wash us, his sweat: for a medicine to us, his nails: for our sauce, his crown of thorns: to our ournament, his words to our instruction, both his life and death: to our example. These be the xii Apoc. 22. A fruits of the tree of life of which saint johan speaketh in his apocalypse: Exod. 25. C These also be signified by the xii breads or loves that were daily set upon the table in the temple of god/ called mensa propositionis. ¶ A Lesson. OF this article we may take this lesson that we should extend and stretch forth all our membres and parts of our body in to the obsequy and service of Christ that is our hands and arms to good works, our feet in going to good and godly places, our kneys to kneel in prayer, and all our senses: to holy exercise of their acts and operations, so that we may say with the prophet: Psal. 34. Omnia ossa mea dicent domine quis similis tui: All my bones shall say: O lord who is like to thee? there is none so loving to us as thou art, therefore we aught to serve the with all the parts of our body. Rom̄. 12. A. And hereunto saint Paul exhorteth us saying: Obsecro vos ut exhibeatis corpora vestra hostiam viventem sanctam. etc. I beseech you that ye so order your bodies that they may be a quick or living host/ holy/ pleasant to god and a reasonable obsequy/ that all things be done reasonably. Of this extension we may take example in the strings of a harp or lute/ which will make no sown good and pleasant: except they be extended and writhed up. And a man to conform himself unto this article: he may extend all his membres and specially his arms in the manner of a cross, and that either standing or dying as his devotion moveth him/ and also extend all the powers of his soul to the laud and praise of god/ and pray as followeth or in like manner. ¶ A prayer. O jesus which for me would be extended upon the cross & that so cruelly that all thy bones might be numbered: make me to extend all my membres and powers both of soul and body unto thy laud and praising. Amen. ¶ How Christ was crucified. The xlvii article. THe xlvii article is the crucifienge of Christ, for our saviour jesus would not only be extended upon the cross, but also would be fastened and nailed to the cross to commend unto us his indissoluble charity whereby he did stablish our health. Therefore after that those cruel tormentors had so stretched Christ upon the cross that the veins and synnouse were greatly and above measure extended and also the joints of the bo●es out of order: Luc. 23. E. then did they crucify him and nail him fast to the cross/ both his hands and feet/ and that with great/ hard and gross nails which were so blunt and gross: that they brack both skin and flesh/ synnouse and veins, and also put the joints of the bones out of order. And the cause why he would be crucified: is this, for asmuch as our first parent Adam extending his hands to the tree that was forbidden to him and with his feet going to taste of the fruit of the said tree did consent to the devil and so make an obligation of his own damnation: therefore our saviour jesus that he might cancel and destroy the said obligation and writing, would be fast nailed both in hands and feet to the tree of the cross with the nails of unsuperable charity, thereby canceling and destroying that decree and writing that was contrary to our salvation, Colos. 2. C. for our saviour jesus took it from the devil and fastened it to the cross as saint Paul saith O how gladly did Christ ascend upon this cross, with what love did he suffer all these pains for us, with what patience was he obedient unto the death? how great pleasure had his father omnipotent in that obedience? O what sorrows/ weepings and mornings ware there hard among his friends and lovers, and specially of his most sorrowful mother: when he was so cruelly extended/ fastened/ nailed/ and in all his holy body vexed? O most wonder. O the deepness of pity. O the great fire of love. O the marvelous pity of god towards us. O the inestimable charity of god. Beside this reason we may assign iii other reasons why christ would be crucified. First that he hanging upon the cross might show himself to be a mediator and mean betwixt god and man, and this is taken of the gloze, Pri● ad Timoth. scdo. Pri. Timo. 2. B. second reason is/ that as the devil did overcome Adam by the tree: so he should be overcome by the tree of the cross. The third is that he might evidently show that he suffered death for to repair the ruin and decay of the angels in heaven, also to bring out and delivered his friends from hell that is called Lymbus patrum: to gather together his lovers and to reconcile his enemies. It is commonly said that the cross was made of four diverse treeys, that is/ the stock or foot was of cedar, the straight long tree: was a Palm, the arms or tree overthwart: was a Cypress, and the table above the cross wherein the title was written and fixed: was of olive. The cedar signifieth the profoundness of contemplation. The Cypress: fame of good opinion. The Palm signifieth the fruit of justice And the olive: the plenteousness of mercy. Therefore the cross of Christ is worthily called the tree of life, Mat. 27. F for of it we may gather threefold life or three manner of lives. First the life of nature in token hereof, Luc. 23. G. When Christ was Crucified: dead men roose again to life of nature. Secondly the life of grace and in sign hereof: when Christ did pray upon the cross there were many converted to grace and knocked upon their breasts. Luc. 23. F. thirdly the life of glory: in token hereof: Christ hinging upon the cross said to the thief: This day thou shallbe with me in paradise. ¶ Here follow ii Lessons. THe first lesson is that we should crucify our flesh with all his vices and concupiscences/ that we might be fixed to god with nails, that is: with the precepts of justice: as Christ was nailed to the cross. The second is: that we be ware that we never make nails wherewith the hands or feet of Christ should be nailed or wounded. They make nails to crucify Christ: which saw or cause discord among lovers and neighbours. They wound or nail the hands of our lord which will not give alms of such goods as god hath given to them. They nail the feet of Christ which will rather go to taverns and vain sports than to the church. ¶ A prayer. O jesus which for me would be nailed with most hard nails unto the cross: and thereby would fasten the obligation and writing of our sins and death unto thy cross: nail fast I beseech the my flesh with thy fear/ that I surely cleaving fast to thy commandments, may evermore be fastened to the and to thy holy cross. Amen. ¶ How Christ's hands and feet were nailed & specially of the first or left hand. The xlviii article. THe xlviii article is the digging/ boring or nailing of Christ's hands and feet, which caused a special and grievous pain to Christ, and therefore they make a special article, and hereof speaketh the prophet in the person of Christ: Psal. 21. Foderunt manus meas et pedes meos. They have digged and bored my hands and my feet. But for asmuch as by such cruel boring and nailing Christ suffered or had four grievous wounds, of the which every one of them caused a special and distinct pain: therefore conveniently this article containeth in itself four distinct and diverse articles/ that is for every hand and foot one distinct article so that this xlviii article is of the nailing of the first hand. The next. of the nailing of the second hand, the l article is of the boring of the first foot. And the li article is of the booring or nailing of the right foot. And note here that we say not the right hand and the left hand, for commonly in scripture by the right hand is noted virtue and goodness, and by the left hand vice & evil, & in Christ is no sinistral thing or evil. And as saint Hierom saith: Super Mar. cap. 15. The extension of the first hand unto the cross: did take and nail fast death unto the cross. And the extension of the second hand: did find life that was perished and lost. And the first hand may be here called that hand which they first nailed, which peradventure might be that hand that we call in us the left hand because it is more nigh to the heart. Or else for a mystery (the which those crucifiers did not intend) that is this. For first the evil/ vice or sin is to be removed which is signified by the left hand, and afterward is virtue and goodness brought in, which is noted by the right hand. Therefore the first wound was in the first or left hand. In scripture commonly by the hands are understanded works. And so these hands of him that wrought in the beginning or made the world, did now perform in the cross the work of our redemption, which work standeth in ii things, that is in the destruction of death and reparation of life. But first he destroyed death, whereby is understanded sin/ and all that followeth thereof. And therefore we said before that the extension of the first hand/ unto the tree of the cross: did take death/ and so fast nail it unto the cross. And moreover he wrote with his own blood in the same hand/ as it were in velym or parchment a writing of his victory that he had upon or over death. And that this writing should ever continued: he graved it very deep in to his hand, yea it pierced through his hand. And of this saint bernard saith: Christ is exalted upon the cross/ the hands & feet of the most benign jesus be fast nailed to that cross, his blood is drawn out/ our mediator and mean standeth before his father/ as Moses did before god in the breaking of the golden calf/ to turn away the wrath of his father from us: Psal. C. 5. that he should not destroy us. And truly our saviour jesus stood in confraction/ in breaking▪ for though he were bruised and broken in all his body, yet he did not fall down in soul and mind, but stood steadfastly in perseverance of good will. O blessed jesus in what state do I see thee? O most sweet and amiable jesus/ who hath put the to so bitter/ cruel and odious death. O only saviour of our old rotten wounds, who hath brought thee: not only to most painful: but also to suffer most shameful wounds. O most dulce and sweet vine tree. Psal. 76. O good jesus is this the fruit that thy vineyard doth bring forth to thee, which thou translated out of Egipte in to a most pleasant and fruitful soil and ground, Esac. 5. A. and hath most patiently tarried unto this day of thy marriage/ and looked that it should have brought to the sweet grapes, but it brought forth thorns, for it hath crowned the with thorns/ these jews thy vineyard have compassed the about with the thorns of their sins Behold to what bitterness and sharpness this vine is turned, not now thy vinyeard: but rather a stranger to thee, for it denied the crying and saying Non habemus regem nisi cesarem: joh. 19 C. We have no king but the emperor. Therefore these cursed and cruel tylmen have cast the out of the vineyard of the city of Jerusalem/ or else out of their company and there have slain thee, Mat. 21. D not suddenly or out of hand: but with a long torment and pain of the cross, and have given to the many grievous wounds with whippings/ beatings/ scourgings, and at last: nailing the hands and feet to the cross where as thou suffered xxvi strokes with the hamer upon thy hands, and xxxvi up on thy feet in driving in the nails. ¶ A Lesson. OF this article we may learn how to put and hide all our troubles/ adversities/ temptations/ infirmities/ our sins and all our pains dew for sin: in this most sweet wound of the first hand of our saviour jesus wherewith he took death & all our misery/ and nailed it fast to the cross. In that manner did saint Austen saying: In manua li. cap. 22. When any filthy cogitations doth inpugne me: I run to the wounds of Christ: and I am helped, when the flesh oppresseth me: I rise thorough the remembrance of the wounds of my lord god, when the devil doth lie in a wait of me: I fly to the wounds of our lord and he flieth from me. If carnal concupiscence do move my body: that fire of carnal pleasure is extinct by the remembrance of the passion of my lord god. And this in all mine adversities and temptations, I find none so sure remedy: as the wounds of Christ, in these I sleep surely/ in these I rest without fere and though saint Austen speak here indifferently of all the wounds of Christ, yet properly we may say that this sure remedy is found in the wound of this first or left hand of Christ. Also it appertaineth to this wound, that we should avoid all evil works for the love of god crucified for us. And a man to conform himself to this article may oft kiss this wound of Christ and oft remember the foresaid wounds of saint Austen. And pray thus. ¶ A prayer. O jesus which for me most wretched would have thy left hand digged or boored with a nail/ and fastened to the cross: grant to me that I may ever put and hide all mine adversities/ and temptations in the most sweet wound of that left hand and that I may find in it a sure and wholesome remedy against all manner of tribulations. Amen. ¶ The booring or nailing of the second or right hand. The xlix article. THe xlix article is the nailing of Christ's second or right hand, Super Mar. 15. wherewith (as saint Hierome saith) he found life: that was lost and perished. And here by life: may be taken and understanded all things that pertain to our health and salvation, as afore by death were understanded sin and all that followed of sin. This life our saviour jesus hath given to us with his second hand. And of this gift he hath written to us a sure privilege or deed of gift written (I say) with his precious blood, not in paper or parchment: but in his right hand/ which also he hath sealed for a perpetual remembrance with a sharp nail piercing his hand, as it were with a seal. Secunda Petri. 1. A. And hereunto saith saint Peter: Maxima et preciosa vobis promissa donavit deus. etc. Almighty god hath given to you most good and precious promises, and thereby ye may be made like unto god/ and fellows or partakers of his divine and godly nature. ¶ A Lesson. OF this article we may learn how to hide all our good works that our lord worketh in us, in this wound of this second hand attributing them, not to ourself as that we should be the chief workers of them: but giving all to the goodness and grace of god, praying and desiring his grace that all our negligences and imperfections may be restored/ performed and fulfilled by this most sweet wound. In manua li. cap. 21. And thus did saint Austen saying: What so ever I want in myself as of myself: I usurp and take it to me, of the bowels of my lord jesus/ for from thence floweth mercy plenteously, nor there wanteth no holes or rivers whereby that mercy might have recourse to me. And therefore I shall evermore praise the mercies of our lord, for the wounds of jesus Christ be full of mercy, full of pity, full of sweetness and charity, by these holes and rivers: it is lawful for me to taste how sweet and pleasant my lord my god is. And though this is spoken generally of all the wounds of Christ: yet specially it appertaineth to the wound of this second or right hand. And a man to conform himself to this article should oft-times kiss the wound of the right hand of the crucifix/ and oft revolve in his mind the foresaid words of saint Austen and pray as followeth. ¶ A prayer. O jesus which for me a wretch would have thy right hand pierced thorough with a nail and so fastened to the cross: grant to me that I may hide in the most sweet wound of thy right hand with thanks, all my good works that it shall please thy goodness to work in me/ and that all my neglige●ces and imperfections may thereby be performed and supplied. Amen. ¶ The nailing of the first foot or left foot of Christ. The l article. THe l article is the nailing of the first or left foot of Christ, By feet in scripture are taken and understanded our affections and desires, with the which our soul goeth/ which for the more part/ be in us senistrall that is of the left part evil or imperfect, but in Christ they all be on the right side good and perfit, and therefore Christ by the wound of his first or left foot that did cure and heal our evil cogitations & affections. Scripture speaking of our old and corrupt man saith: Gene. 6. A. Cuncta cogitatio cordis humani prona est ad malum omni tempore: All the cogitation and desire of man's heart is prone and ready to evil at all times. But now of man renewed and healed by Christ: may be verified this saying of the wiseman: Prou. 11. C Desiderium justorum omne bonum: The desire of just men is all good. Of these just men also speaketh the prophet ezechiel saying: Ezech. 1. B. Pedes eorum pedes recti: The feet of them be right feet/ for the affections and desires of good men be not crooked/ froward/ or turned to evil, and that is by the efficacitye and virtue of this wound of the first or left foot of Christ. ¶ A Lesson. OF this article we may take this lesson that as oft as we be impugned with evil cogitations/ affections or vain desires: we should forthwith fly unto the wound of this foot of Christ, for from thence, as from a most pure and wholesome founteyn there floweth to us an wholesome medicine, wherewith all the filth of our cogitations/ all our corrupt affections and desires and briefly all our evil and sin is washed and so purified and healed. This perceived weal saint Austen in himself when he said in his contemplation those words that be written in the lesson of the xlviii article. A man to conform himself to this article, should oft-times kiss the wound of the left foot of Christ with the remembrance of this lesson, and pray as followeth. ¶ A prayer. O jesus which for me would have thy most holy feet pierced with a great gross & hard nail and so to be fastened unto the cross: grant to me that when so ever I am impugned or troubled with evil cogitations/ sinistral affections and desires: I may run to the wound of thy left foot and there to find and receive wholesome medicines for my salvation. Amen. ¶ The nailing of the second or right foot of Christ. The li article. THe li article is the nailing of the right foot of Christ. By the wound of this foot our good desires which of themself be feeble and imperfect: Secunda cor 3. B. be strengthened and made perfect. For as saint Paul saith: We be not sufficient of ourself/ as of our own virtue: to think any good thing, but our sufficiency therein is of god, wherefore though our cogitations/ wills/ affections & desires be sometime good of their own kind and nature: yet they be of no value or merit in the sight of god: except they be died or put in the blood of the feet of Christ, Psal. 67. therefore the prophet saith: Vt intinguatur pes tu us in sauguine: Thy foot or affection must he died and put in the blood of Christ or else all is without fruit of eternal reward. And hereunto saith the gloze upon these words: Psal. 21. Foderunt manus meas et pedes meos: Glosa Cassiodori. They have delved or digged my hands and my feet, he saith not: Transfixerunt or vulneraverunt: They hath nailed or wounded: but foderunt: they have delved or digged for the earth that is delved is apt to bring forth fruit. So Christ digged in his hands and feet, brought to us the fruit of life, and no marvel/ for he ran after us all the days of, his life with great thirst and most fervent desire of our health▪ ¶ A Lesson. IN this article we learn how to offer and to put all our good thoughts/ wills affections and desires into the fruitful wound of the right foot of Christ and that with great thanks joining our desires unto his desires at all times/ as it were by a loving kiss that thereby they might be performed/ and so might bring forth good fruit. So Mary Magdalene did kiss the feet of jesus: and thereby she received so plenteous fruit that all her affection and love were turned in to tears of contrition/ compassion and devotion, and if at sometime we can not have good desires: at the lest let us have a will to have good desires/ as david saith: Psal. C. 18 My soul hath coveted to desire thy justifications at all times, and if we so do: then god shall accept our will for a deed. A man to conform himself to this article: may oft-times kiss the wound of the right foot of the crucifix with the remembrance of this lesson/ and than pray thus. ¶ A prayer. O jesus which did make a fountain of thy grace spring to us from the wholesome and most sweet wound of thy right foot: grant to me that I may fasten and join all my good desires to that same thy wound with a lovely kiss/ and to make them conformable and agreeing to thy holy desires. Amen. ¶ How the cross with Christ upon it was raised up. The lii article. THe lii article is the areyring up or lifting up of Christ upon the cross, An●el in dialog passion. for after some doctors Christ was nailed to the cross: the cross lying upon the earth, and after that he was nailed thereunto: they lifted him up with the cross/ and this lifting up and putting of the cross in to the stamp or foot that was fixed in the earth was one of the most grievous pains of Christ, and that was because all the weight of his body did rest upon his hands and feet nailed, and therefore when they had araised up the cross and put it down with violence in to the stamp or foot: it did so shake the body that it rend the wounds of his hands & feet, in so much that great plenty or rivers of blood did flow or run out of those wounds and founteynes of our saviour. O blessed jesus how sweetly and pleasantly was thou conversant with men, How great gifts did thou give to men, and that in most abundance? how hard and sharp pains haste thou suffered for them? thou haste suffered hard words/ harder strokes and beatings, and most hard torments of the cross, and that in every part of thy body. Man was seek in his head/ that is in his intention, that is when he did any thing for an evil intent, which intention is as it were the head of the soul. Man was also seek in his hands when he did evil works or imperfect, he was also seek in his feet: when he had unclean affections and desires/ he was seek in his heart for he had evil and vain cogitations, he was also seek in his hole body: for he lived a worldly life/ after the pleasures of the world and of the body. And for these causes good jesus/ thou would be wounded, first in the head: that thou might cure all our evil and perverse intentions, thou would be wounded in thy hands: to heal all our sinful & remiss operations In thy feet: to purge all our unclean & worldly affections, thou would be wounded in thy heart to cleanse all our evil and vain cogitations. And also thou would be scourged and wounded in all thy hole body: to amend all our carnal life and worldly conversation. But wherefore good jesus would thou be left up on height? Se● de 〈◊〉 C. thirty. C. hereunto saint Austen answering saith, that was: he because he would also purge the air from the power of the devils, and from the infection o● our sins. And in like manner he cleansed the earth: by his blood that ran from his body unto the earth. Of this exaltation and lifting up Christ said before: joh. 12. E. Si exaltatus fuero a terra: omnia traham ad meipsum: If I be exalted or lifted up above the earth: I shall draw to me all things/ that is all my elect and chosen people, also he drew to him of all nations or of all kind of people. who is he that hearing these things/ will not have a sure hope and trust to have remission and forgiveness of his sins, and that specially when he remembreth and beholdeth the disposition of Christ's body hinging upon the cross/ he hath his head inclined down ready to kiss thee/ his arms abroad ready to half the/ his hands open ready to give/ his heart open to love thee/ his feet nailed fast to abide and continue with thee/ his body all spread abroad ready to give himself holly and all together to the. ¶ A Lesson. OF this article we may take this lesson that we remembering the pains and passion of our lord should be exalted from the earth, that is from earthly affections or worldly conversation at lest/ for that time of our remembrance/ and though it be not given to all persons to be bodily elevate or lifted up from the earth/ as aware Mary Magdalene/ saint Austen mother called Monica/ saint Birgite/ with divers other: yet let us enforce ourself with the grace of god to be elevate in mind, that so we may be drawn from the earth/ up to Christ hinging upon the cross, so that we may be of the number of them/ of whom he spoke/ saying: joh. 12. E. And I be exalted from the earth: I shall draw to me all my elect people. And a man to conform himself to this article may of his devotion raise up his heart and mind unto Christ/ as if he saw him visibly hanging upon the cross. Also he may sometime show that devotion: in the outward gesture and behaviour of his body/ and pray thus. ¶ A prayer. O jesus which for me would be lifted up on the cross and so would be exalted from the earth: make me I beseech the to be elevate from all earthly affections, and to be conversant in mind in heavenly things. Amen. ¶ How ii thieves were crucified with Christ. The liii article. THe liii article is the crucifyenge of ii thieves with Christ, which without was done to his great rebuke and shame, Ome●. 84. Super Iohn as saint Crisostom saith. And also to make men believe that Christ was culpable in such things as the jews did accuse him in, and so worthily to suffer death. O the wicked and cursed iniquity of the jews in this deed, for they crucified Christ as a thief, and with him as the evangelist saith: Luc. 23. E. Crucifixerunt duos latrones: unum a dextris: et alium a finistris: They crucified ii thieves/ one of the right hand of Christ and the other of his left hand. This villainy our lord suffered willing to be crucified with thieves: to show that he suffered passion and death for sinners, and herein/ was fulfilled the saying of the prophet: Esa●. 53. D Et cum sceleratis reputa●us est: He is accounted with thieves or reputed to be as one of the wicked persons, he was reckoned or accounted with wicked men in his death: that by his resurrection he might revive and quicken them: as saint Ambrose saith▪ Super Lucan. cap. C. 2. and so our lord was crucified bytwixt ii thieves as the captain and master of them, and the worst or most mischievous of them, and also that he saying or hearing their pains and heaviness: might be more troubled and vexed thereby in his passion. By these ii thieves may be signified those persons that be crucified with Christ for to do penance for their sins/ in religion, and that by ꝓrofession made unto the same, but some of them utterly leave or forsake their religion by apostasy, of whom is well verified the saying of saint Paul: Nomen dei per vos blasphematur inter gentes: Rom̄. 2. D. The name and religion of god is blasphemed by such apostatays amongs the worldly people, and that never so much as in these days/ our lord amend it, and these persons be noted by that the●e that hang of the left hand of Christ and did blaspheme Christ. The other that keep their profession/ and patiently bear their cross of penance/ be signified by the other the●e that hang on the right hand of Christ and confessed Christ and desired him of his mercy. ¶ A Lesson. OF this article we may learn how we should be crucified with Christ betwixt two thieves. For as jesus was crucified and ii thieves with him: so morally our spirit noted by Christ: should be crucified betwixt ii thieves that is the flesh & the world. The flesh is to be crucified: as the thief on the right side. Gala. 5. D. And hereunto saint Paul saith: Qui Christi sunt: carnem suam crucifixerunt cum viciis: They that be very true christians have crucified and subdued their flesh and sensuality with all vices. The world is to be crucified as the thief on the left hand. And therefore saint Paul saith: Gal. 6. D. Nichi mundus crucifixus est: et ego mundo: The world is crucified to me and I to the world. These thieves thus crucified in us: our spirit is crucified with Christ in the middle, Ibidem. cap. 2. D. so that it may say with saint Paul: Christo confixus sum cruci: vivo autem: iam non ego: vivit vero in me Christus: I am crucified with Christ/ I live not now with mine own life: for Christ liveth in me: and in his life I do live. And here note that the left thief was crucified: but not saved/ for he continued in his infidelity. So the world though he be crucified: yet he is not saved: for he remaineth in his misery and wretchedness. The flesh is crucified and saved with the spirit, for after the general resurrection: it shallbe glorified with the soul. Luc. 23. F. And therefore Christ said to the right thief: hody mecum eris in paradiso: This day thou shallbe with me in glory. And furthermore note here that the cross whereupon our flesh is crucified: is the rigour of discipline or sharpness of penance, and this cross hath four branches or parts, that is: watch/ abstinence/ hard or sharp wearing clothes/ and sharp or rebuking words. The cross upon the which the world is crucified: is the poverty of spirit, and this cross hath also four arms: that is the contempt of worldly glory/ the contempt of money/ of our country/ and of our kinsfolk. The cross of the spirit: is the fervour of devotion/ and his four arms/ be these hope/ fear/ love and sorrow, hope is the part that is upward, fear is downward, love: of the right side, and sorrow: of the left part, the root whereof all these do spring: is charity. And hereunto saith the apostle: Ephes. 3. D In caritate radicati ut possitis comprehendere, etc. Be ye founded in charity/ that ye may comprehend and clearly see with all saints what is the length/ the breed the hight and the deepness. In these words (as saint Austen saith and also the gloze ordinary is plainly expressed the figure of the cross and the mystery thereof. In libro devidendo deo ad paul●●ā cap. 13. And a man to conform himself to this article: should oft remember how Christ did hang betwixt ii thieves, Glosa ordinaria super Eph. 3. and remember therewith this lesson & pray thus. ¶ A prayer. O jesus which for me a wretch would be crucified bitwyxt two. thieves and would be reputed as one of them: grant that my spirit may be crucified betwixt the flesh and the world, that I may rest quietly in the in the middle, the extremes that is the flesh and the world crucified to me. Amen. ¶ How the soldiers divided Christ's garments. The liiii article. THe liiii article is the division of Christ's garments, for when the soldiers had crucified Christ: they took his garments & divided them in to four parts, to every saugiour one part, for there were iiii. hangmen, and besides those four parts Christ had an other cote that was hold unsewed or without any seam, for it was woven or knit. joh. 19 E. Of this cote the soldiers or hang men said Non scindamus eam: sed sottiamur de ea cuius sit: We will not cut this cote: but cast lots who shall have it, and herein was fulfilled the scripture which saith: Psalm. 21. Diviserunt sibi vestimenta mea: et super vestem meam miserunt sortem: The hangmen divided to themself my garments, and they cast lots upon my garment. This was a great abjection and villainy to Christ as Crisostom saith, Super Iohn Ome●. 84. for they did not so to the thieves. This thing is only done to vile/ abject and condemned persons that have nothing but his garments. Thōs in cathena super Mar. 15. And Theophylus saith: they did this to the rebuke and shame of Christ, and of a wantonness as if they should say scornfully/ because he called himself a king we will have each one of us, some of his royal or kings robes. O marvelous patience and dispensation of the mercy of Christ which is the very lamb of god, a sheep or a lamb doth both feed and clothe them, that clip him and slay him, he feades them with his flesh and body, and clotheth them with his flees. So our true lamb jesus Christ did clothe those soldiers with his garments, and also he feades us daily in the sacrament of the altar with his precious body flesh and blood. ¶ A Lesson. OF this article we may note that charity (which after saint Austen is signified by the cote without seams) can not be divided, and yet that same charity doth knit virtues together. And also by that same cote is signified one holy catholical and universal church which gathereth all faithful people in to one faith/ which church & faith: No man ought to divide by any schism or heresy. Of this church speaketh the spouse in his canticles: Cant. 6. C. una est columba mea: una est perfecta mea: My dove (that is my spousess simple as the dove) is one/ my perfect spousess is but one/ and so their is but one church/ as their is but one god/ one faith/ and one baptism. ¶ A prayer. O jesus which for me would have thy garments divided amongs thy crucifiers/ and would have them cast lots for thy unsewed cote that was woven or knit and without seams: grant to me to take part with thy saints and to follow their examples in the keeping of thy commandments/ and that I may ever keep thy charity in me. Amen. ¶ Of the writing of the title above Christ's head. The lu article. THe lu article/ is the superscription or writing of the title, for pilate at the desire of the jews wrote a title expressing the cause of Christ's death and this was it: joh. 19 D. jesus nazarenus rex judeorum: jesus of Nazareth king of the jews/ as if he should say/ jesus of Nazareth was crucified: because he is the king of the jues. And this title was written thus to separate the cause of his death/ from the causes of the other ii that were crucified with him, and that for their evil deeds and life. The jews intended by this title (as Theophilus saith) scornfully to rebuke the person of Christ which (as they said) made himself a king so that the people passing by and reading this title/ should have no compassion upon him: Thōs in cathena super Lu. 23. & super Mat. 15. but rather rebuke him as a tyrant/ that would have usurped the kingdom. But pilate wrote not as they would have had him to write/ that is: that he made himself the king of jews, but he wrote plainly/ that jesus is the king of jues. Super Mat. 27. And hereunto saint Hierome saith: the jews of envy and to scorn christ/ did speak for the writyng●of the title: but the virtue and secret power of god did order it otherwise in the heart of pilate, though he were ignorant and wy●t not what he did (as the gloze saith) For it was god that procured such a title to be put above Christ's heed/ that thereby the jews might know that jesus was their king/ and that they could not avoid though they slew him for that purpose that they would not know him for their king, De lita super Iohn. 19 that notwithstanding it appeared by the title that he was their king, Beda. Super Mar. 15. for his kingdom or dignity was not lost or hindered by the death of the cross: but rather confirmed/ stablished and the more strengthened as Bede saith: Super Lucan. libro. 6. cap. x C. Also by this title pilate commended Christ in iii things/ though pilate did not so intend, for the death of Christ was first the cause of the remission of our sins, and that is noted in this word jesus a saviour. Secondly the death of Christ is the cause meritorious of our grace that we have a●d that is noted in this word Nazarenus, that is as much to say as flourishing, for by grace we flourish in all virtues. thirdly by the death of Christ we be made inheritors of the kingdom of god noted in these words: Rex judeorum: The king of jews that is of all faithful people that truly confess god/ and by this king we all shallbe kings in glory. And when many of the jews had red this title/ and perceived that it was to their infamy & slander: joh. 19 D. said to pilate, Noli scribere: r●x judeorum: sed quia ipse dixit: rex sum judeorum: write not thus, the king of jews: but that he said: I am the king of the jews then pilate said: Quod scripsi scripsi: That I have written: I have written, as if he should say: It is true that I have written/ and therefore I will not change it/ I will not corrupt the truth though ye love falsehood. And though pilate spoke thus not knowing the truth that he said, yet that same was prophesied before by the prophet David in the lvii. psalm, juxta lxx interpretes which speaketh of the passion of Christ and divers other before, which have this title or inscription: Ne corrumpas tituli inscriptionem: Destroy not or change not the inscription of the title. And therefore saint Gregory saith, this title was immutable, not for that pilate wrote it: but for that the truth said: I am the king of jews: that is of the faithful people and of such as confess & knowledge god to be their lord. ¶ A Lesson. OF this article we may learn that when so ever we be inpugned or troubled by the devil: let us fly to this title and lay it against him, that is: jesus nazarenus rex judeorum: jesus of Nazareth king of the jews which is called the title of triumph or victory/ for it manifestly expresseth the victory of Christ that he had against the devil. And therefore the devil perceiving this title fixed upon the cross: moved the jews to require of pilate that it might be changed/ but pilate would not as we said before. And amongs all the acts of the passion of Christ: the devil most abhorreth and feareth this victorious title▪ as the devil showed and confessed to a certain devout person by compulsion in a certain vision. ¶ A prayer. O jesus which for me would be defamed scornfully with the superscription of the victorious title: grant to me that I may strongly life and teyght under the banner and victorious title: jesus nazarenus rex judeorum: That my ghostly enemies afraid by the sight or hearing thereof: should not dare to come nigh unto me. Amen. The illusion and mocking of Christ crucified. The lvi article. THe lvi article is the mocking of Christ crucified: and here note that Christ was viii times mocked on good friday. first was in the house of Cayphas. ● second in the house of Herode. third in the motehall of pilate. And the other v. was when Christ was upon the cross, the first of them and the four in order was in the superscription of the title: of that which we spoke in the last article, an other was done of the men that passed by/ there as Christ was hinging upon the cross. The third was done by the princes/ scribes and seniors of the jues. The four was done by the soldiers, and of these iii last: we shall speak in this present article. Of the first of these iii which is the .v. Mat. 27. E in order: the evangelist saith: Pretereuntes blasphemabant eum: The people that passed by that way did blaspheme Christ, Libro. xiii. and this they did for iii causes, as saith Simon de Cassia. First for their blindness and ignorance or want of knowledge of the truth, and no marvel though they that passed by/ did blaspheme him, for they did not tarry or abide to see and know the invisible truth, so the jews do pass by/ and do not abide in the knowledge or searching of the scripture that therein they might find and know Christ, though Christ said to them: joh. 5. E. Scrutamini scripturas: Search your scriptures, for they bear witness of me. Secondly this was done & spoken to show their inconstancy or instability in good works, for they passing by: do leave or do not continue in good works before god/ as in meditation/ prayers/ works of charity for the pure love of god, and so they pray not to god that he would lighten their understanding/ that they might find the fountain of truth, & though for a little time they pray: yet they do not continue/ for they be pretereuntes/ that is passing by and not abiding in any goodness. And thirdly they show hereby that they receive not the prophet of his redemption, for they pass by him whom they have crucified, so that neither they have compassion of Christ's pains and passion, nor yet will take part of the fruit of our redemption which we have by Christ's passion for they abide not with him/ but pass by moving or shaking their heads upon him as if they had the palsy or trembling in their membres. These ii last causes do morally toche those christians that will not give them to prayer & to good works, whereby they might obtain the knowledge and the love of god, and also those that will not remember the passion of Christ and therefore lose the fruit thereof, for they pass by without fruit/ moving their heads and saying: Mat. 27. E Vah qui destruis templum dei et in triduo reedificas illud: salva temetipsum: Vah is an interjection of displeasure or of derision and upbraiding, as they might say: A straw for the that will destroy the temple/ and in three days build it again, these foolish people used or spoke the same words that those false witness spoke before in Cayphas house. Artic●●. 13. O said they scorning Christ, if thou could do that (that is destroy the temple and build it again in iii days) why dost not thou save thyself/ if thou be the son of god descend from the cross and save thyself. And not only those that passed by did thus blaspheme Christ: but also the princes of the priests mocking him with the scribes and seniors did say: Alios saluos ●ecit: seipsum non potest saluum facere: Mat. 27. E And this is the second illusion of this article/ and the vi in order, these princes and seniors said/ he saved other: but he can not save himself. And in these words (as saint Bede saith) they confess (though they did not so intend) that Christ saved other, Super Mar. 15. and so their own sentence condemned them, for if he saved other: he might also have saved himself if it had pleased him. The seniors said farther Si rex israel est: descendat nunc de cruce: et credimus ei: If he be the king of Israel let him descend from the cross where as he is fast nailed/ and than we will believe to him. To these foolish and blasphemous words (as holy pope Leo saith) all the elements and in a manner all creatures make answer and with one sentence condemn you, Sir de passiōe domini for heaven/ earth/ the son/ the moon/ the stars declaring you to be unworthy their ministry and service do show to all the world your malicious blindness that would not know your creator and king, and that they showed (I say) by a terrible and fearful erthquayke, and by the eclipse of the son contrary to the order of nature, and with many other marvels as we shall show hereafter in the third part. In principio moreover the scribes said: Si filius dei es: descend de cruce: If thou be the son of god descend from the cross. I say to you/ ye should have said thus because thou art the son of god: therefore thou wilt not descend from the cross/ for thou was incarnate and took our nature, for that thou wouldest be crucified and suffer death for us, for no pro●et it should have been to us to be borne: except also we had been redeemed (Ye said) Mat. 27. E If he be the king of Israel: let him descend and we will believe to him. Ye lie: ye thought not as ye said. And hereunto saint Gregory saith. O foolish blind companey of priests and learned men, was it impossible to him to descend from a little or law tree: which descended from the height of heavens/ or from above them? May those nails hold him fast whom the heavens could not hold? he came not to deliver himself for he was not under any bondage: but of his own free will: to deliver us from bondage. Also by their words ye may perceive whose children they be, for they follow the voice of their father the devil/ he said: Math. 4. A Si filius dei es mitte te deorsum: If thou be the son of god: cast thyself down, the jews do say: If thou be the son of god descend from the cross, he rose from his sepulchre or grave which was much more than to descend from the cross, why did not they then believe in him, but ye may perceive they thought not as they said. Not only they did mock christ: but also the soldiers did mock Christ/ saying: Luc. 23. F. Si tu es rex judeorum saluum te ●ac: If thou be the king of the jews: save thyself. And this is the third rebube of this article/ and the vii in order. But this illusion of the soldiers was of no hatred or malice against Christ: but of an evil custom that such persons done use to rebuke or scorn the persons condemned to death/ yet we may suppose/ that this illusion was to please the jews, for the soldiers saying that the jews mocked christ: they thought also that by their mocking: they should please those jues. And therefore they said, save thyself: if thou have that virtue and power that thou haste spoken of thyself/ for thou did say/ that thou would build the temple again in three days/ and that thou would rise again after thy death. If thou have such power: now save thyself. And note hear that there were four manner of persons that did mock Christ. first/ they that passed by/ as men riding or going by the way/ which did blaspheme him. second beware the priests and seniors that stood there abiding his crucifyenge. The third ware the soldiers that sat there to keep christ that he should not escape, and that no man should put him of the cross, unto the time that he were dead. And the fourth was of the thieves that were hanged with him. By these four are signified four manner of Christians/ that call themself christians: but they follow not the life and will of our saviour christ, by the persons that passed by: are noted covetous men/ that follow and love the transitory goods of this world/ and pass by the way of justice/ for they keep it not, by the priests and seniors standing: are signified proud and high minded men which stand very prowdlye in their own conceit by the appetite and by the desire of their own excellency. By the saugyours that did sit/ are signified dylycate and slothful persons given all to the lust and pleasure of the wretched body. And by the thieves hinging: are noted impacyente persons/ and such other as grudge in adversity. But christ as most patient and of his own natural goodness and mildness/ would not answer one word to all these blasphemies: but he prayed for them. And hereunto saint Gregory saith. This is the property of good men, that when they suffer any wrong: they be not moved to wrath: but rather to prayer. As so was our most mild saviour jesus, which then spoke his first word, that he spoke upon the cross, and that was this: Luc. 23. E. Pater ignosce illis: quia nesciunt quid faciunt. Father/ forgive them, for they know not what they do. In this prayer we be taught to hear shortly such persons as ask any thing of us, also to remit the injuries and wrongs done to us, and to desire no vengeance, and also to love our enemies and pray for them. who hath so hard a heart that will not melt and be made soft at this prayer of Christ, as the prophet saith: Psal. 94. hody si vocem eius audieritis nolite obdurare corda vestra: If ye here this day the voice of god: suffer not your hearts to be indurate or obstinate. Our lord said: Father forgive them: for they know not what they do, for they do much good and profit to me, and great hurt and evil to themself. And truly so it is: For he that doth wrong or evil unto an other man: he knoweth not what sin and pain he getteth to himself, and what grace and glory he obtaineth to the person that patiently and gladly suffereth wrong. Or else they do not know what they do, for they know not that I am the son of god, they know that they crucify one: but whom they crucify: Super. Lucan capi. x C. they know not. And here saith saint Bede, that Christ did not pray for them that knew him to be the son of god, and of malice/ pride/ and envy/ did crucify him: but he prayed for them, which having a goodde zeal of the law of almighty god/ though it were not weal ordered, did not know what they did. For there aware some simple and also unlearned persons, deceived by the priests of the Jews, the which persewed christ of a zeal that they had to the same law, and for thyese he did pray, And that same prayer was not in vain, For in one day after the ascension of our saviour christ there were converted of them three thousand. Actuum. 2. G et. 4. A. and in an other day, five thousand. And no doubt that was by the virtue of this prayer of our lord jesus Christ, Esae. 53. D as the ordinary gloze saith upon this text of isaiah: Et pro transgressoribus oravit: He did pray for his enemies and transgressors of his law. O how sweet a melody was bytwixte the prayer of our lord jesus Christ, and the knocking or smiting in of the nails in to his hands and feet, thorough the which armony so many thousands were converted to Christ? And that was no marvel, for Christ keeping so great mildness and meekness in his contumelies and rebukes/ having so great patience in his torments, and also showing so great benignity and charity to his crucifyers: did evidently declare himself to be the son of god the father to whom he prayed for his crucifyers, what miracle can be more than this charitable pity. ¶ A Contemplation of this prayer of Christ. Pater ignosce illis: Father forgive them. THis prayer was a word of great patience/ a sign of great love and unspeakable goodness/ of great sweetness and forgiveness. In this prayer do apere three acts or works of charity. first for that he prayed most affectuously for his crucifyers. second, for to his prayer he added and put to tears/ for he wept. third he offered his prayers for them: with great shedding of tears/ and also a mighty or great voice or cry. Of this prayer saint bernard saith: In ser.▪ fer. 4. ebdo pen Christ scourged with whips/ crowned with thorns/ crucified and nailed with great gross nails/ filled with rebukes/ forgetting all these sorrows/ said: Father forgive them. from this charitable lord cometh great mercy to our bodies and moche more to our souls. O good jesus how moche is thy mercy stablished upon wicked men. And how great is the multitude of the sweetness of thy mercy, for thou shalt make us that fervently desire the to drink of the plenteous river of thy sweetness and pleasure. Also the same saint bernard saith: In serm de passion dni. who and of what kind is that person which in all his tribulations and torments would not once open his mouth to complain or to excuse himself/ to threat or to curse his cruel adversaries? and above all this: at last he opened his mouth and spoke for his enemies a blessed word/ such a word as hath not been hard from the beginning of the world, that is: Father forgive them. O my soul haste thou ever seen any man so mild/ so patient/ so chartable? Consider what quietness patience and charity was hid in that most sweet breast and heart he would not show his injuries/ he regarded not his pains he would not speak of his rebukes: but he had compassion of them: of whom he suffered these things/ he cured them that wounded him, he procured life for them that slew him/ and said Father forgive them. O my soul hide or put up this most sweet word of Christ in the treasure of thy heart, that as o●te as thy enemies be cruel against thee: thou mayst remember the abundance of this sweetness of blessed jesus, and so to lay or put this word and prayer of jesus as a shield for thy defence against the assaults of thine enemies, thy spouse and lord jesus doth pray for his crucifyers: shalt not thou pray for thy detractors? let us yet repeat this prayer, father (saith jesus) forgive them. what name is this father? It is a name of natural love. children when they would have any thing or greatly desire a thing/ they be wont to name their father, to reduce unto his mind the natural love that fathers have unto their children, that thereby they might the more shortly have their desire. So our saviour jesus/ piteous and merciful/ patience and of moche compassion/ good and loving to all persons/ though he knew that he was ever hard in his petitions to his father: yet to show unto us with how great affection and desire we should pray for our enemies: in his prayer he put that name of love/ Father, as if he should say: I beseech the for thy fatherly love: in which love we be one, to here my prayer and to forgive them that crucify me. Know the love of thy son: that thou mayst forgive mine enemies. Super Mat. 27. Also saint Hierome saith: All these illusions and scorns or mockings were done to Christ by the motion of the deules/ which an one as Christ was crucified they began to perceive and feel the virtue of the cross/ and so thought that they should lose their great power, and therefore they laboured instantelye: that Christ should descend down from the cross. But jesus knowing their falsehood and craft: would continue upon the cross unto his death, that thereby he might destroy death and subdue the devil. O most gentle jesus/ how great was here thy patience. ¶ A Lesson. OF this article we may learn/ that when we be in deep contemplation: in good operation or else in religion/ we should not descend or leave them/ for any rebukings/ mockings/ or scornings of any persons, but continue and patiently bear such despisings for the love of Christ: as Christ for our love did patiently bear all the foresaid rebukes, and for our example would not descend from the cross: but there continued unto his death, judic. 9 B and this was figured in the book of judges. where as the vine tree said unto the other trees (that would have had the vine to come to them and to have been their king: Nunquid possum de serere vinum meum quod letificat deum et homines. etc. It is convenient for me to forsake my wine that comforteth both god & men, and come to you to be your king? Nay I will not. In like manner said the olive tree and the fig tree. So our very true vine tree (that saith) Ego sum vitis vera: joh. 15. A. I am a true vine tree, would not leave the fruit of his passion that gladdeth both god/ angel and man, and come of the cross to be promoted amongst the jues. ¶ A prayer. O jesus which for me crucified would be mocked and despised with many rebukeful words and yet would so charitably pray for thy crucifiers: make me that I never descend from my religion or any good work, for no suggestion of the devil or despisings of man, but that I may continually persever in thy love/ and that I may for thy love forgive all them that do or say any evil to me or against me, and that I may evermore pray heartily for them. Amen. ¶ How the thief of the left hand rebuked Christ. The lvii article. THe lvii article is the rebuking that the thief spoke to Christ, for one of the thieves that were hanged with Christ/ that is he on the left side of Christ, began to rebuke Christ saying: Luce. 23. F. Si tu es salva temetipsum et nos. If thou be Christ the son of god: save thyself and also us. This was the viii mocking of the which we spoke in the last article, and this was more rebuke to Christ than the other three declared in the last article, because so vile a person, wretched and condemned to death and forthwith should suffer death for his own sins and misliving, would thus so shamefully rebuke the auctor of life. And therefore this rebuke is conveniently made a special article. But the other thief hearing him speak so loudly: did sharply blame him saying: Luc. 23. F. Neque tu times deum qui in eadem dampnatione es. etc. Dost not thou fear god/ that art condemned to death as well as he is, and we be worthily and justly condemned to death, for we suffer worthy pains for our sins: but he never did evil. Ser. C. xx. de tempore. Of this saying saint Austen marveling saith: who taught this thief to say thus: but he the son of god that hang by him/ christ was hanged nigh to this thief: but he was more nigh in his heart, Ibidem. and therefore he turned himself to jesus and said: Memento mei domine dum veneris in regnum tuum: Remember me lord when thou shalt come in to thy kingdom, and then jesus spoke his second word upon the cross saying: Amen dico tibi: hody mecum eris in paradiso: truly I say to thee: this day thou shalt be with me in my glory. This comfortable promiss Christ made unto the thief, to rejoice of the triumph & victory that Christ should have against the devil. Thōs in cathen super luce. cap●. 23. And hereunto Theophilus saith: As a victorious king returning from his triumph: doth bring with him the best of such prey and goods as he hath gotten of his enemies: so Christ overcoming the devil: did spoil him of his best preys, and one of them/ that is/ this thief he brought with him unto paradise: that is to the vision and fruition of god/ which fruition the holy fathers being in Limbo patrum/ had: what time the soul of Christ descended to them after his death/ for than they did see the godhead of Christ, which was never separate from the soul: after that it was first joined thereunto. Here thou soul behold how liberal/ yea how prodigal Christ was here, for he gave his kingdom to a thief/ heaven to one that was hanged upon a cross, and paradise to one condemned to death, and that at one short or little petition. Also the liberality of god did give to him more than he asked/ and so is he commonly wont to do. And herein all sinners have an example to trust in god/ and to forsake their sins, seeing that the thief so briefly and shortly had forgiveness of his sins, for surely his grace is more ready than our desire or prayer. O good lord thou did say unto the thief: This day thou shalt be with me in paradise, & that was to put disparation from our hearts, thou forgave the thief: to show to us the fruit of penance/ the fountain of mercy/ and the celerity or speed of forgiveness. Thou the physician of our souls, did save the thief accusing himself and accusing thee, calling for mercy and rebuking his fellow that blasphemed the wherefore thou penitent sinner/ consider what Christ rising from death and reigning in glory may give unto thee: which gave so great gifts being mortal and going to his death? If he in that extreme captivity and thraldom of death/ did give so large rewards: what shall he give: being in most high liberty of pleasure and glory? And to show that he would do in deed that he promised: he confirmed it with an oath saying: Amen. truly. O what virtue and sweetness had this flower or word of Christ. ¶ A contemplation of this second word spoken by Christ upon the cross. Amen dico tibi. etc. THis most comfortable word of our most sweet saviour jesus spoken unto the thief, that is truly this day thou shalt be with me in paradise/ was of that virtue/ that thereby the thief was forthwith of an enemy: made a friend/ a familiar or neighbour: of a stranger, where before he was a thief: he was now made an holy confessor of Christ. who is he that will despair of so piteous and a gracious heart, so swift a promiser/ and so prompt or ready a giver. O good lord we trust in the that know thy name jesus, for thou dost not forsake them that trust in the and labour for thy grace. wherefore a most benign jesus/ we come to the sitting in the throne of thy majesty/ with as good a mind as we can, humbly beseeching the that we may be brought in to thee/ and by thee/ unto that glory, to the which thou brought in that thief that confessed the upon the cross. But thou sinner/ differ not thy conversion and penance unto the hour of death/ trusting then to obtain heaven as this thief did, for though it be a good and wholesome counsel at all times to trust in the great mercy of god: yet that a man should only trust thereof and not to be sorry for his sins and labour to amend himself by penance: it is a great foolishness and a presumption, for god is not only merciful: but also just and righteous. And though this good thief and some other persons have had forgyunes of their sins at their last end: yet I say to you that the privilege of a few persons: maketh no comen law. And surely there be very few that be truly penitent at their death, when their life hath been continually evil before, for as it were a monstrous and marvelous thing to see a wolf have a sheeps tail: so it is seldom seen that an evil life hath a good and holy end. But of this holy thief, we read that he had four things, for the which he obtained mercy of god. The first was that he rebuked his fellow that blasphemed Christ saying: Luc. 23. F. Neque tu times deum: Nor thou dost fear god. The second is that he accused himself saying we be worthily punished for our sins. Third/ he excused Christ saying: This just and good man never did evil, forth: he asked forgiveness/ saying: Remember me good lord when thou shall come into thy kingdom. Of this thief also saint Gregory saith: Li. 18. moralium. ca 25. B There was no thing in this thief, at his own liberty: but only his tongue and his heart. And he (by the inspiration of god) offered to god all that he had in his liberty and power to give, that was his heart/ wherewith de did believe faithfully in god to his own justification. and his mouth: wherewith he did confess Christ to be god by the same faith, and that was to his eternal health. He had faith: for he believed that Christ should reign in glory as god▪ he had hope: for he trusted and desired or asked to come to the same glory. He had charity to god for he defended and magnified Christ the son of god, he had charity to man: for he rebuked his fellow for his iniquity and blasphemy. And also he procured grace and life eternal for himself. where shall we find one that thus doth profit at the end of his life. Behold here the great faith of this thief/ which did believe Christ to be god and to reign eternally: whom he see there die so shamefully and miserably. Ser. C. thirty de tempore. I● ser. Cxx. And hereunto saint Austen saith: This holy thief had a great faith, for neither for fear of the jews or soldiers there standing, nor for his own grievous pains/ nor for the blasphemy of the other thief/ nor for the departing of the apostles from Christ, or the denying of Peter, nor yet for that it seamed to all men that Christ was a frail and disparate person not able to help himself for all these things (I say) he would not let to confess the truth and so to declare his faith, and therefore he had not only the remission of his sins: but also of all pains due for his sins, for as it appeared: he was more sorry of the pain and passion of Christ: than of his own passion, which he knew that he had deserved. wherefore I would that every sinner would do as that good thief did, that is: to know himself charitably to correct his neighbour, to ask forgiveness of god, and by his faithful prayers to obtain everlasting health. O thou old Adam return sometime to thine own heart/ and consider how the new Adam Christ did search for thee, and where he found the that is upon the cross. who was this these but Adam, not now a thief: but an holy martyr and confessor of Christ/ which turned the necessity of his death into good will and virtue, he changed his pain in to glory/ his cross and death into triumph and victory wherefore thou sinful soul: now areyse up thyself in to hope and trust of forgiveness, if so be that thou wilt labour to follow the steps and example of thy lord that suffered for the. ¶ Here follow iii Lessons. IN this article we may learn iii lessons: first is to bear patiently the rebukes of other persons/ though they be vy●e persons, for so Christ bore the blasphemous thief. Second is/ that we suffer not the injuries of god at any time but sharply to rebuke them: as the good thief did. third that we never despair of the mercy of god/ though our sins be never so grievous/ or that we have lain in them all our life time, by the example of this holy thief, Ser. C. thirty de tempore. which for one word: was made the enheritoure of paradise, as saint Austen saith. ¶ A prayer. O jesus which form would be scornfully rebuked of one thief and of the other would be honourably confessed to be god: make me for the glory of thy name to suffer patiently the rebukꝭ of evil persons when need requireth, and never to suffer thy injuries, and also to possess the joys of paradise with this holy thief. Amen. ¶ Of the passion that Christ had upon his mother's sorrow and heaviness The lviii article. THe lviii article is the compassion of his mother's sorrow. For when jesus being upon the cross: see his mother standing by the cross in great sorrow: he had great heaviness thereof, he see his mother (I say) a mother/ a virgin singular above all other mother's/ a meek mother loving her son, above the love of all other mothers to their sons, and no marvel for she was the mother of god/ of the only son of god, and therefore she had more sorrow for the passion of her son: than all other mothers can have for their sons, for at his passion/ the sword of sorrow did run thorough the soul of that most blessed virgin and mother. O holy virgin what vehemence of compassion and sorrow did almighty god lay upon the and so oppress the with heaviness, he made the joyful and delivered the from all anguish and sorrow at the virginal childing or birth of thy most sweet son jesus: but now he paid the for both/ for now he put upon the all the thrawes and sorrows of a woman traveling with child. And when thou did bring forth thy son/ god and man: thou had great joy, but now when the blessed fruit of thy womb was in thy sight/ crucified and slain: then was thy sorrow far above all the pains and sorrows of a woman childing. In so much that thou might weal say that old Noemy said: Ruth. 1. D. Nolite me vocare Noemi: sed Mara, quia amaritudine valde me replevit omnipotens. Call not me Noemy/ that is fair and pleasant: but call me Mara/ that is bitter or sorrowful: for almighty god hath fulfilled me with bitterness and sorrow. For this blessed virgin and mother of god, considering and deeply weaing in her heart all the pains and passion of her son Christ/ mourned with him morning, sorrowed with him sorrowing, she stood nigh unto the cross, that he might be all hole fixed to her in her heart that was fixed for her upon the cross. This sorrowful and loving mother when Christ did see: he was moved with great compassion upon her, she had compassion of his passion/ and he again had more sorrow for compassion of her sorrow. So blessed lady thy son shot at the the same arrow or dart of love: that thou did shoot at him, and therefore he saith in his canticles: Cant. 4. C. Vulnerasti cor meum soror mea in uno contuitu oculorum tuorum: Thou hast wounded my heart: O my sister/ my spouse/ my daughter and my mother/ thou haste wounded my heart in the sight of thine eyen. And she in like manner might say the same to her son. Christ knew weal the great sorrows of his mother's heart, he knew the heaviness of her soul, and those sorrows which she felt not at his birth: they were now doubled to her in his passion and death, for her son in like manner suffered double sorrow upon the cross/ that is: for his own passion and also for compassion of his mother. And this sorrow for his mother: was not his lest sorrow, and therefore conveniently it is assigned as a special article of the passion of Christ, for the compassion of his mother did greatly increase the pains of his wounds and passion, whom he did se stand nigh the cross with a most sorrowful, with weeping eyen/ great abundance of tears flowing from her eyen/ with a most heavy countenance/ with a lamentable voice and in all the powers and strengths of her body: fainting for great sorrow and heaviness. Yet for all these pangs: he see her stand constantly and perseverantlye/ and also strongly like a man never flying from him. O how oft (suppose you) did that blessed virgin sigh and sob/ saying in herself. O my son jesus: who may grant to me that favour that I might die for thee/ or with the. O my sweet son jesus. etc. as ye shall see hereafter in the lxiiii article. O how oft (think you) did she lift up her virginal and shamefast eyen unto those cruel wounds of her son, if at any time she withdrew them from the sight of those wounds, or else if she might behold them for her continual weeping. O how oft times (believe you) might she have swoned for the vehemence of her sorrows/ for she suffered more cruel sorrows and pangs: than the pangs of death, and so she living: continually was in dying/ and yet could not die, for she was preserved by her son that she should not die for his death. And thus Christ when he see his mother and his disciple whom he loved standing/ that is: johan the evangelist, commended or assigned his mother to his disciple johan saying his third that he spoke upon the cross: joh. 19 E. Mulier ecce filius tuus: woman behold there thy son. who may hear Christ speak these words without weeping. He did not name her or call her mother: for that should have much more grievously tormented her, after this Christ said to his disciple johan: Ecce matter tua: Behold there thy mother. And when he spoke these few words: both those ii derbeloved/ that is: Marry and johan weep full bitterly/ those ii holy martyrs kept silence/ for their sorrow was so great that they could not speak. And from that hour forward: this disciple johan took Marie as his mother: or else he took her in to his cure and diligence/ to provide for her in all things as for his mother. This third word or sentence of Christ: Mulier ecce filius tuus: woman behold thy son (this I say) was a word of great diligence/ love and pity, for as much as Christ being in so great anguish and sorrows of death/ would yet remember his most heavy and sorrowful mother, and provide her of a son or minister to attend upon her to her comforth. And herein he taught us to have compassion of the affliction of our parent's/ and to provide for them in their necessities. O sweet lord jesus thy cross and passion doth torment the grievously/ but the compassion of the mother's sorrow, is no less pain to thee, and no marvel/ O good child if thou sorrow/ if thou suffer and have compassion of the heaviness of thy mother, of her separation from thee, of her commendation to a stranger. In meditationibus vite x●i cap. 79. And here doctors done say/ and specially Bonaventure: that the sorrow that Christ had in the compassion of his mother/ was more intense and more grievous to him: then the sorrow of his own pain and passion. THe mother of jesus stood by the cross/ She stood for she never fell by sin/ she stood to the great glory and praise of all women, where as his disciples that should have been men of ghostly strength & virtue/ did fly away and leave their master alone. She only abode with him constantly in all his grievous pangs and pains/ wherein was fulfilled the prophecy of Isaiah saying in the person of Chryst complaining. Esae. 63. A. Torcular calcavi solus et de gentibus non est vir mecum: I only have trodden in the press of the cross/ & there was nat one man with me having compassion upon me, but my mother alone she had compassion and stood by me. And nat only she stood because she did nat fly/ but also for that in so great heaviness of heart she did nothing unseamyngly or unreligyously but ordered herself in most godly behaviour without any misorder in crying or cursing and such other like/ though she suffered in her heart all those pains that her son jesus suffered in his body outwardly. And (as we said before) here she felt and suffered all the pangs that she escaped at the birth of her son jesus. Of these ii births or chyldynges speaketh the prophet saying: Esae. 66. C Antequam parturierat: peperit masculum: Before Mary the mother of jesus had any pangs or thrawes/ she brought forth her son, so that she had her son without sorrow, than it followeth in the prophet: Nun quid parturiet terra una die: aut parietur gens simul? Shall the earth bring forth with pain all her fruit in one day, or all the people shallbe brought forth or borne in one day? Note well these sayings. first the prophet spoke of the birth of Christ which was without sorrow or pain to his mother and with great joy. But now at her second childing where as at the passion of her son jesus she brought forth all the elect children of god at one birth, she had great pangs and manifold sorrows. And here note that this blessed mother of mercy did help or assist the father of mercies in this most high work of mercy, and so with Christ did regenerate and redeem all mankind, and this generation was to the great sorrow and pain of them both: and hereunto Albert saith though mary did bear her son jesus in great joy and without all pain: yet after ward when she did regenerate all the faithful people in faith that was with much sorrow and of this it appeareth that Christ did communicate unto his mother this high work of our redemption/ for she suffered with him his passion in her soul as we said before. And note me well here for I do not say that our blessed lady did redeem us because Christ of himself was insufficient, for to say so it were heresy. But I say it pleased our saviour Christ to have his mother present at his passion/ and there to suffer with him in soul as he suffered in body, that so consequently as he is called the father of mercy: so she might be honoured and called the mother of mercy, and also for other considerations as followeth, First that our redemption might reanswer unto the first condemnation, for in our first loss and perdition both Adam and Eve did sin, notwithstanding, if Adam had not sinned we had not been condemned, and therefore the only sin of Adam was the cause of our perdition, but for asmuch as Eve did persuade/ move and counsel Adam to sin, therefore we say that we were dampened by our first mother Eve, so in like manner though we be redeemed by the passion of Christ, yet for as much as our blessed lady was consenting to that passion and also sufferyde it in her soul: we may say that she redeemed us with Christ. secondly/ that as Christ redeeming us by his passion: was made our father, by the which passion/ the sacrament of baptism/ wherein we be regenerate/ taketh his efficacity and virtue, so our blessed lady might be called our mother because she suffered in her soul the same passion of Christ. Thirdly that after Christ: we all should honour the glorious virgin as our mother. Fourthly for the increase of her merit. And fifthly that the passion of Christ should be more bitter & painful to him through the presence of his mother by whom he showeth his most high charity unto us. She stood also for all other departed from the stableness of faith but she only/ and therefore it is said of her thus. O good lord thou haste established thy testament upon the heed of Marie all way virgin, for after the death of thy son thy faith only remained perfetely in the reason of the same virgin. ¶ Of the sorrow and compassion of our lady. AS the great clerk Albert saith upon these words of Luke: Luc. 2. E. Tuam ipsius animam pertransibit gladius. The sword of sorrow shall pass thorough thine own soul. It is the more true exposition and sentence when this pronoun derivative, tuam/ is resolved in to his primitive, tui/ so that this is the true sentence of the foresaid words of Luke, the sword of sorrow/ that is: the pain of the passion and death of thy son (O virgin Mary) which he suffered in his body: shall pierce and pass thorough the soul of thine own self Marry. So that the sorrows which thou felt not at the birth of thy son, so that thereby thou did not know thyself a mother: at his death thou shalt feel them in most painful and sorrowful manner, so that thou shalt know thyself then to have had a child and to be a mother. Our saviour jesus her son was to Marie his mother as her own heart, and therefore when he was borne of her: she felt as if half her heart had been borne and departed from her body. And as that thing which is half without and half within, if that part that is outward be pricked or hurt: the part inward doth feel the pain aswell as the outward part. And so when jesus the son of the virgin was scourged and pricked with thorns, the hearse of the glorious virgin/ was in a manner also pained and pricked, and so in like manner when her son jesus was crucified and his heart pierced with a spear: it seamed to her as if her own heart had been pierced with the same spear. And therefore god wrought no small miracle in that that the glorious virgin his mother wounded inwardly in her soul with so many grievous and great sorrows did not yield up her spirit and die, and specially when she see her most dear-beloved son hanging bytwixte two thieves/ naked/ wounded/ scorned of all men/ crucified/ and dead, and then his heart pierced with a spear: It was (I say) a great miracle that she lived. Pri. Reg. 4. D. For the wife of Phinees the son of Hely/ the judge of Israel hearing that the ark of god was taken/ she being great with child: suddenly fell to traveylling. and for the great and vehement sorrow the which that she had for the taking of the arch of god: she childed and died, and yet her sorrows and great pains beware no thing so vehement and so great as the sorrows of the blessed virgin Mary, nor ware to be compared to the sorrows of the mother of jesus/ which did see the body of her son (signified by that arch) crucified by his enemies/ and so put to the most shameful death/ which virgin also the same night after that her son was buried: going thorough the city of Jerusalem/ weapte so bitterly and pitiouslye/ that all both men and women that see and heard her: ware provoked to sorrow and mourning. Also that most increased her sorrows: that she did see him at his death, so bet/ wounded/ in great thirst or dryness/ and could not help him, and namely so cruelly racked upon the cross/ there nailed/ and after his death his heart pierced with a spear. These ware her sorrows/ and above thyese she was compelled to enter in to an other man's house, and there to continue in sorrow and mourning. And so the mother of god/ the queen of heaven/ and the lady of all the world was sustained with the alms and charity of other men. But why would our lord suffer her to have all these tribulations? because he intended to exalt her after her death above all creatures in glory, which excellent/ singular and unestimable gift, he would not give to her for the merits of any other person (for the reward of glory/ shallbe given after a man's own merits and deservings, and not for any other man's merits) And therefore he would have his blessed mother subdued to hard lobours/ paygnes/ and sorrows in herself, in the most high poverty/ in extreme vility and despection/ in the most profound meekness/ most pure chastity/ most perfit charity/ and in other like virtues and pains, and specially in suffering of pains and sorrows (that she might go by the same way/ that her dear-beloved son jesus did. ¶ A Lesson. OF this article we may learn to have compassion of the affliction of our parents, and to provide for them in their necessities accordingly to the commandment of god, Exod. xx. B honour thy father and thy mother: and this our sweet saviour Chryst taught us by his example. Super Iohn̄●rac. C. nineteen. And hereunto saint Austen saith: The tree of the cross upon the which the membres of Christ were nailed at his death, this tree (I say) was also a chair wherein our doctor and master christ 〈◊〉 and taught us. And a man to conform himself to this article should have compassion of the mother of Christ, or as I may say: of his own dear-beloved lady and mother/ our blessed lady Marie, as Christ had compassion on her, and then pray thus. ¶ A prayer. O jesus which for me crucified/ having compassion of thy mother's sorrow and compassion/ would diligently commend her to thy dear-beloved disciple johan, and also commend him to her, I commend me unto the and also all mine in that faith and love that thou commendest them together: meakelye beseeching thee, that for the tenderness of so great love: thou wouldest make me to come truly and perfitly to thy love, and thorough their prayer and commendation I may be preserved and kept from all adversity and peril, in the perils and dangers of this world and life. Amen. ¶ How the manhood of christ complained himself to be forsaken of god The lix article. THe lix article is/ when christ said himself to be left and also forsaken of god. Mat. 27. E As the evangelist saith from the sixth hour of the day unto the neynth hour, that is/ from xii of the clock unto three at after none, there was a great darkness over all the earth, For the son was in an universal eclipse, which was against the natural disposition and order of the son for that time, and therefore it was done by miracle, and by the only power of god. Li. 3. de ●iuitate dei. ca 15. B. And hereunto saint Austen saith for as much as the innocent lamb christ/ the true son of justice did suffer the eclipse of death, therefore this visible son/ the most clear light of all the world, having compassion of his creature and maker: withdrew the beams of his light and hid himself/ as though he durst not or would not behold his maker hinging upon the cross, nor see his most vile and bitter death. And then about the ix hour of the day our saviour jesus cried with a great and loud voice. And that was (as Simon de Cassia saith) for he suffered great torments and pains. Libro. xiii. Also for that he suffered great wrong and injury. He cried with a great voice of the body/ but that was more by the virtue and power of his godhead: than of his manhood. He cried with a great voice for the great pains that he suffered might not prevail against him: but at his own will. He cried with a great voice that they might hear him and know him hinging upon the cross, and at the point of death: whom they would not hear sweetly and devoutly preaching: but rather with a froward & obstinate mind ever despised him. jesus cried with a great voice and spoke his four word upon the cross saying: Mat. 27. F Heli heli lama hazastani: These be words of Hebrew and thus they be spoken in latin: Deus meus deus meus: ut quid dereliquisti me? My god my god: wherefore haste thou left or forsaken me? These be not the words of the godhead of Christ: for that suffered no pain it is unpossible, as if the son beam should shine upon a tree, and one person took an axe or hatchet and did cut that tree: the son beam should in no thing be hurt thereby, and so in like manner though the body and manhood of Christ suffered great pains and death: yet the godhead therein was in nothing hurt/ ne yet suffered any pain, but Christ spoke thus for his manhood which then seamed to be forsaken of god/ for it was subdued to intolerable pains and most shameful death. Christ was left in great pains/ that thereby and for those pains we might be comforted of god. It was done by a great miracle that the glory which was in the higher portion of the soul of christ/ did not descend and redound in to lower part of the soul: but was suspended and letted: so that the lawer part suffered all pains asmuch as is possible any creature to suffer without death, for it was holly left to itself without all comfort, which was not in the holy martyrs in their martyrdom and death, for the comforth that they had in the higher portion of their soul: did redounded unto their senses, so that their martyrdom and pains was no great pain to them, but with great joy they suffered them, as it appeareth in the lives of saint Laurence/ Vincente and many other. But our saviour jesus had none such consolation in his senses: no help of any person, but all left to suffer what so ever was put to him, and that to the extremity. And therefore he compleynethe himself to be forsaken of god/ which might not in deed be left of god/ for the godhead was ever joined both to the soul and also to the body: but this he spoke for us/ for he knew that many of his elect membres should come to so great tribulation: that it should seam to them that they were utterly forsaken of god. Now blessed be our dear-beloved and most merciful saviour jesus, which first in his own body for us/ and now also in us and with us it pleaseth him to suffer our tribulation: for the tribulation that we suffer for justice and for god, he reputeth it as his own tribulation for he saith: Psal. xc Cum ipso sum in tribulatione: I am with the good person in his trouble, and that is/ that we should more surely and faithfully trust in him. This pain when he said himself to be forsaken of god: was moste grievous pain to him above all the other, for without this leaving: there should have been no pain, for who so is consorted by god: there is no torment that can be painful to him. Christ said twice: My god, and that was to show the vehemence of his sorrow both in soul and in body. And hereunto saint Bonaventure saith. He cried with a great voice for he felt great sorrow/ and specially for the great unkindness of man, for though he suffered for all man kind: yet there were very few present there that took fruit thereof at that time, as the thief that hang on the right hand/ and the glorious virgin that was full heavy there by the cross, so that our lord might weal say: why have I so vainly and with out fruit subdued myself to so many great pains and to death? O blessed lady what sorrow had thou when thou hard thy son cry so? He cried also with a great voice/ for the sin was great which was the cause of all that misery, those pains and death. For as saint Ambrose saith: He wept and sorrowed for the sin and misery of them: whose nature he had taken. ¶ A Lesson. OF this article we may learn how to have a recourse to our lord in all our tribulations, and by our prayer complain and show to him our desolation/ that it would please him to behold our troubles and help us, for so our saviour Christ in his troubles and sorrows/ cried unto god his father/ saying: My god my god why hast thou forsaken me, Super psal. 21. which as the gloze ordinary saith) was not only a complaint: but also a prayer, as it appeareth in the psalm of the which these words be taken/ for there it is said thus: Psa. 21 iu●● lxx. in●pre●. Deus deus meus respice in me quare. etc. O god my god behold me/ why hast thou forsaken me. Also saint Paul speaking of the prayer of Christ: Hebr. 5. B. seemeth to speak of this prayer saying: Qui in diebus carnis sue preces cum clamore valido et lacrimis offerens: exauditus est pro sua reverentia: Our saviour jesus in the days and time of his mortality offering prayers to his father with a great cry and with tears: was hard for his reverence. ¶ A prayer. O Lord jesus Christ the son of the living god which at the ix hour of the day for me most wretched hinging upon the cross/ cried to thy father with a great voice saying: He li heli lamahazastani: That is: My god my god why haste thou forsaken me: grant to me that in all my trouble and anguish I may cry to the my lord god with the great voice of my heart that so thou never suffer me to be reproved/ as left and forsaken of thy mercy. Amen. ¶ How they gave him to drink: vinegar or asell. The lx article. THe lx article is the drinking of vinegar, for jesus after all the foresaid pains and labours being thurstye or dry (for then all that was written of christ in the law of Moses or in the prophets/ ware fulfilled, except one/ that was written in the psalm: Psal. 68 In siti mea potaverunt me aceto: In my thirst they gave to me vinegar to drink) therefore jesus to fulfil all the scripture: he said: I am dry. Not so to be understand, that jesus therefore was thirsty/ and therefore they gave to him vinegar to drink: because it was so written before by the prophet: but because god knew long before/ that christ should be dry, and also that the jews or the soldiers should give him vinegar to drink, therefore our lord would have it written by the prophet, and so in this thirst of Christ that scripture was fulfilled, johan. 19 and so in like manner understand all the other propheties of Christ. Christ said: Sitio: I thirst. And this was his .v. word that he spoke on the cross, for after his long and continual labour and pain had all the night before and also that same day unto iii of the clock at after none, also for his effusion and shedding of so much blood, and for hanging so long upon the cross in the heat of the day, it was no marvel though he ware dry, and of this the prophet also saith in the person of Christ: Psal. 21. Aruit tanquam testa virtus mea: et lingua mea adhesit faucibus meis: My virtue or strength of my body was as dry as a shell/ and my tongue clyved fast to my cheeks for dryness, and therefore he might weal say: Sitio. I thirst. For they that be let blood: be more dry than other men, but our saviour jesus was let blood that day, both in scourging/ beating crowning with thorns and crucifying, besides his sweating, therefore it was no marvel if he were dry. saint bernard entreating this article saith: O good jesus why dost thou cry and say: Sitio. I am thirsty. Dost not thou know that thine adversaries will minister and give unto thee: vinegar for thy drink where as thou gave them drink in the desert when they were thirsty? Num. xx. B And he answereth in the person of Christ saying: I thirst and fervently desire the conversion of sinners, the tears of penance/ of compunction/ of compassion/ and of inward devotion. I thirst your health and the redemption of all souls. Therefore that Christ did here express his great dryness/ was not without great mystery. For he did not say: I thirst, for that he desired any wine or yet vinegar/ which he knew that they should give to him. But what drink (suppose you) did he desire, which is the fountain of the lively and wholesome water, the vain of life/ the river of all pleasure/ the flood watering the heavenly paradise. Surely he thrusted and desired our health/ that is: by his thirst he desired our thirst, that is/ that we should desire and thirst god the well of life. Also I thirst (saith Christ by saint bernard) all you that goeth by this way/ that ye would attend and see/ if there be any sorrow like unto my sorrow/ that by compassion ye might cut your hearts/ for this day my heart was opened for you. O good jesus, thou complainest of thy thirst: but thou speaks not of thy cross: thou sufferest patiently the crown of thorns, thou forgettest all thy most grievous wounds and despisings, the jews and the gentiles/ they thirsted thy blood and therefore they crucified thee/ but thou thirsted their health/ and therefore thou would die for them, as if Christ should say the health of your souls doth more torment me: then all the pains of my body. But when Christ said: Sitio. I thirst, anon they gave to him no good nor wholesome drink: but vinegar, for as the evangelist saith: joh. ●9. F. Erat ibi vas aceto plenum. etc. There was a vessel full of vinegar, and they filled a sponge with the vinegar/ and wound it about with hyssop/ and fastened it to a reed and so put it to his mouth. This they did first/ for their by was the scripture fulfilled that said: Psalm. 68 In my thirst they gave me vinegar to drink. Secondly to signify the malice of the jews which went out of kind from their old holy father's/ for as saint Austen saith: Super Iohn trac. C. nineteen. C. The Jews ware as vinegar declining from the good wine of the patriarchs and prophets, in to vinegar/ that is in to malice and cruelty, having crafty/ deceitful and malicious hearts. These Jews ware conveniently signified by that vessel full of vinegar/ for they were full of iniquity/ having their hearts like to a sponge full of poors or holes, so their hearts were full of many false deceits and malycyousenes. ¶ A Lesson. OF this article we may learn to beware that we do not offer unto Christ to drink bitter wine or mixed with gall. For as then the jews and soldiers did to Christ: so do now a days evil christians give to Christ a bitter drink: for where as Christ thirsteth and desireth the health of their souls, they offer to him the bitterness of their sinful life. though christians that believe weal and work or live evil: they give to christ wine mixed with gall, for they mixed the wine of true faith with the myrrh or gall of evil conversation, in as much as by their evil life: they slander the church and specially now a days evil prelate's, our lord amend them. This mixting of drink may be also taken in a good sense. As ye shall see in the prayer following. ¶ A prayer. O jesus which thirsting our health would have vinegar and wine mixed with myrrh and gall offered and given to the to drink: make me worthily to offer to the the wine of devotion mixed with the myrrh of mortification of my sensuality/ and with the gall of contrition for my sins, & that I never drink of the vinegar of infidelity or of slander/ though I taste of any slander, that is: suffer wrongfully any slander. Amen. ¶ The consummation and end of the passion of Christ. The lxi article. THe lxi article is the end and consummation of the hole passion. for when jesus had taken or tasted of the vinegar. joh. 10. F. He spoke the vi word upon the cross saying: Consummatum est: It is done or ended, as it in the tasting of that vinegar the fullness of his passion and pains was consummate and ended, or else that tasting done: all that was prophesied of Christ that he should suffer: was ended, only death except. And therefore as our heed and captain Christ suffering the bitterness of his passion for our sins persevered and continued patiently unto the end/ that is unto that all that was spoken by the prophets and scripture that he should suffer ware fulfilled, so we (if we will be the membres of this head) should continue in perseverant patience in all our adversities and troubles/ so that we might come to the end of all our troubles, our most benign saviour jesus being our guide, and that we might say with Christ: Scd a Tim. 4. B. Consummatum est: That is: With thy help jesus and not by my virtue, I have fought a good battle or fight. I have ended my course and kept my faith. Then a thing is said to be consummate: when all together is perfitly ended and gathered together as it were in a some. So our saviour Christ after that he had suffered all the pains that be spoken of before, in the. lx articles, so that there was no more to be suffered but death, than he gathered all them together as it were in one heap or some, and so offered them all to his father saying: Consummatum est: That is to say: What so ever scripture said that I should suffer: I have done it/ performed and ended it. The work of my passion is ended which I offer to my father for the redemption of man kind. Nor this consummation was without natural pain, as if a man had passed many great perils/ dangers/ and pains/ he can not lightly remember and recount them without a grudging to the body/ though on the other part he be glad that he hath so escaped them. Such a painful horror and grudging had Christ at this remembrance and no marvel/ for he was as yet hanging upon the cross/ to his no small pain, and also this remembrance and consummation contained in itself virtually all the foresaid articles of the passion of Christ/ which all in sum he noted when he said: Consummatum est: It is ended. And therefore this consummation doth conveniently make a special article. ¶ Of this vi word: Consummatum est. THe vi word that Christ spoke upon the cross, that is Consummatum est: It is ended, was a word of great perfection/ noting thereby (as we said before) that he had done and suffered all things which he ought to do or suffer for the redemption of man. And that is declared by this example, a good physician will thus order his patient, whose health he intendeth. First he will give or assign to him his dieat. secondly he will cast him in a sweat. thirdly if these be not sufficient: he will let him blood, to correct the evil humours. And four he will give him a potion to avoid all the evil matter that is the cause of his sickness So our lord Christ that he might cure us from the infirmity and seakenes of sin: he first kept a dyeat/ for he fasted xl days Secondly he sweat blood for us. thirdly he was let blood in all the parts of his body/ when as he shed his blood without weight or measure/ so that his body hanging upon the cross: was as dry as a firebrand. Fourthly and last, not content with all the other medicines: he took a most bitter potion, when for to cure our sinful sickness, he took vinegar and tasted thereof, and therefore he said conveniently: Consummatum est: All things be fulfilled that I should suffer for the health of man. And thus after that he had suffered in all the membres of his body the sharp darts of most bitter pains and passion, he might well say the words of the prophet: Trent. 3. B. Replevit me amaritudine: inebriavit me absinthio. He hath fulfilled me with bitterness, he hath made me drunk with wormwood, and so in his passion he drank a bitter potion/ and that to cure us. ¶ A Lesson. OF this article we may take this lesson/ that in the end of every good work that we do, which hath diverse acts and parts: we should gather them together as it were in a some and so offer that good work to god, and so commonly we use in all the service of the church for ever in the end: we conclude with a collect, which is so called for asmuch as in that prayer all the office or service said before, is as it were virtually gathered and contained in that orison or collect as in a sum. And so this word. Consummatum est, is as it were the collect of the hole passion of Christ unto his death. And a man to conform himself to this article: should remember briefly as it were in a sum all the foresaid articles of Christ's passion, and so give thanks to all mighty god for them, and pray as followeth. ¶ A prayer. O jesus which, offering the consummation of thy hole passion as it were in a ●ume/●o god thy father for we, did say, Consummatum est. it is ended▪ grant to me that I may duly consummate and end all the good works and pains that it shall please thy grace to work in me and by me, and so ended: to offer them with due thanks unto god the father, by the. Amen. ¶ Of the yielding up of his soul or of the death of Christ The. lxii article. THe lxii article is the death of Christ, for when Christ had said It is ended: then he criing again with a great voice said (or no necessity, but for our example) 〈…〉 tuas commendo spiritum meum. Father, I commend my spirit in to thy hands. Luce. 23. F This was the vii and last word that he spoke upon the cross. And by this saying, he would declare unto us that the souls of holy saints: be in the hands of god after their departing from the body, where as before that time all the soul's ware in the hand & power of hell. And by this his commendation he commendeth to his father all his elect people for we be his membres as saint Paul saith. Omnes unum sumus in Christo Jesus. Gala. 3. D. We be all one in Christ Jesus. Which in the days of his mortality offering prayers to his father with a great cry and tears: Hebr. 5. B. was hard for his reverence. And this word said and prayer made: he bowed down his head, and so gave up his spirit. Hiero super Mar. 15. In crying, weeping, and praying/ As the gloze saith, we that be earthly or made of the earth: do die or give up our spirit/ with out any voice/ or at most/ a soft or small voice. But Christ that came from heaven: he at his death exalted his voice, and cried with a great and loud voice/ He that is not moved with this voice: is more heavy than the earth, more hard than the stone, and more close and stinking than dead means graves/ for all these ware broken, moved and open by this voice. And note here that among all the pains that Chryst suffered: this pain of death was most sharp and painful for as the Philosopher saith. 3. Ethi. Ca vi. Death is the most terrible of all terrible or fearful things/ and that is for the natural inclination that the soul hath to the body. But there is a more special cause in Christ for as Damasten saith. Lib. 3. Ca xxvii. His godhead was unit and knit, both to the soul/ and also to the body, and therefore, that separation of his soul from his body: was most painful to him. christ inclined and bowed down his head: to show unto us. iiii. things, that is. first the grievous and heavy burden that was laid upon him. A man that is overcharged or oppressed with a heavy burden: is wont to stoop and bow down his head. But Christ was oppressed with the heavy burden of our sins as saint Petre saith. Pri. Petri. sedo. D. Peccata nostra ipse pertulit in corpore suo super lignum. Christ bore our sins in his body upon a tree, that is the cross. Also Christ saith by the prophet. Conuolute sunt iniquitates et imposite collo meo. Trent. prino: E. The iniquities or sins be folden or lappid up together, and laid upon my neck, and therefore no marvel though he bowid down his head to show unto us what heavy burden he bore. Secondly he inclined his head to show his poverty, for jesus the son of god at his death was so poor that he had no place where to rest his head, and therefore he bowed it down. thirdly to show to us that meekness is the way to glory everlasting. hereunto Hugo saith. We shall return unto the heavenly country: by the way of meekness. And the wiseman saith. Pro. 4. B. Viam sapientie monstrabo tibi. etc. I shall show to the the way of wisdom, and I shall lead the by the paths of equity: which when thou art once entered in to: thy feet shall not letted nor thou running shall have any let or obstacle. This way is the virtue of meekness, Luc. 18. C. for as Christ saith. Qui sehumiliat: exaltabitur. He that meaketh himself shallbe exalted, & as the prophet saith. Non habitabit in medio domus mee qui facit superbiam. Psal. C. The proud person shall not dwell in my house. fourth christ inclined his head to give thanks to his father for the victory he had, for by his death: he destroyed death. And hereunto saint Paul saith. Absorpta est mors in victoria. 1. Cor. xv. G. Death is destroyed by the victory and triumph of Chryst. Ibidem. And in the same place. Deo gracias qui fe cit nos vincere in domino nostro Jesus Christo. Beda. li. vi: Super. Lucan capi. x C. Thanks be to god that hath given to us the victory over death by our lord jesus Christ. And note here after sum doctors, that the same hour that our first adam did sin/ our second adam christ gave up his spirit, and so the same hour that the first adam by his sin subdued himself and all his posterity to death, the same hour this second adam by his death destroyed death eternal so that none of his elect children shallbe subdued there unto. And the same hour that paradise was shut from our first adam: the same hour Christ opened paradise to us. ¶ A compassion and a contemplation of the death of Christ. Saint Bernard entreating this article saith on this manner. I am sorry and have compassion upon the my lord, king/ master and father yea my good brother and most beloved jesus, more amiable and to beloved above all women whose arrow or dart hath not turn backward/ thine arrows been very sharp/ thy doctrine is valiant and mighty, Scdo. regum primo. D. thy sermon and word is quick and levely of moche efficacity and virtue, Psal. C. nineteen more piercing than any two edged sword/ entering thorough, Heb. 4. C. even to the dividing asunder the soul & the spirit. Also thy shield never declined from the battle, for thou haste crowned us with the shield of thy grace and of thy good will. The spear of thy prayers never turned bac void, for thou prayed for thy enemies that they should not perish. How more then dost thou pray for thy friends and servants. Thou art stronger than the lion, Apoc. 5. B. yea thou art the lion of the tribue or stock of juda, Prina. Pe●. 5. C. that haste overcome the romping lion that runnyth all over, searching whom he might devour. Thou art more swift than the eagle. Psal. xviii. For thou as a giant had great joy to run in the way/ to fulfil the mystery of thy incarnation, unto the time that thou as an eagle did provoke thy birds to fly. Thou spread the wings of thine arms abroad upon the cross, and flying over us: thou took us/ lifted us up, and bore us upon thy shoulders with great strength: unto thy holy habitacle/ unto the household of thy father, Luce. 15. B where, for the feeding of thy sheep and dram, that was lost, and by thy passion found again? thou madest a great feast and joyful to thy friends and neighbours, thy holy angels, making to them great joy for the conversion of a penitent sinner. And though thou be such a mighty and noble person yet thou wast condemned unto the most shameful death, and so thy spirit commended in to the hands of thy father, and thy head inclined and bowed down: thou gave up thy spirit. O all ye that desire to joy in our lord come I beseach you and sorrow with me. Take heed and behold our mighty and strong David, how he is all to rend with wheppies behold him, whom we most desire, and whom the angels desire to behold, how he is slain in our battle. Where is thy red rosy colour? where is thy beauty? where shall thou find fairness in thy bruised body? Behold, our days have decayed and failed, the days (I say) of our most benign jesus which only is the day without all darkness. And his bones have waxed dry as a fire brand, Psal. C. i. he is cut down as the grass: and his heart hath wydred away, he was lifted upon the cross and very grievously hurt and bruised. And though he was thus shamefully and vilenously arrayed outwardly: yet he kept his beauty and fairness inwardly. Therefore faint not for him in thy troubles, for the jews and gentiles that see this person hanging upon the cross (which in himself was more beautyouse than all the children of men) they (I say) only beholding outward things: Psal. xliiii. see him/ having neither beauty ne yet fairness, for his face was more like to a leper than a clean man, and all the disposition of his body was then very deform and foul to behold, yet of that deformity of our redeemer: did essew and flew out/ the price of our beauty/ of our inward beauty I mean/ In part we have showed unto you now the deformity & blackness or foulness of the body of most amiable jesus, but his inward beauty there is no man that can declare/ for in him resteth and inhabiteth the hole divinity or godhead/ let us therefore be contented to be deformed in our body outwardly with our saviour jesus shamefully deformed/ let us conform ourself in our body to the body of our true vine Christ: that he might reform the body of our mortality unto the body of his clearness and glorification. O death most to be beloved. O passion of Christ, most to be desired. O marvelous mysteries, what is more marvelous than that death should give life? wounds: should cure and heal, blood should purify, and that sorrow: should inflame and kindle love? The opening of his side: doth couple & join heart unto heart. Also what is more marvelous than that the son in the eclipse or darked by clouds should shine more clear and bright? the fire extinct, doth more inflame and kindle the heart/ the shameful passion doth glorify and make glorious, thirst or dryness: maketh one drunk. nakedness: doth cloth with the garments of virtue/ the hands fast nailed: doth louce us/ his feet nailed: done make us to run, Christ yielding his spirit: doth give to us life/ he dying upon the tree: doth call us to heaven/ the son of god is lead to death, he is smitten/ buffetid and beat: that is our victory, he is crowned with thorns: that came to break the thorns of our sins/ he was bound: that looseth them that be bound, he was hanged upon a tree: that raiseth them that be fallen down/ the well of life: hath vinegar offered to him for his drink/ health is wounded/ life: dieth, pity is scourged for the sinner/ wisdom is mocked like a fool/ truth is slain as a liar/ justice is dapned for a wicked person/ mercy is vexed for an infidel, sweetness is made drunk with gall, life is dead for the deed man. All this is the saying of faint Austen. Sermone. C. xiiii. de tꝑe. By the premises ye may perceive that Christ suffered death/ he just and righteous: for us unrighteous, he suffered death, for unjust persons, by unjust persons, with unjust persons, for unjust causes/ and under unjust judges/ and also with unjust pains and torments. Behold therefore thou devote soul in to the face of thy saviour Christ, and see in him/ how he did bear and suffer the pain of the cross that thou should follow him in bearing the cross/ his body was naked, for our example that we should make our confession openly or plainly and nakedly to our gostlyfather without all cloaking or hiding and excusing of our sins/ his arms was spread abroad upon the cross ready to embrace the in a token that he will gladly receive the unto his grace, if thou forsake thy sin, he was fast nailed both in hands and feet: that thou should persever and continue in his love and service/ his heart was also opened, for the effusion of the price of our redemption/ As ye shall see in the next article. ¶ Here follow iii lessons. THe first lesson of this article is that we should die with Christ, that is from the world and sin if we will live with him in glory eternal. Scda Tim. 2. C. And here unto saint Paul saith. Si commortui sumus cum Christo: et convivemus. If we die with Christ we shall live with Christ. And in an other place. Mortui enim estis et vita vestra abscondita est cum Christo in deo. Colos. 3. A. ❧ ✚ ☞ Ye be dead from the world and all vain or transitory things, and your life is hid with Christ in god. The second lesson is, that it is very good and profitable, to say devotely those ten psalms, commonly called the psalms of the passion, which Christ said in his prayer hanging upon the cross for without doubt, who so reads or says them devoutly shall find great comfort. thirdly every christian at his death should use and keep the foresaid .v. things, that Christ did at his death, he did pray, cry, weape, commended his soul to his father, and gave up his spirit. So we at our death should pray/ cry to our lord for his help, at lest in heart, weep for our sins by true contrition/ commend our soul to god, and to give up our spirit, that is with a good will to die and so to conform our will to the will of god. A man to conform himself to this article: may oft remember these lessons with the premises said in this article/ and pray as followeth. ¶ A Lesson O Blissed jesus which for me, dying upon the cross, did commend thy soul to thy father: grant to me that I may spiritually so die to the and with the in this life: that it would please the at the hour of my death to have my wretched soul recommended to thee, which lives and reignies with god the father and the holy ghost world without end. Amen. ¶ The opening of Christ's side and heart with a spear the lxiii Article. THe lxiii Article is the opening or wonding of Christ's heart with a spear. Mat. 27. F. For at the death of Christ there were showed many miracles, as the darkness of the son, the cutting of the veil in the temple, the renting or breaking of the stones, the opening of the monuments or graves, the conversion of the noble man and capiteyn Centurio/ the conversion of the thief & of many other, that seeing these great things that were done, knocked upon there breasts/ in sign or token of penance, and returned homewards, his most heavy mother there abiding with a few women with her. The jews then because it was the sabbath even, that the bodies should not remain upon the cross on the Sabbath day (for that sabbath day was an high day and festfull with them) they I say besought joh. 19 F. Pilate that their legs might be broken and so taken down of the cross/ then camme the sawgyours and broke the legs of both the thieves. And when they camme to jesus, and saw that he was deed already: they broke not his legs, for as the legs of the paschal lamb ware not broken: no more ware the legs of Christ, that is the true lamb of god/ and in that was the scripture fulfilled that saith. Exo. xii. G os non comminuetis ex eo. He shall not break a bone of him. joh. 19 F. But there came one of the sawgiours with a spear/ and did thrust Christ in to the side and forthwith there came out blood and water. This sawgior was called Longius and he was blind or at lest his sight was but week and what time he had thrust Christ to the heart with his spear: the blood running down by the spear unto his hands, he (not knowing the virtue thereof) touched or rubbed his yen with his bloody hands and so had his sight clearly given to him. Also of this blood and water; all the sacraments of the church have their efficacity virtue and strength, Super dist. 2. 4. sen●●. as by their meritorious cause. As the master of the sentence saith and all doctors. And though at that time the deed body of Christ could feal no pain: yet the jews did this thing of a great malice and to the great rebuke of Christ, for they ware not saciate and content with the obprobries/ rebukes and pains that they put him to in his life: but that also they would put him to more and so pursue him after his death. And for that cause this wonding of Christ's side is taken here for a special article of Christ's passion/ for all the cruelties/ shames and despites that be done to the deed corpses or corpse/ be accounted as if they ware done to the persons living. As sometime the bodies of deed persons: be drawn/ hanged/ headed, quartered, or burned: for the correction and punishment of such defaults as those persons did in their lives. And though Christ that time deed, felt not that wound of his side: yet the blessed virgin his mother felt it, for that spear than did pierce her most sorrowful soul/ as saint Bernard saith, truly. O blessed mother, than the sword of sorrow did pierce thy soul: when that cruel spear opened thy son side, after his death. His soul then was not present with his body. But thy soul might not be departed from it, for the soul is rather there where it loveth: than where it giveth life/ & so not without great cause, we say that thou art more than a martyr, for the effect of compassion in thee: did exceed the feeling of all bodily pains. ¶ Of the miracles that were done at this time: we shall speak, in the begynny●g of the third part of this mirror/ book or/ treatesse. OF this wound of the side of our lord/ the devote and holy saint Bernard saith thus. O good jesus, thy side was wounded and opened: that we might have entrance or a way to come to the. Thy heart was wounded: that we absolved from all outward troubles and business might rest and abide therein. It was also wounded: that by that visible wound: we might see the invisible wound of thy love/ for who so ever fervently loveth, he is wounded with love. And how might his burning love be more clearly and openly declared to us: but in that that he would not only have his body outwardly wounded: but also have his heart wounded with a spear/ therefore this bodily wound: doth show to us his spiritual wound of love. Arise therefore thou spouse of Chryst, as a dove buyiding thy nest and resting place in the deepness of this hole or wound there watch continually as a sparrow finding thy nest! there hid thy birds of chaste love with the turtle. join or put thy mouth to that wound: that thou may suck or draw the water of health from the fountains of our saviour. This is the well that springeth in the midst of paradise/ which doth make fruitful the devout hearts and plenteously doth water all the world. This is the door that was made in the side of the ark of No/ by the which did enter all the beasts & men that were saved from the universal flood. Study and labour therefore with all thy diligence to have a recourse unto the holes of this stone and unto the cave or den in this stony wall both now in this life and also at thy death/ there to rest and hide thyself/ that thou might escape the danger of the wood lion the devil, and also that thou might find there plentiouse pasture and food to thy eternal comforth. ¶ And here note that Christ did shed his blood .v. times this day for us. first in his prayer, when he sweat blood. Second, in his scourging. third, in his crowning with thorns. Fourth, in his nailing to the cross, and. fifth, in the opening of his side as ye have heard before. ¶ Here follow ii Lessons. first lesson of this article is this, that when we be dead with Christ from the world and from all sin then also we should be wounded in our heart with the spear of charity so that we might say with the spouse in her canticles. Canti. 2. A. juxta. 70. Vulnerata charitate ego sum. I am wounded with the spear of charity. Saint Austen also desired to be wounded with this spear saying. I beseech the my lord and king, my most sweet jesus for thy most holy wounds, which thou suffered upon the cross for our health, from the which that most precious blood ran out wherewith we be redeemed. I beseech thee (I say) to wound this my sinful soul for the which it pleased the to die. Wound it I beseech thee, with the fiery dart of thy most mighty love and charity. Nail fast my heart to the with the nail or dart of thy love, that my soul may say unto thee, I am wounded with charity/ and so sore wounded: that from this wound of thy love there might run the full rivers of tears/ both night and day, both of contrition/ compassion and devotion. Smite I beseach the good jesus this most hard flint my soul, with the mighty and sharp spear of thy love: that it may mightily enter in to the inwardness or deepness of my hard heart. The second lesson is that we should receive the sacraments of the church with that intent and devotion: as if they came then from the side and heart of our lord, for that wound of his side: was as the door whereby the sacraments of the church come from Christ to us. Augus super. For as of the side of our first Adam sleeping, his wife Eva was form and made: joh. tract. Ca xx. so of the side of our second Adam (that is Christ) sleeping by death upon the cross was form the church/ the spouse of Christ. By this wound as by a door of love saint Austen did enter when he said, In Manuali. Ca 23. Longyne hath opened to me the side of Christ with a spear/ and I have entered therein and there I surely and quietly rest. The nails and the spear cry to me that I am truly reconciled to Christ: if I love him. ¶ A prayer. O jesus which for me would have the side of thy deed body opened, from whence came plenty of blood and water for our health & comforth: wound (I beseach thee) my heart with the spear of thy charity, that I may worthily receive thy sacraments, which flowed out of that thy most holy side. Amen. ¶ How the body of Christ was taken down of the cross the lxiiii Article. THe lxiiii article is the taking down of Christ's body from the cross. For after that our saviour jesus had given up his spirit upon the cross: that was about the ix. hour of the day: the body of Christ hang still upon the cross unto evensong time/ and there abode and tarried our blessed lady and other iii women sitting by the cross/ and not knowing what to do, they would have taken down the body/ and have buried it: but they had no strength thereunto, nor yet such instruments as ware necessary for that purpose. And to depart leaving the body upon the cross: they durst not/ and there to tarry or abide the night drawing nigh: they might not. Behold and consider (thou devote soul) in what proplexitie they be in and have compassion on them with all thy heart. And as they sat thus in trouble and heaviness there came joseph of the city of Aromathya sometime called Ramatha, where as Helchana and Anna the parents of the prophet Samuel dwelled. Prino regum. pri. A. This joseph was a rich man and of noble blood and also he was a senator/ and had great office in the court of the emperor, a good man in himself and in the sight of god, just to his neighbour, a disciple of Christ, but secret, for fear of the jews, he had a trust to come to the kingdom of god for he did in no thing consent to the council and those malicious acts of the jues. St Math. Ca 27. And as saint Hierom saith the first psalm was made of him. Beatus vir. etc. This holy joseph strenghthed thorough th'effusion of Christ's blood (all fear set a part) went boldly unto Pilate, not fearing the malice of the jews, nor yet the power of Pilate, and asked of him the body of jesus, for a great treasure, for he preferred that body above all earthly treasures though they be never so precious. Pilate marveled that jesus was so soon deed, and called to him a captain of an hundredth men, and asked of him if jesus were deed/ and when he knew the truth by that captain: he gave the body to joseph. And then joseph bought a fair lynyn cloth for to wrap Christis body therein. And so joseph came, not now as a secret and privy disciple of Christ: but an open disciple of jesus. And also there came with him. Nichodemus, which before time came privily unto jesus in the night for fear of the jews, but now all fear set a part he came with joseph and brought with him/ of myrrh and aloes about an hundredth pound weight, to anoint and dress the body of Christ before his burying. And when they came nigh to the place where Christ hang: they kneeled down/ and did worship our lord. And our lady perceiving that they came to take down her son's body (as rising from death) her spirit began to quicken, and so our lady received them at their coming reverently. And forthwith they prepared themself: to take down the body, and our lady helped as much as she might. One drew the nails out of his hands/ an other sustained the body that it should not fall down, our Lady standing: lifted up her arms on height, ready to receive the body when it should come down, and as shortly as she might touch him: she drew his head and his hands upon her sorrowful breast embracing and oft kissing his wounds wherewith she culde not be satiate, and what time the body was taken down: this blessed Lady took his head and his shoulders in to her lap, and Mary Maglene, took his feet, remembering what grace and comforth she found by them and all the residue that stood about: greatly lamented and mourned his death. ¶ The lamentation and mourning of our Lady. Saint Bernard speaking of this lamentation of our Lady/ saith. In libro de planctu virgins. She lifted up her hands on height, embracing and kissing the body of her son/ but her son did not embrace her again for his arms ware to stiff or stark thereunto. And then that blessed virgin seeing she could have none other solace did kiss with a great and fervent desire his wounds and the blood that ran from his wounds. In so much that the face of this sorrowful Lady was made all bloody with the blood of her son slain which thing in itself was very pitiful and much lamentable to behold, that is/ that so noble a body should be so shamefully entreated, as though it had been the most vile carrion/ and yet in truth: that body might never fall to corruption, for the godhead was continually joined thereunto/ which kept it from all corruption. And for this cause/ this article is nowmbred among the articles of Christ's passion though this body when it was deed felt no pain, but yet this blessed virgin at this time suffered the pain for she was there present with other devote women. And then joseph meakly desired our Lady/ that she would suffer the body of her son to be anointed and wrapped in the linen clothes, and so to be buried, but she refused to be so shortly departed from her son, & when they would have buried him: she would have retained him, and so there was a godly and a pitiouse contention betwixt them. And at last though not gladly: yet reverently, she suffered them to take the body at their pleasure. Then this blessed virgin weapt without comforth, and so such abundance of tears flowed from her eyen, that it might be supposed▪ that all her body were turned to water. She washed her face with tearis and also the deed body of her son & specially his wounds, and also the stone upon the which the body was laid when it as washed. And it is said that her tears done yet appear and may be seen upon that same stone which is in the entrance of the church of the holy sepulchre. She washed and dried his bloody wounds, and kissed them and oft-times she beheld his most holy face/ his wounds and his head, and there she see the prickings of the thorns, and how the hear was pulled from his beard and also his head/ she beheld his face (I say) how it was defoiled with blood and the spittings of the jews and so she could not be saciat with seeing and weeping/ her sorrow might be perceived: but it could not be declared as it was: but she felt it to the extremity. ¶ Here follow iii lessons. THe first lesson of this article is that the faithful people receiving the body of our lord in the sacrament of the aulcer: be compared to them that took him of the cross/ and it is more, to take him in the sacrament of the altar: than down from the cross, for they that took him of the cross took him only in there arms and hands, but we receive him in to our mouths and hearts. And as they did weappe that body in a fair lynon cloth: so should we receive him in to a pure heart and clean conscience. The second lesson is, that when we be come to that perfection that we be deed to the world, and to all sins, so that our body be deed (as saint Paul saith of Abraham and Sara) than we may somewhat release of the rigour of our penance and cross, Ro. iiii. D. so our lord would not descend from his cross in the time of his life: but when he was deed he suffered his body to be taken down. The third lesson is, that we should gladly take Christ of the cross with joseph. As long as the sinner continueth in sin: as much as is in him he bindeth Christ and naileth him fast to the cross. For our sins are the cause why Christ was crucified. But as shortly as we be turned by true penance unto christ: we louse him & take him of the cross and receive him betwixt our arms and hands as joseph did. And as ye see, that he which hath an other man betwixt his arms may do with him what it shall please him, if the other man resist not: so the penitent sinner embracing Christ in his arms of love: may do with Christ, and get of him what so ever he requireth to his soul's health. For Christ will not resist the penitent. For he is more ready to give grace: than the other is to receive it. And a man to conform himself to this article should oft remember these lessons, and pray thus. ¶ A prayer. O jesus which for me a wretched sinner, after thy death would have thy body taken down from the cross by joseph and Nicodemus, and so be anointed and dressed with sweet ointments and spices, would be wrapped in fair linen clothes: grant to me worthily to receive thy blessed very leaving body in the sacrament of the altar, as if I should take him of the cross, and so to anoint him with the ointments of virtues, that I may continually keep him in a pure heart and chaste body. Amen. ¶ Of the burying of Christ's body the .lxv. Article. THe .lxv. and the last article is the burying of the body of Christ. For after it was taken of the cross/ and dressed with spices and sweet ointments and also wrapped in fair linen clothes as we said before: then they went about to bury him. And the time passing: joseph meakely desired our Lady that she would suffer the body to be buried before that the Sabbath day should enter, for than it should be unlawful for them to do any such labour or business. And then our lady very gently and discretely ordered hire self to them, and so crossing and blessing that body though with great sorrow: yet reverently she suffered them to take the body and bury it. joh. 19 D. And as the Evangelist saith. Erat in loco ubi crucifixus est: ortus, et in orto: monumentum nowm. etc. In the place where jesus was crucified: there was a garden, and in that garden: a new sepulchre or grave cut or hewn out of a rock of stone, and it appertained to the same joseph. Math. 27. G. And in this new tomb: they buried the body of jesus. And here saith Simon de Cassia, that Christ praying died, and after his death: he was put in a garden, Li. xiii. in fine. that by his prayer and death: there might spring to us the plants of virtues of his invisible garden/ and that thereby we might deserve to enter the garden of heavenly pleasures, much more pleasant than that garden of paradise that was prepared of god for our first parents in the este part of the world. This new sepulchre also was convenient for our new Adam, I● ibidem. that his burying might reanswear to his incarnation. For when he was incarnate: he was put in to the womb of a virgin, where never man was before/ nor should be after him and so was he put in a new grave where as never man was put before. Also he was buried in an other man's sepulchre for he had none of his own/ nor would have. For he that came to give himself to the comfort of man: would have no earthly thing proper to himself. It was not convenient for him that came to give us heavenly things, that he should labour for any property in earthly things, and therefore he made poor for us from his nativity unto his death: did keep a poor li●e, 1. Cor. x. A. and free from all property in worldly things. He was also buried in a sepulchre of stone, Math. 16. C. this stone signified Christ, upon the which stone is established the sure foundation of our faith. Nu. 20. B. Also he was buried in a stone: for many mysteries. This is the stone that gave waters plenteously unto the people of god in the desert. This is the stone that gave forth rivers of oil unto job. This is the stone upon the which a man is exalted and fixed in the tribulations and anguishes of his heart, Psal. lx. to his great comforth and defence, Psal. C. iii. if he come thereto by sure faith. This is the stone that is the refuge and comforth unto penitent sinners/ that be full of pricks (that is, Psal. 139. contrition for their sins) as the hurchen is full of pricks. This is also the stone: against or unto the which the young spring of our sins be cast and all to crushed and broken or destroyed, that is, our evil cogitations/ at the beginning of them, or first motion before they increase in us they should be cast against this stone, remembering the death and burying of Christ, and so avoid and destroy them. In to this stone they put the body of Christ which was the lord and giver of life. Math. xxvii. G. And when they had buried him then joseph rolled or put to the door of the sepulchre a great stone and so departed. Li. xiii. in fine. As Simon de Cassia saith, this stone put to the door of the sepulchre: doth signify the infidelity of the jews, and the hardness of their hearts, for neither they would cease from their evil works, nor yet leave their obstinate and froward hearts. This stone was put to the sepulchre: by the hands of men: but it was removed by angels/ to signify that by his own evil deeds a mam may fall to obstinacy and heardnes of heart. But that can nat be removed but by the power and virtue of god. If the question be moved why this article is numbered among the articles of the passion of Christ/ saith christ being deed suffered no pain thereby? It may be answered that one of the miseries of our corrupt nature is, that the body will putrefy after the death, and therefore it must be buried. And though this reason have no place in Christ, for his body should never have been putretfied/ as the prophet saith. Psal. xv. Non dabis sanctum tuum videre corruptionem. Thou shall not suffer thy holy son to see the putrefaction of his body: yet for asmuch as the jews had brought this body of Christ to that condition, that it seamed necessary to bury it, and also that the jews would nat have been otherwise conten●, except it had been buried: therefore it is conveniently accounted as an article. And also for that, there followed this burying ii great things/ that is the lamentation and mourning of our Lady and the other women, and also the watch and keeping of the sepulchre. first (I say) for the lamentation of the blessed virgin and other women, by whose lamentations were fulfilled the lamentations that the prophet Hieremy wrote upon the death of the good king josias. The sorrowful mother of god might first direct her words to the father of heaven and say. In libro. Trenorum. Alas, my lord god, why hast thou given to me a son to die so miserably, and so to leave me behind him all desolate and full of sorrow and heaviness. & c? Secondly she might speak to Gabriel the archangel. O Gabriel where is the glad tidings that thou showed to me? I find no joy: but most bitter sorrow. thirdly she might speak to johan the evangelist and to other women that ware with her, and say/ if ye love me, if ye have any compassion of me: I charge you that ye bury me with him. These and other like, this sorrowful mother might have said. The second thing that followed this burying: was the watch and keeping of the sepulchre by the soldiers. And hereof the evangelist saith thus. Math. xxvii. G. Altera autem die que est post parascevem dixerunt principes sacerdotum et pharisei ad Pilatum. Domine recordati sumus ꝙ seductor ille. etc. The next day after good friday/ the princes of priests and the phariseis came to Pilate and said. Lord, or sir, we remember that this deceiver said, while he was yet alive. After iii days. I will arise again. Command therefore that the sepulchre be made sure and kept unto the third day, less peradventure his disciples come and steel him a way and say to the people that he is arisen from death. And then the last error shallbe worse than the first. This the jews did first to show the malice of their hearts. And therefore Simon de Cassia saith. Li. xiii. in fine. This is a great iniquity of men, a great envy of the jews, that they do nat cease to pursue and falsely accuse the innocent deed, calling Christ after his death, a deceiver/ and that also they spoke before the judge, which had proved the contrary/ they had done to much before in that they falsely accused him in many things and moreoverby their importune clamours and cryings had made him to be condemned unto a most shameful death. Ibidem. Secondly, they did thus for their own excusation. For as the same Simon de Cas. saith. It is the condition of an envious person: ever to speak evil of that person whom he hateth, and though he have slain or hurt that person whom he so hateth: yet he will never speak of him, but with obprobriouse and evil words, that thereby he may be judged to be good and righteous: for as much as he purseweth that person that was evil and unrighteous, and so he cloaketh, hideth and coloreth his envy by false crimes that he putteth upon the innocent. But for all that, the conscience of such evil persons be ever more in fear for they know that they do evil/ but because they will not have their malice known: they cease nat to falsely accuse their enemy also after his death. And so they false jews ever repeat their false accusations: because they would nat be noted as confounded. O blind malicious people. In all their evil deeds against Christ they go to the judge pilate, that their iniquity and sin should seem as justice: because it is done by authority. And they called him Domine, that is lord, but they would never obey to him with their good will. It is the property of malicious and froward persons to praise him before his face whom they hate in their hearts, Math. xxvii. G. and that is to bring their purpose to pass. Then pilate said to them. Habetis custodiam. Ite custodite sicut scitis. Ye have there the watch men, take them and go and make the sepulchre as sure as ye can. As if he should say after Rabanus. Thons' super. It might be sufficient to you that I have consented unto the death of this innocent, Math. 27. from hens fourth do what ye will, your error shall rest upon yourself. And then they went and made the sepulchre sure with watch men and sealed the stone. This was done for ii causes. first to show the foolishness of the jues. Super. Math. in fin●. And hereunto saint Hilary saith. The fear that the jews had of the steyling of Christis body, the watch men and the sealing of the stone: be a testimony and a witness of the infidelity and folyshues of the jues. Was it not a great foolishness of them/ to watch and seal his sepulchre that a little before that time commanded a deed man to rise out of his sepulchre/ the which was four days buried? Secondly this was done for the more sure testimony of the truth that is of the resurrection of Christ. And hereof Chrysostom saith. Thons' super. Considre and note well here how the jews against their own minds do labour to show and prove the truth against themself. For this their act is a manifest and sure prove of the resurrection of Christ. And thus we may prove it. The sepulchre was sealed and surely kept which saugioures: ergo/ there could be no craft or deceit. If their ware no deceit: ergo Christ is surely risen/ for there is the sepulchre, & the body is gone. ¶ Here follow iii lessons. first Lesson is that we should be the followers of joseph, in that, that when the body of Christ is received of us and wrapped as we said before: then we should lay it or put it in a new sepulchre cut out or hewn out of a stone/ that is we should put it in our soul decked and beautised with the image of god, renewed and stablished in Christ, Can●. 3. B. which is the sure stone, so that we may say that is written in the canticles. Tenui eum nec dimittam. I have him I hold him and I will not leave him. The second Lesson is this that as our lord was tormented crucified/ deed, lamented or mourned and also buried: so we should lament him by compassion and compunction. third lesson is for rich men, which by the example of joseph ought to cover the nakedness of Christ in the poor men, and so bury Christ in the sepulchre of his heart by charitable works doing to the poor people. ¶ A prayer. O jesus which for me at the hour of complen would be buried in a sepulchre lamented and kept: grant to me that thou my lord god may be buried in the sepulchre of my heart and there lamented and kept that I buried with thee: may deserve to come to the glory of thy resurrection. Amen. ¶ Here endeth the second part of this Glass or mirror. ¶ Here followeth the third part/ that is the conclusion of this Mirror, Which is divided in to xi chapters. ¶ first we shall declare unto you certain Miracles, & specially. x. that were done, some of them at the death of our lord, and some of them after his death. The first chapiter. ¶ Of the first Miracle. THe first Miracle was theclipse or darkness of the son/ and of this, Math. 27. E. the evangelist saith thus. A sexta autem hora tenebre fact sunt super universam terram usque ad horam nonam. From the sext hour unto the ix hour of the day there was darkness over all the world or earth. And this darkness or eclipse was nat natural, but only by miracle. And that we may prove by four reasons. first by reason of the long enduring of the same for the eclipse of the son naturally may never endure by iii continual hours as this was. Second reason is because it was so universal for naturally there can be no eclipse of the son over all the earth, for the moan that letteth the light of the son from us for the time of the eclipse: is not of so great quantity as is the son nor yet as the earth and therefore it can nat take away the light of the son from all parts of the earth, but this darkness or eclipse was over all the earth, ergo it was nat natural. third reason is for the age of the moan, the moan at that time was increased xiiii days, and so it was almost at the full moan. But it is impossible that there should any eclipse of the son naturally in the opposition of the moan or it being at the full/ for then the moan is in the Est when the son is in the West. And also every natural eclipse of the son is the conjunction or change of the moan. Forth reason is this, for in this eclipse: the moan at night turned and moved toward the east, Glosa īter●●earis. s●̄ Math. 27. 1. and the son towards the West, which can never be naturally/ ergo this eclipse was by miracle. But for what cause/ god would show this miracle then: doctoures done assign .v. causes. first for the compassion of the elements, which might nat bear or suffer to see the injury that was done to there creator and maker. Secondly to show that Christ was the governar of all creatures. And here unto saint Gregory saith. This wonder or miracle was showed/ that it should be known that he which suffered death was the governar of all things. thirdly. It was to show the blindness of man's reason, Libro. xiii. and here unto Simon de Cassia saith. darkness was brought over all the world: to show the ignorance of all the world, for the world would nat know the son of god. fourth for the obstinacy of the jues. Ibidem. For as the same Simon saith, the jews suffered horrible darkness, for they blinded in their hearts by malice: condemned the son of god. Fystly, for the contemplation of many secret mysteries. Ibidem. And therefore saith the same Simon This darkness besides that/ that it showed outwardly: it also moved the mindis of men to consider higher things, for our lord would marvelously compass the eyen of men with thick darkness: that their sight should not be wandering about outward things, but that they should enter in to their own hearts & there consider deeply such things as wax done to the son of god and in the son of god, and so he turned the day in to the night that they might more diligently consider the heavenly mysteries. ¶ Of the second Miracle. THe second Miracle was cutting or renting of the veil of the temple, Math. xxvii. F. which was immediately after the death of Christ. Of the which Matthew saith thus. Ecce velum templi scissum est in duas parts a summo usque deorsum. Math. xxvii. F. Behold the vale of the temple was rend in to ii parts fro the top unto the bottom. This veil divided the part of the temple that was called holy: from that part which was called holiest of all, as we might say in our church it divided, the body of the church: from the quere. And this veil was rend for many causes. first for the contamination/ or (as we say) suspension of that holiest place of all other. Tho. in cathena super Luce. xxiii. For where before no man might enter in to it but the high bishop once in the year: now it was made open, and so was given to the power of the Romanies to be contaminate and defoiled by them. Omelia. xxxv. Secondly, for to signify the revelation and declaring of mysteries. For as Origen saith. Super. Math. In the passion of our lord, when the veil was rend: the secret mysteries was poblished and opened, which unto that time was reasonably hid and covered. super. Math. in fine. thirdly for the separation/ dispersion and division of the jues. And hereunto saint hilary saith, therefore the veil of the temple is rend: for that after this, the people of the jews should be divided in parts, and shortly after: they were dispurpled over all the world. Also the honour and glory of the temple with the custody of angels were taken away. Libro. seven. de bell. juda ico. Ca xii. josephus saith, that there ware stirrings movings and voices hard in the temple, saying & crying. Let us depart from this place. Super. Mar. xv. Fourthly, to signify the openyng of heaven which unto that time was shut. And hereto saint Hierom saith. The veil of the temple was rend, that is, heaven is opened. fifthly: to signify the curation of our sins/ hereunto Theophilus saith. Thomas. Super. Mar. xv. The body of Christ is the temple whose veil and garment: is his flesh, and this veil or flesh was rend for the curing of our sins. Or thus. Our flesh or body is the veil of our temple that is our soul, the virtue and pour of this flesh was rend in Christ's passion, from the top unto the bottom, that is from Adam the first man unto the last man that shallbe in the end of the world for Adam was made hole by the passion of Christ, and his flesh is not now under the curse of god or of the law, and after the general resurrection we all shallbe honoured with incorruption & inmortalitye. ¶ The third Miracle. THe third Miracle was the earth quake/ and therefore the evangelist saith. Math. xxvii. F. Et terra mota est. And the earth was moved or did quake. And that was for iii causes. first to show that it was not worthy to receive in to it this lord. Super. Math. in fine. And therefore hilarius saith, the earth did quake: for he was not able to take this deed body in to it. second cause is for the malice of the jues. hereunto Simon de Cassia saith. It was convenient that the earth should quake: Libro. xiii. when the maker of the earth did suffer death in his corporal body. The earth did quake at the giving of the law, to make them afraid to whom he gave the law and which should break the law. The earth did also quake at the death of Christ: that his unjust death should be known or felt thorough out all the world. third cause was to instruct the minds of all faithful people, that they should fear god and know and believe: that the just person suffered death for the unjust, the godly: for the wicked/ the holy person: for sinners, and the son of god suffered death in his mortal body, for the redemption of man. ¶ The forth Miracle. THe Fourth Miracle was the renting or breaking of the stones. Math. xxvii. F. For the evangelist saith. Et petre scisse sunt. And the stones were rend or broken. And that was for iiii. causes. first for thereby was verified the saying of the prophet Zachary. Ca xiiii. A. Scindetur mons olivarum ex media part sui ad orientem et occidentem. The mount of Olivete shallbe rend or broken for the mid part of it from the Este to the West. Second cause is to signify the great virtue of the word of god. And here unto saint hilary saith. Super. Math. in fi●e. E. The word of god and the power of his eterne virtue doth divide and break all strong & hard or mighty things. Libro. xiii. third cause, was to confounded the jues. For as Simon de Cassia saith. The breaking and renting of stones: is na open cry and an accusation of the insensible things against the jews, that the giver of life and maker of all things is unjustly dampened. The jews did cry with loud voice, crucify him, but now the stones on their manner did cry by their parts broken as by their open lippies, that the jews did wrong and so where as the reasonable men would not answer for the truth in this false condemnation of jesus: the stones rend or broken in their manner spoke. The four cause was to inflame the hearts of sinners. For as the same Simon saith. Ibidem. The stones rend or broken in their manner did provoke the hard hearts of men, that they should be broken by contrition and also remember him that suffered such pains and passion for them. ¶ The .v. Miracle. THe .v. Miracle was the opening of the sepulchres or graves. Math. xxvii. F. And therefore th'evangelist saith. Et monumenta aperta sunt. And the supulcres or graves were opened. And this was for iii causes. first to show that the prison of hell was opened, super. Math. in fine. for as saint hilary saith. Then was the clausures of death opened. Secondly for the example of our resurrection. For this was a token or sign that deed men should rise again according to the saying of the prophet. Ezech. 37. D. Ego aperiam tumulos vestros. I shall open your graves. thirdly for our spiritual instruction. For hereby we be learned that we should open the sepulchres of our conscience/ by true and plain confession that the carrion and filthiness of our sins may be seen and cast out. And here note that the miracle before the death of Christ: was showed above in the heavens. For by fore his death: Christ was in a manner only known in heaven. But the miracles after his death were showed and done in the earth, for than began the knowledge of Christ to be spread abroad upon the earth. ¶ The vi Miracle. THe vi Miracle was the rising again of deed men. Math. xxvii. F. And therefore th'evangelist saith. Et multa corpora sanctotum qui dormierant: surrexerunt. etc. And the bodies of many saints which aware deed: arose, and came out of their graves after Christ's resurrection, and came into the holy city of Jerusalem, and appeared to many. This testimony of the rising of deed men is convenient. first for their number, for they were many. Secondly, for their condition, for they were holy and the bodies of holy saints. thirdly for the novelty, for they arose after their death and burying. Also for the time, for it was after the resurrection of Christ, for he was the first that rose. fifthly for the holy place for they came into the holy city. And also for that they appeared to many persons. ¶ The vii Miracle. THe vii Miracle was the conversion of much people. Of the which the evangelist saith. Math. xxvii. F. Centurio et qui cum eo erant custodientes jesum viso terre motu et hijs que fiebant: timuerunt valde dicentes. Vere filius dei erat iste. When Centurio (which was a captain of a. C. men) and they that were with him, watching and keaping jesus, saw the earth quake and those things which happened then: they feared greatly and said, of a surety this was the son of god. This Centurio and his compaygney confessed Christ to be the son of god, and this was done for .v. causes. first for that he saw so many great miracles done, which moved him to this confession and faith. Second was for the calling of the pagans or gentiles to the faith. Libro. xiii. Behold (saith Simon de Cassia) a great mystery, that in the nativity or birth of our lord, and also at his death: the gentiles did prevent the jews and came to the faith before them. For at the birth of Christ the iii kings and great wise men which came from the east to worship Christ: did prevent the jews at that tyme. And now at his death this Centurio with his company of Rome, that came from the West: did also first believe. third reason was to revok his errors. For now Centurio did glorify god: that so had ordered his son to suffer death. He believed in to god and glorifed him being sorry that he had obeyed to the precedent pilate in so cruelly tormenting the son of god and openly with his mouth he confessed Christ to be just and innocent: whom the malicious jews had falsely condemned as unjust and worthy death. In like manner did his company saying the same with great fear & wonder, and so coming to the knowledge of true faith: deserved forgiveness of their errors and infidelity by the merit of the prayer of Christ, when he prayed for his crucifiers and said. Father forgive them: they know nat what they do. Forth reason is for to confound the heretics. Super. Math. 27. And therefore saint Hierom saith. Note here that Centurio a gentle and pagan seeing Christ put to most shameful death, yet for all that seeing such Miracles confessed Christ to be the son of god, and Arrius a christian man. And a priest or doctor in the church of Christ, did blaspheme Christ and say that he was a creature & not the natural son of god. fifth reason was for the information of us christians. Sermone. xiii. de passione. d●i. hereunto saith the holy pope Leo. Every man should tremble and be afraed in the remembrance of the passion of his redeemer Christ as Centurio was in the sight thereof the hard hearts of men should be broken as were the stones, and they that be buried in the custom of sin: should cast away all obstacles & customs or occasions of sin and without tarrying arise up, and come unto the holy city/ that is to the church & there be reconciled and so appear to many persons, that they may see and know you truly risen from the death of sin unto the life of grace, and so that which was done corporally at the passion of Christ, may now be done spiritually in our hearts and souls by the remembrance of the same passion. ¶ The viii Miracle. THe viii Miracle was the very blood and very water ran out of Christ's side after his death. For as the evangelist saith. joh. 19 F. judei autem quoniam parasceue erat. etc. The jews because it was the sabbath even, that the bodies should not remain and continue upon the crossies on the sabbath day (for that sabbath day was an high day and solemn fest with them) they (I say) besought pilate that there legs might be broken and so taken down of the cross. The jews did make this desire to pilate for four Libro. xiii. causes, of the which Simon de Cassia maketh mention. first, for the reverence of there festfull day. It was a marvelous superstition of the jews (saith he) that thought that their sabbath day should be violate and defoiled: if the bodies of those which were condemned to death: should hang that day upon the cross, but they had no conscience nor would see the contamination and defoiling of their own souls, which for envy condemned the innocent falsely to death. Secondly it was for the unquietness of the people, that the jews alleged for them to Pilate the reverence of the sabbath day (but in their hearts was hid great malice) for they pretended that they would have his body taken down, less the people should be truobled and unquieted upon the sabbath day which is a day of quietness/ but it was for the great signs and miracles that were showed at his death and after his death, and they thought that if the people should see the body hang upon the cross: that thereby they remembering all these signs: should shortly be moved to insurrection and against them that condemned him to death. thirdly for that they would have no more miracles showed. For they were afraid that if he continued long upon the cross: that there should have been many momyracles showed. fourth they did it to avoid perils, for they counceling together: decreed wisely for themself corporally: that the bodies of the deed persons condemned to death should not be suffered to hang long, for the avoiding of many perillies that might hap. It is the custom of wise governars of any commonalty to remove or a void that person quick or deed by whom they fear any trouble to come. And therefore the princes of the jews desired pilate, that their leggis might be broken, and so taken down. And then the sawgioures came & broke the leggis of the ii Super. joh. tractatu. C. xx. thieves, that was (as saint Austen saith) that they might the more shortly die, and also for the commandment of the law/ but when they came to jesus and se that he was deed all ready: they broke nat his legs. Deut. 21. D And that was for ii joh. 19 F. causes after Simon de Cassia. Libro. xiii. first for verifying of the figure, for here of we had a figure before in the paschal lamb, of whom it was commanded that they should break no bone of it. Exodi. 12. G. Nat so to be understand that/ that figure or commandment was the cause that Christ bones or legs were nat broken: but contrary wise/ because that god had so provided that no bone should be broken in Christ: therefore it was commanded and kept in the paschal lamb that was a figure of Christ. Secondly it was to signify a thing in the mystical body of our saviour Christ, that is, that the bones of this mystical body, which be the perfit men, should nat be broken or overcome by impatience in any tribulation or adversity/ but that they should continue and abide unsuperable/ ready to suffer all things unto the death. And though sometime they be overcome in body/ that their body is taken and put to prison and pains: yet in mind and good manners they be never overcome nor broken. And therefore they broke nat Christ's legs. But one of the sawgiours with a spear did thrust Christ to the heart, and forth with there came out water and blood. This man was claled Longius, and he did thus for the pleasure of the jews which would be certified of his death. This Longyne was then a cruel and a wicked man, but afterward he was converted and died an holy martyr. It is said that his sight was very feeble, and as the blood ran down by the spear from the heart of Christ by chance it toched his yen: and forthwith he had his sight clearly, and so he believed in Christ, left his sawgiourshyppe, and instruct by the apostles in the faith of Christ: he levied an holy monastical live by the space of xxxviii years in the city of Cesary in the county of Capadoce, and after that he had converted moche people to the faith of Christ by his holy word and good example: at last he was put to death for the faith of Christ. And that water and blood came out of the side of Christ: it was done for iii causes. first for the multiplication of miracles. It was a 'bove nature/ and a very miracle that pure and very blood/ and pure and very water should come out of any deed body. And note here that this blood and water came not mixed together: but first, very pure blood and after that very pure water. Libro. xiii. As Simon de Cassia saith. Secondly it was done for the virtue of the sacraments. Tract. 120. For of this wound they had their efficacity and virtue. And hereunto saint Austen saith super johannem/ the evangelist used here a very good and a discreet term saying. Aperuit latus eius. Non percussit nec vulneravit. Saint johan saith that the sawgiour with his spear did open the side of Christ, he doth nat say that he smote or wounded it/ but opened it, that he might show that, that wound was as the door of life, from whence all sacraments have their virtue (as we said in the lxiii article) with out the which sacraments no man may enter in to the eterne life, specially if they may be had. thirdly this was done to inflame our love. And hereunto saint Austen saith. One of the sawgioures did open Christ's side with a spear: that by that open wound we might see and know the love that Christ had in his heart to us, and so thereby love him the more strongly and faithfully. ¶ The ix Miracle. THe ix Miracle was the burying of Christ, for it was a marvelous rare and a thing never hard or seen: that a person so vilely and rebukfully hanged upon the cross as Christ was should be so honorally buried of great and devote persons/ as he was. Of this burying, saint johan saith. Post hec rogavit Pilatum joseph ab Aromathia. etc. joh. 19 G. After that Christ was deed: joseph of Aromathy desired pilate to grant and give to him the body of jesus. This petition he made, for iiii. cau●es. Omel. 84. first, for (as Chrysostom saith) joseph supposed that the malice of the jews that they had against Christ/ had been ended seeing that they had crucified him, Super. joh. and therefore he went boldly to pilate and asked the body. Secondly: because of his familiarytie that he had with Christ, for he was the disciple of Christ though then it was nat openly known. Libro. xiii. ꝓpe finem. thirdly, joseph was a good man and therefore he feared nat to do a good deed. Of his goodness Simon de Casia/ saith. We may nat justly reprove this joseph in any thing: whom so seriously the evangelist Luke commendeth saying. Luce. 23. G Ecce vir nomine joseph qui erat de curio, vir bonus et justus. Hic non consenserat consilio et actibus eorum. etc. Behold (saith Luke) a man called joseph which was a noble man worldly, Beda super. Lucam. Ca 91. for he was of the order of the court/ or of the council of the emperor/ a good man to god & just to his neighbours. This joseph did nat consent to the counsel and acts or deeds of the jews against Christ/ he dwelled in Aromathy a city of jury, and he trusted also and waited for the kingdom of god. Some saith he was decurio because he was a captain over ten men. And this office agreeth to a mystery, for he kept the ten commandments of god, and thus for his goodness he was bold to ask of pilate the body of jesus. fourth it was for his dignity, for as we said before, he was a noble man and rich, and well accept with pilate, and therefore he went the more boldly to pilate: where as a poor mean man durst nat be so bold. And therefore we may say that it was done of the provision of god that joseph should have that riches and nobleness whereby he might the more honourably bury the body of our saviour jesus. etc. Of this we spoke in the lxiiii article. ¶ The ten Miracle. THe ten Miracle or marvel was the watch & keaping of the sepulchre, for the jews desired of pilate, that they might have sawgiours to watch and keep the sepulchre, which was a rare and a marvelous thing, that he which was put to so vile and shameful death: should be kept and watched. And note, that I do nat take a Miracle here properly and in his most proper signification: but largely, as every rare and unwont thing that is marvelous may be called so a miracle. And of this marvel, we spoke sufficiently in the .lxv. article, of the second part. Of other miracles that were showed that time: ye shall see hereafter in the treats of bernardine of the xii merulouse fruits of the tree of life, and of the wondrous mysteries of the most holy cross. Also ye have like miracles in the first part of this book in the first chapter of the .v. particle. etc. ¶ Why Christ would suffer so many and such grievous pains for us. Capi. two. HEre sum doctors assign diverse reasons/ as it were by a manner of recapitulation, or rehearsing of such things as have been spoken before of the passion of our lord, saying that Christ suffered so many, and so grievous pains for us: for that, that he would by every one of them/ take from us some evil, and give to us some good thing. Which thing is to be diligently attended/ and strongly & also continually to be infixed and printed in our heart. We deserved by our sins: eternal heaviness, against the which our lord jesus in the beginning of his passion after his last supper did willingly take so great heaviness that he his self said unto his disciples. Math. 26. D. Tristis est anima mea usque ad mortem. My soul is heavy unto the death. And this heaviness he took upon him, that by it which he suffered innocently: he might take from us that everlasting heaviness which we had deserved for our sins, and also that he might give to us/ eternal joy and gladness. Also we by our sins deserved to be perpetually subdued under the power and thraldom of the devil and so to be committed to the eternal prison of hell. But our lord in his blessed passion suffered himself to be taken prisoner, that he by his suffering innocently that captivity: might thereby deliver us from the power and captivity of the devil and also preserve us from that most dark prison of hell, and restore us unto the liberty of the children of god. Moreover we by our sins deserved to be perpetually associate and accompanied with the devils and other dampened souls. Against this our saviour jesus would be associate with thieves and would be accounted as one of them: that he might buy us from the cumpaygnie of dampened souls and from the fellowship of devils, and so to make us the children of god and fellows of angels. He to whom all the glory of heaven doth serve and which only of himself is all beauty and glory would suffer shames rebukes and mockings: that he might redeem us from confusion and etarnall derision of devils and their rebukes, and also that he might revoke and bring us again to the glory of heaven which we lost by our sin. He that only hath power to louce and bind, of his great mercy would be bound for us: that he might louce us from the bonds of our sins, and from all the pains that we deserved by our sins. And at last he suffered death innocently: that by his death he might destroy our eternal death and also give to us eternal life in glory. And thus ye may under stand of all other pains of Christ. For universally to speak there was no thing vain, no thing unprofitable in all his passion, but every pain that he suffered, was ordained to take away from us sum perpetual evil that we had deserved by our sins, and to merit and give to us sum eternal goodness that we had lost by our sin. And therefore saint Austen saith, Christ suffereth to my profit/ he is heavy for me, he sorroweth to my comforth. And the cause of these is this, for he hath loved us eternally, and hath desired to be loved of us again, for love can nat be recompensed but by love. Super. Canti. Serm. xi. And hereunto also saint Bernard saith. Might nat our creature and maker repair his creature again or redeem him without that great difficulty & hard pains of his passion? Yes he might have done it without pain, if it had so pleased him. But he would rather do it with his great injury and pain: to win the love of man and to give him many and great causes of love. For this great difficulty and grievous pains that he suffered for our redemption should move that person to give him thanks, which little regarded the work of his creasion, because it was done so easily. What (think you) said the unkind man, of his creation? I was create and made lightly and freely, without any pain or labour of my creator and maker, he only spoke the word: and I was create, as all other things ware. So the wicked unkindness of man little regarding the work of his creasion: showed there matter of unkindness: where he should have taken cause of love. But now the mouth of those wicked men be stopped. For now it is more clear than the light, what pain and labour thy lord god had (o unkind man) for thy redemption. Of a lord: he became a servant, where he was rich: he was made poor/ he being god: took upon him a mortal body, and the son of god: despised nat/ for the to be made the son of man. Remember therefore (thou unkind man) though thou were made of nought: yet thou wart not redeemed of nought. In vi days god made all the world, and thee (o thou man) amongs them all. But xxxiii year he laboured continually with great pains to work thy health and salvation. What labour had he in sovering the incommodities of our nature/ as hunger, thirst/ heat/ cold/ and such other. What temptations of the devil/ what slanders/ rebukes/ despisings, mockings, beatings with many grievous pains, and at last most painful and shameful death. Therefore thou man be no more unkind, but love and thank god, and have compassion of thy creature/ redeemer and saviour. Amen. ¶ How Christ descended unto the hells. The third chapiter. AFter that our saviour jesus had given up his spirit, and so was deed: forthwith his soul unit and knit or joined unto the godhead: descended unto the hells, unto the holy fathers that were there in prison and there stood with them. Of this descension: Damascen saith thus. Libro. iii. The soul of Christ joined to his godhead: descended unto the hells, Ca xxix. that as he had before, comforted them that were in the world above the earth: so he might shine and comfort them that sat in darkness and in the shadow of death. He descended to comfort the holy faythers/ to glad them and to glorify them. For as shortly as he presented himself to them: they did see his godhead/ and so then they were in paradise, that is, they had the clear sight of the godhead: which is joy and life eternal. Of this descension also saint Austen in a certain sermon saith thus. Sermone. C. xxxvii. de tꝑe. C. Anon as Christ had given up his spirit: his soul knit to his godhead: descended to the deepness of hells. And when he was cum to that place of darkness, as a victorious captain shining and terrible: though wicked hell hounds and legions of darkness, beholding him: began to inquire and say. From whence came this person, so strong, so terrible, so shining and glorious? That world which hath been ever subdued to us: did never send to us such a deed person. He never sent to us such gests before this tyme. What is he, that so boldly entereth in to our jurisdiction? And nat only he doth nat fear our torments: but moreover he doth louce other from our bonds. Behold and see how they which were wont to weep and more over under our torments: now they rebuke us and upbraid us of their deliverance and salvation. And nat only, they in nothing fear us: but moreover they threaten us. There was never deed men so proud & stubborn borne agayst us as these be. Nor never might any persons in captivity: be so glad and joyful as these be. O thou Lucifer our captain, why would thou bring this person unto our place? All thy mirth is paste, all thy joy is turned in to weeping and sorrow. When thou did hang Christ upon the cross: thou knewest nat what damage thou prepared for thyself in hell. After these complaining voices of these most cruel tormentoures of hell: there was a great multitude of saints weeping for joy that said. Welcome our redeemer, welcome our saviour, whom we daily and of long time with great desire have looked for and tarried thy coming. Thou haste now descended unto hells for us, forsake us nat when thou shalt return again to heavens. O devote soul. Consider here how tho holy fathers did joy in the coming of Christ, how they were replenished with great gladness, all sorrow and displeasure utterly excluded. Psal. C. xvii. And so they stood in songs and praysyngꝭ before god saying. blessed be he that is come in the name of god, our lord god hath shined to us. Thou art our god/ our saviour, Psal. C. vi. thou hast driven away all darkness from us, and thou hast loused our bonds thou hast broken the brazen gates & the iron bars thou in thy great strength delivers the bond prisoners, and thou leads thy elect people from prison, with great joy. Therefore now we laud and worship the for evermore, and so they fell all prostrate & worshipped him. Psal. 77. Than answering to them/ our lord jesus said. Atendite popule meus legem meam. O my people attend my law. Peace be to you and eternal joy. I am your lord god that brought you out of Egipte. And many other things we may suppose that Christ spoke to them, of the which the gospel maketh no mention. Also he said, take heed and see, for I am your god, which hath create redeemed and saved you. Psal. xxxix. It is written of me in the heed or beginning of the book: that I should do the will and pleasure of my father. Psal. 97. And for your health I have descended. I have been poor and in great labours from my young age intending to the salvation of your souls. They that should have been my children: Psal. xvii. ware made strangers to me, and have made false lies upon me. Psal. 37. My friends and negboures thought evil against me. Psal. xxi. All that saw me: did mock me. I was scourged all the day, Psal. lxxii. and my beating was in the morning. Psal. xxi. They have digged my hands and my feet, Psal. 68 and they have numbered all my bones. They put gall in to my meat, Psal. iii. & they gave me vinegar to drink. I have slept and scorned or died upon the cross and my body resteth in hope of my restrrection, It. lxxxvii. and so forth of divers other things which the prophets wrote upon him. Psal. lxxi. As saint Bonaventure saith In his meditations of the life of Christ. And then all the holy souls answered, blessed be the name of thy majesty for evermore and all the earth might be replenished with thy majesty and glory. Psal. lxxxix Amen Amen. Psal. x C. 3. For thou art made to us a refuge and a comforter for evermore. If thou had nat helped us: our souls should have abiden in hell eternally. 1. Pet. 1. C. But thou our lord god hast remembered us and hast redeemed us with thy precious blood thou hast showed unto us thy face which the angels in heaven desire to behold. Psal. lxv. All the world might worship the our lord god and praise thy holy name now and ever Amen. In such laudes/ praisings/ songs and ioyenges: stood the holy souls in limbo patrum nigh unto the time of Christ's resurrection, and there was also with them a great cumpaigney of angels joying and praising god with them. And after this our lord took those holy souls from hell with great joy, and with great glory going before them: brought them and put them in Paradise of pleasures. And there a little while abiding with them and with Enoch and Hely/ which there knowing him: did worship him and praise him. And then our saviour said to them. It is time that I go and raise my body. I will go and take it again. And all the holy father's falling down prostrate: said, go ye our lord and glorious king and return shortly again if it shall so please you, for we greatly desire to see your glorious body. A prayer. O Good jesus, thy unspeakable pity and charity was nat yet satiate and content with thy death, but that thou would visit the clausures of hell and redeem thy people there being in captivity, therefore thy most blessed and glorious soul knit to thy godhead, descended unto the hells delivering thy elect people from the darkness and shadow of death: I beseach the O merciful jesus that thy grace and mercy might descend upon the souls of our parent's brethren/ sistern and all our kinsfolks/ also upon the souls of our familiar aquayntance/ benefactoures and all other that we be bound to pray for and of all christian souls, that thou would deliver them from the pains that they have deserved for their sins, and that thou would bring them to eternal glory. Amen. ¶ Of the resurrection of our Lord. The four chapter. OUr Lord coming with an honourable multitude of angels very early on the Sunday in the morning and raising his most holy body from his sepulchre: did come forth of the same by his own power & virtue it being close or shut & sealid as the jews left it. And hereof saint Austen saith. Our saviour jesus after his beatings and scornings after the drink of vinegar and gall, after the pains of the cross and his wounds, and at last after his death and descending to hell: in a new flesh and body but yet the same: he arose from death/ the secret and hid life, and health reserved in death: did rise and come again more beautiouse and glorious after his death. Psal. C. iii. Then was the age of Christ renewed: Gene. 49. B. as is in the Egle. Then the Lion did raise his whelp. Then the bird called Fenix did live again. Hebre. 18. A. Then the potter after that his pots were broken, of the same earth: made a new pot, after his own pleasure. jone. 2. D. Then jonas came out of the Whallies belie with out hurt. Zach. 4. A. Then was the candelstike covered with gold. Then: (that is at this resurrection) the tabernacle of David that was fallen: Amos. 9 C was raised up again. Then the son shone, Which before was in a cloud. joh. 12. D. Then was the wheat grain or corn quickened: which cast in to the earth was deed. judicum. 16. A. Then the Hart took his horns again. Then Samson took the gates of the city and went unto the hill. Gene. 41. C. Then joseph brought out of prison: was ordained and made the lord of all Egypt. Then the sack that is the body of Christ cut and rend in his passion: Psal. xxix. was now clad with glory and joy. Wherefore this paschal solemnity is very great and solemn. Rons. 6. B. In the which Christ arising from death/ doth nat now die, or is nat now deed and death hereafter shall never have dominion or power over him. For god his father hath clothed him with the stole of immortalytie and glory. And in this solemnity: we have example of our resurrection, the hope and trust of the heavenly country is offered to us, the clausures of hell been destroyed, and the gates of heaven be opened to us. Therefore this is the day that our lord hath made. Psal. C. xvii. joy we and be glad therein. For this day Christ hath taken away the burning sword, and opened the gates of paradise, which no man might come before, unto that Christ came thither with the holy thief/ saying to the angels. Open ye to me the gates of justice and I entered in to them, Psal. C. xvii. shall praise god. This is the day in the which the synagogue is deed or ended/ and the church borne or begun. This is the day in the which we sing Alleluya that is, we laud and praise god. Praise we therefore (friends) our lord god in our life and in our speech with heart and mouth, with our voices and good manners for so will our lord god have Alleluya (that is his praisings) song to him, that there be no discord in the praise/ that his light and words agrey in one. O blessed Alleluya, or praysyngꝭ of god that is song in heaven, where as is the temple of god, and legions of aungelies. There is the most high concord of the praisers. There is no repugnance in the membres against the spirit. There is no striving for covetise/ whereby should perish the victory of charity. Let us here sing Alleluya diligently: that there we might sing it surely here in hope: there in the very presence of god/ here in the way there in our heavenly country/ let us here sing, nat for that we have the delectation of quietness: but for the solace of our labour/ as we see that men going or riding by the way, be wont to sing, to comfort their labour, to quicken them in their journey and to go forward merely. And hereunto saint Bede saith. O my soul arise with Christ from thy filthy sepulchre or custom of sin. Areise up thy heart unto the hope and trust of thy resurrection and eternal lief. Let us now die from sin in this present life for the love of god that after our resurrection we may live in the life to come, for if we mortify our body now for the love of Christ: then we shall reign with him in everlasting joy. Let us so enforce ourself to be present and to honour god in these feasts in the cumpaigney of mortal men: that we may deserve to be present at the eternal feasts with angels. For what should it profit us to keep these feasts temporally, if we be excluded from those eternal feasts? For these present solemnities been but a shadow: of the feasts to cum/ therefore we keep these feasts reverently and yearly: that we might come to those feasts that be continual. When any feast is here kept at his day assigned: our mind should be referred and occupied with the desire of that same feast that is in heaven continually & eternal. Therefore our hearts thorough the frequentation and use of spiritual joy in these temporal feastis: should be kindled and wax fervent to the desire of eternal joys, and so we should use our meditations here in the shadow of joy: that in very truth we may here after have the fruition of the true and everlasting joy. Amen All this is taken of saint Gregory. Omel. 2 9 A prayer. O Lord jesus Christ our eterne and only sweetness, which breaking the bonds of death hath glorified thy body/ and hath risen from death in glory unspeakable: I pray the and I beseach the for thy glorious and flourishing resurrection to grant to me, that I rising from vices and the death of soul may ever flourish in virtues and so walk in the newness of good life that I may saver and follow those things that be above and heavenly, and nat though things that be earthly and transitory. Also good lord by the virtue of thy clearness: purge my soul from the darkness of sin, that by the same virtue at the day of general resurrection my body may arise unto glory, that I may joy both in soul and body, eternally with the in thy glory. Amen. ¶ Now Christ appeared to his mother Mary the .v. Chapitre. THe same hour that Christ rose, the three Maries, that is. Marry Magdalene. Marry jocobe, and Mary Salome desiring licence of our Lady: of great devotion and love they had to our saviour Christ, began to go with sweet ointments unto the sepulchre of Christ to anoint his body. And our Lady remained at home, continuing in weeping and prayers. And very conveniently, these three women were called by one name, for they were of one will and mind, and like desire towards Christ. There be three states of men that shallbe saved, and each one of these doth seek Christ, and without these three states there is no man saved/ that is, beginners, profiters, and perfit persons, or else, penitentes, active/ and contemplative persons, which three states be signified by the three. Maries which sought our lord, and that we may take by three interpritations of this word. Maria. The state of beginners or penitentes is noted by. Marry Magdalene, which was a famous and known sinner, and afterward very penitent. And thought sometime by her, may be signified the contemplative life, Luce. x. G. as in the ten chapiter of Luke. Yet at this time she may signify to us the state of penitentes for the evangelist saith of her, Math. 16. C. that Christ cast out vii devils, that is, all vices, from her. And also in the gospel of Luke she is known to be the captain and example of all true penitentes. Luce. 7. F. And for this cause: she is conveniently called Maria, that is, a better see/ or else after the Hebreus Maria, cometh of Mara, that is, interpreted bitter, And hereunto the old woman Ruth: Ruth. 1. D. said. Non vocetis me Noemy pulchramised vocate me Mara. etc. Call nat me fair: but call me bitter, for our Lord hath fulfilled me with bitterness. And this was verified in Mary Magdalen, Luce. 7. F. when before the feet of our Lord: she washed with her tears the spots of her sins. So Petre being penitent: Math. xxvi. G. weapt bitterly. And so to every penitent soul may be said the words of the prophet. Trent. 2. D. Magna velut mare contricio tua. O thou penitent soul, thy contrition is great and bitter as the see. The state of profiters or of active persons is signified in Mary jacoby, that was the mother of james the self. jacobus is asmuch to say by interpretation as a supplanter or a wrestlar, for it appertaineth to active persons and profiters to supplant or to subdue vice, also to wrestle and labour in the spiritual exercise of virtues. And hereunto is also convenient the second interpretation of this name Maria, which after the Sire tongue or speech: is called Domina. A lady. For sith these profiters and active persons be in continual datel, for the pronity that they have to vice, and the difficulty unto all goodness and virtue: therefore it is necessary that these profiters have the dominion or ladyship over their own passions/ and that: by reason, so that they give no place unto temptations. And through this strife or wrestling when reason hath the dominion over sensuality: virtues be generate and gotten. The state of contemplative and perfit persons is signified by Mary Salome, which was the mother of james the more and of johan the evangelist. Math. xx. C. This woman asked of Christ his kingdom for her sons. So perfit and contemplative persons are chiefly occupied about the kingdom of god, for they have in themself the kingdom of god and here do partly taste thereof. And hereunto, Salome, is called by interpretation, peaceful. For there is no peace to man in this life: but in contemplation. And hereunto accordeth the third interpretation of this name Maria, that is, illuminate/ and therefore it may be said to every contemplative person. Esaie. 60. A Surge illuminate Jerusalem quia venit lumen tuum. Arise thou perfit soul and receive light for thy light cometh. And also each one of these three Maries had their ointments, as ye may see in Ludolphe de Vita x●i 2. part. Ca lxx. But if any person move this question why our blessed Lady did nat go to visit Christ's sepulchre: as the three other Maries did? hereunto we may assign three causes. first, for the mother of Christ might nat see the sepulchre of her son without great sor●●, and specially being so lately buried. Second cause, for she had weapt so much the Friday and Saturday before, and brought herself so low: that she might nat sustain and suffer that labour. And hereunto saith saint Bernard. The blessed virgin Marie was so feeble & weak: that she was brought home from the cross: as half deed. Third cause, for the foresaid women thought that the body of Christ was then lying in his sepulchre, and therefore they would have anointed (as of old custom have been used) his body, to preserve it from corruption where as this glorious virgin knew that it should never corropte, and that he was risen from death to life immortal, or else shortly should rise. And therefore she went nat with them. But she sat in a secret place alone very feeble and weak in all the powers of her body, for she had greatly tormented herself with great sorrow/ watch and abstinence, from that time that she hard say that her only and dear beloved son was taken and scourged, and afterward when she see him crucified/ smiting and knocking with her delicate hands upon her tender breast. And thus (I say) very feeble sat alone in contemplation and prayer and also weeping for those mysteries and pains that her son had suffered. And as she was thus in prayer and sweet tears of devotion: suddenly her son jesus came and appeared to her in most white clothes of glory and in the newness of his resurrection, beautiouse and glorious, with a glad and lovely cheer comforting his desolate and heavy mother. And therewith she kneeling down worshipped him, and then rising up: with tears and unspeakable joy embraced him and then all the bitterness of her sorrow was turned in to joy and comforth. After this they both setting together: our Lady busily and curiously be held him in his face hands and feet and in all his body, whither he had the prints and signs of his wounds/ searching and asking whether all his pains and sorrow were clean paste and gone from him. And he said, yea my worshipful mother all my sorrows and pains be now past and gone, and shall never return again to me. O with how great joy (think you) was then that blessed Lady replete? When she see and beheld her son immortal and impassable and nat only that he should live evermore: but also that he had the perpetual dominion over heaven and earth and all creatures in them. And so they lovingly and pleasantly commynyg and talking together: made a great joyful pasch, or solemn feast. And though of this first appearing unto his mother there be nothing written in the gospels: yet we do godly believe/ that jesus first appeared unto his mother Mary. For so it was convenient as doctors done say that he should so do, and that he should first conforth and glad his mother by his resurrection, which loved him above all other persons. Also because she had more sorrow of his death than any other had: it was seeming and worthy that he should first comfort her. And the church of Rome doth seam to approve this same for first in the morning of Ester day she maketh a solemn station at the church of our Lady, called our Lady the more. Maria maior. Marry the more. Herby noting that Christ did first appear unto his mother. And where the evangelist saith, Mar. 16. C that Christ did first appear unto Mary Magdalen: is to be understand of these appearings/ whereby he would prove his resurrection. For he appeared first of all unto his mother, nat for that he would thereby prove his resurrection: but for to comforth and glad her with his presence, and do his duty and honour her as his mother. A prayer. O Marry the mother of god, most gracious virgin & comfortar of all desolate persons calling and crying unto thee: I beseech the for that great joy whereby thou was comforted, when thou knowest that thy son jesus Christ was risen the third day from death unto life immortal & impassable: that thou would be a comfortar of my soul, that what time I shall arise both in body and soul at the last day of judgement and there appear before that same son of thine jesus Christ/ and there to render mine account of all my thoughts/ words and deades: it would please thy motherly pity to help me/ that by thee (o blessed mother and vigyn) I might escape the sentence of eternal damnation: and graciously to come to the everlasting joy and glory with all the elect and chosen people of god. Amen. ¶ How jesus appeared to Mary Magdalen The sixth chapiter. Marry Magdalen full of bitterness & sorrow, burning in love and nat knowing what she should do without her master Christ: she might nat live, and where he was buried: she fond him not and where to search for him she knew nat. Wherefore of great feruore & constancy: she stood as if she had been amazed, for the vehemence of her love: would neither suffer her to sit ne yet to lie, therefore she stood without in the garden before the holy sepulchre weeping & lamenting for her lord. Her heart was so fervently kindled in love, she was moved with so great pity/ drawn with so mighty and strong bonds of charity: that forgotten her own infirmity and frailty: she was nat withdrawn and letted from the visiting of Christ's sepulchre for the darkness of the mourning, nor yet for the cruelty of the jews, but rather she abode there weeping and searching for her lord. She would nat depart: though the disciples went from thence, for she was so kindled in the fire of love, she was so burned with a fervent desire/ she was so wounded with impatient love: that nothing was pleasant to her, but only weeping, So that she might well say the words of the prophet David. Psal. 4. Fuerunt mihi lacrime me panes die ac nocte. My tears ware to me my bread or meat, both by the night and the day/ when it was said to me daily, where is thy god. She had lost her master whom she loved so singularly that besides him she could love no body, nor trust to them. She was so drowned in his love, he was so moche in her mind: that in a manner she was insensible to all other things. Whiles she thus weapt for the absence of Christ's body: she oft-times inclined and bowed down her body, looking in to the sepulchre, where as the body was laid, she had lost the life of her soul, & therefore she thought it better for her to die: than to live, for she peradventure dying might find him: Omel. 25. whom she might nat find living. And thus weeping (I say) she looked oft-times into the grave, for as saint Gregory saith. It is nat sufficient for a lover, to look ones, for the fervour of love increaseth the desire of searching or looking. And at last when she so looked: she did see with her bodily then ii Angels sitting in whit garments, which said to her, why dost thou weap? thou hast no cause to weep: but rather to joy of Christ's Resurrection, he is nat here, he is arisen. Than she supposing that they were men and not Angels: said to them showing the cause of her weaping, they have taken away my lord, and I know nat where they have put him, joh. 20. C. for she see the stone taken away/ and therefore she thought that some other body had stolen the body of Christ and borne it to some other place. And when Mary Magdalen did thus continue in her sorrow and weeping and nothing regarding the Angels: her most loving master Christ: could absent himself no longer from her. Than she turned herself about: that she might see jesus, for before that, her back was toward him, and that was to signify the doubtfulness of her soul, for she believed nat that he was risen from death unto life, & therefore her back was toward the face of our lord. But yet for asmuch as she loved him/ though she doubted of his Resurrection: therefore she did see him: and did nat know him. She see him: but nat in his glorious form or body: for as yet she did nat believe that he was risen, And so he appeared to her after that manner in his body: as he was in her mind and soul, And than jesus said to her, joh. 20. D. Mulier quid ploras, quem queris? woman why weapest thou? whom dost thou seach? he doth nat ask this of any ignorance: but that hearing her answer: he might more conveniently instruct her in the faith. And as saint Gregory saith, Omel. 25. He asked the cause of her sorrow: to kindle and augment or increase her love and desire, that when she should name him whom she loved: her love should be more fervent towards him. And note here that jesus appeared to her in the likeness of a gardener, & that very conveniently, For he was to her a spiritual gardener, for he laboured to pluck out the thorns and weades of infidelity and vices: and to sow and plant in the garden of her soul, the green seeds of faith and virtue, by the virtue of his fervent love. Such office/ such operation/ such exercise: and such interpretation of her name: is convenient for beginners or penitentes. For it is convenient that a penitent use himself as a gardener/ that is, that he pull out by the roots all vices/ and plant in his soul: virtues and also that he have contrition according to the first interpretation of this name Maria, As we showed in the chapiter next before this. joh. 20. D. And than this blessed woman (as in a manner drunk in love) answered to jesus: as to a gardener, Domine si tu sustulisti eum, dicito mihi Ꝫc. Sir/ if thou hast taken him away: tell me where he is: that I may go and take him? A marvelous boldness of this woman, for she was nat afraid of the sight of a deed body/ and would also attempt to bear a deed cors: the which far passed her power But she thought that she could do it, for there is nothing to hard to a loving soul. And than our lord jesus having compassion of her great sorrow/ and willing no longer to suffer her to weep called her by her proper name. before that he called her by a comen name/ saying, mulier, woman, & than she knew him not, but now when he said Maria: forthwith she was turned both heart & soul/ as she was before turned in body/ & as a good sheep: knew the voice of her and so she revived? Ibidem. said to him with unspeakable joy, O Raboni: O master (for so she was wont to call him before his passion) thou art he whom I sought/ and anon she ran to him, and falling down to his feet, with great love and devotion would have embraced them and kissed them as she was wont to do before/ by an unperfect affection to his manhood, but our lord as a spiritual gardener willing to plant true faith in her heart/ and to life up her soul to his godhead and heavenly things: Ibidem. said to her. Noli me tangere, touch nat me in that earthly manner with thy bodily hands: whom as yet thou hast nat touched with true faith of heart. And so he instruct her in the true faith of his godhead and resurrection. Let us now learn of this Mary to love jesus, to trust in him/ to seache him without ceasing, to fear none adversities, to receive no consolation or comforth but in jesus, to despise all things but jesus. A prayer. O Most sweet master, o most sweet jesus, how good art thou to them that be clean in heart, how sweet art thou to them that love the. O how happy are they that seache the and find thee, how blessed are they that trust in thee, It is truth, that thou lovyst all them that love thee, thou never forsakest them that trust in thee/ lo lord, this Mary thy true lover of a good siple mind she sought thee, and truly she found thee, she was not forsaken of thee, but she had more of thee: than she looked for. I beseach the lord, grant me to love thee, to seache the and to trust in thee, that I may deserve to find the and to be loved of thee, and never to be forsaken of the. Amen. ¶ How jesus appeared to his disciples: Thomas being also present. The vii Chapitre. THe viii joh. 20. G. day of his Resurrection/ our lord jesus appeared to his disciples/ Thomas being present with them, For the first day of his Resurrection he appeared to his disciples, E. what time Thomas was there absent, F. And when Thomas was come to their company: the disciples said to him, Vidimus dominum, we have seen our lord and our master, and than Thomas said, except I see the signs or the prints of the nails in his hands and put my finger in the holes, Ci●illus 〈◊〉 and also put my hand into his side: I will nat believe. These words were nat spoken of any malice: joh. lib. 12. but rather of ignorance, and of a great sorrow & heaviness for that he had nat seen our lord and therefore his loving and godly master jesus would nat leave his loving disciple in that blindness and heaviness: Ca 57 but for to comforth him and for to reform his faith: it pleased him to appear again. Bonauen●. in medita. vite x●●. Therefore when his disciples were gathered together in the mount of Zion, where as he kept his maundy or supper/ and also Thomas being with them: Cap●. 74. et. 105. the good shepherd and herdman jesus/ diligent to comforth his little small flock: came unto them the gates/ doors/ and windows being shut/ and so stood in the midst of them, that he might be seen of them all, and said to them. Pax vobis. joh. 20. G. Peace be to you. And note here that there can never be peace in a comynalty: except the prelate be in the midst, so that he be nat inclined more to one part: than to the other. A pillar can never sustain and bear up the house, if it be set nigh to the wall and not in the midst, and therefore the earth which is set in the midst of the world: is unmovable, to signify that every prelate or herd should nat be moved by any partiality more to one person than to an other. Our lord jesus did oft-times show peace unto his disciples/ did also commend it and persuade them to have it, for without peace: Psal. 77. we can nat have god, the prophet to witness when he saith. In pace factus est locus eius. His place and abiding is in peace, Io. 20. G. Than jesus said to Thomas. Infer digitum tuum huc et vide manus meas. Put in thy finger here & see my hands, & put forth thy hand and thirst it in to my side, and be nat unfaithful, but believe. Than Thomas toyched the signs of Christ's wounds, & so believed, nat only with his heart: but also confessed it with his mouth and said. Ibidem. Dominus meus et deus meus. Thou art my lord after thy humanity/ for thou hast redeemed me with thy precious blood, & thou art my god in thy divinity, for thou hast create me, I doubt in nothing now, Ibidem. but I am sure that thou art risen from death to life. Than jesus said to him, Quia vidisti me Thoma credidisti, beati qui non viderunt et crediderunt. Thomas thou dost believe because thou hast seen me, blessed be they that believe and have not seen. In these words, is not only affirmed the faith of Thomas: but also our faith is much commended and blessed, and the error of the heretics confounded: which said that Christ had no true body. And here see the goodness and mercy of our lord/ how that he would appear and show himself with his wounds: to save one soul. Also note here, that the infinite wisdom and goodness of god suffered Thomas to doubt: that the resurrection of Christ should be proved by evident and manifest arguments or signs, therefore Thomas doubted: that we should not doubt. hereunto saith saint Gregory. Omel. 26. aunt medium. It was not of chance: but of the ordinance of god that the well-beloved disciple of Christ, Thomas was absent when Christ did first appear, that he hearing of his resurrection: should doubt, he so doubting: should feel and touch the places of the wounds of Christ, and so feeling should believe, and that: to expel all dowtfulnes from our hearts. And so in feeling or putting in his hand into the side of Christ: he cured in us the wounds of our infidelity. Also the incredulity or doubtfulness of Thomas did more profit us unto our faith: that the prompt and ready believe of the other disciples, for by his dowting and feeling: our mind is stablished in faith/ all doubts set a part. Marry Magdalen did less profit to me by her swift & ready faith: than Thomas by his long doubting, for he touched the prints of his wounds: and utterly expelled from my soul the wound of doubtfulness. Our lord of his great goodness reserved the prints or signs of his wounds in his body after his resurrection, Not for that he could not cure them: for he that destroyed the power of death: might also have cured & put away those signs of death if it had pleased him, but he would reserve them for divers causes. first to confirm our faith, as ye see in Thomas, Secondly, for to show to his father: when he will pray for us. And thirdly to show them at the day of doom to the dampened people to their confusion. And these tokens of his wounds were in no thing to the deformity of his glorious body: but rather as Crisostom saith: to his great beauty, for they shone more bright than the son. Libro. 22. de Civitate dei. Ca 20. And as saint Austen saith, the tokens of the wounds that holy saints have suffered here for Christ: shall in heaven appear in their bodies not to their deformity: but to their glory as a star in the firmament, as a presiouse stone in a ring, as a flower in the meadow, and as the red colour in a rose, which be to the fairness and beauty of these things, and so be though pryntes of their wounds in their bodies to their glory and dignity. O thou loving soul, behold now thy lord and consider his wont goodness, meekness and fervent love, how he showeth his wounds to Thomas and to his other disciples: to put away all blindness & ignorance from their souls, for their profit and ours also. Our lord stood there with them a little while: speaking comfortable words of the kingdom of glory. And his disciples stood with him in great gladness hearing his godly words, & beholding his face full of favour, beauty and glory. Behold them how they stand about him, And stand thou reverently with joy beholding them a far of: if peradventure our lord moved of pity and mercy will cause the to be called, though thou of thyself be not worthy that compaygny. At last jesus said unto them, that they should go into Galilee and there he would appear unto them according unto his promiss. And so he blessed them and departed from them, And they remained in great comforth, but yet much desirous to see him again. A prayer. O Lord jesus Christ which showed unto Thomas that doubted of thy resurrection, the places of the nails and the spear, & hath revoked him from error by the putting in of his finger into the holes of thy hands, and of his hand into thy side/ grant to me that I having ever the remembrance of thy wounds and passion, may expend and put in my finger and hand, that is, what so ever good work or discreation be in me I may put it in and expend it all whole in thy service to thy honour, And that I may confess with Thomas, that thou art my lord, which hath bought me with thy precious blood, and my god, which hath create & made me, And that which thou said before of our faith, that blessed be they which have not seen and yet believe: I may have experience thereof in myself, and that by thy grace: I may be found blessed in thy sight. Amen. ¶ Of the Ascension of our lord. The viii Chapitre. Our lord jesus knowing that the time was come, joh. 13. A. that he should depart from this world unto his father: he would show, that not only he loved his chosen people in this life, or when he was mortal: but also that he loved them unto the end, or for ever more and therefore he said to them, joh. 14. A. Vado parare vobis locum, I go to prepare a place for you in heaven, yet before that he went: he would comfort them, and take his leave of them, And therefore he appeared to them in the mownt of Zion in that place where as he made his supper before his passion, for as they were sitting and eating in that place with our blessed lady and other friends of our lord: he appeared to them and did eat with them before his Ascension as well for a sign or token of his special love to his disciples/ as to prove his resurrection. And after that they had eaten: he brought them all forth, not with hand: but with his word and bidding, and so they went from Jerusalem unto Bethany, and than he had them go unto the mownt of Olivete, & there they should see him ascend, and so he departed and vanished from their sight. And at the mownt of Olivete he appeared to them again. Actu●●. 1. A. And than some of his disciples said to him, Domine si in tempore hoc restitues regnum Israel. Shalt thou lord restore at this time the kingdom of Israel, that is, will thou now deliver the jews from the subjection of the Romays. etc. our lord answered, It appeareth not to you to know though secret times or things, that my father hath in his only power. Bonauen●. And so after that Christ had spoken certain things to their instruction and also comfort: In meditationibus vite Christi. he kissed each one of them (for as saint Ambrose sayeth, he left to them the token of peace, that is he kissed them), Ca C. v. and so bidding them far well: he lifted up his hands, to offer them all to his father, and blessed them, giving them grace and strength to defend them from their enemies, and also to work good and godly works, and so he ascended, And than his mother and his disciples seeing him elevate and lifted up in to heaven: fell down prostrate and worshipped him, And for his departing: they could not refrain themself from weeping, and yet they had great joy and comforth: in that they see him so gloriously ascend. And than there came and met him all the orders of Angels reverently and in order, by divers compaygnyes and ordres, there was not one: but that he came and did his duty to his lord god, And inclining to him with all reverence: they waited upon him with Hympnes and songs of joy unspeakable. For as the prophet David saith, Psal. 46. Ascendlt deus in iubilo, Christ god and man ascended in great songs of joy, which is to be referred not only to the great joy of the Angels: but also to the joy of the holy souls redeemed by the passion of Christ and ascending with him, with a wonderful joy. It followed in the psalm. Et do minus in voce tube, And our lord ascended in the voice of the trump, And this is to be referred to the sown and voice of the preaching of the apostles, which preaching was than enjoined and commanded to them, Math. 19 D. our lord saying to them. Euntes in mundum universum predicate evangelium omni creature. Go ye through out all the world: and preach my gospel to every nation. When thus both the angels and blessed souls did sing: our lord joining his hands together devotely, and lifting them up straight before his breast: ascended with a cloud under his feet, And so all the blessed souls reverently ascended with him. Now for asmuch as all the acts of our redemption were complete in the ascension of Christ: therefore that day is worthily accounted as a high and a great joyful day. For it is the most solemn feast of our saviour jesus, for that day he began to sit on the right hand of his father, in his humanity, and so took rest of all the labour and pain that he suffered in this world. It is also the proper feast of all blessed spirits in heaven, for than began their ruin and decay to be repaired. It is also the feast of patriarchs and prophets and of all holy souls, for that day they first entered into the kingdom of glory. It is moreover the feast of our lady, for asmuch as than she saw her son jesus very god and man ascend up unto heaven with great glory in the same flesh and body that he took of her. Yet that day is properly our feast, for than our nature was first exalted above the heavens, and so man that before was lost: was that day brought again by our saviour jesus unto the kingdom of heaven and unto the company of angels. Therefore let us now ascend in heart and mind: that when time shall come that we be called from this world: we may ascend in soul, and after the general resurrection: ascend both in soul and body. Christ did ascend and withdraw from us his corporal ●sence: to provoke our affection and love, and that we should desire to be with him with all our heart. Collo. 3. A. And therefore as the Apostle saith, Quae sursum sunt queramus, quae sursum sunt sapiamus. Let us search and labour to know though things that be in heaven, and to taste or love the same. Let us fly all worldly and vain desires, let no thing transitory please us or content us: which have our father above in heaven, And though we be here in body and also use these temporal things for the frailty and infirmity of our body: yet let us go to god by our love and desire, as we read of a certain devote knight, which with great devotion went unto Jerusalem to visit all the holy places where as our lord suffered his passion or did any notable thing in his life/ and when he had with fervent devotion visited all though places: at last he came unto the mount of Olivete, unto the place from whence our lord ascended, where after that he had devotely prayed: he said with tears. O good lord, I have diligently sought the in many places here in earth, and where now to seache thee: I know not, but in heaven, command therefore sweet jesus my soul to depart fro my body: that I may find the in heaven where as thou sits on the right hand of thy father in great glory, And with these words he yielded up his spirit without any sorrow. A prayer. O jesus our crown and glory, which rising from death did ascend unto the right hand of thy father: draw my soul unto thee: that I might fervently seache and desire the only, grant to me I beseech the that I may with all my desire and study come to that place: to the which as I steadfastly believe thou hast ascended, And that I being here in body: may be with the in love and desire, that my heart may be there: where as thou art my love and treasure most to be loved and desired. Draw me after thee, that by thy grace I ascending from virtue to virtue: may deserve to see the my lord god in the heavenly Zion. Amen. ¶ Of the sending of the holy ghost. The ix Chapitre. THe. L. day after the Resurrection of Christ, and the ten day after the Ascension, that is on whitsunday: when the disciples of Christ were gathered together in the place of mount Zion where as he made his supper/ both men & women to the number of. C.xx. or there about/ there continuing in prayer, and abiding the coming of the holy ghost according to promise of Christ: about the third hour of that same day, there came suddenly from heaven a wonderful noise or sound as if it had been the coming of a great wind, Ac●. 2. A. and it filled all the house, and there appeared unto them cloven tongues: or divided/ as they had been fire. And here note that the gifts of the holy ghost be not given, but to them: which be gathered together by unite or one assent in virtue, and lifted up by desire unto heavenly things. Also the vii gifts of the holy ghost/ be conveniently signified or showed by fire. first for the holy ghost doth purge like as fire doth, and that is by the gift of fear. Secondly, as the fire doth melt: so doth the holy ghost by the gift of pity. thirdly, he beautifieth and maketh fair by the gift of science or knowledge. Fourthly, he strenghtheth by the gift of strength. fifthly, he lifteth up the soul: by the gift of council. sixthly, he doth illumine or lighten the soul: by the gift of understanding. And sevently, he doth make sweet and pleasant by the gift of wisdom. And all that company were filled with the holy ghost, and so began to speak divers speeches or languages, that is, when they spoke any thing to the glory of god: every nation perceived that speech as their own speech/ for so it sounded to them, and so they spoke after the motion of the holy ghost and as he gave to them utterance which divideth and giveth his grace to every person after his will and pleasure/ where he will, when he will, asmuch as it pleaseth him, by what manner he will, and to whom he will. Peradventure thou will ask this question, sith the ways and operations of god the holy ghost be unsearchable and can nat be perceived: how may I know that the holy ghost is in me? Surely I may greatly conjecture his presence in me: by the good motions of my heart. Also I may advert and consider the power of his stew in me: by that I avoid all carnal vices, and subdue all inordinate affections, Also I may perceive his wisdom in me: by the oft discussion of my conscience, and rebuking of myself for my sins, Also I may suppose his goodness and mildness to rest in me: by the amendment of my manners and living. And also by the reformation & renovation of my spirit: I may conjecture the same. Let every man look well in his own heart, If he love his neighbour: it is a sign that the spirit of god is in him. Also if he love peace and unite, and that in all the membres of Christ's church through out all the world, Ludolphus de vita x●i ꝑce. 2. ca lxxxiiii. And note here that these signs be taken diversly in divers degrees of persons. For the holy doth inspire, he doth inhabit, & doth replenish or fulfil, he doth inspire, or come to the beginners, he doth inhabit the profyters, and he doth fulfil the perfit persons. The signs or tokens of the holy ghost, whereby he is perceived to inspire the beginners been three after saint Bernard. first is contrition or sorrow for the sins paste, For the holy ghost hateth the filth the sin, and will not inhabit nor come to that person that is subdued to sin. second sign is a firm and a sure purpose to beware and avoid all sin here after, and this purpose is nat had without the grace of the holy ghost assisting and hel●yng our infirmity and frailty. third sign is a diligent readiness to do good. For the love of god which is the holy ghost: is never idle/ but always ready to do good. There be also iii tokens whereby we may conjecture that the holy ghost doth inhabit the profiters that go forward in virtue. first is the deligent true and oft examination of his conscience, nat only of mortal sins: but also of venial sins, for as the grace of the holy ghost is contrary to mortal sin: so is the fervour of charity (which also cometh of the holy ghost) contrary to venial sin, and expelleth it out of the soul, that in nothing he should desplease the holy ghost, and hinder the soul from the profiting in virtue. The second to ken is the mynyshing or subduing of the inordinate concupiscence, for the more that charity is increased in the soul of the profit: the more is his soul removed from the love of temporal things. third sign is the diligent keeping of the commandments of god, which can nat be had without true love. There be also iii other signs, by the which we may conjecture that the holy ghost doth fulfil the perfit people. first is the manifestation or showing of the godly truth. For sytghe the holy ghost is the spirit of truth: it is his property to teach and show all truth necessary for man, and therefore where he fulfilleth: there he showeth all godly truth necessary for that soul. Second sign is, when a person feareth nothing but god, for perfit charity putteth a way all servile or worldly fear. And therefore saint Paul saith. 1. Io. 4. D. Vbi spiritus domini: ibi libertas. where as is the spirit of god: 2. Cor. 3. D. there is liberty, and no vain fear. For liberty can nat stand with that servile fear. third sign is, when a man of the vehement love that he hath to god desireth to be dissolved and departed from this miserable life: and to be with Christ. Beside all these tokens: there be other three whereby a man may conjecture that he hath the holy ghost, Math. 3. D. &. 17. A. And for this cause the holy ghost appeared in iii similitudes or likeness. Item. Orig. super Math. Omel. 3. first in the likeness of a dove, and that was at the baptism of Christ. In the likeness all so of a cloud: when Christ was transfigured in the mount. And in likeness of fire upon the disciples on whitsunday. Actu. 2. A. first sign (I say) whereby we may know or conjecture the presence of the holy ghost by his grace: is the abounidaunce of tears, and that is noted by the appearing of the holy ghost in the likeness of a cloud. For as the south wind blowing the clouds be resolved into ruin: so by the coming of the holy ghost our hearts relent into tears. The second sign is the forgiving of injuries or wrongs done against us, and therefore the holy ghost appeared in the likeness of a dove, that wanteth his gall. third sign is the desire of heavenly things, and therefore the holy ghost appeared in the likeness of fire, which ever ascendeth up ward, so the holy ghost maketh our hearts ascended upward by desire of heavenly things, which things if thou desire: thou must forsake and despy●e all vain pleasures of the flesh/ or of the world. And hereunto saint Gregory saith, If we put away the pleasures of the flesh: we shall shortly find that thing which is pleasant to the spirit. Also spiritual persons or carnal: may be known by the words of the Apostle saying. Ro. 8. A. Qui secundum carnem sunt: que carnis sunt sapiunt. Ꝫc. they that be carnal: love carnal pleasures/ and spiritual persons love spiritual and heavenly desires. But than specially a man is known to be spiritual: if he as soon/ as shortly/ and as much will avoid that place and company where he may be hurted or hindered in spirit: as he will do that place where he may be hurted in body. Also if he as gladly will hear speak of spiritual things, as of the profits of the body. thirdly if he be as diligent to procure for his soul: as the carnal man for his body. A prayer. O jesus the giver of all gifts which sent the holy ghost unto thy disciples in the likeness of fire, I pray and beseache the O most merciful lord, that I (though most unworthy) might receive to my perpetual health by thy grace, those gifts which thy disciples received of thy only beautiouse goodness, and send upon us (good lord) thy servants the spirit of thy charity/ and love and peace: which might visit and comforth our hearts▪ purge them from vices, lighten them with virtues, bind us in the bonds of peace and love/ illuminate us with the light of thy knowledge, and inflame us with the fire of thy charity, forgive us our sins, and bring us to life everlasting. Amen. Of the Assumption and praise of our glorious Lady. The ten Chapitre. AFter the sending of the holy upon the disciples: the blessed virgin the mother of jesus, aslong as she lived: did remain in the mount of Zion. O ye christians, I beseech you, if ye have any pity or compassion in you: consider what sorrow she had, how she was cruciate with love/ how she burned in great desire: when she remembered, and revolved in her mind all such things as she had hard/ seen/ and known of her most sweet son jesus. And now to speak of her assumption: this is the true and undoutfull sentence. We believe, that she was assumpt and exalted above all the orders of angels/ though we were sometime ignorant, whether she was assumpt in soul only: or else/ both in body and soul. But the church now meakly and godly believeth that she is assumpt both in soul and body. And as we believe angels aware present to honour her, both at her death/ burying and also assumption, and all the court of heaven did greatly joy thereof. For it is to be believed that all the court of heaven with their cumpaigneys in order: came gloriously to meet the mother of god and compassed her all about with a meruealouse light, and so brought her up with great praisings and spiritual longs unto the throne, which was prepared and ordained for her before the creation of the world. And no doubt thereof, all that blessed cumpaigney of heavenly Jerusalem then rejoiced with an unspeakable gladness, than was comforted with an in estimable charity/ and then joyed with a meruealouse gratulation and rejoicing, for that feast of this blessed virgins assumption, which is but ones in the year celebrate with us: is to them a continual feast and joy. And nat without cause, In sermo. de Assumptione Marie ad Paulum & Eustachi. for as saint Hierom saith, our lord jesus the saviour of all, came with great glory and met with his mother and with great joy to all the court of heaven: did set her in a glorious throne nigh unto himself. O thou glorious Lady, what may I say more? Who so laboureth to consider and declare the inmensitie and hudghnes of thy grace and glory: his tongue faileth, his wit wanteth, and his reason can nat come thereto. For as all saints in heaven by thy glorification be inestimably beautified and gladded: so all creatures upon earth be unspeakably exalted by the same glorification. For as god by his power/ creating and making all creatures, is the father and lord over all: so our blessed Lady/ by her merits repairing all things: is the mother and Lady of all. And as almighty god the father did generate of his own godly substance his eterne son, by whom he hath given life and beginning to all things: so blessed Mary conceived and bore him of her own body/ which restored all things unto the beauty and fairness of their first condition. And as there is no thing made or hath his being, but by the son of god: so there is no thing condemned forsaken or put to etarnall damnation, but that person whom Christ absolveth from her saviour, or whom she doth nat favour or defend. Who is he that considering these things with a right sense or wit and a pure heart, may fully know or perceive thexcellency of this Lady/ by whom the world is erect and raised up with unspeakable grace: from so great a fall and decay? Therefore we leaving though things that can nat be searched and known by our natural reason: let us labour to opteyn by prayers that we may deserve to get that in wholesome and fruitful effect: which we can nat perceive by our under standing. Hereby we may perceive that it is unpossible that any person should be dampened: that is truly turned to her, and whom, she favoureth and beholdeth. She is the mother of Christ that is our justifier/ and also she is the mother of them that shallbe justified. She is the mother of the saviour: and of them that shallbe saved. How therefore may we despair sith our health or our damnation dependeth of the will of our good brother & pitiful mother? Shall our good brother suffer his brethren to perish eternally, whom he hath redeemed so dearly? Or may our pitiful mother suffer her children to be dampened, whose reademar she bore in her virginal womb? Nay surely if we will forsake our sin, and cum faithfully to them. Therefore let us wretches joy with the holy spirits and souls in heaven and with all creatures as much as we may, and let us study and labour to laud and praise so glorious so merciful a mother and virgin/ as far as our infirm & frail nature will suffer. 2. Reg●●. 6. C. The assumption of this glorious virgin was figured in the old law, when as the ark of god was translate in to the house of king David. At which time king David did harp and dance before the ark of god, and so brought it in to his house with great joy. 3. Reg●●. 2. C. It was also figured in the mother of Solomon, for whom he made a throne, next unto his throne, and set her therein, saying, ask of me what thou wilt. It is nat convenient or seeming for me to deny it to the. Also it was figured by the woman which saint johan speaketh of, Apo●●. 12. A. in his revelations, saying. Signum magnum apparuit in celo. Mulier amicta sole et luna sub pedibus eius. etc. A great sign appeared in heaven. A woman clad or covered with the son, and the moan under her feet, and a crown of xii stars upon her head. This woman signifieth our Lady, which when she was assumpt unto heaven: was called or compassed about with the son that is with the glory of the divinity of Christ. The moan was under her feet, for she despised the world and worldly things, signified by the mutable moan. She had a crown of xii stars upon her heed, for the xii apostles were present at her death/ or else. It signifieth her unspeakable glory. For these considerations: all men should cry and call unto our lady Mary should name Mary, & should love her above all other creatures. Both young and old man and woman, every profession: should diligently call upon Mary. When by our sin, we have offended god the high king of glory/ when we have lost the cumpaigney of all holy angels and saints in heaven, when also we be grievous and much painful to ourself, & know nat what to do and whether to go for help: then this only remedy have we wretched sinners, that we may lift up our eyen of our soul and body unto thee (o merciful mother Mary) for counsel and help. Therefore o pitiful Lady, intent to us, that we may receive that profit and effect: for the which our Lord god was made man in thy most chaste womb, and so lived here amongs men, and at last suffered death for the health and salvation of man. To the blessed Mary we commend us: procure for us and defend us, that we do nat perish everlastingly. Amen. A prayer. O Lord the giver of joy, the granter of solace, the diligent reliever of the desolate person, the chaser away of all heaviness and sorrow, which haste gladded & make joyful the most blessed virgin Mary thy mother the glass of thy majesty/ the solace of angels, the image of thy goodness, the beginner of our health (thou hast gladded her I say) with manifold joys both in heaven and in earth: I beseach the grant to me thy suppliant, that I which presume to come trustily and faithfully to her as to the well and fountain of joy in all my sorrows & troubles: may by her merits and prayers feal and receive the effect of her prayers and comforth in this present life, and finally to come to that ineffable joy, to the which she assumpt joyeth with the eternally in heavens. Amen. ¶ Of the last judgement and of the coming of the judge to the same the xi Chapter. WE read in scripture of ii comings of Christ. Esaic. 62. D. 64. A. 〈◊〉 zacha. 6. B first is passed, that was when he came to be cum man and in our nature of his manhood suffered death for the redemption of man. Math. 24. C. 〈◊〉. 25. C. second shallbe when he shall come to judge all man kind. And the conditions of the judge in this coming: Luce. 21. be contrary unto his conditions in his first coming, for than he came in great meekness/ with the compaignye and fellowship of very poor people his apostles, and in his proper infirmity and feebleness. But contrariwise, to the judgement, he shall come in great power and majesty with the company of angels, Super. Luc. Ca 76. and in his great dignity as a judge. hereunto Beda saith. He that first came in the form and meekness of a servant to be judged and also condemned: shall here after come to judge the world: in the great majesty of his deity. And that shallbe manifestly and openly, nat hid in a mortal body as before, that though persons that contemned him in his humility and mortality: should now know him in his power and majesty. Math. 25. C. And then he shall sit upon the seat of his majesty. And there shall all people be gathered before him: as before their judge, And he shall separate and divide them a sondre: as the herd man divideth the sheep from the gootes. In the day time he keepeth them together in the pasture/ but in the eventide: he doth sever them asunder. So in this present life, both the good persons and also the evil: been fed together in the church militant, but in the eventide of death or of the world: Christ shall sever the good from the evil, as sheep fro the goats. In the sheep: is understand the innocency of good men for their simplicity/ mildness and fruytfulnes. And in the goats is noted the frowardness of evil men: for their filthiness, stench stubbornness and barrenness. Math. 15. C. And Christ shall set the sheep or good men on his right side and the goats: on his left side, that by the same ordering in the right or left side: every person may know, to whom mercy shallbe showed: and to whom eternal pain remaineth. And the good men be conveniently set on the right hand: for they at their death were found on the right part, that is having charity and good works. And the evil men also be conveniently set on the left hand: for they would nat follow the right part by doing of good works for the love of god. though be on the left part: which here love temporal & vain things. though be on the right part: which here love eternal things. And then shall Christ recount and remember the works of mercy unto the good men on the right hand, which they did to Christ in his membres, and so shall say thus. Math. 25. C. D. Venite benedicti patris mei. etc. Come ye blessed children of my father, possess and receive ye the kingdom prepared for you before the beginning of the world. I was hungry: and ye fed me. I was thirsty: and ye gave me drink. I was without lodging: and ye harboured me. I was seek: and ye did visit me. I was in prison: and ye came to me. I was naked: and ye clothed me. Then the good and just persons (as flying their own commendations and praisings) shall ask, when they did any such thing to him. And Christ shall say to them truly I say to you, as oft as ye did any of these things unto one of these my lest brethren: ye did it to me. though be his brethren: that fulfil the will of his father in heaven, they be also called the lest: for that they be meek and in this life abject or despised. And note here that though we spoke here but of vi works of mercy, that is because, Math. 25. D. there be no more remembered by our saviour Christ in the gospel of Mathewe/ yet we say commonly that there be vii works of mercy, and truth it is, for the vii is to bury the deed bodies, Tob. 1. D. 2. A. & 12. C. which is taken of the book of Toby, for he used the same to his great reward and our example. And these vii works be contained in this verse. Visito, poto, cibo, tego, redimo, colligo, condo. So that every word noteth one work of mercy. The first word. Visito, noteth the visiting of them that be seek. Second. Poto. to give drink to the thirsty. third. Cibo, to feed the hungry. Fourth. Tego. to cover the naked. fifth. Redimo. to redeem the prisoner. Ibidem. sixth. Colligo. to lodge the harborles. Seventh. Condo. to bury the deed. Math. 25. D. Also the judge shall say to them that be on the left hand. Discedite a me maledicti in ignem eternum. etc. Depart from me you cursed people in to everlasting fire, which is prepared for the devil and his angels. I was hungry: and ye would nat feed me. I was thirsty: and ye gave me no drink and so all the other vi foresaid works of mercy. Then the evil men shall answer. Lord when did we see the hungry/ thirsty, naked/ seek/ herborles' or in prison: and we have nat comforted thee? Then our lord shall say, when ye would nat do these things to one of these once: ye would nat do it to me. And here note that this question moved by the good or evil persons: doth nat proceed of any ignorance/ for the just and good persons shall know that the works of mercy done to the membres of Christ in his name and for his love: he reputeth those good deeds as done to himself, & also they know that they shall have a great reward thereby. And in like manner the evil persons shall know/ that they shallbe dampened for the contrary. And therefore/ they asked nat that question of any ignorance: but it is a question of great admiration and marvel, for the greatness of grace and glory, which shallbe given to the just people for those good works, and also for the intolerable misery and pain that shall fall upon the evil persons for their hardness and unmercifulness. jaco. 2. C. And so hard judgement without mercy: shallbe done to him that would show or do no mercy. What shall they deserve that steal and ravish other men's goods: sith they be eternally dampened, which will nat give their own goods in almost? If the unmerciful people shall suffer so grievous pains what shall they suffer that be cruel? S● Math. omel. 80. And note here as Crisostom saith, that the pain of evil persons is everlasting, and so is the reward of good men. For as eternal sins done pass for the act or doing after that they be done, but yet there remaineth the guilt or offence towards god, which shallbe punished. So good works done for the love of god/ done pass to speak of the act or deed: but yet they remain in their merit & so to be rewarded of god. Also saint Hierom saith: S● Math. 25. in fine. thou wise reader attend and remember diligently, that both the pains of hell be eternal, and also the glory of heaven, for that life shall have no fear of decay or death. And therefore the evangelist saith, Math. 25. D. that the evil men shall go to eternal fire, and the just men to everlasting life/ and joy of heaven which was prepared for them before the beginning of the world, for thereunto they were predestinate. And note weal here/ that the predestination of god is nat the necessary cause of thy salvation. For the predestination of god is ever conditionally, that there is no thing predestinate but under some condition, as it was predestinate that the world should be saved: but that was by the death of the son of god and by the water of baptism, so that they would receive it and live thereafter. Also all good and just men be predestinate to glory eternal, yet with this condition, if they continue we in true faith/ charity/ humility or meekness, patience mercy/ pity, with other virtues & the operation of them, whom our lord doth predestinate to life everlasting, he seeth & knoweth before that they shall have such virtues, as if in his predestination he might say to them. I do predestinate you to glory: if ye have such virtues: if ye keep my commaundimentes. etc. Who so will nat keep god's commandments/ will nat continue in faith with charity and good works. etc. he shall nat come to the end of predestination, that is to the glory of heaven: for he will nat keep the condition thereof. Therefore do nat overmuch attend and trust to the predestination of god which thou knows nat: but rather attend to the words of god, which thou heares, and knowiss. For as god is true, and can nat be changeable: so his words be true and can nat be changed. Ca 33. C. But let us here, what be those words of god. Ca 18. E. G. The prophet Ezechiel saith in the person of god. Nolo mortem impij sed ut convertatur a via sua et vivat. Si autem impius egerit poenitentiam ab omnibus peccatis suis, et custodierit omnia precepta mea: vita vivet. I will nat (saith almighty god) the death of a sinner: but rather that he be converted from his sin and live in grace: for if the sinner do penance or be sorry for all his sins that he hath done & keep all my precepts and do true judgement and justice, he shallive here in grace & he shall nat die eternally. Also he saith. Marci. xvi. Qui crediderit et baptisatus fuerit: saluws erit. He that believeth and is baptized and so continueth in that true faith and promise made at his baptism: he shallbe saved. Also he saith. Si vis ad vitam ingredi: Math. 6. B serva mandata. If thou wilt come to life everlasting: keep the commaundimentes. And in an other place Christ saith. Math. 19 C. Si dimiseritis homnibus pecata eorum: dimittet vobis pater meus pecata vestra. If ye forgive to other men their offensis done to you: my heavenly father shall forgive to you your sins. In these words and many other like standeth our predestination to life, or our reproving to death ever lasting. And look for none other predestination. If thou keep these sayings of god: thou shallbe sure. Therefore say nat as many unwise persons say. I am predestinate of god to be saved, therefore I can nat be dampened, though I never pray, nor do any other good dead. For I assure thee, that if thou keep nat the commandments of god. etc. thou shallbe damned, wherefore be ware of such foolish sayings, for the predestination of god is so ordered: that it may be obtained and gotten by prayers and other good labours and works. And hereunto saint Austen saith: if thou be nat predestinate: labour that thou may be predestinate. For as god seeth before that a man shallbe saved: so he seeth the mean and manner how he shallbe saved, that is he seeth how he shall for sake his sin, and labour for grace and keep the will of god and so be saved. A prayer. O Lord jesus Christ judge of both quick and deed vouchsafe to order and set me in the last judgement on thy right hand, and that I may then hear thy most sweet voice to my comforths which thou shall then speak to thy chosen people, that is. Cum ye blessed children of my father, & take possession of the kingdom of glory: that was prepared for you before the beginning of the world. And also keep me, that I fear nat the hearing of that most terrible sentence/ which than thou shalt speak unto the reproved sinners, saying. Go ye cursed people in to everlasting fire prepared for the devil and his compaygny O thou only begotten son of god, have mercy on us, that we never feel that incurable and intolerable pain, that is, to be excluded from the glory and sight of god and to be burned perpetually in everlasting fire. O my god my mercy and succour: be merciful to us. Amen. ¶: Thus endeth this little treatise called the Glass or Mirror of Christ's passion. Imprinted at London in Flete street/ at the sign of the George/ by me Robert Redman. The year of our lord god. M. CCCCC.xxx.iiii. The xii day of December. ❧ Cum privilegio. ✚ RP printer's device of Richard Pynson