sayth Percussit inimicos in posteriora And ther hathe they Obprobrium sempiternum euerlastinge shame obprobry and payne And a yen the same prophete saythe Dextera tua inueniet omnes quite oderunt Thy ryghte haÌ„de lorde god shall fynde all those that dothe haate the all those y t hathe neglected thy commauÌ„demeÌ„tes al thos y t hathe despysed thy preceptes y t hathe contempned thy lawes and ordinaunces that are disobedient vnto the. But wheÌ„ne shall he thus fynde them And howe shal he finde theÌ„ verify Quando ponet eos ut clibanum ignis in tempore uultus sui quando in ira sua conturbabit eos deuorabit eos ignis Whenne he shall put them in to a furnes of fyre whenne he shall come to iudgement and shewe him selffe a dradfull iudge to the worlde Whenne he shall in his highe displesur trouble them be yond home be yond the estimacioÌ„ of maÌ„ WheÌ„ne he shall saye Discedite a me maledicti in ignem aeternum whenne he shall commytt them to the fyre which shall deuoure theÌ„ the fyre of hell y e fyer that neuer shall haue end wher in they shal be deuouryd and neuer consumed but for euer to suffer suffre damnatioÌ„ eternall This is a dradefull hande This is the hande that destroyed the Sodoms and Gormors This hande strake all the realme of Egipte with y e ten plages for their disobediency to god and att laste drowned them in the sees and dampnid theÌ„ This hand strake of the Israelitis in deserte for ther ydolatry in worshyppynge a calf of gold xxiii thowsand men This haÌ„de strake an other sorte of the chyldren of Israel in deserte wyth styngynge serpentis with fyer and wyth other horryble vengeaunce as whenne the grounde opened and swalowyd in a lyue Dathan AbyroÌ„ and Choree with other theyr beopers felous for theyr synne This haÌ„de strake dystroyd of y e coÌ„pany of Senacherib in oon night for his blasphemye to the nombre of C.LXXXU thousand and after his own chyldren slewe hym in the teÌ„ple of Nesrache worshyppynge his ydole Thys haÌ„de strake Balthasar syttynge att a grette feaste wyth hys nobles where ther appered an haÌ„de vpon the wall an wrytte Mane Thethel Phares ' Whiche is a terrible storye who lyste to reade itt This hande of god is dradefull and to be feared And yf thou wylte besuere of this hand bynde hym faste and go not frome hym Howe shalte thou bynde thys hande of God By deuoÌ„te prayour by inteare peticion by continuall intercessioÌ„ by true faythe by perfytte hope by feruent loue and charytie by godly and christiane lyuynge Reade y e .xxxii. chapter of Exodi And ther shalte thou see howe Moses bounde this haÌ„de so faste that he moughte nott stryke Whenne the Israelytes Moses beynge in the mounte wyth god and hadde receiued the lawes hadde made them a calfe of golde and honoured itt for theyr god God shewed it to Moses saynge that he wolde therefore destroye them And Moses maade intercession for his people besekynge god to spare them And God sayde to Moses Dimitte me ut irascatur furor meus contra populum istum ut deleam eum Moses saide God Moses Suffre me Suffre me Moses to extende my furye aneÌ„ste these stubburn people Suffre me to stryke Suffre me to destroye them To whome Moses sayde O Lorde O marcyfull god Quiescat domine iam ira tua esto placabilis super malitiam populi Lorde cesse thy displeasure hold thy hande contented haue compassion on thy people forgyue them theyr iniquitye And itt foloweth in the lettre Placatus est dominus God was pacyfyed of hys displeasure and spared his people att y e requeste and instans of Moses Loo christeÌ„ people here may you see howe Moses by prayour stayde the hyghe displeasure of God and helde hym y t he coude nott stryke els wolde nott he haue sayde o Moses suffre me Suffre me Moses Thou seeste nowe Good catholike man the grette pythe and vertue of true prayour Praye therefore to thy lorde god y t he maye staye his stroke of vengeaunce that he maye be mercyfull vnto the and to his people y t he maye withdrawe hys punishynge hand that he maye spare hys subiectê Holde hym by prayour bynde hym by peticion pacyfye hym by intercession stay hys wrathe by intear desyour and sewte This hande dothe punyshe and dampne the synner This hande dothe saue the penytente thys hande dothe rewarde the good man this hande dothe crown y e ryghtuouse person in the heueÌ„s And yff we lyue well and christianely this ryghte hande shall defende protecte guyyd and saue vs soo yff we lyue not christianely itt shall punyshe destroye and vtterly dampne vs. This sone of God is not onely called dextera the ryghte hande of god the fadre but is also called Brachium the arme of the fadre Whiche worde brachium in scripture is many tymes taken Pro potentia fortitudine for power and strenghe and for the sone of god For the fyrste parte Videlicet de potentia fortitudine itt is wrytten Tu humiliasti sicut uulneratum superbum In bra chio uirtutis tuae dispersisti inimicos tuos Thane thou lord god thou haste brought y e prowd man as lowe as a man that is woundid And haste skaterd and dispersyd thyn enemyes in the arme of thy vertue in thy sone And as God dothe bringe downe by this hande and arme the prowde wretched synner and disperse and putto flighte his enemyes so dothe he ayen wyth his hand exalte extoll promote his humble seruandis thoughe not att all tymes in this worlde yett he wyll do itt in heuen Where he wyll auanus hym wyth the felicitie and sighte of god And that is itt that afore the prophete calleth Illuminatio uultis tui the cleer sighte of the godhede Wherein standeth y e heuenly ioye the felicitie and glorye of the fruycyon ther. Here now apperithe the grette vertue and power of this hande and arme of God When that he in his passion dyd dysparge conuicte vtterly ouercome all his enemyes deathe synne and the deuyll and hathe spoyled the helles and victoriously rose frome the dethe to lyff Sic notam fecit dominus uirtutem suam So vndre this maner god hath shewed opened to the worlde his vertue hys wysdom his hande hys arme hys power hys omnipotency his sone Iesu Christe And especially emoÌ„ges all other thinges he declared hym selfe to the worlde to be veraye god by hys dolorouse passion Dyd not he shewe and proue hym selfe to be veraye god in hys grette soper and maundye wheÌ„ne he shewed the secrettes of Iudas mynde and purpose de traditione howe he shulde betraye hym wheÌ„ne he gaue hym selfe hys own veraye bodye and bloode to hys disciples in forme of breade and wyne to eate and drinke dyd not he shewe hymselfe to be veraye God whenne he
in hys prayour vpon the mounte swette bothe water and bloode Whenne he dyd prostrate ouerthrewe the Iewes with a worde Who can tell the secrettes of mans harte but oonly God Who can gyue his bodye in forme of breade and his bloode in forme of wyne but oonly god who can sweete bloode with water but god who caÌ„ ouerthrowe an armye of men with a worde but God Whenne Christe mett Iudas w t a grette multitude of the Iewes wyth lanterns torches fyre brandes and other lyghtes with staues swordes with other wepons and in armure to apprehende and take hym and knewe hym not whenne they mett hym for that god hadde taken awaye theyr knowledge and Christe asked them Quem queritis whome seke you They answerd Iesum Nazarenum We seke Iesus of Nazareth And Christe sayde Ego sum I am Att whyche worde Iudas and they all stayde wente backe and fell to the earthe He pausyd a lyttyll and suffrede them a yen to ryse He askyd them a yeÌ„ whome seke you They answerede Iesus of Nazarethe Christe sayde dyd not I tell you Quia ego sum That I am he Iff ye seke me suffre these my disciples to goo saaf vn touchid hurt theÌ„ nott And so put hym selfe voluntarily into hys enemyes handes and saued his disciples For he hadde sayde before to his fadre Quos dedisti mihi non perdidi ex eis quenque I haue not lofte oon of those that thou haste geuen me to kepe butt haue preserued them all He shewed hymselfe to be god thus in hys takynge whenne he was apprehended Also in healynge Malchus whose eare was cutt of frome his hedde by Peter He proued hym selfe God in all his wordes in all his behauyours in all hys doinges in all hys answers made before the iudges and in his meruelouse pacieÌ„cy shewed both before them the Iewes whenne he was scourged when he was beaten when he was bounde to a pyller crowned with thorne blyndfeld bobbed and when he was euery way moste cruelly entretyd Whiche he coude not haue doon yff he hadde not bene god And yet the worlde knewe hym not Yett was he to the world Deus absconditus a hyyd gode And howe by farther processe in his passion dyd shewe hym selfe more playnely to the worlde itt shall appere by a breue epylogacion and rehersall of y e same For yff we doo call well to our remembrauÌ„ce as we oughte to do howe effectuously howe compeÌ„diously and with how breue how pythy and effectuall wordes the foure euangelistes hathe w t a maruelouse dyligencie truely faythefully gadrede and wryten this passioÌ„ of our sauyour christe we shall fynde the same mooste preciouse passioÌ„ to stande princypally in three thynges whyche dothe instructe and teache vs thre necessarie lessons for our soules helthe The fyrste parte of his passion stoode In rerum suarum ablatione corporis denudatione in y t hys clothes were taken frome hym and he lefte naked For after he hadde bene broughte before so many iudges wher he was deryded accused and by false testimonye condempned to deathe to the deathe of y e crosse he was fyrste scourged beate and bare his crosse thorough y e Citye to y e place of passion called Golgatha in the mounte of Caluary where the Iewes whyche were apoynted to putt hym on the crosse spoyled hym frome all that he hadde frome his clothes and frome his apparell They toke all frome hym lefte hym bare naked wythoute ragge or bratte annethe they lefte vpon hym femoralia any clothe aboute the neyther partes of hys bodye And yf they lefte somoche as that vpon hym we reade itt not in the Gospell Nor yett we reade that any thefe or malefactor hathe bene so nakydly spoyled so nakydly lefte whenne he shulde suffre as Christe was whenne he shulde dye For they toke from him not oonly his outeward apparell but also they spoylyd hym of hys secrette coote and toke frome hym tunicaÌ„ inconsu tilem a coote whiche was wythoute seeme whyche cote they wolde not deuyd as they dyd hys other garmentis but caste lotte who shulde haue it hoole Diuiserunt sibi uestimenta mea super uestem meam miserunt sortem They deuyded emoÌ„ges them my garmentis and caste lotte vpon y e oon coote sayd God Loo maÌ„ See how thy lorde god was thus ignomyniously lefte naked and baare and cryed not att itt grudged not wyth itt murmured not for hyâ— He Complayned not but suffrede and paciently helde his peace wherein we ChristeÌ„ people be taughte to remembre paciencie in our aduersitie to remembre Quod nihil in hunc mundum intulimus nec quiâ—que auferre possumus That we broughte nothyng in to this worlde wyth vs nor shall beare any thynge awaye whenne we shall departe The same Iob sayethe Nudus egressus sum de uentre matris meae nudus reuertar I was borne came into thys worlde baare and naked and baare and naked I shall go frome itt Be all folkys so borne dothe all folkis so baarly go owte be all borne naked and baare Ar Emperours and Kynges borne naked and goo nakyd oute Ye bothe Emperours and kynges Quenes and ladyes lordes and gentylmeÌ„ riche and poore All All All are born nakyd and baar and as baarely shall they ayen departe this worlde Baare naked wythoute clowte or clothe vnles itt be that the grette man shall percase haue a fyner wynding shete thenne shall the poore man but bothe be mortall bothe shall dye bothe shall rotte bothe shal be forgoten bothe be Terra cinis puluis esca uermium quos hereditabunt serpeÌ„tes This fayre bodye of thyn y t y u makeste somoche of y t y u dekkest so pÌ„ciously y t y u settyste somoche by itt shall awaye itt is butt terra cinis puluis esca uermiuÌ„ It is but earthe ashes duste wormes meate Serpentes haereditabunt illud Serpentes shall enheryte thy bodye as thou doeste naturally enheryte thy fadre his landes Euen so serpentis wormes and toodes shall enheryte thy bodye Serpentes wormes and toodes shall naturally ingendre brede of thy bodye Serpentes wormes and toodes shall gnawe eate and deuoure thy beawtyfull face thy fayre nose thy clere eyes thy whyte handes thy gudly bodye Remembre this thou lorde and layde Remembre this thou Chrysten man and womaÌ„ Remembre this ones a daye Quia nunque peccat qui se semper cogitat mo riturum He shall neuer synne deadly that euer hathe in remembraunce that he shall dye He y t wyll therefore ouercome thys frayle worlde lett hym leaue the delectacion thereof Et nudus cum nudo Christo crucem ascendat And let hym nakedly wyth naked Chryste Lett him poorely w t poore chryste ascende goo vppe vpon the crosse And how I shall anone shewe the. The seconde parte of this passion stode In summo contemptu irrisione in
landes or goodes Nay He gaue a more precyouse gyfte than so Tradidit scipsum He gaue hym selffe Hym selfe hys body And not onely hys bodye but also hys soule hys liffe hys deathe and hys godhede He gaue hys bodye for the to the Iewes to hādle to treate to beate to scourge to turmoyle to kyll to slee to crucifye to do with it what they wolde and so dyde they euen to theyr own dampnacyō he gaue so hys bodye in to theyr handes to redeme and byethe He gaue for vs also his bodye beinge a liue to the crosse beinge deade to the sepulture that thy bodye beinge a liue mought liue cleane beinge deade mought and shuld rest in the sepulture and at that daye of god to ryse ayen to be gloryfyed and raigne with hym in glory He giueth to the ayē this his moost precyous bodye nowe rysen frome deathe to liffe in that moost holy sacrament of the Euchariste the sacrament of the aultre He giueth hym selffe vnto vs bothe bodye and blood soule and godhede nowe raignynge in glory and syttynge on the ryght hande of his fadre Vbi postulat pro nobis as thapostle witnessyth is ther a petycioner for vs to god the fadre Christus Iesus qui mortuus est qui resurrexit qui est ad dexterā dei interpellat pro nobis Christe Iesus whiche dyed whiche rysse frome deathe to liffe whiche is on the ryght hande of the fadre he maketh peticyon intercession for vs. He dayly dothe shewe to god the fadre his manhode whiche he toke vpon hym the greuouse maner of his deathe and passion whiche he suffrede for vs so to moue the fadre to mercy pytie so to procure mercy for man whose peticyon cannot be contempned but gracyously harde Here saythe saynt Barnard in contemplaciō of this mercyfull intercession of Christe beinge in dextera patris Securum habes accessum o homo ad deum ubi habes apud patrem filium intercessorē apud filium matrem mater ostendit filio pectus ubera filius patri latus uulnera ibi nequit esse repulsa ubi tot ostenduntur charitatis insignia O man thou mayste surely goo and sue to thy lorde god by petycyon by desyour and prayour for thy necessities of soule Where thou hast an intercessour for the. Afore the sone thou haste his modre Marye And to procure grace and mercy to moue god to pytie she dothe shewe to hir sone Christe hir breste pappes the sone dothe shewe to his fadre his syde and woundes there can be no repulse no denyall of our peticions where are shewed and alledged so many tokens of loue and charytie The shewynge of this breste and pappes is no more but a remembraunce of the great infinite mercy of god the sone whiche he shewed to man whenne he toke manhode for vs ▪ borne of a mayden beinge an infante and suckynge his modres brestes As who saye that mercy that pitie and compassion that thou shewest to man in this doynge shewe now vnto hym in his myserie of synne haue compassion on hym shewe thyn olde mercy graunte thou him his iuste peticiō and humble suyte remytte hys synne giue hym grace take hym to thy fauour In like maner dothe god y e sone shewe to y e fadre his wounde in his syde hys other woundes to moue hym to like mercy whiche was so mercyfull to sende downe hys sone to suffre these woundes and deathe for man Postulat pro nobis he maketh petition and desyor to the fadre for vs. Ayen saynt Iohā saythe Si quis peccauerit aduocatū habemus apud patrem Iesum Christūiustū ipse est propiciatio pro peccatis nostris nō pro nostris tantū sed etiā pro peccatis totius mūdi If any man by frayltie dothe offende and synne let hym not despayre for he hathe an aduocate in heuen afore the fadre his sone Iesus Christe Aduocatum iustum a iuste aduocate For he prayeth not for euery synner that wyll crye and call and neuer ryse frome synne but for veraye true penytentes for them that are displeased with them selues and with theyr synne lett thē crye lett them call and anone he callythe with them and makyth peticyō for thē anone he heareth he helpeth and he then intercedeth to the fadre for them Iustum a iuste aduocate he promoteth none euyll causes Iustum He taketh no rewardes no gyftes no brybes He dothe not accepte any personage but after hys liuynge He regardeth not bloode nor byrth kythe nor kyne strengthe nor wisedome beawtie nor fayrenes ryches nor pouertie He regardeth onely the Christiane and vertuouse liffe of man And after hys deedes he dothe accepte or repell Iustum He is a iuste aduocate And thre tymes I reade that he dyde shewe hym selffe a vocate a peticioner for vs. Ones before his passion whenne he sayth to the fadre Ego pro eis rogo non pro mundo sed pro his quos dedisti mihi quia tui sunt I pray for them and not for the worlde I praye for those that thou haste gyuen me for they be thyn Secondaryly in hys passion whenne he sayde Pater ignosce illis quia nesciunt quid faciunt Fadre forgyue them they wote not what they doo Thyrdely after hys passion as here Aduocatum habemus caetera The fyrst intercession was by worde The soconde was by effusion of his bloode The thyrde is by his dayly shewynge to the fadre his woundes so to moue hym to mercy and pytie to haue compassion on the worlde Of this grette and infinite charytie writeth the apostle Paule in an othec place sainge Vt quid enim Christus pro impijs mortuus est uix enim pro iusto quis moritur Nam pro bono quis audeat mori Commendat autem deus charitatem suam in nobis quoniam cum adhuc peccatores essemus Christus pro nobis mortuus est in cuius sanguine iustificati sumus in cuius sanguine salui erimus ab ira What moued Christe to dye for wycked synners Scante we shall fynde one that wyll dye for a iuste man And where shall we fynde hym that dare dye for a good man Our lorde god hathe shewed a commendable and laudable charytie towardes vs for where that we were synners wretched lyuers abhomynable in the syght of god Christe dyed for vs. In whose bloode we be iustifyed and made rightuouse in whose bloode we shal be saued frome the yre wrathe of god Lyue thou neuer so well liue thou neuer so holyly let se if thou were in the case nowe to dye vnles thou shuldest gett one that wolde dye for the where shuldest thou haue one where shuldest thou fynde hym that wold doo so muche for the by whose death thou shuldest escape death Nowe thou beinge a synner a mysseliuer lett see who will dye for the Any one Not the fadre for the sone
humilitateÌ„ al humylite Here christe taughtt all y e worlde humblye to submytte them selues vnto the sacramentes of hys churche what degree so euer they be of ye and to fulfyll all vertue to him beloÌ„gyng For this iustice coÌ„teyneth in him selfe all vertue as saythe saynt Ambrose Vbi iusticia ibi cunctarum uirtutum concordia Where iustice is ther is an vnitie a concorde a gadrynge to gether of all vertues And so dyde Iohan obey hys maysters wyll and baptyzed hym And then dyde the fadre of heuen open and manyfeste hys sone Christe to the worlde Not onely by the warkes of Christe but also by testymonye of his owne worde For wheÌ„ne Christe was thus baptized and wente oute of the water the heuens opened the holye goost descended in a corporall likenes of a doue and stude vpon him The fadre spake frome heuen w t a lowde voyce saynge Hic est filius meus dilectus in quo mihi coÌ„placui And Mathewe wrytynge of hys transfiguracyon added more and seyde Ipsum audite This is myne entere beloued sone this is myne veraye sone Filius meus dilectus myne owne beloued sone in whome I delyte here hym He shall teache the worlde he shall preache truthe Ipsum audite here hym He shall proue hym selffe to be veray god he shall proue by hys warkes to be the veraye prophete that shall saue y e worlde He shall redeme man he shall remytte synne he shall send downe the holy gooste he shall iudge y e worlde Ipsum audite here hym folowe hym obey hys worde kepe hys commauÌ„dementes folowe that he byddeth you folowe doo that he byddeth you doo he is my sone Ipsum audite here hym What more testimonye nede we to haue of Christe to proue hym to be the sauiour of the worlde then this then the testimonye of the fadre the testimonye of the holy goost hys owne warkes wonders Here was open wytenes here was proue enoughe to proue that he was the sone of god And yet he was as Esay dothe say y e hydde god vnknowen to the worlde Vere tu es deus absconditus inquit Thou arte the hydde god hydde vnto the worlde not knowen to man the world yet wold not knowe hym For as it is open in Mathewe After that Christe was baptized and weÌ„te into wyldernes ther ouercomynge the grette enemye of man y e deuyll by that ayen prouynge hym selffe to be god and after wente abrode all Iudee declarynge hym selffe aswell by hys lyuynge his preachynge as by myracles doynge to be veraye god as Nichodemus sayde vnto hym Nemo potest haec signa facere quae tu facis nisi fuerit deus cuÌ„ eo None maye do these signes y t thou doeste vnles god were with hym And yet he was Deus absconditus mundo He was god and hydde to the worlde not knoweÌ„ Yet to make hym more manyfeste and knowen to the worlde he asked hys disciples Quem dicuÌ„t homines esse filium hominis What dothe y e world saye of Christe whoÌ„e dothe they call hym They answered Some dothe call the Iohan baptiste some calleth the Helyas some Heremye or one of the ê“phetes Christe sayde whome do you call me Symon Petre answered Tu es Christus filius dei uiui Thou art Christe the sone of the liuynge god Loo here was an other testimonye witnes that he was god Ayen it was prouyd that he was god in his transfiguracion in the mount of Thabor whenne he shewed hym selfe gloryous betwene Moses and Helyas to Petre Iames and IohaÌ„ they herynge the fadre frome heuen raynge as afore Hic est filius meus dilectus caetera Where Petre desyored euer to dwell ther thinkynge he had ben in heuen and sayde Domine bonum est nos hic esse faciamus tria tabernacula tibi unuÌ„ Mosi unum Heliae unum Petre sawe suche a glory y t he desyred to a bydde there neuer to returne ayen vnto y e worlde And christe in an other place wytnessed hymselffe y t he was god opeÌ„ly saynge to y e Iewes Opera quae ego facio testimoniuÌ„ per hibent de me â–ª Remyttynge them to his warkes y t by hys warkes and myracles they moughte verely knowe what he was My warkes sayde he dothe wytenes what I am And emoÌ„ges all his warkes he cheffely proued hymselffe to be god by the warkes he shewed in hys passion by y e warkes he dyde in our redemptioÌ„ In this passion he shewed and playnely opened hym selffe and gaue euydent notes and knowledge to the worlde that he was veraye god In this passion he shewed hym selffe to be Virtus sapientia patris to be the vertue and power the sapieÌ„ce and wysedome of the fadre In this passion the fadre wolde the truthe thereof shulde be shewed openly knowen Here in this passion Notam fecit dominus in populis uirtutem suam He shewed hys vertue he shewed openly to his people y t this his sone was his vertue and that by this his sone by hys passion he wolde warke vertue and that the redemptioÌ„ of maÌ„ shulde be wrought by him by his passion and deathe and by hys precyouse bloode whiche shuldbe shedde in the same And that is it that foloweth in the same verse Redemisti in brachio populum tuuÌ„ Thou haste in thyne arme redemed thy people What is this arme of y e fadre Ueryly y e that afore he called Virtutem hys vertue Christe hys sone For in an other psalme y e prophete saythe Sed dextera tua brachiuÌ„ tuuÌ„ illuminatio uultus tui quoniam placuerunt in eis Where y e prophete dothe describe Christe by thre names He calleth hym Dexteram brachium illuminationem The ryght hande the arme and the lyght of the vysage of the fadre Fyrst he called hym Dexteram the ryght hande of the fadre For Christe incarnate is signyfyed by the ryght hande And the reason after Ysodore is for that Dextera dicitur a dando The ryghte hande is called the ryghte hande of dando of giuynge because that of olde the token of peace was and yet is giuen by the ryght hand Demus dexteras hominibus istis sayde the Machabees Let vs strike handes with theÌ„ let vs giue handes eche to other whiche is a token of truyse and peace And the reason may be for y t the philosopher saythe Pars dextra est principium motus membra dextera sunt fortiora sinistris In the ryght syde is the origynall begynnynge of all the mocions and mouynges of the bodye and all the ryght parties and membres on the ryght syde are naturally stronger than the lyfte For we se the righte hande the righte arme y e righte fote is more ready in any thinge to do thenne is the lyfte And is set and goeth afore y e other almoste in all thynges And is more qwyuer more quyke more stronge and farre