inwardly sory to be lad with the handes of his enemies so cruelly with so great a cumpany of armed men with suche and so many rebukes and reprouynges bothe in worde and in dede as those mooste cruell Iues dyd vnto Christe at that tyme ledynge That ledyng was also paynfull to his body For though he wente wylfully with them yet they drewe hym with a rope they thrust hym droue hym forwarde and oft tymes they thrust hym downe and ranne ouer hym and so drewe hym thorughe the vale of Iosaphat from the flood or ryuer of Cedron vp towardes Hierusalem ledynge hym with great haste and violence he goynge bare foted and therefore they greuously hurted wounded his moost holy fete in that stony and moost harde waye In so moche that the steppys of his moost hooly fete were dyed and wet with blood For cruelly those Iues whose fete were swyfte redy to shed the innocent blood those Iues I say moost cruelly thrusted hym from the one parte of the waye vnto the other parte or syde But wherfore dyd Christe suffre all these paynes and rebukes but onely to cure the woundes of our fete whiche haue gone to do many a synfull dede and specially the woundes of our spirituall fete and inordinate affections Christe ranne thrugh thornes and breres sechynge for his shepe that was lost He sought hym by the brood stretys and narow lanes and so the watchemen of the citie founde hym they smote hym they wounded hym and toke from hym his pall and garmentes So that it may be well verified of Christ that is wryten in the fyrst boke of Paralipomenon Ex omni parte angustie me premunt Anguyssh troubles paynes oppresse me on euery part Sum doctours don say that what tyme the Iues led Christe towardes Hierusalem thy came by the ryuer water of Cedron the ministres and the people went ouer the brydge but they drew Christe boūden thrugh the water so that the watre entred into his mouthe body At whiche tyme what for the coldnes of the water and also for his longe prayenge in the garden or orcharde all his body was so colde that all his tethe dyd quyuer and shake in his hed for colde Herein were fulfylled the sayenges of Dauid Saluum me fac deus quoniam intrauerunt aque vsque ad animam meam Saue me my lorde god for the waters haue entred into me And in an other Psalme De torrente in via bibet propterea exaltabit caput He shall drynke of the ryuer in the way and therfore he shall exalte his hed And whan they cam to Hierusalem they dyd nat brynge hym in by the same gate that he wente furthe at whan he went to Bethany but by an other gate called the golden gate And it was so called bycause all the golde that was gyuen to Salomon was brought in by that gate and all other thynges y t were of great valour By this gate also was brought in all suche sacrifices as were offered in the temple And for as moche as Christ whan he entred into this worlde he cam in by the golden gate that is by the virgyns wombe it was conuenient that whan he shulde departe from this worlde vnto his father by his dethe and passion that he shulde goo to his dethe by this golden gate And the Iues brought hym in by this gate bicause there sat at that tyme many Scribes and Phariseis for the more suretie that the comon people shulde nat take Christe from them And one doctoure sayeth that in that golden gate were grauen painted the ymages of Patriarches Prophetes in stone werke And at the entryng of Christe by this gate all thoo ymages dyd reuerently inclyne to Christe as to theyr creatour and maker Also this same doctoure sayeth that the multitude of the prestes and scribes went with a great compaigney vnto the forsayd gate cryenge and sayenge Beholde the these is taken the deulisshe person the deceyuer of the people the breaker of the lawe and so they cast durte and clay agaynst hym Also it is sayd that from the place where as they toke and bounde hym vnto the house or palace of Annas ware .iii. M. passys saue .xv. And here note that Christ this day in the processe of his passyon was .ix. tymes led from place to place as we may playnly se in the gospelles Fyrste as soone as he was taken and bounde he was led vnto the house of Annas Secondly from Annas vnto Caiphas Thirdly from Caiphas vnto Pylate Fourthly from pilate vnto Herode Fyftly from Herode vnto pylate agayne Sextly the soudiours led him in to the courte of the comen haulle motehaule or iudgement house where as they mocked hym and put a crowne of thornes vpon his heed Seuenthly Pilate led hym from that place out vnto the Iues cladde in an olde purpure garment and the crowne of thornes vpon his heed Eyghtly Pilate led hym from the motehaule vnto a place called Lichostratos where as he iudged hym to be crucified Neyntly they led hym from thense vnto the mownte of Caluarie where as they dyd crucifie Christe ¶ Here foloweth a lesson IN diuers contreis it is a laudable custome amonges faith full christianes that on good frydaye they go aboute from the mornynge vnto the .ix. houre of the day that is from .vi. of the clocke vnto .iii. of the clocke at after noone and visyte .ix. churches in the remembraunce that Christe that day was .ix. tymes led from place to place as we sayd before And nowe for a lesson they that so visite .ix. churches I wolde they remembred what Christe suffred in euery place Fyrste what he suffred whan he was ledde to the house of Annas and also what he suffred there Secondly what he suffred in Caiphas house and so furth of al other as ye shall se declared herafter in diuerses articles And also that a man myght conforme hym selfe to this article he shulde remembre how obprobriously and shamefully Christe was led lyke a thefe and a rober and in this consideration he shulde haue a full purpose that he wyll with the helpe and grace of god be applyable to all vertue and also to suffre or to do all thynges that shal be to the wyll and pleasure of god And let hym pray as foloweth or in lyke maner Spiritus tuus bonus deducet me in terram rectam Thy good spirite shall guyde and lede me in to a ryghtful contrey Or thus Deduc me domine in semita mandatorum tuorum Leade me good lorde in the pathe of thy cōmaundmentes or any other prayer as god shal put in to your mynde ¶ A prayer O Iesu whiche bounde as a thefe and an euyl doer wolde be led by the armed handes of wicked men from place to place with great rebuke and shame graunt to me that grace that I neuer be led vnto any synne throughe the persuasion
treasure that is with thabundauÌ„t remeÌ„brauÌ„ce of the passion of Christ through the plentuousnes therof they speake wordes of swetnes and comforth and ioy in a great iustice for they haue the great plentuousnes of graces And herunto the prophet Esay sayth Gaudete super eam gaudâ—o vniuersi qui lugebatis super eam et vt sugatis et repleamini ab vberibus consolationis eius c. All ye that in tyme past mourned or wept in the coÌ„sideration of the passion of Christ ioy now therof in coÌ„siderynge the great profites that cometh therof sucke them that is depely and inwardly considre them that ye may be replenisshed with the teates or pappes of his consolations And also ye shall mylke those pappys that ye may abouÌ„de in all spirituall pleasure by the consideration of his great glorie In the remembrauÌ„ce of the passion of Christe when we considre his most greuous paynes and how y t we were the cause of them thorowe our vnkyndnes and synnes then we sucke out of it sorowe and heuynes And when we considre what profit comethe therof vnto mankynde then we suck out of it great comforth and ioy And these two be the teetes or pappys of the whiche the prophet Esay speaketh and of the whiche the faythfull people sucke great comforth in receyuynge the sacrament of the bodye of our lorde From these pappys whan they be sucked cometh the mylke of chastitie and puritie of lyfe and also the swetnes of all vertue And when they be milked with our handes that is when nat only we considre the passion of Christe as is before sayd but also in our lyung and werkes we coÌ„forme our self therunto and werke therafter Then we mylke and drawe them and so shal we flowe in thaboundaunce of spirituall pleasures thorough the consolation of the holy gost We myght also here for our purpose bryng in the saynge of our lorde in the gospell where as he sayth Gaudium erit angelis dei in celo super vno peccatore penitentiam agente quam super nonaginta nouem iustis There is more ioy in heuen vnto the aungelles of god vpon one sinner conuerted from synne and doyng true penaunce then of nynety and nyne iust and ryghtuous men that nede no penaunce Who is this one synner but our sauiour Iesu Christe whiche thoughe he were no synner in dede yet he was reputed as the most great sinner and so he wold be reputed and taken for he came to beare our synnes and to do penaunce and to suffer for all our synnes ¶ How we may coÌ„sidre Christes passion to resolue or relent our hertes in to Christe and his passion Chaptre v. FYftly we shulde coÌ„sidre the most blessed passion of our sauiour Christe to resolue and relent our hertes in to our sauiour Christe and in to his passion And that by a perfite transformynge of our selfes in to hym And that is done whan nat only we do folowe that passion haue coÌ„passion therof do meruayll therof and ioy therof But also in a maner the hole man is conuerted in to our lord and sauiour Iesus Christe crucified so that in a maner at all tymes and in all places Christe crucified is present with hym And ferthermore that person is then in his mynde abstract and withdrawen from all thynges and eleuate or lyfted vp aboue all pure creatures and holly conuerted in to his lorde god crucified for vs. But this conuersion and relentynge of our hertes in to Christ crucified can nat coÌ„ueniently be except there be a congruitie or a conuenient proporcion taken of some similitude bytwixt our hertes and the sacrament of the aulter receyued of vs sacramentally or elles spiritually with the remeÌ„braunce of the passion of our lorde crucified for vs. For as the philosopher sayth that nothynge noryssheth but that whiche is lyke vnto the thyng norysshed Wherfore sith this heuenly and spiritual foode that is the bodye of our lorde doth moche norysshe it folowethe that it must be moche lyke vnto the person norysshed The digestion or norysshyng is then whan the meate is altered and conuerted in to the thyng norisshed And therfore for that the materiall and corporall foode or meate is coÌ„uerted in to that bodye that is fedde it foloweth that the digestion must be both of the meat and of the drynke Herunto it is writen in the first boke of the kyngê Digere paulisper vinum quo mades Digest that wyne that thou hast dronke But in this spirituall meate for asmoche as it is nat tourned in to vs but coÌ„trarie wyse we be coÌ„uerted in to it it foloweth that the digestion must be in vs vnto the similitude of this heuenly and holsome meate And this similitude or congruite of this spirituall meate vnto the person fed standeth in .v. thynges that is in our digestion or conuersion in to this heuenly meate in the similitude of ymage in the coÌ„formitie of nature in the fayrnes or good ordre of our coÌ„uersation and in the takynge of our miserie by paynes in a maner vntollerable And these .v. bene more largely declared by the great clerke and noble doctor called Albertus Magnus in his boke de Eucharistia that he wrote of the sacrament in a chapitre of these same .v. thynges ¶ How we may considre Christes passion to rest our selfes swetely therin Chaptre .vi. SExtly we shulde considre this most blessed passion to reste our selfe moste swetely therin And that is whan our herte as we in the last coÌ„sideration sayd relented coÌ„uerted and transformed in to our lorde crucified doth nat yet cease but with a feruent desyre remembreth the sayd passion entryng mekely and deuoutly in to that hyghe and depe treasure of Christes passion as farre as is possible for man meltynge and relentyng thoroughe loue and feruent deuotion in a maner fayntyng or faylyng in our selfe and restyng in our lorde Christe Iesu crucified for vs. And then in how moche the more we faynt or fayle from our selfe so moche the more we rest and cleue vnto our dearebeloued lord crucified for vs. So that these .ii. that is this rest or cleuyng to our lorde and this feruent deuotion of loue do augment and encrease them selfe in them selfe for the one helpeth the other For as we sayd before the more that our nature is oppressed ouercome and doth languysshe or waxe seke for loue the more it approcheth and draweth nygh vnto her dearebelouyd and the more grace we receyue our inwarde man that is our soule is dayly visited with newe visitations and reformed vnto the ymage of god vnto the tyme that it holly faylynge in it selfe be absorpte and taken in to that feruent chymney of loue of the passion of our moste beloued Iesu and there to rest swetely as the spousesse swetely restynge in the armes or bosome of her dearebeloued spouse the whiche sayth thus in his canticles Adiuro vos filie sion ne euigilare faciatis dilectam donec ipsa velit
that soule is seke that forgetteth the worde of god herde of the preacher But as that person is in peryll of dethe that can nat receyue or kepe his meate so he is in peryll of eternall dethe that doth nat remeÌ„bre and lyue accordyngly to the spiritual food of the soule Also saynt Barnarde sayth It may be thought that that person shal be eternally dampned by the ryghtuous iudgmeÌ„t of god that in this tyme of grace is vnkynde vnto Christes passion and therfore vnworthy the frute therof ¶ The .ix. profit Ingeniorum illuminat ceciâ—atem IT is also an oyntment to oynt the blynde yen of our soule â–ª and herunto sayth IohnÌ„ in his Apocalipse Collirio â—â—â—unge oculos tuos vt videas Anoynte the yene of thy soule with the blode of Christe that thou myghtest se And saynt Barnarde sayth There is nothynge of so great efficacitie and vertue to purge and quycken the syght of our soule as is the continuall and diligent remeÌ„braunce of the woundes and passion of Christ And therfore sayd saynt Paule Non iudicaui me scire aliquid inter vos nisi Iesum Christum et hunc crucifixum I iudged thoght my selfe to knowe nothynge but Iesus Christe crucifyed So saynt Laurence by the signe of y e crosse dyd gyue syght vnto them that were blynde and so coÌ„uerted them vnto the light of the faith ¶ The meditation of the passion of Christe doth gyue vnto the remembrer thre maner of knowledges Fyrst is the knowledge of god for therby we knowe what mercy and charitie he hath to vs Secondly therby we knowe ourselfe for by it we se manifestlie of what dignytie and howe precious our soules be in the syght of god sithe that our sauiour Iesu god and man wolde put hym selfe to the deth for to redeme our soules The thyrde knowledge is of synne for therby we knowe moste manifestlie howe moche god the father dyd hate synne syth for the destruction therof he wolde nat spare his natural and onely sonne but gaue hym to the dethe for to destroy synne ¶ The .x. profit Iustorum letificat mortalitatem IT maketh a man redy and glade to dye And therfore saint Paule bearynge the signes and tokens of the woundes of our lorde Iesu Christe in his bodye sayde Cupio dissolui et esse cum Christo mihi viuire Christus est et mori lucrum I couit to be dissolued and separate from this bodye and so to be with Christ I lyue here in Christe and for to magnifie Christe and to dye it shuld be great auauntage and profit to me So saynt Andrew went gladly to the dethe of the crosse saynge Hayle holy crosse take me from the compaigney of mortal men and rendre or gyue me to my maister Christe that he by the myght receyue me that by the bought and redemed me Also I rede how that a certen pagane and tyrante meruaylynge how that the Christians myght suffer so great tormentes and paynes and why they went so gladly vnto the deth It was answered to hym by the brother of saynt Victor howe that they haue the remembraunce of the passion of Christe imprinted in theyr hert and therfore remeÌ„bryng what he suffred for them they with great gladnes suffer all paynes deth for his name and loue And the iudge heryng this answere commauÌ„ded to put hym to deth and after that his bodye to be opened and his hert drawen out and so to be kut and deuided and therin they founde the forme and shappe of the crosse and the crucifix most subtilie and curiously made of synewes and vaynes ¶ The .xi. profit Lesorum reconsiliat contrarietatem THe meditation of the passion of Christ reconsileth enemis and induceth a man to the loue of god and of his neghbor And so our lorde sayde in the gospell Si exaltatus â—ueâ—o a terra omnia traham ad meipsum If I be exalted from the erth signifienge therby his crucifieng I shall drawe all thynges vnto me by my loue Also saynt Paule sayth Pacificans per sanguinem crucis siue que in terris siue que in celis sunt He dyd reconsile and pacifie by his blode that he shedde on the crosse both those thyngê that were in erth and those that were in heuens He that feruently remeÌ„breth the passion of Christe is all drawen in to the loue of god and in to the loue of his neighbor And therfore saynt Barnard saith O swete Iesu the cuppe of passion that thou dranke for vs doth cause the to be loued of vs aboue all thyngê There is nothynge that moueth vs so moche to the loue of god as the passion of Christe in the whiche he more laboured and suffred more payne and had more contradiction then in the creation of all the worlde For in his passion and the acte of our redemption some dyd contrarie hym in his wordes some dyd ley in a wayt to take hym with a defaut in his actes dedes some dyd scorne mocke hym in his tormentes and paynes and some dyd rebuke hym on the crosse at his dethe Wherfore who so euer feruently doth remembre this passion of Christ is drawen and reuysshed vnto the loue of Christe god man and so coÌ„sequently he is drawen vnto the loue of his neighbor for y e one can nat be had without y e other ¶ The .xii. profit Meritorum recompensat exiguitatem IT also encreaseth our merites herunto speaketh saynt Austen saynge What so euer grace of merites or goodnes that I want I do vsurpe and take it vnto my comforth of the woundes of my sauiour Iesu Christe for great mercy flowethe from hym nor theyr wanteth no conduites by the whiche they may flowe vnto me Those pyâ—pes and conduites ben the woundes of my sauiour Christe whiche be full of mercy ful of pitie swetnes and charitie And hereof we may perceyue fyrst that this meditation suppleyth in vs that grace and those good meritorious dedes whiche other wyse we be negligent to laboure for ¶ Secondely it may appere that there is no penaunce that may be compared to this inwarde and feruente meditation And therfore sayth that greate lerned doctor Albertus Magnus that this meditation is more profitable than that a man shulde fast one hole yere in breade and water or that euery day by one hole yere he shulde say one hole Dauid psalter or if he shulde discipline and scourge hym selfe euery day vnto the effusion of his blode And no meruayll for without the passion of Christe all our actes and dedes ben vnprofitable as sayth the mayster of the sentence Distinc 16. libro tertio ¶ The .xiii. profit NocumeÌ„torum fugat inopinabilitatem THis meditation of the passion of Christe doth preserue a man from many perylles that may come sodenly before we haue any consideration or knowledge of them Herunto it is writen in the Apocalipse that our lorde coÌ„maunded by his aungell to certen aungelles
crucified let vs begyn at the begynnynge of the Bible and so procede Fyrst where it is sayd In principio creauit deus celū et terram In the begynnyng god hath creat heuen erthe That is to say In his sonne Iesu crucified god hathe restaured repared the nature of aungels and the nature of man It foloweth Dixit deus Fiat lux et facta est lux God sayd I wyll that lyght be made and furthwith it was made That is to saye god wolde that his sonne Iesus shulde be as a light set vpon the crosse to expell put awaye all darkenes of synne and it was don And this light also diuided the night from the day That is synne frō vertue and grace Also this light by his presence causeth the day of grace and vertue And by his absence it is nyght of synne Also Iesus Christe crucified was as the firmament in the middest of the waters diuidynge the waters of temporall and worldly consolacion from the waters of eternall spirituall consolacion Or els diuidynge the waters of mannes wisdom from the waters of godly wysdome Or diuidynge the waters of vice from the waters of grace Or els diuidynge the waters of worldly tribulacion from the waters of heuenly consolacion In Iesu also crucified were gaderyd to gyder all the waters that were vnder the heuen that is he bare all our iniquities and suffred payn for all our synne Therefore in hym were gadered to gyder all the waters so that in hym was a great flode of tribulacions that is of afflictions dispisinges and many other paynes And so by his grace goodnes was our etrhe made drye For before his blessyd passiō we were worthely deputed to all paines eternall tribulacions but now we be deliuered from those eternall paines by the merytes of his moost holy passion Also he was that great depe large broode see of the whiche speaketh the Prophete Dauid and that well appered in his passion Note well here how clerely and manifestly these figures done signifie our lordes passion In lyke maner we may serche thrugh the hole scripture and take what so euer figure we wyll thoughe it appere very farre and diuerse from this passion And yet nat withstandynge we shal perceiue a meruelouse correspondence or a concorde vnto this passion whiche shall cause a swete melodie in our soules whereby our hertes shal be meruelously conforted and it shal make vs to entre into the contemplacion of god godly scriptures yf we diligently serche these figures Let vs consider the figure whan Abraham prepared a fat calfe and moost tender and gaue it vnto the thre aungels that cam to hym that they shulde eate and fede thereof This figure in the vtter apparence of the letter semeth very baren and of litle fruite but yet inwardly it conteineth great swetenes of contemplacion In lyke maner this sayenge Est lignum vite in medio paradisi There is the tree of lyfe in the middle of paradise that is Christe hangynge vpon the crosse in the middle of the chyrche or Christe in the vyrgyn wombe whiche vyrgyn is as a paradise of pleasure Also this figure Eluuius egrediebatur de loco voluptatis A flode or ryuer ranne out of the place of pleasure that is the flode or ryuer of mercy and grace from the syde of Christe And so the foresayd fygure that Abraham dyd gyue that mooste tender calfe to the thre men to eate doeth signifie that god the father of heuyn dyd giue his onely begotten sonne moost tender and moost innocent and full of all vertues and grace to the dethe of the crosse for our synnes And that thre men dyd fede therof doeth signifie that the holy trinitie the father the sonne and the holy goost were fed and satisfied for our transgression by the passion of Christe whiche before that passion were hungry and redy to take vengeaunce to punysshe vs for our synnes And here now we may se the great swetenes and pleasaunt confort of this figure Here by Abraham is vnderstanded god the father and by the moost tender calfe is signified the sonne of god and by these thre men is signified the holy trinitie and yet the father and the sonne be nat dyuers goddes but one god For though they be distincte persons and eche of them is god yet the thre persones ben but one god in trinitie of persones And so I say in this figure appereth the meruelouse and inestimable swetenes that is gyuen vnto the soule that diligently sercheth this figure For where as god in hym selfe was hungry and desirouse to do iustice vpon vs for our synnes he of his infinite benignitie and goodnes dyd and shewed that iustice into hym selfe or vpon hym selfe for els surely that iudgement of iustice had deuoured distroyed vs yf it had fallen vpon vs for there was no pure man that might saciate and satisfie that hūgry appetite of god but onely the sonne of god and man that moost tender calfe whom god the father dyd make redy to meate That is he put hym to suffre all affliction dispisinges mockes beatynges and moost cruell dethe to satisfie his hungry appetite for the great iniury and inobedience that we dyd vnto god What is that Bicause we offended hym shuld he so iudge condēpne him self so suffre paine for our synne He was offended by vs that nat withstandyng he was iudged by vs in vs and for vs. And so Christe beynge one person in two natures that is bothe god and man He was offended in his godly nature as god and iudged or condempned for our synnes in his manhode So that the godhede was offended and he in his manhode suffered And bycause in one persone he was bothe god and man therefore we may truely say that we dyd offende hym and yet he suffred for vs and so he was bothe offended and also iudged and condempned And that is more to be marueiled after the dethe of this calfe the sonne of god where as we were worthy to want all his confort goodnes for asmuche as we had condempned hym and put hym to most shamefull dethe this moost benigne and mercifull lorde forgettynge in a maner the tyme past also all our malyce dyd conforte vs and dayly doeth with his manifolde graces We dyd euyll to hym and he doeth good to vs. We slew hym and he gyueth spirituall lyfe to vs. We put hym to the dethe and gyueth to vs hym selfe to our spirituall foode Herein we may se the great merueiles of god hyd and couered in the holy scripture Here in this calfe of Abraham we may receiue meruelous refection of spirituall science if we serche diligently the same And so in like maner of many other figures in holy scripture wherein the soule mynde of man ought to be eleuate and lyfted vp by this gyfte of science and knowledge of suche figures correspondynge or signifienge the moost blessyd
Iuda osculo filium hominis tradis ▪ Iudas wylte thou betraye the sonne of a vyrgyn thy mayster vnto the dethe with a kysse or token of peace All traytours vnto truthe feynynge the truthe do vse this same token of frendeshyppe a kysse Also Christe sayde vnto Iudas Amice ad quid venisti Frende for what intente cummest thou He called Iudas frende onely to rebuke hym for his false dissimulacion I do nat remembre that this worde Amice in the vocatyfe case that is O frende is spoken to any one good persone but to euyll persones it is dyuerse and many tymes spoken As is sayde in the gospell of saynte Mathew Amice quomodo huc intrasti c. O frende how dyddest thou entre vnto this feaste nat hauynge a conuenient garment And also in an other place is sayde thus Amice non facso tibi iniuriam O frende I do vnto the non iniurie or wronge And here now at this tyme. O frende wherefore cummest thou As he myghte say Thou kyssest me to the ende to betraye me vnto the dethe To gyue a kysse it is a sygne or token of a frende but thou cummest nat therefore ne to that intente And nat withstandynge that thou haste done cruelly and trayterously agaynste me yet retourne to me and I shall gladly receyue the as a frende to the. And so wolde Christe haue don after all doctours yf he had retourned and bene sorye for his synne and wretchydnes But he was so indurate and so obstinate of herte that none of all these thynges coulde call or reuoke hym agayne or make hym to leue his false and trayterouse purpose and so he kyssed hym A fygure herof we haue in y e seconde boke of kynges Where as y e the false traytoure Ioab toke his cosyn Anasa by the chynne kyssynge hym and sayenge Salue mi frater Haile my brother and so slew hym with that worde Our lorde called Iudas by his propre name to the intent to prouoke hym to grace and nat to myschief but he wolde nat receyue grace O thou innocent lambe Iesu what doest thou in cumpany with that wolfe Iudas that wyll deuoure the. Morally Iudas betokeneth the worlde whiche doeth smyle or laugh vpon vs whan he gyueth to vs ryches at our pleasure Than he kisseth vs whan he gyueth to vs solace and worldly pleasure But than doeth he halse vs whan he gyueth to vs honours and dignities And in all these he deceiueth vs and betrayeth vs into eternall dethe As witnesseth Iob sayenge Ducunt in bonis dies suos et in pūcto ad inferna descēdunt These worldly people lede theyr lyfe here in pleasure and in an instant they descende downe to hell ¶ Here foloweth two lessons THe fyrst lesson Who so euer fayneth to loue his neighbour and secretly worketh euyll agaynst hym he betrayeth his neighboure Whiche false dissimulacion our lorde taketh as done to hym selfe for so he sayeth What so euer ye do to one of my leest seruauntes I take it as done to my selfe The seconde is that we shulde nat hate our aduersaries but louyngly and charitably correcte theym as Christe dyd Iudas ¶ A Prayer O Iesu that suffered thy selfe to be betrayed by a kysse of Iudas graunt to me that I neuer betray the in my selfe nor in my neighbour And also that I neuer deny to myne aduersaries thoffice of loue that is charitie to loue them and to correct them with charitie Amen ¶ Of the takynge of Christe The .v. article THe .v. article is the takyng of Christe Which was done in this maner What tyme the wycked Iudas had kyssed our lorde Iesus knowynge what shuld cum vppon hym self went vnto the cumpanye of the souldiers of the Iues that cam with Iudas sayd vnto them Quem queritis c. Whom seche you And they sayd Iesus of Nazareth And Iesus sayd to thē I am At whiche worde they went backewarde and so fell vnto the grounde backewarde And here note that they that fall backewarde do nat se where they fall Signifienge thereby that they fall from grace into synne from god vnto the deuyll from heuym into hell And here also saynte Austyn sayeth Yf he that cam to be iudged caste his aduersaries downe with one worde what shall he do whan he shall cum to iudge all the worlde Yf he dyd thus whan he came to dye what shall he doo to his enemies whan he shall cum with great power maiestie to reigne in glory for euer Surely he shall than cast his enemies backeward into euerlastynge paynes with this terryble worde Go ye cursed in to euerlastynge fyre And whan his aduersaries the Iues were rysen agayne Iesus sayd agayne vnto them whom seche you whom wolde ye haue And they aunswered Iesus of Nazareth Here was a meruelouse thynge they knewe hym nat nor yet his owne disciple Iudas whiche cam to betray hym And this is as great a signe or token that may be that he was nat taken but at his owne wyll and therefore he gaue theym licence to take hym whā he sayd Si ergo me queritis sinite hos abire Yf ye seche me or wolde haue me suffre these that be with me to departe without hurte or trouble Our lord was diligent to helpe his disciples that they shulde nat be taken that his wordes whiche he sayd the same nyght after supper shuld be true that is Quos dedisti mihi non perdidi ex eis quemquam Father I haue nat lost any of them whom thou haste gyuen to me And so his disciples escaped thrugh the goodnes and power of Christe that afterwarde by them myght be shewed the worde of helth the gospell of Christe thrughout the hole worlde The disciples of Christe seynge and perceyuyng what was lyke to cum to theyr maister Christe sayd vnto Christe Domine si percutimus gladio Maister shall we smyte with the swerde Petre beynge hasty and nat abydynge the aunswere of our lorde drew out his swerde and smote at one of the bysshop seruauntes called Malchus and cut of his ryghte eare To signifie as Origene sayeth that thoughe it be sene or thought that they here the law of god that is onely with the lefte eare for they onely here the shadow and the lettre of the law and nat the truthe and misterie therof Also Petre that cut of this right eare may signifie to vs the faithfull people of the gentiles the whiche in that that they beleuyd in Christe were the cause by occasion that the ryght herynge of the Iues was cut away But yet that same ryght eare was restored agayne by the goodnes of god vnto those Iues that beleuyd in Christe and therefore he touched the eare of that seruant and cured hym shewynge there in dede that whiche he taught before sayenge Bene facite his qui oderunt vos Do good to them that hate you And this he dyd as well for
of the deule or counsaile of any wicked person but that I may be leade by the holy spirite vnto all thynges that shal be pleasaunt vnto the. Amen How Christ was presented vnto Annas The .ix. article THe .ix. article is of the presentynge of Christe vnto Annas For after they had brought Christ vnto the golden gate of Hierusalem nat without his great payne for one drewe hym by his garmeÌ„t another by the necke and the thirde by the heire of his heed they brought him fyrste vnto Annas bycause his house was in the way and they thought that they shulde haue ben rebuked if they had ouerpassed hym for as moche as he was father in lawe vnto Caiphas whiche was the high bisshop for that yere And therfore they first presented Christ vnto Annas willyng therby to honore Annas and also to reioyse of that great acte whiche they had done in takyng of Christe for as the wise man saith Letantur impij cum malefecerint c. Wicked men be glad whan they do euyl and they reioyse in their most mischeuous dedes Also they first preseÌ„ted Christ vnto Annas bycause that lesse defaut shulde be founde and put in Caiphas for the condempnation of Christ seinge that Christ was also condeÌ„pned of suche a wise sage and also high bisshop as Annas was In this house of Annas our lorde suffred .iii. thynges moche paynfull to hym The fyrste was the horrible denyenge of Petre. The seconde was the indiscrete question of the bisshop And the thirde was the myghty stroke that the seruaunte gaue to hym vpon hys face First he suffred the denyenge of Petre whiche was horrible and also paynful to Christ for .vi. causes that is for the multitude of people that were present at that denyenge second was bycause Petre was so slacke to folowe his maister c. these causes and the other .iiii. shal be declared in the next article ¶ Here foloweth a lesson IN this article we may take this lesson that we shuld not be moche afrayed to be presented before a seculer iudge for the loue and fayth of Christe and to â—uâ—re for Christe for therby cometh greate grace to man Therfore our lorde sayd to his disciples Whan your enemyes shal betray you and present you vnto y e great iudges of the worlde be nat afrayed nor to studiouse what ye shall saye it shal be gyuen to you at that tyme by the spirite of god what ye shall saye And this is noted in this article in that that Annas is as moche to say by interpretation as deuotion Not that Annas nor any temporall iudge may gyue to that person whome he iudgethe any grace or deuotion but for as moche as those holye persones suffre greate wronges of suche iudges the goodnes of god gyueth to those that paciently suffre iniuryes his grace for all grace is of god And hereunto the wyse man sayth Audi tacens et pro reuerentia accidet tibi bona gratia Here thou obey patiently and for thy reuerence good grace shal come to the. And that a man myght conforme hym selfe vnto this article he shulde remembre howe reuerently and paciently our lorde and sauyour Iesus stode then before Annas the Iues. And then pray thus ¶ A prayer O Iesu whiche wolde be first led and presented vnto the bysshop Annas graunt to me that I neuer feare to be ledde or presented for thy name and faythe before any tiraunte or seculer iudge of this worlde And also that thy grace ryght reason haue euer the dominion in me that I may lerne to present all myne actes willes and desyres vnto the examination of right reason before that I do them in dede thy grace at all tymes beynge assistant vnto me Amen ¶ Of the denyenge of Petre. The .x. article THe .x. article is of y e denyeng of Petre what tyme Iesus was led to the house of Annas Petre folowed a farre of to se the ende what they wolde do with Christ There folowed also Iohan whiche was well aquaynted with the bysshopes seruauntes and knowen to the bysshop and therfore he entred in with the other Iues into the bysshopes palace but Petre abode without And then IohnÌ„ spake to the maide that kept the doore to let Petre come in And whan she se Petre she sayd to hym NuÌ„ quid et tu ex discipulis es hominibê° istius Art thou nat of the disciples of this man that is of Christe And Petre sayd I am nat The wordes of this mayden myght seme more to be spoken for compassyon of Christe and to admonysshe Petre to bewarre of suche compeigney as was then within in the courte rather then to betraye Petre for she se hym verye fearfull he was so afrayed that he denyed Christ to be his maister The ministres and seruauntes stode at the coolys or fyre and warmed themself and Peter stode amonges them And then a nother mayden said This felawe was with Iesu and the compeigney that was there sayd truely he is one of them for he is a Galilee that is a man of the contreth of Galilee Then Petre denyed it with an othe and sayd I knowe nat that man After that by the space of one houre the compeigney sayd to Petre agayne veryly thou arte one of them and specyally one persone cosen to Malchus whose eare Petre smote of sayd to Petre Dyd nat I se the in the garthen or orcharde with Iesu And than Peter began to sweare to curse and banne and sayd I neuer knewe this man of whom ye speake and furthwith the cocke dyd synge or crawe And then our lorde turned hym and behelde Petre. And Petre remembrynge the sayenges of Christe before how that he shulde thryse denye hym before the cocke craw he went furth of the bisshopes palace or court and wepte full bytterly And here sayth saynt Hierome Petre myght no longer abyde in derknes for the lyght of the mercyes of god dyd shyne vpon hym and therfore he wepte And Petre after this had euer in vse custome to stande in prayer and wepe from the fyrst cocke crawe vnto the sonne rysynge in the remembraunce of his thryse denyenge of Christe Also he bare alwaye with hym a sudarie to wype awaye the teares that continually fell from his eyen for his synne And for the same synne he wepte so moche that his face seamed to be aduste and burned with the teares And therfore he deserued to haue forgyuenes both of his synne of the payne due for his synne This threfolde negation of Petre was no lytel payne vnto our sauiour Iesu for it greued hym very moche to heare se howe his owne chefe apostle whom he had ordred to be called a stone wherupon he wolde founde and buylde his churche to se hym I say so openly and so shamefully thryse to denye his own mayster Christ that at the voyce of one mayden or woman And note here that as
without the castels or cities And also he wolde suffer without y e citie to declare shewe vnto vs howe y t the vertue of his passion shuld not be included within the coostes or bouÌ„des of the Iues but that it shuld be knowen to be a comon sacrifice for all the worlde And thyrdly to signifye and shewe to vs that who so wolde haue the effecte and vertue of this passion he muste go forth or go from the worlde at lest in desire affeccyon or loue that is that he haue no inordinate loue to the worlde the gooddes or pleasure therof Wherfore let vs folowe Christe and go vnto hym frome our carnall frendes and worldlye conuersacyon bearynge with hym and for his loue rebukes and sharp paynes And herunto saynt Bernarde sayth Christe suffred his passyon and deth without the citye therfore let vs go to hym from the cytye that is by the contempte of worldlye conuersacyon and that may be done by .iii. maner of wayes In affeccyon or loue that we loue not inordinatly the world In effect dede that we vtterly forsake the worlde both in wyll and also bodye And thyrdlye by profytynge that we desyre and labour to be made one spirite with god For as saynt Gregorie sayth The more that a man is separate from the loue of the worlde the more nygh he is to god This ledyng aboue al the other .viii. of which we spake in the .viii. article was most paynfull and shamefull to Christe and that for many causes and therfore conueniently it maketh a specyall article Fyrst by reason of his rebuke and shame for it was moche shamefull to be led vnto hangynge Secondly for that he was copled and ioyned or led with .ii. theues and mischeuous persons and that was done to his more confusyon shame that the people shulde thynke there was no difference bytwixte Christe and them Thyrdly for the greate noumber of people that se hym and folowed hym and that not onely of men but also of women as the euangelist sayth But they all dyd not folowe hym of one intent and one mynde for some were moche ioyfull of that syght as the moste parte of the Iues. And it is no small payne to a man to behold and se other men and specially his enemyes gladde and ioyfull of his affliccyon and rebuke There were also some that dyd wepe and were sorye for that syght as the blessed woman And also this was moche paynfull to Christ to se his frendes louers in sorowe and heuynes for hym Saint Bernarde describeth this ledynge and procession in this maner folowynge When Christ sayth he was broughte forthe to be ledde vnto his passion there was gathered about hym a greate multitude of people as ye comonly se when theues and murderars be had to hangynge Some went saughynge and some cast clay or durte vpon his most blessed hed and face If Christe loked before hym he sawe them cast durte vpon hym If he loked aboue hym he sawe the heuy tre of the crosse lyenge vpon his necke and greuously oppressed hym If he loke behynd hym he sawe his mother with a great nomber of men and women wepynge and lamentynge for hym And as some doctours do say his most sorowefull mother wolde haue come to hym to haue helpen hym and myght not be suffred the whiche her swete Iesus seynge and consederynge her great heuynes fell downe for sorowe and werynes vnder the crosse And that seynge his moste louynge mother for sorowe she fell to the erth as deade And in the remembraunce of this swonyng there was afterwarde a chapell buylded by the faythful people in the same place in the honor of our lady whiche is called sancta Maria de Spaâ—mo and after this Iesus turnynge hym selfe to the women that wepte sayd Filie Hierusalem nolite flere super me sed super vosipsas flete et super filios vestros O ye doughters of Hierusalem wepe not vpon me for I take these paynes and deth with my good wyll for it is the wyll and ordinaunce of god my father that I shulde thus dye and also for the great profet y t shall come therof to mankynde for by my deth I wyll ouercome euerlastynge deth but wepe for the cause of my passyon and dethe that is the synnes of the people which cause me to suffer deth by the order of iustice And thus to wepe it is necessarie for you and therfore it foloweth Sed super vosipsas flete et super filios vestros But weape for your selfes and for your chylderne Herin Christ doth not rebuke theyr affeccyon and compassyon that they had to hym but he doth teche them an order howe to wepe that is firste to wepe for them selfe and theyrs for it is a vayne thyng and of no profyt to wepe for the passyon of Christ and therwith to despyse hym with our euyl dedes and lyuyng Also he byddes them that wepe for hym to consider what paynes be lyke to fal vpon them selfe And therfore they shuld wepe for them self and for theyr childern and therfore Christe saythe Quoniam ecce venient dies in quibus dicent beate steriles c. For the dayes shall come sayth Christ when they shall say Blessed and happy be the baren and tho that brought forthe no fruyte and those pappes or teates be happye that neuer gaue sucke or mylke then they shall begynne to saye to the mowntes Fal vpon vs and to the hylles Couer vs. And thsi he spake for the tyme of the seage of Hierusalem by the emperours Vaspasyan and Titus his son for then the Iues were in great distresse as it appereth by the histories of Iosephus and Egesippus or els we may say that Christe spake this for the extreme and last day of iudgement And the cause or reason of both these he addeth and sayth Quia si in viridi ligno faciunt in arido quid fiet For sithe so greuous paynes and shamefull despites be done to me whiche am a grene tree florisshyng and quicke in the roote of my diuinitie in the charitie of my manhode in the branches of my vertues in the leeses of good wordes and the fruyte of my good dedes if I say they do these thynges to me that is condempne me to the shamefull deth of the crosse without all iustice what shall they do to the drie tree or stocke that is to the synner whiche wanteth the moisture of grace the fruyte of iustice the grenisse or florisshynge of the conscience what payne thynke you be they worthy to haue O Iesu thou grene tre O our hed O thou glorie of all meake persons O thou cedre of clenlynes Palme of pacyence Olyue of mercy Vyne of gladnes shewe to vs what was done to the And he answering saith this grene tre is pilled or the barke pulled of it is shred lopte it is cut downe and cast vpon the erth Marke this well frendes sith he that came
my glorie This confortable promisse Christe made vnto the thefe to reioyse of the triumphe victorie that Christe shuld haue agaynst the deuyl And herunto Theophilus saith As a victorious kyng retournynge from his triumphe doth brynge with hym the best of suche prey and goodes as he hathe gotten of his enemyes so Christe ouercommynge the deuyll dyd spoyle hym of his beste preys and one of them that is this thefe he brought with hym vnto paradise that is to the vision and fruition of god whiche fruition the holye fathers beynge in Lymbo patrum had what tyme the soule of Christ descended to them after his deth for then they dyd se the godhed of Christ which was neuer separate from the soule after that it was first ioyned therunto Here thou soule beholde howe liberall yea howe prodigall Christe was here for he gaue his kyngdome to a thefe heuen to one that was hanged vpon a crosse and paradise to one condempned to deth and that at one shorte or lytyll peticyon Also the liberalitie of god dyd gyue to hym more then he asked and so is he comonly wont to do And herin all synners haue an example to trust in god and to forsake theyr synnes seyng that the thefe so breuelye and shortly had forgyuenes of his synnes for surely his grace is more redy then our desyre or prayer O good lorde thou dyd say vnto the thefe This day thou shalte be with me in paradise that was to put disparacyon frome our hertes thou forgaue the thefe to shewe to vs the fruyte of penaunce the fountayne of mercy and the celeritie or spede of forgyuenes Thou the phisitien of oure soules dyd saue the thefe accusynge hym selfe and accusyng the callynge for mercy and rebukyng his felowe that blasphemed the wherfore thou penitent synner consider what Christe rysynge from deth and reignynge in glorie maye gyue vnto the whiche gaue so great gyftes beynge mortal and goynge to his death If he in that extreme captiuitie and thraldome of deth dyd gyue so large rewardes what shall he gyue beynge in moste hygh lybertie of pleasure and glorie And to shewe that he wolde do in dede that he promised he cōfirmed it with an oth sayng Amen truly O what vertue and swetenes had this floure or worde of Christ ¶ A contemplation of this seconde worde spoken by Christe vpon the crosse Amen dico tibi c. THis moste confortable worde of our most swete sauyour Iesu spoken vnto the thefe that is truly this day thou shalte be with me in paradise was of that vertue that therby the thefe was forthwith of an enemie made a frende a familier or neyghbour of a straunger where before he was a thefe he was nowe made an holye confessour of Christe who is he that wyll dispeyre of so pitious and a gracyous harte so swifte a promiser and so prompte or redy a gyuer O good lorde we trust in the that know thy name Iesus for thou dost not forsake them that trust in the and labour for thy grace wherfore a most benigne Iesu we com to the syttynge in the trone of thy maiestie with as good a mynde as we can humbly besechynge the that we may be brought in to the and by the vnto that glorie to the whiche thou brought in that thefe that confessed the vpon the crosse But thou synner differ not thy conuersion and penaunce vnto the houre of death trustynge then to opteyne heuen as this thefe dyd for though it be a good and holsome counsell at all tymes to trust in the greate mercy of god yet that a man shulde onely trust therof and not to be sory for his synnes and labour to amende hym self by penance it is a great folysshnes and a presumption for god is not onelye mercifull but also iust and rightuous And thoughe this good thefe and some other persons haue had forgyunes of theyr synnes at theyr laste ende yet I saye to you that the preuilege of a fewe persons maketh no comen lawe And surely there be very fewe that be truely penitent at theyr death when theyr lyfe hath bene continuallye euyll before for as it were a monstruous and merueylous thynge to se a wulfe haue a shepes tayle so it is seldom sene that an euyll lyfe hath a good and holy ende But of this holy thefe we rede that he hadde .iiii. thynges for the whiche he opteyned mercy of god The firste was that he rebuked his felowe that blasphemed Christ saynge Neque tu times deum Nor thou dost feare god The seconde is that he accused hym selfe saynge we be worthely punisshed for our synnes Thyrde he excused Christe saynge This iuste and good man neuer dyd euyll forth he asked forgyuenes saynge Remember me good lorde when thou shall come into thy kyngdome Of this thefe also saīt Gregorie saythe There was no thynge in this thefe at his awne libertie but only his tonge and his hert And he by y e inspiration of god offered to god all that he had in his liberty and power to gyue y t was his hert wherwith de dyd beleue faithfully in god to his own iustification and his mouth wherwith he dyd confesse Christ to be god by the same fayth and that was to his eternal health He had fayth for he beleued that Christ shuld reigne in glorie as god ▪ he had hope for he trusted and desyred or asked to come to the same glorye He hadde charitye to god for he defended and magnified Christ the sonne of god he hadde charitie to man for he rebuked his felowe for his iniquitie and blasphemye And also he procured grace and lyfe eternal for hym selfe where shall we fynde one that thus doth profyte at the ende of his lyfe Beholde here the greate fayth of this thefe whiche dyd beleue Christe to be god and to reigne eternally whome he se there dye so shamefully and miserably And herunto saynt Austen sayth This holy thefe had a great fayth for nother for feare of the Iues or saugiours there standynge nor for his awne greuous paynes nor for the blasphemye of the other thefe nor for the departynge of the apostles from Christe or the denyenge of Peter nor yet for that it seamed to all men that Christe was a frayle and disparate person not able to helpe hym selfe for al these thynges I say he wolde not let to confesse the truth and so to declare his fayth and therfore he had not onely the remissyon of his synnes but also of al paynes due for his synnes for as it appered he was more sory of the payne and passion of Christ than of his owne passion which he knew that he had deserued wherfore I wolde that euery synner wolde do as that good thefe dyd that is to knowe hym selfe charitably to correct his neyghbour to aske forgyuenes of god and by his faithful prayers to opteine euerlastyng helth O thou olde Adam returne somtyme to thyne awne harte and
kyssyng his wondes wherwith she culde not be saciate and what tyme the bodie was taken downe this blessed Lady toke his heade and his shulders in to her lappe and Mary Maglene toke his feet remembryng what grace and comforth she founde by them and all the residue that stode about greatly lamentyd and morned his death ¶ The lamentacion and mournyng of our Lady SAynt Bernard speakyng of this lamentacion of our Lady sayth She lifted vp her handes on height embrasynge and kyssynge the body of her sonne but her sonne dyd not embrase her agayne for his armes ware to stiffe or starke therunto And then that blessid virgyn seyng she culd haue none other solace dyd kysse with a great and faruent desire his woundes and the blode that ran from his woundes In so moch that the face of this sorowfull Lady was made all blodie with the blode of her sonne slayne which thyng in it selfe was very pitifull and moch lamentable to behold that is that so noble a bodie shuld be so shamefully entreated as though it had ben the most vile carion and yet in truth that bodie myght neuer fall to corrupcion for the godhed was continually ioyned therunto which keapte it from al corrupcion And for this cause this article is nowmbred among the articles of Christes passion though this bodye when it was deed felt no payne but yet this blessid virgyn at this time suffred the payne for she was there present with other deuote women And then Ioseph meakly desired our Lady that she wolde suffre y e body of her sōne to be anoynted and wrapped in the lynen clothes and so to be buried but she refusyd to be so shortly departed from her sonne when they wold haue buried hym she wold haue retayned hym and so there was a godly and a pitiouse cōtencion bitwixt them And at last though not gladly yet reuerently she suffred them to take the bodie at theyr pleasure Then this blessid virgyn weapt without comforth and so such aboundaūce of teares flowed from her ien that it myght be supposed ▪ that all her bodie ware turned to watre She washed her face with tearis and also the deed bodie of her sonne specially his woundes and also the stone vpon the which the bodie was layd when it as washed And it is sayd that her teares don yet appere and may be seen vpon y t same stone which is in the entraūce of the churche of the holy sepulcre She washed and dried his blody woūdes and kyssed them and oftymes she beheld his most holie face his woūdes and his heade and there she see the prickynges of the thornys and how the heare was pulled from his berde and also his heade she beheld his face I say how it was defoyled with blode and the spittynges of the Iues and so she culd not be saciat with seyng and weapyng her sorow myght be perceiued but it culd not be declared as it was but she felt it to the extremitie ¶ Here folow .iii. lessons THe fyrst lesson of this article is that the faythfull people receyuynge the bodie of our lorde in the sacrament of the aulcer be compared to them that toke hym of the crosse and it is more to take him in the sacrament of the aulter than downe from the crosse for they that toke hym of the crosse toke hym onely in there armes and handes but we receyue hym in to our mowthes and hertes And as they dyd weappe that bodye in a fayre lynon cloth so shulde we receyue hym in to a pure hert and clene conscience The secōd lesson is that when we be com to that perfection that we be deed to the world and to all synnes so that our bodie be deed as saynt Paule sayth of Abraham and Sara then we may sumwhat release of the rigor of our penaunce and crosse so our lorde wold not discend from his crosse in the tyme of his lyfe but when he was deed he suffred his body to be taken downe The thyrd lesson is that we shuld gladly take Christ of the crosse with Ioseph Aslong as the synner continueth in synne as moch as is in hym he byndeth Christe and nayleth hym fast to the crosse For our synnes ar the cause why Christ was crucified But as shortly as we be turned by true penaūce vnto christ we lowce him take him of the crosse and receyue hym bytwyxt our armes and hādys as Ioseph dyd And as ye see that he which hath an other man bitwixt his armes may doo with hym what it shall please hym if the other man resiste not so the penitent synner embrasing Christ in his armes of loue may doo with Christe and get of hym what so euer he requireth to his soules health For Christ wyll not resiste the penitēt For he is more redy to giue grace than the other is to receyue it And a man to conforme hym selfe to this article shuld ofte remembre these lessons and pray thus ¶ A prayer O Iesu which for me a wretched synner after thy death wold haue thy bodie taken downe from the crosse by Ioseph and Nicodemus and so be anoynted and dressed with swete oyntmētes and spices wold be wrapped in fayre lynen clothes graūt to me worthely to receyue thy blessed very leuyng bodie in the sacrament of the aulter as if I shuld take hym of the crosse and so to anoynte hym with the oyntmentes of vertues that I may continually keape hym in a pure hert and chaste bodie Amen ¶ Of the buriyng of Christes bodie the .lxv. Article THe .lxv. and the laste article is the buriynge of the bodie of Christ For after it was taken of the crosse and dressyd with spices and swete oyntmentes and also wrapped in fayre lynen clothes as we sayd before then they went aboute to bury hym And the time passing Ioseph meakely desired our Lady that she wold suffre the bodie to be buried before that the saboth day shuld entre for then it shuld be vnlawfull for them to doo any such labour or busynes And then our lady very gently and discreatly ordred hyre selfe to them and so crossyng and blessing that body though with great sorow yet reuerētly she suffred them to take the body and bury it And as the Euangelist sayth Erat in loco vbi crucifixus est ortus et in orto monumentum nouum c. In the place where Iesus was crucified there was a garden aud in that garden a new sepulcre or graue cut or hewen out of a rocke of stone and it apperteyned to the same Ioseph And in this new tumbe they buryed the bodie of Iesu And here sayth Simon de Cassia that Christ praynge dyed and after his death he was put in a garden that by his prayer and death there myght sprynge to vs the plantes of vertues of his inuisible garden and that therby we myght deserue to entre the garden of heuenly pleasures moch more pleasaunt than that
sauyd therfore I can nat be dampned though I neuer pray nor do any other good deade For I assure the that if thou keape nat the commauÌ„dimentes of god c. thou shal be damned wherfore be ware of such folyshe saynges for the predestinacion of god is so ordred that it may be obteyned and goten by prayers and other good laboures and werkes And hereunto saynt Austen sayth if thou be nat predestinate labour that thou may be predestinate For as god seeth byfore that a man shal be sauyd so he seeth y e meane and maner how he shal be sauyd that is he seeth how he shall for sake his syn and labour for grace and keape the wyll of god and so be sauyd A prayer O Lord Iesu Christe iudge of both quicke and deed vouchsafe to order and set me in the last iudgement on thy ryght hand and that I may then heare thy most swete voyce to my comforth which thou shall then speake to thy chosen people that is Cum ye blessyd chylderne of my father take possessyon of the kyngdome of glorie that was prepared for you byfore the begynnyng of the worlde And also keape me that I feare nat the hearynge of that moste terrible sentence which then thou shalt speake vnto the reprouyd synners saynge Go ye cursed people in to euerlasting fyer prepared for the dyuel and his compaygny O thou onely begoten son of god haue mercy on vs that we neuer fele that incurable and intollerable payne that is to be excludyd from the glory and syght of god and to be burned perpetually in euerlastyng fyre O my god my mercy and socour be mercifull to vs. Amen ¶ Thus endeth this lytell treatyse called the Glasse or Myrrour of Christes passion Imprynted at London in Flete strete at the sygne of the George by me Robert Redman The yere of our lorde god M. CCCCC.xxx.iiii The .xii. day of December ⧠Cum priuilegio ✚ RP 1. Pe. 2. D. Psal 83. Leui. 23. E. In lib. de la mentatione virginis Luc. 17. D. Eccl. 29. C. Bonâ—ueâ—tura in Sâ—â—mulo amoris in principio Apoâ— 3. D. A naturall example Psal 3. Libro xxxi Capi. x. et xiiii Canti 1. A. Vbi supra Capi. xviii M t. 19. D. Lib. xxxvii Cap. iiii NumÌ„ xx B Phili. 2. A. In the fyrst particle TrenÌ„ 1. D. Deuter. vi C. Deutet 6. B. IohiÌ„s 6. B CaÌ„tiâ— 1. D. Super cantica sermone 43. Vbi supra CaÌ„tiâ— viii S. Leuitiâ— xxix B. Philip. ii A Eccli 41. A Iudith .v. B. Exod. xv D. Cruâ— fideâ— Suê‘ cantiâ— sermonÌ„ 43 Prouer. 24. D. Omel. 30. Cap. vii A. Cap. 25. D. Luce. 9. C. 2. Corin. 8. D. Pri. Pet. 2. D. 3. reg 2. A. Ser. xxx super Cantic Iob .xxvii. A. Psal xxx In flor lib. v. Cap. xxx Math. 8. C. 2. Corin. xi E. F. Esa 49. D. Hier. 31. A. Ser. feriâ— 4. â—bdomade peâ—ose 2. Corin. 8. B. Esa xlix A. Hiere vi G. Math. vii B. Psal iiii â–ª RomÌ„ 8. C. Math. 5. A. Ser. C. lxv de tâ— ca. 6. Hebre. xii B. Pri. Corin. xv G. Osee ix C. Proâ—â— 1. C. Deuâ— 32. C. Psal 136. Psal 18. Esa lvi D. Luâ— 15. B. Li. 2. de generatione corruptioÌ„â— 1. regâ— 1. C. DistineÌ„ 3. tract 1. Ca. vi Canti 8. A. Vbi supra 1. Ioh. 1. C. Apoc. 1. B. Luce. 12. F. Psal xlv Iohis xix D. Li. 1. Ca. v. Pri. corin xv G. Heb. 12. A. Ser. 19. de sâ—tis iÌ„ fine Pri. reg 16. D. Esa 30. B. 1. Peâ— 5. C. Osee 9. C. Heire 3. A. Esa xliiii D. Prouer. 1. In manual Cap. xxii Esa 12. B. Canti 2 â–ª A. Colos 2. C. Omelia 15. Apoc. 3. D. Suê‘ cantiâ— sermo lxii Pri. Cor. 2. A. In legenda â—iê° Salath vi D. Philip. 1. C. D. In legenda â—iê° IohiÌ„s xii E. Colos 1. C. Ser. xx suê‘ cautica In manuali ca. xxi ApocÌ„ 4. A. Exodi xii D. Capi. iii. Ser. lx suê‘ cantiâ— canti corum 2. D. In manuali ca. xxiii TrenÌ„ 4. D. Mat. 27. F. Luce. 23. F. In ser pri in die sancâ— Andree Ser. lxxiiii de tê‘e E. IteÌ„ ser xix de 〈◊〉 H. Canti 2. A. Hebr. 12. A. Au. 1. lib. de coÌ„flu virtu tuÌ„ et vitiotuÌ„ ca. ix CaÌ„tic. â— A. Primo machaâ— 6. D. TrenÌ„ 3. G. In poliâ—ro li. â—o ca. 35. In stimulo amoris lib. pri Capi. 1. Suê‘ cantieÌ„ sermoâ— 43. Iob. vi A. In serm de passdâ—â— Gal. vi D. In stimulo amoris lib. â—mo ca. 9. Ioh. 14. A. Ioh. 3. B. NumÌ„ 21. C Suê‘ Iob. tractat 12. Numer 35. D. Ioh. 12. E. Esa 66. A. Phil. 2. B. Iob. 41. D. Ioh. 12. E. Ioh. 6. E. Esay 9. B. Luce. 11. F. Ma. 27. F. Esay 9. B. Ioh. 17. A. Mat. 13. F. Hebr. 5. C. Ioh. 19. F. Luce. 10. F. Apoca. 1. B Ephe. 2. D. Math. 5. A Gala. 5. D Ibidem Apoc. 3. B. Gala. 5. C. In declamatioâ— suê‘ euaÌ„g Ecce nos reliquimus omnia in fine Iosue 5. C. Sapi. 16. C Psalm 76. Richardâ— Psalm 64. Mar. 6. D. Ioh. 16. G. Mat. 14. B et 15. D. Esay 29. F Luce. 18. C. 1. Coâ— 2. A. Libro 1. de serm dâ—i in monte C. Mat. 5. A. Psalm 19. Capituâ— 2. Li. 31. ca. 29 Capitu. 2. Prima Timoth 4. C. Ca. vi huiê° particule Li. 1. de 〈…〉 in monte C. Li. 31. ca. 3â— 2. CoriÌ„ 3 A. Hier. 2. D. 1. Cori. 2. A. Genes 1. A. Ibidem Ibidem Gene. 18. A Gene. 2. B. Ibidem Math. 5. A Li. 1. de ser 〈◊〉 in monte C. Sapi. 14. B Li. 31. ca. 3â— 1. Ioh. 2. â— Ibid. ca. 37 Psalm â—38 Ephe. 6. B. Psalm 67. 1. coriÌ„ 15. G Ephe. 6. B. Math. 5. A. Li. 1. de ser dâ—i in monte C. Capitul 2. huius part Phill. 2. B. Li. 31. ca. 3â— Esay 63. A Psalm 68. Math. 8. C Math. 5. A Li. 1. de ser 〈◊〉 in monte C. 1. Timoth. 4. C. Mat. 6. B. Psalm 22. Li. 31. ca. 39 CaÌ„tic. 2. A. CaÌ„tic. 1. A. CaÌ„tic. 5. A. CaÌ„tic. 4. C. IbideÌ„ 2. A. sermon 70. CaÌ„tic. 5. C. Apoc. 3. D. 1. ReguÌ„ 14. D. Thob 6. B 11. C. Mat. 5. A. Mat. 5. A. Ioh. 14. A. Ioh. 12. E. Esay 43. A Li. 31. ca. 41 Colo. 1 B. Ser. 15. de diuersis Capi. 10. A. Psalm 118. 1. Cor. 1. C. Psalm 59. Li. 19. de ciuitate dei capit 13. Mat. 5. A. Li. 1. de ser dâ—i in monte C. Mat. 5 A. Rom. 8. F. Capitul 2. huius part Li. 31. ca. 43 Capit. 44. Capit. 45. Capi. 46. IohaÌ„ 6. F. Mat. 21. A. Suê‘ Mat. 26. Act. 5. D. G. Psalm 72. 1. Cor. 6. D. Mat. 21. A. Zacha. 9. B Mat. 21. A. Ioh. 19. C. Oâ—elia 54. super Ioh. Mat. 20. B Luce. 19. C Esay 56. â— Hier. 7. B. Mat. 21. B Mat. 21. B Ibidem Psalmo 8. 2. 2. questi 136. quest 1. CaÌ„ti 5. D. â—uce 2â— A.