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
the breakynge of the golden calfe to turne away the wrath of his father from vs that he shulde not destroye vs. And truely our sauiour Iesus stode in coÌ„fraccyon in breakyng â–ª for thoughe he were brosed and broken in all his bodye yet he dyd not fall downe in soule and mynde but stode stedfastly in perseuerance of good wyll O blessed Iesu in what state do I se the O most swete and amiable Iesu who hath put the to so bitter cruell and odiouse deth O onely sauiour of our olde rotten wouÌ„des who hath brought the not onely to most paynfull but also to suffer moste shameful woundes O most dulce and swete vyne tree O good Iesu is this the fruyte that thy vyneyarde dothe brynge forthe to the whiche thou translated out of Egipte in to a moste pleasaunt and fruytefull soyle and grounde and hathe most paciently taried vnto this day of thy mariage and loked that it shulde haue brought to the swete grapes but it broughte forth thornes for it hath crowned the with thornes these Iues thy vyneyarde haue coÌ„passed the about with the thornes of theyr synnes Beholde to what bitternes and sharpnes this vyne is turned not nowe thy vineyarde but rather a straunger to the for it denyed the cryenge and sayenge Non habemus regem nisi cesarem We haue no kynge but the emperour Therfore these cursed and cruell tylmen haue caste the out of the vyneyarde of the cytye of Hierusalem or els out of theyr compaigney and there haue slayne the not sodenly or out of hande but with a longe tormeÌ„t and payne of the crosse and haue gyuen to the many greuouse woundes with whippynges beatynges scourgynges and at last naylynge the handes and fete to the crosse where as thou suffred .xxvi. strokes with the hamer vpon thy handes and .xxxvi. vp on thy fete in dryuynge in the nayles ¶ A Lesson OF this article we may lerne howe to put and hyde all oure troubles aduersities temptacyons infirmities our synnes and al our paynes dewe for synne in this most swete wound of the first hande of our sauiour Iesu wherwith he toke deth al our miserie and nayled it fast to the crosse In that maner dyd saynt Austen sayng When any fylthy cogitacyons doth inpugne me I runne to the woundes of Christe and I am helped when the flesshe oppresseth me I ryse thorowe the remeÌ„braunce of the woundes of my lorde god when the deuyll doth lye in a wayte of me I flye to the woundes of our lorde and he flyeth from me If carnall concupiscence do moue my bodye that fier of carnall pleasure is extincte by the remeÌ„braunce of the passion of my lord god And this in all myne aduersities and temptacyons I fynde none so sure remedy as the woundes of Christ in these I slepe surely in these I reste without fere and thoughe saynte Austen speake here indifferently of all the woundes of Christe yet properlye we may say that this sure remedye is founde in the wound of this firste or lefte hand of Christe Also it apperteyneth to this wounde that we shulde auoyde all euyll werkes for the loue of god crucifyed for vs. And a man to conforme hym selfe to this article may ofte kysse this wounde of Christe and ofte remeÌ„ber the forsayde woundes of saynt Austen And pray thus ¶ A prayer O Iesu whiche for me most wretched wold haue thy left hand digged or boored with a nayle and fastened to the crosse graunt to me that I may euer put and hyde al myne aduersities and temptacyons in the moste swete wound of that left hand and that I may fynde in it a sure and holsome remedye agaynste all maner of tribulacyons Amen ¶ The boorynge or naylynge of the seconde or ryght hande The .xlix. article THe .xlix. article is the naylynge of Christes seconde or ryghte hande wherwith as saynte Hierome sayth he founde lyfe that was lost and perisshed And here by lyfe may be taken and vnderstanded all thynges that perteyne to our helth and saluacyon as afore by deth were vnderstanded synne and all that folowed of synne This lyfe our sauiour Iesus hath gyuen to vs with his second hande And of this gyfte he hathe writen to vs a sure preuilege or dede of gyft writen I saye with his precyous blode not in paper or parchment but in his ryghte hande whiche also he hath sealed for a perpetuall remeÌ„braunce with a sharp nayle persynge his hande as it were with a seale And herunto sayth saynt Peter Maxima et preciosa vobis promissa donauit deus c. Almightie god hath gyuen to you most good and precyous promysses and therby ye may be made lyke vnto god and felowes or partakers of his diuine and godlye nature ¶ A Lesson OF this article we may lerne howe to hyde all our good werkes that our lorde worketh in vs in this wounde of this second hande attributyng them not to ourselfe as that we shuld be the chefe werkers of them but gyuyng all to the goodnes and grace of god praynge and desyrynge his grace that all our negligences and inperfeccyons may be restored performed and fulfylled by this most swete wounde And thus dyd saynte Austen saynge What so euer I want in my selfe as of my selfe I vsurp and take it to me of the bowelles of my lorde Iesus for frome thens floweth mercy plentuously nor there wanteth no hooles or ryuers wherby that mercy myght haue recours to me And therfore I shall euermore prayse the mercyes of our lorde for the woundes of Iesu Christe be full of mercye full of pitie full of swetenes and charitie by these hooles and riuers it is leâ—ull for me to taste howe swete and pleasaunt my lorde my god is And thoughe this is spoken generally of all the woundes of Christe yet specyallye it apperteyneth to the wounde of this seconde or ryght hand And a man to conforme hym self to this article shuld oftymes kysse the wounde of the ryght hande of the crucifix and ofte reuolue in his mynde the forsayde wordes of saynte Austen and praye as foloweth ¶ A prayer O Iesu whiche for me a wretche wolde haue thy ryght hande persed thorowe with a nayle and so fastened to the crosse graunt to me that I may hyde in the most swete wounde of thy ryght hande with thankes al my good werkes that it shal please thy goodnes to worke in me and that all my negligeâ—ces and imperfeccyons may therby be performed and supplyed Amen ¶ The naylynge of the first foote or lefte fote of Christ The .l. article THe .l. article is the naylynge of the first or lefte foote of Christe By feete in scripture ar taken and vnderstanded our affeccyons and desyres with the whiche oure soule goeth which for the more parte be in vs senistrall that is of the left parte euyll or imperfite but in Christe they all be on the ryght syde good and perfyte and therfore Christ by the
in all thy hole bodie to amende all our carnall life and worldly conuersacyon But wherfore good Iesu wolde thou be lefte vp on hight Herunto saynt Austen answering saith that was he bycause he wolde also purge the ayre from the power of the deuyls and from the infeccyon oâ— our synnes And in lyke maner he clensed the erth by his blode that ranne from his body vnto the erth Of this exaltacyon and lyftynge vp Christe sayd before Si exaltatus fuero a terra omnia traham ad meipsum If I be exalted or lyfted vp aboue the erth I shall drawe to me all thynges that is all my electe and chosen people also he drewe to hym of all nacyons or of all kynde of people who is he that hearyng these thynges wyll not haue a sure hope and truste to haue remission and forgiuenes of his synnes and that specyally when he remeÌ„breth and beholdeth the desposicyon of Christes bodie hyngynge vpon the crosse he hath his hed enclyned downe redy to kysse the his armes abrode redy to halfe the his handes open redy to gyue his hert open to loue the his fete nayled faste to abyde and continue with the his body all spred abrode redy to gyue hym selfe holly and all to gether to the. ¶ A Lesson OF this article we may take this lesson that we remembring the paynes and passion of our lorde shulde be exalted from the erthe that is from erthly affeccyons or worldly conuersation at lest for that tyme of our remembrance and thoughe it be not gyuen to all persons to be bodylye eleuate or lyfted vp from the erth as ware Mary Magdalene saynte Austen mother called Monica saynte Birgite with diuers other yet let vs enforce our selfe with the grace of god to be eleuate in mynde that so we maye be drawen frome the erthe vp to Christe hyngynge vpon the crosse so that we may be of the noumber of them of whome he spake saynge And I be exalted frome the erthe I shall drawe to me all my electe people And a man to conforme hym selfe to this article maye of his deuocyon rayse vp his herte and mynde vnto Christe as if he sawe hym visibly hangynge vpon the crosse Also he may somtyme shewe that deuocyon in the outwarde gesture and behauiour of his bodye and pray thus ¶ A prayer O Iesu whiche for me wolde be lefted vp on the crosse and so wolde be exalted from the erth make me I besech the to be eleuate from all erthly affeccyons and to be conuersant in mynde in heuenlye thynges Amen ¶ Howe .ii. theues were crucified with Christ The .liii. article THe .liii. article is the crucifyenge of .ii. theues with Christe whiche without was done to his great rebuke and shame as saynt Crisostom sayth And also to make men beleue that Christe was culpable in suche thynges as the Iues dyd accuse hym in and so worthely to suffer death O the wicked and cursed iniquitie of the Iues in this dede for they crucified Christ as a thefe and with hym as the euangeliste sayth Crucifixerunt duos latrones vnum a dextris et alium a finistris They crucified .ii. theues one of the ryghte hande of Christ and the other of his lefte hande This vilanye our lorde suffred wyllynge to be crucifyed with theues to shewe that he suffred passion and deth for synners and herin was fulfylled the saynge of the prophet Et cum sceleratis reputaâ—us est He is accompted with theues or reputed to be as one of the wicked persons he was rekened or accoÌ„pted with wicked men in his deth that by his resurreccyon he might reuyue and quicken them as saynt Ambrose sayth â–ª and so our lorde was crucifyed bytwixt .ii. theues as the capteyne and mayster of them and the worste or moste mischeuous of them and also that he seynge or hearynge theyr paynes and heuynes myghte be more troubled and vexed therby in his passyon By these .ii. theues may be signifyed those persons that be crucifyed with Christe for to do penance for theyr synnes in religion and that by ê“rofession made vnto the same but some of them vtterly leaue or forsake theyr religion by apostasie of whom is well veryfyed the sayng of saynt Paule Nomen dei per vos blasphematur inter gentes The name and religion of god is blasphemed by such apostatays amonges the worldly people and that neuer so moch as in these dayes our lorde amende it and these persons be noted by that theâ—e that hang of the lefte hande of Christe and dyd blaspheme Christ The other that kepe theyr professyon and paciently bere theyr crosse of penance be signified by the other theâ—e that hang on the right hande of Christe and confessed Christe and desyred hym of his mercy ¶ A Lesson OF this article we maye lerne howe we shulde be crucified with Christe bitwixt two theues For as Iesus was crucified and .ii. theues with hym so morally our spirite noted by Christ shuld be crucifyed bitwixt .ii. theues y t is the flesshe the worlde The flesshe is to be crucifyed as the thefe on the right syde And herunto saynt Paule sayth Qui Christi sunt carnem suam crucifixerunt cum viciis They that be verye true christians haue crucified and subdued theyr flesshe and sensualitie with all vyces The worlde is to be crucified as the thefe on the left hand And therfore saynt Paule sayth Nichi mundus crucifixus est et ego mundo The worlde is crucifyed to me and I to the worlde These theues thus crucified in vs our spirite is crucified with Christe in the myddle so that it maye saye with saynte Paule Christo confixus sum cruci viuo autem iam non ego viuit vero in me Christus I am crucifyed with Christe I lyue not nowe with myne own lyfe for Christ liueth in me and in his life I do liue And here note that the left thefe was crucified but not saued for he continued in his infidelitie So the worlde though he be crucifyed yet he is not saued for he remayneth in his miserie and wretchednes The flesshe is crucified and saued with the spirite for after the generall resurreccyon it shal be glorified with the soule And therfore Christe sayde to the ryghte thefe Hodie mecum eris in paradiso This day thou shal be with me in glorie And farthermore note here that the crosse wherupon our flesshe is crucifyed is the rigor of discipline or sharpnes of penaunce and this crosse hath .iiii. branches or partes that is watche abstinence harde or sharpe wearynge clothes and sharpe or rebukynge wordes The crosse vpon the whiche the worlde is crucified is the pouertie of spirite and this crosse hath also .iiii. armes that is the contempte of worldlye glorie the contempte of mony of our countrie and of our kynsfolke The crosse of the spirite is the feruour of deuocyon and his .iiii. armes be these hope feare loue
shulde loue bodily or carnall pleasures but that as Christ hauyng a mortall body dyd by coÌ„tinual penaunce subdue his body coÌ„tempne all carnall worldly pleasures and was euer ioyned to god by loue so in lyke maner shuld mortal man mortifye his body by continuall penaunce dispise all vayne pleasures and euer erecte or lyfte vp his soule to god and heuenly thynges O the meruaylous blyndnes of man made of two substaunces that is the soule and the body and all thoughe the soule without comparison be moche more noble than the body yet he wyl spend and occupy all his tyme in a maner aboute the prouisyon of his body or in suche thynges as the flesshe desireth and in nothynge regarde his soule as yf he had none or that it were of no value For he wyll neyther fede nor norysshe it nor yet laboure to quiete or rest it in the loue of god thoughe he myght so do with moche more ease swetnes and also pleasure without comparison than to content and saciat the body For god is prest and redy to euery man ye he offereth hym selfe to man yf man he wyl receyue hym Ecce sto ad ostium et pulso c. Behold he sayth I stande at thy dore that is thy herte or soule and knocke yf any person wyl here my voyce and open the dore of his soule vnto me I shall entre therin and suppe with hym and he with me Se thou vnkynde man howe our lorde offereth hymselfe vnto the and requyreth none other pryce of the but the deth of his sonne with thyne obedient herte therfore gladly receyue hym to thy spirituall coÌ„forte All corporall and temporall thynges fle frome man and forsake hym and thoughe with great study anguysshe and payne he labour to get and kepe them yet he shal neuer haue y e ful possession of them to his quietnes excepte he wolde say that he hath the ful possession of them the whiche holly and fully contempneth and dispiseth them all for that person is saciate and contente with the wante of them But wyll ye se a more meruaylous blyndnes of this wretched man The soule of man which is made to thymage of god and the whiche shall neuer be saciate and content but only with god that same soule nat constrayned though partely enclyned and moued by the flesshe wylfully subdeweth her selfe vnto the flesshe redy to fulfyl the vayne pleasures and desyres of the flesshe But she coÌ„tempneth or dispiseth to subdue her self to god though she be continually moued therunto by dayly exhortatyon or preachynge continuall receyuynge of his benefytes and graces and also by inwarde inspirations Ye more ouer she wyll nat do the wyl of god in his owne gyftes that he gyueth to her Truely yf the soule were nat worse or more bestial than any brut beste she wolde loue god aboue all thynges vnto whose ymage she is made And so lytell or nothynge regarde all creatures in comparison of god Wherfore thou soule yf thou wylt loue the flesshe or the body loue none other but the flesshe and the body of Christe whiche was offered for the and for the helth of mankynde on the auter of the crosse Therfore dayly remembre in thy herte his passion For it so remembred in the soule of man is continually offered and presented to the syght of the father omnipotent for our consolation and comforte It is comenly sayd that if any man kyl or slee another man yf that mansleer come afterwarde in the presence of that deed corps or body so that he se it it wyl incontinent blede or voyde at the wounde fresshe blode So yf we wolde beholde with the deuoute eyen of our soule the blode and passion of Christe whom we haue slayne or were the occasyon of his deth nat onely by our original synne but also by our manyfolde actuall synnes we shuld fele or perceyue by spiritual grace of deuotion in our soules howe that by our compassion of his passion his blode flowethe plentuously out of his body and is offered and presented vnto his father for our saluacion and sanctification For yf the nayles that persed his handes and feet were sanctified and called holy by the tochyng of his blessed meÌ„bres how moche more then shulde our reasonable thoughtes whiche cleue fast to Christe crucifyed by continual or ofte remembraunce of his passion be called holy O most delectable passion O most meruaylous deth Meruaylous Ye what may be more meruaylous for this deth doth gyue life it cureth our woundê it maketh blode whyte that is it purifieth and clenseth our soule from the blode of synne Great bitternes and sorowe is ofte times tourned to moche swetenes pleasure The openyng of the syde of Christ ioyneth his herte to our herte The sonne hyd frome vs by the clowdes whan the clowdes be gone and paste it shineth more clerely The fyre quenched is shortlyer or soner kyndeled maketh the greater flame The ignominious and shamfull deth of Christe glorifieth both hym and vs. Christe thristyng vpon the crosse doth inebriate and saciate vs with the drynke and liquore of grace Christe hangyng naked on the crosse clotheth y e ryghtuous persones with the garmentes of vertue His handes nayled to the crosse dothe vnknytte or loose oure handes his feete nayled dothe make vs ronne to vertue Christe yeldynge his spyryte in to the handes of his father dothe inspyre and gyue lyfe of grace And he also spred abrode vpon the crosse doth call vs to heuenly thinges O the wonderfull passyon of Christe the whiche doth alyenate and chaunge the herte and mynde of hym that hath remembraunce and compassion of it For it nat only maketh hym angelical but also diuine and godly For he that coÌ„tinueth by meditation in the tormentes and passion of Christ seeth nat hym selfe bycause he alwayes and onely beholdeth his sauiour Christe crucified This person wolde bere the crosse of Christe with hym and he also bereth in his herte hym which susteynethe both heuen and erthe with whome he may easely susteyne and beare all heuy burdens and paynes This persone also that thus continueth in the mediation of Christe crucifyed wolde be crowned with thornes with Christe and for Christe and he is crowned with the sure hope and truste of the crowne of glory He wolde hynge naked on the crosse with Christe and so shake for colde and he is heated in his soule with the feruent fyre of loue He wolde taste of the bitter and sharpe vynacre and gall with Christe and he drynkethe the wyne of vnspeakable swetenes He wolde be mocked and scorned withe Christe on the crosse and he is honoured of aungelles He wolde be dispysed and forsaken with Christe and our lady hath chosen hym to her sonne He wolde be heuy with Christe and he is conforted He wolde be tormented and scourged with Christe and he is relyued with great ioy gladnes He wold hynge with Christe on the crosse and Christe most swetely doth
I adiure and charge you o you doughters of syon that ye do nat vnreste vnquiete or wake my dearebeloued spousesse vnto suche tyme it shall please her This penetration and inwarde entrynge of our hertes in to our lorde god there restyng as we sayd before is perceyued and vnderstandyd by the forsayd congruitie or conueniency taken of a similitude as we declared in the fyfte consideration as ye may more clerely perceyue by the declaration of the noble forsayd doctor Albert in his sayd boke de Eucharistia distinctione tertis tractatu primo Capi. vi ¶ The .v. particle is diuided in to .xix. Chaptres ¶ The first is of .xx. profites and fruites that cometh to man by the medytation of Christes passion and that by thordre of the letters of the Alphabete or A. B. C. Fyrste Chapitre THese profites bene writen by a deuout father of thordre of saynt Austen a reder of diuinitie or holy scripture called Rycharde of Laudenburge in his passionarie or boke y t he wrote of the passion of our lorde Iesu Christe and for your comforthe we wryte them here ¶ The fyrste profite Animorum purgat feditatem THe meditation of the passion of Christe doth purge the fylthynes of our myndes or soules Hereunto saynt Iohan sayth Sanguis Iesu Christi emundat nos ab omni peccato The blode of Iesu Christ doth clense and make vs clene from all synne And in his Apocalipse he sayth Lauit nos a peccatis nostris in sanguine suo He hath wasshed vs from our synnes in his blode And therfore Christe in his gospel called his passion a baptisme bycause it purgeth vs from our synnes sayng thus Baptismo habeo baptisari et quomodo coartor vsque dum perficiatur I must be baptysed with a certen baptisme and I am in great anguisshe vnto it be performed and done And therfore the synners that be in good wyll mynde to clense theyr coÌ„sciences from the spottes of vices and synnes shulde ofte remembre the passion of Christe Euery mortall and dampnable synne is as it were a buckler or shelde to defende the deuyll that he be nat expelled from the soule of the synner but Christe brake this buckler and shelde by his passion and deth that he suffered on the crosse And therfore the prophet Dauid sayde of Christe Arcum conteret et confringet arma et scuta comburet igne He shall breke the bowe and the armour and he shall burne in the fyer the sheldes or bucklers that is he shal burne and consume our synnes whiche be the bucklers of the deuyll with the feruent fyer of charitie whiche he had in his glorious passion that he suffered on the crosse And therfore we may say that he burned .vii. bucklers that is the .vii. deedly synnes with the foresayd fyer of charitie Fyrst pryde by the inclynation and bowynge downe of his heed for by that bowynge downe of his heed it seamed as that he wolde haue fledde from the solempne title that was written aboue his crosse Iesus naza renus rex iudeorum This is Iesus of Nazareth y e kyng of Iues. Secondly he consumed enuy by thextention and castyng abrode of his armes as redy to receyue halfe his enemyes for the great loue he had vnto them Thyrdly he burned the bukler of auarice or couitice in his large gyftes that he gaue in his passion And hereto sath saynt Barnarde Lerne thou christiane how moche thou ought to loue thy sauiour Christe whiche gaue hym selfe vnto the deth for our redemption he gaue his flesshe vnto vs in meate his blode to our drynke the water of his syde to wasshe vs his garmentes to his crucifiers his bodye to his disciples and his mother to his disciple Iohan. Fourtly he burned slouth by his wylfull and spedy comynge to his passion Fyftly he consumed wroth by his sylence and softe or gentyll speche Sextly he distroyed glotony by the drynkyng of asel gall And seuently he ouercame lychery by the openynge and woundynge of his syde And therfore we may say well that the meditation and remembraunce of the passion of Christe doth purge and clense the fylthynes of our soules ¶ The .ii. profit Bellatorum roborat pusillanimitatem THe remembraunce of the passion of Christe doth conforte and strength warryours or fyghters and that aswell in iust corporal batel as in spirittuall Of corporal batell it appered in the noble emperour Constantine whiche caused the signe of the crosse to be borne before his hoste or army to the intent that the passion of Christe shulde gyue strengthe vnto his knyghtes and sawdiours that faught vnder that baner of the crosse and so it dyd For as we rede in Historia tripertita whan theyr enemys came agaynst them he that bare the baner of the crosse was sore afrayd and for that feare he wold nat beare that banar but toke it vnto an other man and so fled from y e felde but or that he could conuey hym selfe away he was wounded and slayne where as the other ê‘son that bare the baner of y e crosse thorowe the vertue of the passion of Christe was saued from all hurt thoughe ofte tymes he were in great daunger of his enemyes and many dartes shotte at hym whiche all dyd lyght in the baner and cleued fast therin The passion of Christe doth also strength vs in our spirituall battell for therby onely we opteyne victorie Herunto speaketh saynt Paule Deo gratias qui ded it nobis victoriam per dominum nostrum Iesum Christum Praysed and thanked be god that hathe gyuen to vs the victorie by the merites of our lorde Iesus Christe ¶ The .iii. profit Christianorum excitat tepiditatem IT also exciteth and stirreth the dulnes and coldnes of christians vnto deuotion And herunto saynt Paule sayth Recogitate eum qui talem sustinuit a peccatoribê° contradictionem c. RemeÌ„bre hym that suffered such coÌ„tradiction of synners agaynst hym selfe that is suche rebukes dispisynges and shamefull deth that ye by suche remembraunce shulde nat faynt or waxe dull in your myndes As if he sayde If ye haue in mynde the passion of Christe ye shall haue no tediousnes or dulnes in your good and meritorious werkes ¶ The .iiii. profit Diabolorum fugat potestatem IT chaseth away the power of the deuyles And therfore saynt Austen sayth The signe of the crosse chaseth away from vs our gostly enemy if so be that god inhabit our hertes by ofte remembraunce of his passion We rede that Dauid with playenge on his harpe chased away the euyl spirit from kynge Saul Not y t there was so great vertue in the herpe but in the signe of the crosse figured and signified by the tree of the herpe and thextention or streynynge of the strynges And therfore at euery suggestion or temptation of the deuyll it is expedient for vs to haue recours vnto the meditation of y e passion of Christ
as the Iues ben gathered togyther and I spaketh nothynge in priuye corners therfore inquere of them that harde me for they can tell what I haue sayde and taught and here our lorde dyd so moderate his answere that nother he wolde hyde the treuthe nor yet be sene to defende hym self gyuynge to vs a fourme and a maner howe to answere moderately vnto our aduersaries so that we nother hyde the treuth nor yet prouoke or moue them agaynst vs with our wordê Then one of the mynysters smote Chryste vpon the cheke sayenge Sic respondes pontifici Is this a good answere vnto the bishop This stroke was so myghtye and greate that the sownde therof was herde ouer all the palace and it was so strongly gyuen that the prynte of his fyngurs remayned in Christes cheke whiche prynte we may well se and perceyue in the image of his face that he gaue to the blessed woman called Veronica This image was lately in Rome and it shulde seame that he myghte not gyue â—o sore a stroke with his bare hande and therfore it is moche lykly that he smote Christ with his gawntlette sayng Is this a good answere vnto a bisshop this he spake with great arrogance and prowdly without ony reuerence vnto Christ and this he dyd to please and flatter the bysshop Of this stroke saint Ambrose saith That it was so paynfull that it had ben sufficyent for mannes redemption It was so vehement that therby all his teeth in his hed were moued or lowsed and also his nose and his mouth gusshed out of blode Our lorde wolde abuÌ„dantly and plentuously satisfye for our synnes And therfore he most hygh in noblenes was smyten of a vyle wretche god was smyten of a synner the lord of his seruant the creature of his creature the gouerner of the hole worlde of a vyle porcyon of the same worlde the moste mercyful redemer was smyten of hym whom he came to redeme if he wolde receyue it This coÌ„tumely with many other that foloweth our lord suffred for vs with al pacieÌ„ce mildnes so that with great myldnes he answered to hym that smote hym Si male locutus sum testimonium perhibe de malo c. If I haue spoken euell beare witnes agaynst me of that euyll But if I haue answered well truly and conueniently wherfore dost thou smyte me This answere of Christ as saint Austen sayth was not spoken of any impacyence but gentely and swetely he dyd reproue that seruaunt and called vnto his mynde his vnkyndnes And herunto saynt Barnarde sayth O merueylous greate vnkyndnes this same Malchus whom our lorde but a lytyl byfore dyd cure and heale his ryght heare the whiche Peter dyd smyte of He nowe was bolde to smyte so cruelly his lorde god and curer O good Iesu in what compaigney arte thou nowe howe moch was thy pacyence Howe great was theyr crueltye and inpacyence But wyll they nyll they thy pacyence ouercometh theyr malyce thy loue theyr enuy and thy pitye theyr crueltye And thus ye may se that this smytyng is coÌ„ueniently noÌ„bred amongê the articles of Christes passyon also therin was fulfylled the sayng of y e ê“phet Dabit ê‘cutieÌ„ti se maxillaÌ„ he shall offer his cheke to the smyter And an other prophet saith Percutient maxillam iudicis Israel they shall smyte the cheke of the iudge of Israell This stroke was fygured in Michea whiche was smyten vpon the cheke bycause he sayde the treuthe vnto Achab the kynge of Israell as it is writen in the thyrde boke of the kynges ¶ Here foloweth a lesson OF this article we may take this lesson sythe that Christe wolde be buffeted and smyten for vs it is coÌ„uenient that we stoppe our mouthes that we speake no thyng contrary the honour of god and also that we excite and moue our selfe to speake and do that is good And in all iniuries and contumelies done vnto vs that we haue pacyence by the example of Christe whiche dyd vouchsafe to gyue vs specyally in this poynte an example of great pacyence And also a man to conforme hym selfe vnto this article may to remember the great stroke of Christe gyfe hym selfe a moderate clappe or stroke for all his lyes euyll and vayne wordes and then pray on this maner ¶ A prayer O Iesu whiche wolde be smytten for me moste vnworthy of the vyle minister and seruant of Annas grauÌ„t to me I beseche the thy grace that I may stoppe my mouthe from all euyll and vayne speache and that I neuer cease frome thy laude and praysynges Amen ¶ Howe Iesus was presented vnto Cayphas The .xii. article THe .xii. article of the presentacyon of Christe vnto Cayphas whan our lorde had taken that great stroke in the house of Annas shortly after Annas sent Christ bound as gyltye and worthy death and therunto condempned by hym he sent hym I say vnto Caiphas gyuyng thankes vnto the ministres that it wolde so please them to brynge Christe first vnto hym Annas I say sent Christe to Cayphas for he was the chiefe bishop for that yere and so to him it apperteyneth principally to entreat of the condemnacyon and death of Christ and for the same cause there were gathered a great companye of preestes and scribes in the forsayde house of Cayphas to counsell herin In this house of Caiphas Christe dyd abyde vnto the moornynge at the whiche tyme he was ledde vnto Pylate And in this house he suffred .iii. thynges that were moche paynfull to hym that is the false witneshyng the crafty adiuracyon and the most dispitefull confutacyon as it shall appere in the articles folowyng And here note that this presentacyon was more greuous vnto Christ than the first that was to Annas for this Cayphas was the cheyfe bysshop for that yere And also he was more crafty and more malicyous than Annas and that well appereth by the interpretacyon of his name Cayphas is as moche to say by interpretacyon as a crafty or wyly searcher for he more craftely dyd searche for false witneshes agaynst Christe whan he coulde fynde no conuenient testimonye agaynst hym then he malicyously and craftely by hym self toke occasyon in our lordes wordes of his dampnacyon as we shall declare hereafter in the xiiii article O how payneful is it to a good man to be presented before suche a iudge so craftie so captious so malicyous and replete with all enuy It is sayd that from the house of Annas vnto Cayphas house were an hundreth neynty .iiii. passes by the whiche space about .xxx. tymes they condemned hym and spued or spyt vpon hym bisydes many other tormeÌ„tes paynes ¶ Here folowe .ii. lesson OF this article we may note .ii. lessons The firste that the seruantes of god shuld not be moche afrayd to be presented before euyll and wicked iudges For the more wicked the iudge is the more grace therby commeth to the seruauntes of god Exemples herof we haue in the glorious
one place to an other and nowe vnder this prelate and nowe vnder that c. ¶ A prayer O Iesu whiche for my loue dyd not feare to be sent from Pylate vnto Herode graunt to me I beseche the that I with a glad mynd for thy loue may obey to the coÌ„maundementê of my superiours thoughe they be wicked and to do my obedyence promtly and redylye without any grudgynge Amen ¶ Howe Herode derided and mocked Christ The .xxiiii. article THe .xxiiii. article is the derisyon or mockynge that Herode dyd to Christe for after that he was presented to hym he moued to Christe many questyons and proued hym in them as parauenture he asked hym whether he was that chyld at whose birth a new starre dyd appere to the .iii. kynges and whether he dyd gyue syght to that man which was borne blynde And if he dyd reyse Lazar that was .iiii. dayes dead and suche other questyons Some persons do moue questyons onely for curiositie to here newe thynges some to know the truth and some onely to tempte and proue howe the other persone can answere and some to take the answere in a trippe or defaute And Herode here asked Christe many questions not as a studious person to lerne or knowe the truth but rather to rebuke Christe not as a louer of the truthe but to tempte hym not to wynne or get any truth or vertue therby but for curiositie to here newes And for these causes Christ wolde shewe no token or myracle nor yet answere vnto hym Also Herode in his questions behaued hym selfe scornfully vnto Christ and as mockyng hym sayd If thou wyll do any miracle in my presence I shall quyte the and delyuer the and if thou wylt not honour me with some thynge I shall condempne the at the wyl and desyre of thy aduersaries these malicyous Iues. But for all this our sauyour Iesus whiche doth all thynges ordinately And as dauid sayth Disposeth his wordes and senteÌ„ces in ryght reason and iudgement He I say wolde not answere to any one questyon for he iudged it most godlye to kepe silence at that tyme for one word spoken without prophet may be somtyme the cause of the condempnacyon of the speaker And at that tyme all the prynces of the Iues stode styfly accusynge Christe as we shall declare in the nexte article ¶ A Lesson OF this article we may take this lesson after saynt Gregorye that as ofte as our audience wold here our preachyng sentence or mynde not for to amende therby theyr peruerse and vicyous lyfe but onely to commende our saynges then so ofte we shulde kepe silence and speake not as they wolde for if we shuld for that purpose folowe theyr desyre we shuld offende god in so doynge and theyr vicyous lyfe shulde be in no thynge amended therby There be many thynges wherby we maye knowe and perceyue the mynd of the herer and desyrer and specyally if they euer prayse that thynge whiche they here and yet neuer folowe that thynge whiche they so prayse ¶ A prayer O Iesu whiche for me wolde suffer Herode scornfully to demaund many questions of the to the which thou wold not answere one word grauÌ„t to me for thy loue y t I may paciently here and bere scornfull questyons and mockynge wordes and that I may declyne and auoyde my vayne prayse by my silence ¶ Howe Christe was accused before Herode The .xxv article THe .xxv. article is the accusacyon of Christe before Herode For as Luke sayth Stabant principes facer dotum et scribe constanter accusantes eum The princes of the preestes and the scribes stode styfely accusynge Christe before Herode And here Symon de Cassia saith I wolde that the euangeliste or the interpreter that translated the euangelie of Luke out of Greke in to Latyne had vsed this terme or worde pertinaciter rather than this worde constanter for constantia is a name of vertue and suche a vertue as it is not conuenient and agreynge to enuyous or hatefull persons and all gyuen to mischeyfe But this worde pertinatia that is frowardnes is conuenient to suche euyll persons for it is the name of a vyce and that suche a vice which wyll not gyue ouer or cease vnto the tyme his malicyous mynde be broughte to purpose These malicyous Iues stode obstinatlye and styfelye accusynge Christe that he myght be shortly put to deth and they as the chylderne of deth wold not suffer the lyfe to lyue vpon the erth they accused Christe before Herode specyallye saynge that Christe had troubled and moued al the people begynnyng in Galilee whiche was vnder the rule of Herode y t therby they myght the more rather moue hym agaynst Christ bycause he had troubled moued the people in his dominion And notwithstaÌ„dyng the accusacyons of Christ before Herode were the same that were spoken before Pylate yet for asmoche as that they were spoken before an other iudge and so a newe payne and sorowe was therby vnto Christe therfore this article is put here as diuerse or an other from the .xxii. article And as Christe in no thynge wolde answere vnto Herode so he in no thynge answered to his accusers But as saynt Ambrose sayth He kept silence bycause theyr vnfaythfulnes deserued not to here the truth of god and our lord also declyned then or wolde auoyde iactance and vayne prayse for he wolde do no miracle before Herode as he then wolde gladly haue sene Also he wolde not then shewe any miracle bycause he wolde not let his passion And as Albert sayth The pride and curiositie of Herode dyd not deserue it And her to our lorde commauÌ„ded in his gospell sayng Nolite sanctum dare canibus Gyue no holy thynge to dogges do no miracles before suche as wyll not prophet by them Also ye knowe that a worde can not be spoken or formed without a voyce so bycause our sauyour Iesus is the eternall worde of god and saynt Iohan the Baptist is called the voyce of that same worde Herode slewe that voyce Iohan Baptiste the Eester laste passed the yere before therfore he was not worthy to here y t eternal worde of god that is Christ speke And furthermore he was not worthy to heare Christe speake for his manyfolde scornynge wordes and also to gyue vs example that we may better ouercome vayne and mockynge wordes by silence then by speakynge ¶ A Lesson OF this article we may lerne this lesson that truth is not to be spoken or shewed in all places in all tymes nor to all persons for oftymes it is better to kepe silence as we said before ¶ A prayer O Iesu whiche presented before Herode wolde for my loue suffer the false accusacyons of the Iues and thou wolde not excuse thy selfe or deny in any worde theyr iniust sayenges graunt to me that I be nat ouercome by the iniuries of wycked men nor that I shewe thy holy misteries to
remembraunce in our mynde puttyng vpon our hed a crowne of thornes that is not to differ but spedely to take vpon vs with a pure conscience an hard and paynfull lyfe as in abstinence watche labour and other werkes of penaunce for god as Christe wolde beare vpon hys hed the thornes of our synnes for our loue ¶ Second is that we shuld labour to be crowned with the thornes of temptations For euery temptacyon that doth impugne vs is as a thorne prickynge the hed of our soule whiche temptation if a man ouercome he prepareth and byeth a precyous gemme to his crowne and as many temptacyons as he ouercummeth so many precyous stones he addeth to his owne crowne of glorie And therfore the spouse sayth in his canticles Sicut lilium inter spinas sic amica mea inter filias As the lylye florissheth among the thornes so doth my faithfull frende amonge the doughters of thys worlde by pacyence meaknes and charitie ¶ A prayer O Iesu whiche for me wold be crowned with thornes make me so worthely to be compuncte by the thornes of penance that I may deserue to be crowned of y e in thy heuenly kyngdom ¶ Howe the saugiours put a rede in Christes ryght hande The .xxxiiii. article THe .xxxiiii. article is the puttyng of a rede in Christes ryght hande for his regall sceptre signifyenge therby that his kyngdome whiche he vsurped callynge hym selfe a kyng was voide and weyke as a rede but they dyd not remember that Christe sayde My kyngdome is not of this worlde that is transitorie and this was the thyrde acte of theyr scornfull illusyon These .iii. that is a purpull robe a crowne or a deademe and a sceptre be the ornamentes of a kyng the whiche thre these cruell saugiours gaue vnto Christe to his greate contumelie and illusyon and therby they wolde shewe that Christe was a false treytour agaynste the emperour bycause he wolde haue vsurped and taken vpon hym as they sayde to be a kynge agaynst the ordynaunce of the emperour But that they dyd to the coÌ„fusion and rebuke of Christ he turned it to his owne glorie excellency herunto saynt Hierom saith Christe helde the rede in his hand to write the sacrilege of the Iues and to shewe hym selfe to be that person that shuld write his elect people in the boke of lyfe And saynt Hillary saith Therfore oure lorde wold hold the rede in his right hand that therby he might shewe that he wyll kepe maynteyne his seruantes though they be frayle weyke and he wyll replenyssh them with al goodnes ¶ A Lesson OF this article we may take this lesson that we shulde diligently remember that we of our selfe be frayle weyke and voyd of all goodnes except we be susteyned maynteyned with the ryght hand of god euyn like as a rede which is in it self voyd and weyke or shortly broken but holden in the hande of Christe it is strengthed ¶ A prayer O Iesu whiche wolde haue a rede to be put in thy ryght hand scornfullye for a royall sceptre I beseche the so to strength myne imbecillitie and fraylty with the ryght hande of thy power that thy kyngdome maye be continually confirmed and stablisshed in me Amen ¶ Howe the saugiours scornfully saluted Christe The .xxxv. article THe .xxv. article is the scornful worshippyng salutynge of Christe for after that the saugiours hadde arayed Christe with the ornamentes of a kynge they kneled downe before hym and mocked hym saynge Aue rex iudeorum Hayle kyng of the Iues as if they shuld say thou wold haue ben a kynge but thou mightest not And here sayth Bede They worshypped hym scornfullye as god bycause he sayde falslye hym selfe to be god as they thought Also they saluted hym scornfully as a kynge bycause he sayde hym selfe to be a kynge and this they dyd that theyr illusyon myght reanswere to the accusacyon of the Iues for the Iues accused Christ in both these .ii. Also these saugiours dyd these thynges to Christe of a detestable dampnable mynde for they crowned hym with sharp thornes and afterwarde scornfully worshypped saluted hym and that to the great confusyon of Christ And therfore sayth Symon de Cassia The ministers of Pylate to aggrauate and multiplye the vylenes shame put vpon christ dyd knele before hym and besydes that that they mocked hym after the maner of chyldren they illuded hym with great threttes so that nothyng wanted to the despysyng and the shame of christ and in the remembrance of this despisyng vpon good Friday we do not knele downe when we pray for the Iues and though the gentyles dyd thus mocke Christe yet it is imputed to the Iues for they were the autours and the cause of this illusion After this scornfull salutacyon they smote hym as ye shall se in the nexte article This fourthe acte of the mockynge of Christe was figured in Noe when he slepte in his tabernacle his sonne Cham dyd laughe hym to scorne Noe dothe signyfye Christe whome the Iues his owne chyldren dyd mocke and scorne Also it is figured in Heliseus the prophete whiche ascendynge vnto the hyll of Bethell the chyldren that dyd se hym dyd say and crye mockynge hym Ascende calue ascende calue Ascende or come vp thou balde man ascende thou balde man And of this mockyng speketh the ê“phet Dauid sayng Omnes videntes me de riserunt me Al that se me dyd mocke me also y e ê“phet Esay saith BlasphemaueruÌ„t sanctum Israel They haue blasphemed the holy of Israell that is the Messias and sauiour of the worlde ¶ A Lesson OF this article we may lerne this lesson that we shulde be ware y t we do not falsly worship or salute Christ which we do as Bede sayth when we beleue in hym but yet we despise hym with our euyl and froward dedes when we confesse Christ with our mouth and denye hym in our dedes as sait Paule saith Also they falsly worshyp or salute Christe whiche when they pray or be in the seruice of god occupye theyr mynde wylfullye with any thyng contrarie to the honour of god Also they which in the churche she we signes of greate deuocyon and afterwarde do greuous iniuries to Christe in hys membres ¶ A prayer O Iesu whiche for me wolde be scornfully worshypped and saluted of the saugiours knelyng and saynge Haile kyng of the Iues graunte to me that I may worshyp the my verye lorde and god in spirite and treuth and reuerentlye to salute the the onelye kynge of all kynges Amen ¶ Howe the saugiours smote Christe with theyr handes The .xxxvi. article THe .xxxvi. article is the smytynge of Christe for these saugiours wyllynge to mocke Christe aswell in dedes as in signes and wordes Dabantei alapas they smote hym with theyr palmes or handes that was to shewe in dede that y e honor which they had done to hym before was onely to
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
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
passion of our sauioure Iesu Christe that by the feruent remembrance of the sayd passion he myght entre into these most depe treasures of the goodnes of god vnto the tyme that soule or mynde be depely entred into Christe crucified and in a maner absorpte drowned thrugh or in the feruent loue of Christe crucified And than that soule shall receiue the gyfte of science know how to order his werkes accordyngly vnto right reason and applie hym selfe vnto the conformitie of Christe And this is it that we sayd in the begynnynge of this chapiter that the gyfte of science moueth a man to lyue iustly truely in this wretched worlde where as flourysshe many froward and wicked persones and amonges them to defende his faithe and to haue true compunction in his hert The spirite of science or knowledge is for that intent gyuen vnto man that that spirite enterynge into the herte or soule of man shulde instruct hym in thynges necessary for his saluacion and shulde moue hym to true compunction sorow for his offences that man shulde know that what so euer payne or tribulacion he hath it is for his synnes and if he be pacient for his great profite And what so euer goodnes he hathe it is of the mercy and grace of god And so thereby he shulde lerne to be euer subiect to god and to praise hym in all werkes neuer to murmure against hym but in all thynges and at all tymes to shew mekenes and pacience and euer confesse god to be iust and true in all his werkes and so folow thexample of Christe which is the myrroure of pacience and also the rewarde eternall of the true and meke pacieâ—t Moreouer by the true compunction of herte whiche springeth of mekenes thrugh thoperacion and help of this godly science is swaged the wrathe indignacion of the mynde And contrary wayes wrathe doeth ouercum and spiritually slee the vnwise person that wanteth this gyfte of scyence As whan in aduersitie he is moued or styred and also blynded by the vice of impacience in so muche that he doeth nat know that suche paines and tribulacions as he suffereth cummeth to hym by his owne demerites and synnes Or els whan he is lyfted vp in prosperitie he is so blinded by pryde that he will nat know how that all the goodnes that he hath cummeth of god And lyke as we se in daily experience that after rayne cummeth fayre wedder so after the vertue of true compunction and sorowe for our synnes foloweth the rewarde of consolacion For who so euer wyll freely punyssh hym selfe in this lyfe for the loue of god he shall fynde hereafter a true ioye and gladnes without ende And therfore our sauiour sayth Beaâ—i qui lugent quoniam consolabuntur Blessed be they that wepe and mourne in this lyfe for the loue of god for they shall be conforted And this is the thyrde beatitude whiche correspondeth to the gyfte of science For as saynt Austin sayeth science is accordynge to mourners Right iudgement of creatures or to iudge truely of creatures perteineth vnto the gyfte of science For oftymes men thrugh thoccasion of creatures turne them selfe from god and so commyt greuouse synne as the wyse man sayeth Creature facte sunt in odium muscipulam pedibus insipientium Creatures made of maÌ„ to the seruice of god thrugh the synne of man ben made to the hatred of man and as a trap or a snare to the fete of vnwise men for asmuche as suche men wantynge right iudgemente and knowledge of the creatures do put theyr full confidence and trust in them whiche they shulde haue put in god and so consequently they do synne and lese the true infinite goodnes And this great damage of man is made knowen to man by the right iudgement of creatures whiche he hath by this gyfte of science And therefore coâ—ueniâ—â—tly is the beatitude of mournynge assigned to reaunswere vnto the gyfte of science Whiche graunt vnto vs that moost tender calfe that hynge vpon the crosse for vs. Amen ¶ An example of this gyfte of the spirite of science Chapitre .xi. OF this gifte of discrecion and of science we may haue example in the foresayde blessed woman Maria de Ogines Of whoÌ„ it is wryten in y e histories of Vincent as foloweth For asmuche as to this blessed woman in auoidyng all euill by the spirite of the feare of god in doynge good by the spirite of pitie was also necessary a warenes a circumspection of discretion therefore almighty god the father of light and knowledge whose vnction and spirite teacheth vs in all thynges necessary dyd illuminate lyghten his doughter Marie with the spirite of godly science And that without doubt was thrugh her continuall and feruent remeÌ„braunce of Christes passion God I sayde gaue to her the gyfte of knowlege that thereby she might know what was to be done and whaÌ„ and what was to be auoided and that all her sacrâ—fices and paines taken for god she might order with discrecion For oftymes vice wyll shew hym selfe to be vertue and euyll oftymes is taken vnder the colour of goodnes And whan we wold auoide one vice oftimes we fall into the contrary vice and therfore this spirite of godly knowledge is necessary for vs. Sumtyme this blessed woman whan she was made one spirite with god was ioyned vnto hym with the glew of feruent loue to hyr great pleasure and swetenes If she herde of the cummynge of straungers to speke with her she wold I say sumtyme with great violence withdrawe her selfe from that great pleasure of contemplacion from the swete halsynges of her spouse Christ lesse that she shuld slaundre those straungers I say she wolde withdraw her mynde from that contemplacion with so great vehemence of sorow that sumtyme she voyded or spytted pure blood that in great quantitie to her great payne and affliction Wyllyng rather so to punisshe her selfe with that great martyrdom than to trouble or vnquyet the peace and quyetnes of her systeren and bretheren and specyally of pylgrymes or strauÌ„gers Yet suÌ„tyme whan she knew thrughe the reuelacion of the holy goost the cummynge of sum straungers a good tyme before they cam she wolde go pryuely into the feldes or woodes nygh vnto her cell and there wolde she hyde her selfe that vnneth or scarcely hyr owne company myght fynde her all thoughe they searched for hyr all the daye And sumtyme contrarye wayes whan she was in slepe yf there cam to hyr pore and symple persons for theyr necessitie or conforte she was sodaynly awaked and compellyd to ryse onely by thoperacion and mouynge of the holy goost whiche than sayd vnto hyr Spede the there is one that abydeth for the to speke with the nat for any curiositie but for very necessitie Moreouer though this blessyd woman with a meruelouse discrecion kept alwayes peace with hyr neighbours and nat onely with them that were good