A SermoÌ„d spoken before the kynge his maiestie at Grenwiche vppon good fryday the yere of our Lord M. CCCCC xxxvj by Iohan LongloÌ„d byshope of Lincolne Ad laudem gloriam Christi ad memoriam gloriosae passionis eius ET IPSE REDIMET ISRAEL ex omnibus iniquitatibus eius Psalm 129. This daye whiche we do solempnyse and kepe holy in remeÌ„braunce of the teÌ„dre paynfull and most gloryous passyon of our sauiour Iesu Christe is called the good frydaye And not w tout a cause For as vpon this daye god dyde somoche good for vs that more good cowd not be done For as vpon this day Christe the sone of god suffrede for vs he suffrede passyon deathe deathe of the crosse the moost paÌ„guyouse paynfull and cruell deathe that euer was suffrede By whiche passion and deathe he redemed the world by whiche passion deathe moost hyghely he pleased god the fadre whiche was frome the fall of Adam vnto the tyme of this passion vtterly displeased with man by whiche passion and deathe he reconcyled man to god brought hym ayen into fauour restored hym to grace And why dyd god the fadre suffre this his sone vndre this maner to dye Surely for loue for loue that he bare vnto vs loue was the cause loue caused hym so to doo Propter nimiam charitateÌ„ saythe thapostle qua dilexit nos deus cuÌ„ essemus mortui peccatis coÌ„uiuificauit nos CHRISTO For that grette excedynge charytie and loue y t the fadre of heuen loued vs with all where we were synners and deade in synne he dyd quyckeÌ„ and reuiue vs ayeÌ„ by his sone Christe Loo here maye you se the cause why god dyde this grette good vnto vs. The apostle saythe it was for his grette abundant charytie for his maruelous excedynge loue not for our merytes not for our desertes but for loue What loue For the loue he bare to hym selfe Nay nay It was for the inestymable loue he bare vnto vs Propter nimiaÌ„ inquit charitatem qua dilexit nos What dyde he by this loue Conuiuificauit nos CHRISTO He reuyued vs ayen in Christe scorne deathe to life Howe Christo. In Christe and by Christe Christ was the doer in Christe his passioÌ„ in Christe his bloode whose vertue remayneth in the sacrament of baptisme were we purged clensed and made holle not frome oon twoo thre or foure synnes but ab oiÌ„bus iniquitatibus nostris Frome all our synnes he reuyued vs by this passion not onely frome synne but also frome the deathe y t was due for synne frome deathe eternall And howe dyde the fadre warke this redempcyoÌ„ In Christo. In Christe and by Christe Howe by Christe Proprio filio suo non pepercit saythe thapostle sed pro omnibus nobis tradidit illuÌ„ Quomodo noÌ„ etiam cum illo omnia nobis donauit This was y e maner howe he wrought our redempcioÌ„ he spared not his own propre sone whiche was and is consubstanciall and coeternall with him of on substaunce with the fader of on beinge of on power of on knowledge on with hym in substaunce on in beinge on in power on in knowledge in all thynges oon with the fadre Thus his onely sone he spared not but wold he shulde be borne of a virgyne and become mortall and to suffre deathe for vs. And that is it that thapostle saythe Pro omnibus nobis tradidit illuÌ„ He gaue hym for the and for me for this man and for that man For any moo Ye Pro omnibus nobis For vs all for all man kynde And he saythe Tradidit He dyde traade and gyue hym This tradere is more than dare For dare is to gyue but Tradere is dare in potestatem Tradere is to gyue in to a mannes power to vse the thynge y t is gyueÌ„ at his or theyr own pleasures to whome it is giuen to do with it euen what they wyll as ye wyll saye to make or marre to vse at libertie And so dyde the fadre of heuen for our sake he gaue hys sone Christe into the handes power of the Iewes to vse hym and do with him what they wolde to handle to treate to haale to lugge to beate to scourdge to cutte to mangle to crucifye and cruelly to putto deathe And so for this cause Tradidit illum He put hym holly into theyr handes for our saluacyon to do with him what they wold and so they dyde And he y t gaue vs so greate a treasure his own sone which is his treasure his wisedoÌ„e his sapieÌ„ce his power whiche is y e glorye of heueÌ„ in whoÌ„e angellê dothe glorye in whome angellê desyreth to beholde in whose vysage staÌ„deth y e glorye of heuen the felicitye and fruicion ther he that giueth vs so grette a gyfte his owne sone wyll not sticke to giue vs smaller gyftes with this great gyfte he wyll not stycke to giue vs all gud thynges with hys sone For he dyde giue to vs w t hym muche goodenes muche profyte muche comforte He gaue to vs with hym the gyfte of faythe y e gyftes of hope charitye pacieÌ„cye teÌ„perancye peace loÌ„ganimitye goodnes benignitie meknes teÌ„perancy prudence wysedome chastitie obedience modestie contynency strenghe of soule good wyll promptitude and redines a ply aunt good wyll to liue well He gaue with hym Dona spiritus gyftes of the holy gooste To thys man the gyfte of vnderstandynge to that man the gyfte of wysedome to this man the gyfte of pitye to that man the gyfte of feare towardes god fortitude and strenghe of soule to labour in god to resiste synne to do good deades He gaue vs with this grette gyfte grace grace to be coÌ„trite and repentaunt for our synnes grace to do penaunce grace to morne wepe and lameÌ„te our wycked liues He giueth vs with his sone remission of our synnes And wyll giue vs y e glorye of heuen with hym selfe if we wyll liue accordingly and lyke vnto Christianes And the fadre dyde not this onely of his highe charitye thus giue his deere darlynge his sone for vs but his mercyfull sone also dyde giue him selffe for vs. Thapostle saythe Qui dilexit me tradidit seipsum pro me He that loued me dyde giue him selfe for me But why dyde he soo what hadde we done for him that he shuld so do to vs was it of our desertes hadde we deserued that he shuld so do Nay We were wretched synners we were myserable lyuers the enemyes to god and out of fauour and yet he gaue himselffe into the handes of hys enemyes for vs. But why dyde he so Certaynely for loue Dilexit me sayth thapostle He loued me Loue was the cause loue moued and styrred hym to giue hym selffe to the deathe for vs. What loue The loue whiche I spake of a fore the loue that he bare to the to me and to all mankynde What gaue he for the Money gold precyouse stones
not the sone for the fadre Yet thou beinge a synner an ennemye to god he dyed for the. Frely without queste Frely not hyred not requyred but of his owne mere mercyfull goodenes offrede hym selffe thereunto onely for the loue he bare vnto the. And that is it the apostle saythe Commendat deus charitatem suam in nobis quoniam cum adhuc peccatores essemus caetera He shewed a meruelouse laudable charytie to vs in that we beinge horryble synners yee before we were renate or borne the chyldren of god by baptisme before we were iustifyed by faythe ye before that we were borne or knoweÌ„ to the worlde Mortuus est pro nobis he dyet for vs not requyred not desyored not hyred thereunto but gratis sine argento redimimini frely of hys owne mere mocion of hys owne goodenes he offrede hym selffe voluntarily to the deathe In cuius sanguine iustificati sumus caeteta In whose bloode we be iustifyed purged washed made clene In whose bloode we shal be saued at that grette daye frome the grette wrathe of god if we liue therafter That we maye be parteners of this gloryouse passion and bloode of Iesu Christe let vs praye Oremus Et ipse redimet Israel ex omnibus iniquitatibus eius The Englyshe of thes wordes is He shall redeme Israel frome all his iniquyties He shall redeme Israel frome all his iniquyties Not frome a patche or a pece not frome one two thre or four iniquyties but frome all Frome all ther iniquyties frome all ther synnes frome oryginall and actuall frome veniall and deathly frome all And whenne the prophete wrote these wordes this passioÌ„ was to come and therfore sayd Redimet he shall redeme And nowe it is paste and true ê™ redemit He hathe verily suffrede passion and deathe and hathe redemed Israel frome all hys imiquyties frome all hys synnes Howe and vndre what maner the fadre dyd warke this redempcyon the prophete shewethe in an other psalme sainge Notam fecisti in populis uirtutem tuam redemisti in brachio tuo populum tuum filios Iacob Ioseph Thou lorde god fadre of heuen thou hast declarede made open and manyfestly shewed thy vertue emonges thy people Thou haste redemed thy people in thyn arme the chyldren of Iacob and Iosephe Iacob is called Israel and signyfieth the people of Israel the Israelytes Ioseph is interpretate augmentum siue crescens an augmentacyon or a growynge and signyfieth the gentiles whiche were added ioyned to the Israelites in fayth and electe to be with them the veraye people of saluation and to be redemed by Christe for he redemed all In these wordes Notam fecisti uirtutem tuaÌ„ the prophete sheweth the grette power of god whiche he shewed in our redemption saynge Thou haste good lorde opened and shewed â–ª thy power thy vertue thy wysedome vnto the worlde What is this vertue power and wysedome of God The apostle shewed to the Corynthes where he callithe Christum dei uirtutem sapientiam He calleth Christe incarnate y e vertue and wysedome of god the fadre He is called the vertue and power of the fadre the wysedome of the fadre for by hym the fadre maade the worlde of nothynge by hym he gouerneth y e worlde by hym he protecteth contynueth and holdeth vppe the worlde by hym he punyshethe y e worlde in some place one punyshemeÌ„t in some place an other By hym he redemed and saued y e worlde and by hym he shall iudge the worlde This and all other thynges dothe the fadre warke by hys sone Iesus Christe whiche is called hys uertue hys power and hys wysedome This vertue the sone of god was knowen to the worlde many thousande yeres afore he came For the prophetes almost at the begynnynge of all wrote that he shulde come in to the worlde and that he shulde be borne of a virgyne and y t he shulde rebuke the worlde for theyr synne and teache truthe and warke myracles make holle the lame and sicke clense lepres giue syght to y e blinde raysse to life deade bodyes remytte synne redeme man with muche more as is open in the bookes of the prophetes and in the psalmes He came accordyng vnto the prophetes saingê and fulfylled all thynges wryten of hym by theÌ„ yet wolde the worlde not knowe hym In mundo erat mundus per ipsum factus est mundus cum noÌ„ cognouit He was in the worlde y e worlde was maade by hym and yet the world knewe hym not And soo whenne the tyme was come wryten by the prophetes Christe wolde shewe hym selffe and came downe frome the heuens conceyued by the holy goost borne of a virgyne takynge very manhode vpon hym and beganne playnely to open hym selffe to the worlde At whiche tyme he sent hys aungels to the shepardes watchynge theyr shepe gyuynge to them knowledge that he was borne and comen in to the worlde The shepardes came to the place wher he was they sawe hym ther skrawlynge and liynge in a crybe betwene an oxe and an asse He sent an other testymony frome y e heueÌ„s that he was come a flamynge sterre to monyshe the thre kynges of the Este partys of the world to testyfye hys comynge They came to hym frome farre countreyes They offrede to hym gold myrre and sens as to theyr lorde and god He shewed hym selffe at .xij. yeres of age in the temple disputynge ther with doctours and lerned men of theyr lawes prouynge shewynge by the sayenges of theyr owne prophetes that god was borne and comeÌ„ in to the worlde And yet the worlde knewe hym not â— yet he was to y e worlde Deus absconditus A hyde god not knoweÌ„ ' And to shewe hym selffe more openly he wente oute of Nazareth and Galyley into Iordan to be baptized of Iohan baptiste whiche Iohan knewe hym to be god of a mekenes dyde vtterly refuse the thynge iudgynge hym selffe to be farre vnworthy to touche hys mayster Christe whiche was veraye god and man of whome he sayd afore that he was not worthy to vnlachet nor to beir his shoys And sayde to Christe Ego debeo a te baptizari tu uenis ad me I ought to be baptized of the lord god and thou comest to me O lorde what meaneste thou Thou that purgest the worlde thou that washeste all commeste thou to me to be washed I thy creature and thou my creatour I thy seruauÌ„t and thou my mayster I a synner thou he that purgeth synne I oughte to be washed of the and thou comest to be washed of me O Lorde god what meaneth this Christe answerede Sine modo sic enim decet nos implere omneÌ„ iustitiaÌ„ IohaÌ„ Iohan suffre at this tyme thou knowest not the mysterye of this thynge thou knowest not what this thynge meaneth For vndre this maner it besemeth vs to fulfyll all iustice all iustice id est omneÌ„
Lazar his own crosse the publicane hys own crosse And yett we dysdayne to beare our own crosses We ar ashamed to humble our selues to God to our superiours to y e lawes of chryste his chirche to the aduertisemente of the worde of God to the couÌ„cell of our goostely fadres We ar ashamed to doo penaunce ashamed to take payne ashamed to punyshe y e bodye w t fastinge prayour or otherwyse We ar ashamed to aske forgiuenes of those that we haue offended or to forgiue the offender or to do any poynte of penaunce O synner whereof cometh this but of obstinacye of disdayne of pryde of harte of lacke of grace O Synner Synner beare thyn own crosse doo thyn own penauÌ„ce punishe thyn own bodye For christe saythe in Mathewe Qui noÌ„ baiulat cruceÌ„ suam noÌ„ est me dignus He that bearithe nott his own crosse he that dothe nott penaunce in his own person he is not worthye for me Tollat crucem suam Lett euery man therfore beare his own crosse and do his own penaunce yf he loke to haue remyssion of his synnes And sainte Iohn saythe Qui dicit se in Christo manere debet sicut ille ambulauit ipse ambulare He that saythe that he that dothe dwell in Chryste he oughte to walke as Chryste dyd walke Christe walked in humilitye christe walkyd in obedience in chastytie in prayour in fastinge temperancye loue charitye penaunce and in suche other vertuous Do thou soo thou christen man Fourthely therfor he saythe in y e former letter of Matthew a for rehersed Sequatur me He muste folowe me saithe Chryste Folowe thou thy mastre christe in these and in all suche other lyke vertues For the former letter of Peter saythe Vt sequamini uestigia eius And in the tother lettre Et sequatur me Here is the veraye forme and rule of a chrysten man and woman to folowe the steppes of Christe to folowe the lyff of Chryste to folowe the ensample that Chryste gaue vs. He saithe Exemplum dedi nobis ut quemadmodum ego feci ita nos faciatis I gaue you ensample howe to lyue howe to do y t ye shulde walke as I walkede lyue as I lyuid do as I dyd Why how walkyd chryste howe lyuyd he howe dydd he Omnia bene fecit and ayen Peccatum non fecit nec est inueÌ„tus dolus in ore eius He dyd all thynges well he dyd no synne ther was no gyyl in hym no dole no frawd nor suttyltye noo dobulnes but truthe He was an innoceÌ„te he deserued not to dye nott to be punished and yet he wolde suffre yett he wuld suffre payne suffre passyon and deathe He wuld gyue his soule and liffe for his people to instructe vs synners what we shulde doo in seynge this innocente soo voluntarily and wyth oute cause to suffre so to instructe vs voluntary lye to sustayne payne for our synnes to instructe vs that the veraye true and suere waye to heueÌ„ is by payne by payne and sufferynge as a for is rehersyd Oportebat Christum pati sic intrare in regnum coeloruÌ„ in gloriam suam It was behoueable Christe for to suffre so to enter the heuens Thys worde Sic is added to shewe the veraye maner and forme to shewe the veraye strayt rule and hyghe waye to the synner howe to attchyue purchays the glorye of God And a yen for our parte saithe Per multas tribulationes oportet intrare in regnum dei The veraye waye to heuen is to lyue in muche trouble aduersitye to suffre muche payn and mysery Let no man therefore be soo suere of him selfe to saye Christe hathe suffrede for me Chryste hathe shedde his bloode and washed me Christe hathe payde my rawnsome he wyll not loose thys grette price howe euer I lyue he hathe redemed me howe euer I lyue I shall be sauede I nede not to doo any penaunce for my synne for Chryste hathe satisfyed for me My syne is washed awaye Itt is consumed and sowped vppe by vertue of this bloode And suche other presuÌ„ptuous wordê they haue to mayntayn ther fleshely and carnall lybertye to there own confusion and dampnacion O meruelouse God what a presumpcion is this emonges vs Chrysten people what a blyndenes raigneth emonges vs y t haue receued the lyghte of grace and knowledge of the lawes of God Thoue chrysten man womaÌ„ I tell y e that God is full of mercy y e god is as full of mercy as we haue spoken of and I assure the ayen he is euen as iuste oon y e tother syde God that here wyll remytte the synne of y e penytente ther wyll condempne to deathe y e presumptuouse synner the vnpenitent person the wretchid lyuer This iuste iudge god dothe requyre of the besydes the price of his bloode penaunce mercye towardes thy neyghbour fear and dred of god he requirethe of the a synner repentans soroo contricion confession he requyrethe of the a trewe faithe a constante hoope a ferueÌ„te charithe and faithefull charitable warkes He requyrithe of the the obseruacion of his lawes and to be a true feloer of hym He requyrethe of the to lyue in his obediency in humilitye in simplicite of herte in cleÌ„nesse of that kind of chastitie that thou arte callyd vnto he requyrythe of the to be constante in hym to flee syne to resyste temptacion to loue vertue and to walke in that callynge that thou arte callid vnto to lyue cristianly Scripture playnly dothe shewe all this and muche more y t is requyrid to a chrysten man to doo The placê wher are manyfeste He gaue vs an other ensample For itt foloweth in the former lettre Qui cum malediceretur non maledicebat cum pateretur non comminabatur Whenne the Iewes saide euyll by hym in blasphemynge hym rebukynge hym saynge Reus est mortis Crucifigatur Vah qui destruis templum desceÌ„de de cruce credemê° tibi Salua te ipsuÌ„ si potes dae moniuÌ„ habes And suche other scornefull rebukefull blasphemouse wordes Yet NoÌ„ maledicebat he gaue noon euyll answere but prayde for theÌ„ kepe hym in a muette in a charitable sileÌ„ce And all was to giue y e and me knowledge howe to folowe hym in hys steppes in his lyuynge in his ensample Vt sequamini uestigia eius To haue you folowe his steppes and to tell you of all hys steppes of all his ensampulis tyme wyll nott suffre The some of the hooll tale is that he shewed and proued hym selfe in all his doingê to be veraye god And yett was he deus absconditus A hydde god to the worlde the worlde knewe hym nott Therfore to gyue them more experience of his godhedde he wolde dye Et cum clamore ualido expirauit With an horrible houge crye he gaue vppe his soule he yelded vppe his spyryte he departed the worlde Att whiche howdge voyce all y e
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
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
that were his electes in hell whome the dewell tirannously dyd possesse He drewe vnto hym all Omnia inquit ad me trahaÌ„ I wyll drawe all vnto me of euery kynde of people some of euery nacion some of euery degree of euery state of euery sexe He lefte noon behynde hym that was his by faythe and good lyuynge He had promysed a fore by his prophete vtterly to spoyle hell and to sleye deathe saynge Ero mors tua o mors ero morsus tuê° inferne O thou deathe I shal be thy deathe and thoue hell I wyll byyte the. Chryste was y e deathe of deathe chryste slewe and ouercame deathe Chryste bytte y e hell whenne he toke all wyth him that was his and lefte those behynde that appertayned nott vnto hym We see that that a man killethe he destroyethe itt vtterly soo that itt shall haue nomore beinge and that that a man bytethe he takes parte awaye and parte he leauethe Therfore forasmoche as Chryste dydde vtterly slaye deathe in his electes he was mors mortis deathe to deathe And for y t he toke parte owte of hell parte lefte ther he dydde nott vtterly slee or kyll hell but dydd byte itt he toke awaye parte and lefte parte he toke awaye the good and lefte the badde he toke away the electê lefte the daÌ„natê Thenne and ther att the comynge of our lorde Iesu Chryste to hell the boltes losed the lockes and yates opened he bounde y e prynce of darkenes he troublede the legions of dewelles hee losed y e iuste people he delyuered the captiues he putt them to lybertie he gaue lyghte to those that were in darknes He shewed hym selffe ther gloriouse to his electes terrible to the tartariaÌ„s to the dewellê and to the dampned sorte Whiche sayde wythin them selues what dradfull horryble lyghtâ— is this that is come here in to this our darkenes who is this that soo tryumphuously dothe inuade vs he is an Inuador nott a suter he comethe to take awaye and nott to tarye he comethe as a conquerour and not as a prysoner he comethe as a iudge nott as oon y t shulde be iudged he comethe to delyuer and not to brynge prisoners If he were gyltye he wolde not be so bolde nor come so tryuÌ„phusly as he do the. And if he be god what dothe he here in hell and wherefore comethe he If he be man why presumethe he so boldly If he be man why comethe he so strongely If he be God what dothe his bodye in the sepulcre If he be man howe is ytt that he dothe loose these our prysoners Wee knowe well that he was betrayede we knowe well that he was taken bounden illuded deryded mocked scourged bobbed beete crucifyed and dyed And yett here he lyuethe here he shewethe his hyghe power For neuer man came hydre afore nowe that dydde put vs in this feare and subiection Neuer man afore hym toke awaye our power For y e whyche they made an owte crye anenste their prynce Sathanas saynge what haste thou don Is not this he in whose deathe thou mooste reioycyddyste Is not this he in whose crosse and deathe y â— thoughtyste to haue subdued all the worlde And loo he breaketh all thy prysones he lettythe to lybertye all thy captyues he loose the all thy prysoners he turnethe their sorowe into Ioye theyr darkenes into lyghte their bandes into lybertye theyr paines into pleasure O sathane what haste thou don that treasure that thou brough teste in by the tree in paradyse thou losyste by y e tree of the crosse Our coÌ„forte is gone our Ioye is turned into sorowe For wheÌ„ne thou dyddeste cause this chryste to be hanged on y e crosse thou dyddeste loose thy possessions her in hell And after all these complayntes of y e dewellê streyghte and oute of hande all the holye fadres ther dydd welcome Chryste their lorde god whoÌ„ they so longe had loked for in whome was theyr truste and expectacion their hope Ioye theyr lyffe and comforte For he was their lyffe their solace their consolacion and Ioye In this hys cominge our baÌ„des brake our darkenes fledde our deathe dyed our payne surceased our lyffe is restored This pray in hell vndre this maner taken the soule of chryste returned vnto y e dead bodye vnto the body that lay dedd in the sepulture y e bodye reuyued he raysed hym selfe to lyffe by hys own godly power and rysse oute of the sepulcre a lyue He appered vnto Mary magdalen called here by her name Maria. He appered vnto dyuers of his disciples many tymes and many ways to approue his resurrection and to putt itt oute of doubte he appered vnto theÌ„ all to gether and shewed the woundes of his handes of his syde And to putt awaye all suspicion hee badde sainte Thomas putt his fyngers into his woundes and his hande into his syde He eate dranke wyth them and many ways prouid that he was verely ryssen Thus his deathe was our lyffe his buryall was our quyetnes after our dethe tyll the bodye shall ryse a yen His descencyoÌ„ into hell delyuered vs frome thens His gloriouse resurreccion shall reyse vs frome deathe to y e lyffe His ascencion shal be the cause of our ascencion into the heuens And of what effecte his deathe was the apostle she wythe wher he saithe Iustificati sumê° in saÌ„guine ipsius cuÌ„ inimici essemus reconciliati sumus deo per mortem filij eius Wee are iustyfyed in the bloode of chryste And where we were his enemyes we are reconcyled to god and broughte in to his fauour by the deathe of his sone So that his bloode and deathe was our iustificacion our redempcion our remyssion our sanctificacion our lyffe and saluacion And what his buryall dydde prouffet vs y e apostle shewethe sainge Consepulti sumus cum Christo per baptismuÌ„ in mortem We be buried with Chryste by baptysme into the deathe Wherepon sainte Ambrose saythe we that are baptysed are buryed in chryste that frome hensforthe we oughte to folowe his lyffe in whiche lyffe hee roose y e nowe we continuinge in his preceptes do no more fall into our olde accustomed synnes He descended to y e helles Wherefore Certainely to delyuer vs frome thens The ê“phete zacharye saythe In sanguine testamenti tui eduxisti uinctos tuos de lacu in quo non est aqua In the blode of thy testament thou haste deliuered thy prysoners oute of the dongion in whyche dongion was no water no consolacio nor comforte And meanethe howe that he of his meer mercye haue delyuered our forefadres oute of hell and vs oute of the same oute of the daungior of daÌ„pnacyon And what his gloriouse resurreccioÌ„ dyd proufett vs the apostle shewethe to the ThessaloniceÌ„ cê where he saythe Si credimus qmÌ„ Iesus mortuus est resurrexit sic deus eos qui dormierunt per Iesum
adducet cum illo If we beleue that criste was deade and is rysen frome deathe to lyffe so shall God the fadre by Iesus by the vertue of his resurreccion brynge wyth Iesus that daye of the grett resurreccion all those that hathe and are departed by deathe frome this worlde All those and all other shall by vertue of his resurreccion that daye a ryse And foloweth in the same place Ipse dominus in iussu in tuba dei in uoce archaÌ„geli descender de caelo mortui resurgent This lorde God Iesus att the commaundemente of hys fadre shall descende frome the heuens in y e voice of the trumpe in y e voyce of tharchaungell And the deade shall aryse This voyce that shall arrayse all that shal be thenne deade and call to gether all the hool world is called tuba a truÌ„pe In this truÌ„pe of god in this voyce of tharchaungell Chryste shall descende frome heuen chryste shall manifestly openly come to iudge y e world In whyche resurreccion all thaduersaryes of God the Iewes the paganes the false ChrysteÌ„ people shal be condempned and the veraye true Chrysten man and woman shall receyue ther rewarde and glorye of whome itt is wrytten Beati qui habeÌ„t partem in resurrectione mortuoruÌ„ Blessed be those that hathe their parte in the resurreccion of iuste people that ar deade UppoÌ„ this gloriouse resurrection of Chryste all the some of our felicitie dependeth By this resurreccioÌ„ we be delyuered frome the tyrannye of the deuyll by this resurreccion we be delyuerede frome eternall deathe by this we shall ryse to y e euerlastynge lyffe by this we shall entre into the enheritauÌ„ce of God into y e euerlastinge glorye and raigne in y e euerlastinge felicitye And what good his gloriouse ascencion dydd to vs itt apperythe by Iohn the Euangeliste to whome Chryste sayde and to the resydue of hys disciples and in theÌ„ to all vs of the worlde Vado parare nobis locum iterum ueniam accipiaÌ„ nos ad meipsum ut ubi ego sum nos sitis Ayen Expedit nobis ut ego uadam Nam si ego abiero â–ª mittam ad nos spiritum ueritatis ille nos docebit omnia ducet nos in omneÌ„ ueritatem I departe nowe by myn ascensyon frome you sayde Chryste I go to prepare arreadye a place for yow And I wyll come ayen att my iudgemeÌ„t and wyll take you to my selffe that ther as I am you shal be And saythe ayen It is expedient to haue me departe frome you by myn ascencion For if I departe I wyll sende to you the spryte of truthe he shall teache you all all thynges necessarye for your soules he shall teache you all truthe and shall brynge you into all true knowledge he shall lyghtyn your hartes he shall gladde youre myndes hee shal be your inwarde coforter your inwarde solace He shall pull rauishe youre myndes into God he shall make you despyse this worlde hee shall fyxe and anchore your myndes and loue in me Hee shall purge and clense your soules hee shall fyll you full of grace and shall make you y e â—eraye teÌ„ples and vessels of god Loo loo Here maye ye see the grette prouffett of the passion of Chryste of his buryall of his descencioÌ„ into hell of his resurreccion and of his ascension into y e heuens Thus our mooste blyssed sauiour Iesus Christe shewed and proued hymselfe euery wayes bothe in his natiuitie in hys lyffe in hys deathe in hys passion in his buriall in his descencion vnto hell in his resurreccion in his asceÌ„cion in sendinge the holye gooste in to his chirche for our coÌ„fortes to be veraye god Lett vs therefore Christen people for whome Chryste hathe thus shedde his bloode gyue thaÌ„kes for his passion lett vs ioye in his resurreccioÌ„ lett vs laude hym for his ascencioÌ„ for all y e hoole catholique chirche thrughoute the worlde dothe reioyce therein besechinge him that dydde this moche for vs that he wyll of his mercyfull godenes brynge and make vs tascend in to thys hys glorye Lett vs Chrysten people reioyce y e cryite was borne to teache vs that he died to heale vs. For his crosse was deathe to hym to vs lyffe His natiuitie was ioye to all the worlde His lyffe doctrine was to vs lyght coÌ„forte his passion deathe was to vs lyffe and solace his resurreccion was to vs ioye and glorye For after he was deade wente to the helles he reuerted ayen to the worlde and tryumphed For he appered to sainte Thomas saide putt thy fingre in to the woundê of my syde touche my woundê see howe that oute of them ranne bloode Loke thomas vpon y e pryce of y e worlde looke vpoÌ„ y e sygnes of the nayles for in those wouÌ„des shalte y u fynde remeadye healthe for all y e sores of thy soule And to you y e Iewes scrybes and pharysees beholde you this sepulcre recognice your sacrilege coÌ„mitted annenste your lorde God beholde you the grette crosse beholde you y e roughe nayles beholde the sharpe spere Beholde the soore greuoouse woundyd bodye whyche ye prykled whiche ye scourged whiche ye wounded enuiously entreated Beholde you y e sepulcre in whyche he was buryed It is voyde the bodye is rysen and ascended to the fadre to your confusion dampnacion For Chryste reseruethe fixuras clauoruÌ„ the markes and scarres of the nayles wouÌ„des to shewe vnto you att that greate day your facrilegiouse tyraÌ„nye whiche ye haue done vnto y e bodye y t ye maye ther see your deades that ye maye ther see your myscheuouse actes your abhominable doyngê to your own confusion shame and dampnacion O pharyses scrybes and Iewes consydre your malyce consydre your malignitye commytted annenste your maker chryste Reuoke your malice putt awaye your enuiouse hartes do ye penauÌ„ce wepe and wayle your synnes crye to this crucyfied chryste that he maye remytte and forgyue you your offenses And you chrysteÌ„ people come ye nere Ioye ye and coÌ„forte your selues in this chryste god in this sauiour of the worlde Studye you to lyue in hym to lyue in a sobrenes in a clennes chastitye to lyue chrystianely godly and vertuously Chrysten maÌ„ thou haste harde nowe howe many wayes criste hathe opened shewed him selfe to the worlde and proued hym selfe veraye god And namely in his passion deathe in his desceÌ„cion to hell in his resurreccion and principally whenne he ascended vnto the heuens bodely ther sytteth in dextera patris on the ryghte hande of the fadre And afterwarde accordinge to his promyse seÌ„te downe the holye gooste in symilitude of fyerye tongues vpon the Pentecoste daye emoÌ„ges his disciples whyche gaue them veraye knowledge of chryste to be god They wente thenne streight forthe abroode preached chryste and taughte hym to the worlde At
doleri solet in morâ—e primogeniti In die illa erit planctus magnus TheÌ„ne shall they see and beholde hym that they dyd crucifie and fasteÌ„ to y e crosse and shall weepe and sorowe hym as men ar wonte to weepe y e deathe of theyr chylde wheÌ„ne they haue but oon In that daye ther shal be muche wepinge muche sorowe and wonderfull heuynes syghinge sobbynge and extreme lameÌ„tacions Weepe therfore thoue Chrysten man whyles thou lyueste weepe thy synne sorowe thy missededs lamente thy wretched lyffe Call to thy mercyfull lorde god yondre he is in yondre sepulcre he lyethe resorte vnto hym sue for mercye call for grace aske forgyuenes entre into his woundes by a secrette meditacion by a deuoute remeÌ„braunce Humbly besekinge hym y t thou mayste be pertener of the meritis of his glorious passioÌ„ that his bloode maye washethe that his bodye maye fede the that his woundes maye heele y e that his passion maye saue the that his deathe maye quicken the that his passion maye bryngethe to his glorie and ioye eternall Knele down euery man and woman in y â— place ye stande in and vndre this deuoute maner of conteÌ„placioÌ„ say eueryche of you .v. pater noster v. Aues and oon credo in honour of these woundes in honoure of this deathe in honoure of this bloode in honoure of this our lord God whyche lyethe in yondre sepulture And yf thou do thys wyth an inteare loue and with a highe deuocyoÌ„ It is not I that can expresse the inwarde solace and comforte that thou shalte haue nor y e grette grace that shall ensue Thou shalte fele itt thy selfe wythin the but thou caÌ„ste nott expresse hit Thoue shalte feale a lyghtnes in thy herte a gladnes in thy stomake a ioy in thy soule a flamynge loue with in y e a desiour to be wyth god and god shal be with the. And the more thy loue desyour is knyt in him y e more surely thou haste hym the more shal be thy inward vnctions y e more grace is with the the ner god is vnto the. And the more thy loue is in him the more shall be thy deuocion the more shal be thy comforte y e more shall be thy Ioye the more shall be thy rewarde her by grace ther by glorye whyche Iesus that is veary loue that for loue of the thys hathe suffrede graunte the and vs all the glory that he hathe bought vs vnto by this his glorious passion Amen DEO GRATIAS DOMINVS DEDIT Loue caused the fadre to sende hys sone to dye for vs. Eâ—he 2. Roma 8. The fadre gaue vs w t his sone all goodnes Loue caused the sone to dye for man Galat. 2. Roma 8. Barnard Christe Mary his modre dothe dayly intercede for vs to God y e fadre What betokeneth the showinge of y e brest and pappê of Maryâ— the 〈…〉 wondê of Christe 1. Ioan. 1. Thre tymes Christe prayd for vs. Ioan. 17. Luc. 23. Roma â— Noo maÌ„ wyll dye for an other not for hys frynde Christ dyed for his enemys Gala. 5. Litera Christe hath redemed Israel frome all his iniquyties â–ª Psal. â—â— Iacob Ioseph quid significaÌ„t Christe is callid the vertue power wysdome of y e fadre 1. Cor. 1. God was knoweÌ„ to the world or he caÌ„e to y e prophetê but not to all Angellâ— sheparâ—des y e ore and asse y e ster y e .iij. kynges witnessyd Christ to be god IohaÌ„ baptiste witnessyd Christe to be god Math. 3. Christe taught y e world to submitt them selfes to the sacrameÌ„tis of his chirche Ambrosius The fadre y e holy goste witnessid Christe to be God Math. â— Matth. 17. Math. 17. Esaie 45. Deus absconditus The hidd God Ioan. 5. Math. 16 Peter did witnes Christe to be God Christe witnessyd of hym self to be God by his workê Ioan. 5. Christe many ways she wyd hym to be god cheffly in his passioÌ„ resurrection ascencion Virtê° dei Christ is callid the power of God the wisdom the arme y e right haÌ„d Brachium dei The arme of god Psal. 43. Thre names of Christe dextera brachiuÌ„ illuminatio Dextera dei The rigt hand of God 〈…〉 The right 〈◊〉 is rediâ—â— stroÌ„geâ— than â—s y e lyfte Psalm 6â— Dextera dei The righthand of godde seÌ„dith vs Psalm 2â— God is myghty stronge of infinite power Luc. 2. God strykyth somtyme w t his ryght haÌ„d and somtyme with his lefte haÌ„d When do the God stryke w t his right hand 〈…〉 Iob. 19. The haÌ„d of God is dradfull and to be fearyd 2. ReguÌ„ 24. Daniel 4. Psalm 77. 1 ReguÌ„ 56 Psalm 20. Ibidem The dradfull hand of God Gene. 1â— Gene. 1â— Nâ—â—â—eri 16 Esaâ—e 37. 2 Parali â—2 Daniel 45. Howm aÌ„ may bind the hand of God Exodi 32. Christe is callid y e arme of God Brachium Psalm â—8 Christe by his passion euery wayâ— declaryâ— hymselâ—â— to be god Iudas was ouertrowen Ioan. 1â— Ioan. 1â— Triano tanda Thre thingê to be notyd in thys passioâ— of Christe 1. Christe was spolyd of his garmeÌ„tê maad nakyd Psalm 23. Iob. 1. Idem Riche 〈◊〉 poure cuÌ„myth nakyd in to thys world â–ª nakydly shall departe .2 How Christe was contemnid derydyd SpectaculuÌ„ quid Marc. 14. The insaciable crueltie of the Iewes Esaie 5â— The pacyency of Christ. Ibidem Eccle. 1. The patiency of y e apostils 1. Cor. 4. Expo Spectaculum quid Stulti Infirmi Ignobiles Instabiles Maledicimur Blasphemamur Peripsema Roma 8. The passions her can not be cownturwyll wyth the glory y t is ordeynyd for them .3 The inestimable payns afflictioÌ„s that christe suffrid Ioan 19. Matth. 17. Psalm 21. Ioan. 19. The tytil set oon y e crosse of Chryste Ioan. 19. Matth. 27. Ibidem Ibidem Ibidem Psalm 21. How vilie christe was reputyd Treâ—â—â— Luce. 2â— Math. 27. Ioan. 19. Luce. 2â— Ibidem Quinque notanâ—â— Fyue thigis dyd augmentyd the payns of this passion â— Locus Luce. 2â— Expo XpÌ„e exhortid y e people to wepe oon theÌ„ selues oon their children Peter Mary Magdalen Dauid Latro. Luce. 2â— Matth. 2â— .2 Tempus .3 Persona á qua Esaâ— â— Psalm 97. .4 Persona passa Esaie 5â— Michee 6. Esaie 5. The reproff of fals chrysteÌ„ peopel Exod. 20. Exod. 16. Ibidem 17. Exod. 30. Hiere 2. Michee â— 2. Cor 1.5 After our deadê we shal be taken Hieron â–ª Roma 14. Marc. 8. Chryste sufferiÌ„ge payn entred y e heuens Actu 14. Matth. 4. .5 Persona ê“ qua passê° est Chryste techythe vs her cheritye 1. Petri. 2 Expo Matth. 16. Expo Quatuor notanda Thoue muste forsake thy selffe Math. 11. Iugum dei quid What is the Iooke of god Onus dei quid What is y e burden of god Luce. 1. Luce. 2â— â— penaÌ„ce is y e crosse of xpÌ„e whyche y u muste bear .5 Thoue muste veaer thyn own crosse 1. Ioan â— Expo How the xpÌ„en maÌ„ owght to walke .4 Howe y u owghtest to foloo Chryste Ioan. 13. Marc. 7. â— Petr. 2. Marc. 8. Expo Actu 14. PresuÌ„pcion of synes 1. Petri. 2. Chryste gaue her an ensaÌ„ple of charitie 〈…〉 Chryste dyinge cryid Caelum Angeli Sol. Luna Stellae Velum Terra Petrae Sepulcra Mortul Centurio Matth. 27. Marc. 15. Luce. 23. Litera â–ª Expo Ioan. 19. Ioseph Nicodemus Exiuit saÌ„guis aqua Syndon Myrre Aloes Syndon NouuÌ„ sepulchruÌ„ Lapis Angeli How they toke XpÌ„e froÌ„ the crosse buryd hym How y u shall lay christe in his wyndynge sheett How y u shalte dresse the body of christe w t myrre aloes Myrre Iudit 10. Fear of God Eccle. â—3 Ibidem 1. Aloes Praâ—er â—â— Vinum Expo Sepultura Howe thoue shaltt lay criste in the sepulture Lapisquid significat ConstaÌ„tia PerseueraÌ„tia 1. Cor. 15. Apoc. â— â–ª Matth. â—â— Lapâ—â— Chryste desceÌ„dyd to y e hellê and was â—her whilis y e body lay in the sepulture and what his desceÌ„cioÌ„ thether dyd profet vs Ioan. 12. Expo Osee. 13. Expo The exclamacion murmur of y e dâ—uels in the cumminge of Chryste to â—ell Resurrectio Christi The effecte of y e resurrection of Chryste Roma 5 â–ª Thestecte of the dethe of Chryste â–ª The effecte of the buriall of Chryste Roma 6. Expo Ambrâ—sâ—uâ— The effecte of the desceÌ„cion of Christe in to hell Zacha. 9. Theffecte of the resurrection of Christe Te â—alo 4. Ibidem Apoc. â—0 â–ª The effecte of the ascencioÌ„ of Christe Ioan. â—4 Ioan. 6. Theffecte of the cuÌ„mynge of y e holy gooste Ad 〈◊〉 â–ª Ad Iudaeos pharisaeos Ad christianos Missio spiritus sancti Theffecte of the cuÌ„mynge of y e holy gooste Petrus Paulus Mattheê° Thomas Bartholomaeus Andreas Iohannes Iacobi Act. 17. Ignoto deo Act. 17. Ibidem Aâ—atus poeta 〈…〉 Chryste is now declaryd vnto all y e worlld Esaia 3. Apoc. 1. Chryste shall coÌ„e in a maieste Then shall be y e grett wepynge Infidelâ— Gentâ—lâ— Falsi chriâ—stiani â–ª Iudaei Iewes