of Christes passion they shall be so frutyfull that they shall bryng ioye to the aungels in heuyn meryte to the good persones lyuynge in erthe forgyuenes to the synners and great refresshyng and conforte to the soules in purgatorye And this is bycause Christe reputeth and accompteth all thynges done to any of his seruauntes whether it be good or euyll as done to hym selfe And therefore he sayeth in the gospell Quod vni ex minimis meis fecistis mihi fecistis What so euer ye haue done to one of the leest of myne ye haue done it to me And in an other place he sayd to his disciples Qui vos recipit me recipit et qui vos spernit me spernit He that receiueth you receiueth me and he that dispiseth you dispiseth me And so our sauiour Christ taketh all our paines and tribulacions committed to hym as I sayd before as his owne and oâ—â—rech them to his father as his owne with lyke effect and fruite as is sayd before Therefore euery good and faythfull person ought moche to ioye in his tribulacions and paynes For what so euer he suffre Christe doeth confesse that he suffreth the same in hym and with hym ¶ A prayer O Lorde Iesus Christe sonne of the lyuynge god whiche at mydnyght thy passion drawynge nygh wolde take vpon the feare heuynes for me moost wretchyd synner graunt me continually faythfully to referre all my tribubulacions heuynes paines vnto the the god of my hert y t thou wolde vouchesafe to bere them with me in the vnion of thy passion and heuynes That so by the merites of thy moost holy passion they myght be made to me fruitfull and profitable Amen ¶ Of the blody swet of Christe The seconde article THe seconde artycle is the flowynge of the bloode of Christe into the erthe by the maner of swet or of the blody swet of Christe flowynge from his bodye into the erthe For the seconde tyme that Christ prayed for anguysshe he swet blood and the aungell descendynge from heuyn aâ—â—ered to hym and conforted hym It foloweth therfore in thâ— gospell Factus in agonia prolixius orabat et factus est sudor eius sicut gutte sanguinis decurrentis in terram Christe was in a great agony and therfore he prolonged his prayer And in this prayer for his great agony his swet was as droppes of bloode runnynge downe from his body into the erthe Here do our doctours say that whan our lorde Iesus Christe dyd so prolong his prayer his most holy hert was greatly enflamed so coÌ„sequently all his hole body most holy most innocent In so moche that thrughe that greate feruour of prayer and his excessyue loue and moost feruent desyre that he had to suffre and to dye for our helth And of the other parte thrugh the vehement angwyssh and agony that he had in his manhode in the remembraunce of his moost greuouse paynes and shamefull dethe that he shulde suffre and thrugh the stronge reluctacion and stryuynge of sensualitie naturally abhorrynge that dethe and therfore myghtely fyghtynge agaynst it for these causes I say the poorys of his body were open and so flowed out the blood for his swet That vehement angwysshe and excessyue loue constreyned the bloode to cum out of the vaynes agaynst nature as Bede sayeth in so moche that many droppes of blood ranne downe by his clothes and fell vpon the erthe The loue of god in the herte of Christe dyd ouercum in that agony his natural feare and the feare of his manhode and so the bloode of Christe so quyckened and conforted by this loue was styrred and moued as yf it wolde haue cum all furthe of the body at that tyme thrugh that excessyue loue as yf he wolde nat or might nat haue abyden the tyme of his dethe appointed whan all that blood shulde be vtterly sheddyd And so I say thrughe this vehement loue the droppes of blood dyd issue and fall from the vaynes of his body And as the inwarde cause of swet after naturall phisiciens is the naturall hete dissoluynge that is hote and moyst in the bodye so the supernaturall cause of this bloody swet myght be the feruent hete and burnynge of his excessyue loue redowndyng from the herte of Christe into al his hole body there dissoluynge the vaporouse moisture Phisiciens also say that it is possible that a man may swet naturally thrugh the vehemeÌ„ce of loue In lyke maner as our doctours say Christe swet blood aboue nature thrugh his vehement feruour of charitie for thaÌ„ the more he approched to his dethe the more he burned in loue for the feruente desyre of our helthe O how bytter and paynefull was this dethe of Christe in it selfe sythe the onely imaginacion therof dyd so greatly chaunge thorder of nature for it drew from all the partes of his bodye droppes of bloode as yf he had swet whiche blody swet shulde signifie and note to vs the helthe of his misticall body that is the catholicall chyrch Hereto sayth saint Bernarde By the erthe moisted with the bloody swet of Christ is signified that erthely men shulde be redemyd by the bloode of Christe By the whiche blood also he shulde reduce vnto lyfe all the worlde ded in synne Woo be to that wretchyd hert that wyll nat be moisted and made softe with this blood or swet Beholde thou wretche the great tribulacion of this most mylde gentyll louynge herte in what angwyssh it was whan all his bodye on euery parte swet blood O thou my stony herte quake and tremble and breke in pecys and moyst thyne iyen with blody teres for as thou mayst se thy creatour and maker is all wet in bloode for the and that with suche plenty that it ranne downe vpon the erthe And surely his body outwardly wolde neuer haue bene so wet with bloode yf his herte inwardly had nat ben broken with sorowe and heuynesse Therefore the prophete sayeth in the persone of Christe Contritum est cor meum in meipso My herte is broken within me The herte of our mooste louynge Iesus thus inwardly broken or cut the outwarde skynne also was broken so that his blood myght abundantly flow out vpon the erthe And this bloody swette was very naturall and true bloode of the moost purest body of Christe But as we sayd before it was nat shed naturally for it is agaynst nature to swet blood ⸪ ⸫ ¶ Doctrines or holsom lessons IN this artycle we may take thre holsum and profytable lessons Fyrste by the apparicion of the aungell c. We be enfourmed that the holy aungelles of god do assyst vs and also conforte vs in our prayers Hereunto sayeth the prophete Dauyd Preuenerunt principes coniuncti psallentibus The prynces or holy aungelles do preuent them that prayse god or praye to hym with theyr helpe and also be ioyned vnto them in theyr praysynges And in an other place he sayeth In
seache the I knowe not but in heueÌ„ coÌ„mauÌ„de therfore swete Iesu my soule to departe fro my body that I may fynde the in heuen where as thou syttes on the ryght hande of thy father in great glory And with these wordes he yelded vp his spirit without any sorowe A prayer O Iesu our crowne and glory whiche rysyng from death dyd ascende vnto the ryght hande of thy father drawe my soule vnto the that I myght feruently seache and desyre y e onely grauÌ„t to me I beseache the that I maye with all my desyre and studye come to that place to the whiche as I stedfastly belyue thou hast ascended And that I beyng here in body may be with the in loue and desyre that my hert may be there where as thou art my loue and treasure moste to be louyd and desyred Drawe me after the that by thy grace I asceÌ„dyng from vertue to vertue may deserue to se the my lorde god in the heuenly Syon Amen ¶ Of the sendyng of the holy ghost The .ix. Chapitre THe L. day after y e Resurrection of Christ and the .x. day after the Ascension that is on wytsonday whan the discyples of Christe were gadred to gether in the place of mount Syon where as he made his supper both men women to the nombre of C.xx or there about there contynuyng in prayer and abydyng the comyng of the holy ghost acordyng to promysse of Christ about the thyrd houre of that same daye there cam sodenly from heuen a wonderfull noyse or sounde as if it had bene the commynge of a great wynde and it fylled all the house and there appered vnto them clouen tonges or dyuyded as they had ben fyre And here note that the gyftes of the holy ghost be not gyuen but to them whiche be gadred to gyther by vnite or one assent in vertue and lyfted vp by desyre vnto heueÌ„ly thynges Also the .vii. gyftes of the holy ghost be conueniently signified or shewed by fyre Fyrst for the holy ghost doth purge lyke as fyre doth and that is by the gyft of feare Secondly as the fyre doth melt so doth the holy ghost by the gyft of pytie Thyrdly he beautyfieth and maketh fayre by the gyfte of science or knowlege Fourthly he strenghtheth by the gyft of strenght Fyftly he lyfteth vp the soule by the gyft of councell Syxtly he doth illumyne or lyghten the soule by the gyft of vnderstandyng And seuently he doth make swete and pleasant by the gyfte of wysdom And all that compaigny ware fylled with the holy ghost and so began to speake dyuers speaches or langages that is whan they spake ony thyng to the glory of god euery nacion ê‘ceyued that speache as theyr owne speache for so it sounded to them and so they spake after the mocion of the holy ghost and as he gaue to theÌ„ vtterauÌ„ce whiche dyuydeth and gyueth his grace to euery person after his wyll and pleasure where he wyl whaÌ„ he wyll asmoche as it pleaseth hym by what maner he wyll and to whome he wyll Peraduenture thou wyll aske this question Syth the ways and operacions of god the holy ghost be vnserchable and can nat be perceyued howe may I knowe that the holy ghost is in me Surely I may greatly coniecture his presence in me by the good mocions of my hert Also I may aduerte and consydre the power of his â—tue in me by that I auoyde all carnall vyces and subdewe al inordinate affections Also I may perceyue his wysdom in me by the ofte discussion of my conscience and rebukyng of my selfe for my synnes Also I may suppose his goodnes and myldnes to rest in me by the amendement of my maners and lyuyng And also by the reformacion renouation of my spirite I may coniecture the same Let euery man looke well in his owne hert If he loue his neyghbour it is a signe that the spirite of god is in hym Also if he loue peace and vnite and that in al the membres of Christes churche through out al the worlde And note here that these signes be taken dyuersly in dyuers degrees of persons For the holy doth inspire he doth enhabite doth replenishe or fulfyll he doth inspire or come to the begynners he doth inhabite the profyters and he doth fulfyll the perfyt ê‘sons The signes or tokens of the holy ghost wherby he is perceyued to inspire the begynners ben iii. after saynt Bernard Fyrst is contricion or sorowe for the synnes paste For the holy ghost hateth the fylth y e syn and wyll not inhabite nor come to that ê‘son that is subdewed to syn Seconde signe is a firme and a sure purpose to beware and auoyde al synne here after and this purpose is nat had without the grace of y e holy ghost assistyng and helâ—yng our infirmite and frayltie Thyrd signe is a diligent redines to do good For the loue of god which is the holy ghost is neuer ydle but always redy to do good There be also .iii. tokens wherby we may coniecture that the holy ghost doth inhabite the profiters that goo forward in vertue Fyrst is the deligent true and ofte examination of his conscience nat onely of mortall synnes but also of veniall synnes for as the grace of the holy ghost is contrary to mortall synne so is the feruour of charite whiche also coÌ„meth of the holy ghost contrary to veniall syn and expelleth it out of the soule that in nothynge he shuld desplease the holy ghost and hynder the soule from the ê“fytyng in vertue The second to keÌ„ is the mynyshyng or subdewyng of the inordinate concupiscence for the more that charite is encresed in the soule of the ê“fyter the more is his soule remoued from the loue of temporall thynges Thyrd signe is the diligent keapyng of the coÌ„maundementes of god which can nat be had without true loue There be also .iii. other signes by the whiche we may coniecture that the holy ghost doth fulfyl the perfyte persoÌ„s Fyrst is the manifestacion or shewyng of the godly truthe For sytghe the holy ghost is the spirit of truth it is his propertie to teache and shewe all truthe necessarie for man and therfore wher he fulfylleth there he sheweth all godly truthe necessarie for that soule Second signe is whan a person feareth nothyng but god for perfyt charite putteth a way all seruile or worldly feare And therfore saynt Paule sayth Vbi spiritus domini ibi libertas where as is the spirite of god there is libertie and no vayne feare For liberty can nat stande with y t seruile feare Thyrd signe is whan a maÌ„ of the vehemeÌ„t loue that he hath to god desireth to be desolued and departed from this myserable lyfe and to be with Christ Besyde all these tokens there be other thre wherby a man may coÌ„iecture y t he hath the holy ghost And for this cause the holy ghost appered in .iii. similitudes or lykenes
embrace and halse hym He wolde be pale in face and inclyne his heed downe for feblenes with Christe and Christe cōfortably lyftynge vp his heed doth most swetly kysse hym And therfore saynt Barnarde sayth O good Iesu we beleue and so it is that who so bereth thy crosse he bereth thy glory And he that bereth thy glory he bereth the. And hym y t bereth the thou bereth vpon thy sholdre Thy sholdre is stronge and very hygh for it recheth vnto the fete of the father in heuen aboue all the orders of aungels aboue all principates potestates vertues Thither thou reducest or bryngest agayne the wanderynge shepe that dyd erre from the flocke that is mankynde the whiche by his synne was put out of Paradyse Good lorde I may compasse go about and serche both heauen and erth the see and the lande no where shal I fynde the but in the crosse There thou slepest there thou fedest there thou restest in the hete of the day In this crosse my soule is lyfted vp from the erth and there it gathereth the swete apples vpon the tree of lyfe In this crosse the soule cleuynge fast to her lorde god doth swetely synge and say Susceptor meus es tu gloria mea et exaltans caput meum Thou arte my defēdour my glory and thou exalteth vp my heed that is my soule from the consideration of all vayne transitory thynges vnto the meditacion of thyn vnspeakable goodnes shewed vnto man vpon the crosse O most amyable deth O moste delectable deth of the most noble body of our lorde Iesu Christe from whome I wolde neuer be seperate but in hym to make thre tabernacles one in his handes another in his fete and the thirde in the woūde of his syde There I wyll rest and slepe eate and drynke rede and pray and there I wyll perfourme all my besynes that I haue to do There I shall speake vnto his herte and optayne of hym what so euer is nedeful for me Thus doynge I may folow y e steppes of his most swete mother Marie whose soule y e swerde of sorowe dyd thyrle perse at the deth of her sone If I be thus woūded with Christe I may from hensforth suerly speke to her moue her in al my necessites and she wyl nat denye me bycause she seeth me crucified with her sonne Christe ¶ Here foloweth an example of this exhortation WE may take an example of this exhortation to remēbre the passion of Christ in the boke called Speculum hystoriale Vincentij of certayne singuler persones whiche had this special grace We rede there that in the partes of the Dioces called Leodin̄ a noble deuout preest called Iacobus de Vitriaco the whiche afterwarde was the bysshop of Tusculane and cardinall and this holy man se there diuerse women of so meruaylous affection and so feruent in the loue of god through the continuall remēbraunce of the passion of Christe that by that feruent loue and desyre they were so seke that by many yeres they coulde nat ryse out of theyr beddes but very seldome hauynge none other cause of sekenes or disease but onely the said feruent loue For their hertes by y e continuall remembraunce of the infinite charite of god shewed in the passion of Christe were so relented by that meditation that the more that they were cōforted in soule the more seke weyke they were in theyr bodyes saynge cryeng in herte though for shame they durst nat speke in wordes the sayng of the spouse in the canticles Fulcite me floribus stipate me malis quia amore langueo Comforte me with flowres strength me with apples or other frutes for I am seke or languysshe for loue And in some of these women a meruaylous thyng it myght be perceyued sensibly howe that whan theyr soule in a maner melted throughe the vehemence of loue theyr chekes and the coloure of them sensibly fayded and fel away In other of them throughe the swete consolations that they receyued in theyr soules there redoūded in to their mouthes a pleasaunt taste as if it had ben of hony or other swete meat and that they felte sensibly And so it retresshed them both corporally and spiritually and this taste also moued them to swete teares and preserued or kepte theyr hertes in deuotion Some of them also receyued so great grace of wepynge in deuotion that as ofte as god was in theyr herte by remembraunce of his goodnes so ofte the ryuers of teares flowed from theyr eyen by inward deuotion so that the steppes or pryntes of the teares dyd afterwarde appere in theyr chekes thorough the custome of wepynge And here note a meruaylous thyng that the wepyng or teares dyd nat hurt their brayne or heed as it doth comenly in al other persones but rather in them it comforted theyr myndes with a full plentuous deuotion It made swete or pleasaūt theyr spirites with a swete vnction of grace It meruaylously refresshed their bodyes and it gladded al y e hole cōgregation of y e seruaūtes of god there ¶ More ouer we rede in the same boke of an holy and deuoute woman called Maria de Ogines of whome the forsayde mayster Iacobus de Vitriaco beynge in great feruoure of deuotion cryed with a lowde voyce vnto almyghty god sayng O lord god thou arte very good to them that trusteth in the thou arte faythfull to thy seruauntes that truste and abyde thy promisses Thy hand mayde good lord hath dispised and forsaken for thy loue thonour of the worlde with all the pleasures of the same and thou accordyngly vnto thy promisse in scripture hath rendred and gyuen to her an hundreth tymes more in this worlde and also euerlastyng lyfe in the kyngdome of glorye The fyrst fruites or begynnynge of her loue to the was the remembraunce of thy crosse passion and deth For on a certayne day when she preuented with thy grace and mercyfully visited by the considered the great benefites whiche thou of thyn vnspeakable goodnes shewed vnto man kynde in workynge our redemption she founde or opteyned so great grace of compunction and suche abundaunce or copye of teares in thy crosse and passion that we myght haue traced or folowed her thorowe the churche by her teares that fel on y e groūde from her And of a longe tyme after that she had this swete visitation and grace of teares she myght neyther see nor beholde the ymage of the crucifix nor yet speke or here other speke of the passion of Christe but forthwith she fel in swowne Wherfore that she might somwhat tempre and abate that great passion and sorowe and restrayne thaboundaunce of her wepynge she lefte the consideration of thumanite or manheed of Christe and tourned her mynde holly to the meditation of the maiestye and godheed of Christe that in his eternitye and inpassibilytye she myght fynde some consolation and comforth But where she thought and laboured to haue
our gloriacion or reioicynge our hope and gladnes but in one Christe most high and true goodnes and in the moost preciouse treasure of his passion from the whiche all the sacramentes of the Christe receiue theyr vertue efficacitie which be to vs as a moost holsum medicyn agaynst all our spirituall sekenes Also this moost blessyd passion is to vs as a key that openeth to vs the secretes of holy scripture whiche openeth no maÌ„ may than shyt it and whan it shitteth no man may than open it Without Christ crucified this key of his passion it is impossible to vnderstande holy scripture And this key feruently imprynted in our mynde all thynges be manifest as yf they were in the clere lyght For who so euer desyreth to cum or attayne vnto the knowledge of the godhed he must ascende therunto by the manhode and passion of Christe as by the kynges high waye for by it he shall ascende by lyttle and lyttle vnto higher thynges as I shall shew vnto you more playnly hereafter For no man may attayne to the high knowledge of the godhed and to the great swetenes and pleasure therein conteined excepte he be fyrste drawen vp with a feruent and godly affection of faythe and loue by the bytternes of the humanitie of Christe that he suffered in his passion as ye shall perceiue hereafter And the more that any man presumeth to ascende without this passion the more deper shal he fall For this is the onely way by the whiche we shulde ascende This is the onely yate or entraunce vnto our mooste desyred ende And briefely to speake who so euer desyreth to haue eternall helthe and the highe crowne of glorye or wolde ascende to the perfection and highe toure of vertues or wolde optayne knowledge and wysdome or by pacyence to stande strongely and euynly as well in aduersytie as in prosperytie or to walke the sure waye or elles desyreth to taste of the bytternes of the passion of Christe and drynke the mooste pleasaunt drynke of his consolacion he must bere Iesu Christe I say Iesu Christe crucified in his soule and bodye by continuall remembrance of his passion and pacyent sufferaunce of all aduersities bothe corporall and spirituall and also absteyne frome all other delectacion and consolacion For surely carnall consolacion and the contemplacyon of Christes passion do neuer well accorde in one persone for they be as contrarye bothe in name and in effecte Nor the flesshe or sensualitie can haue pleasure in that thyng that deliteth the spirite For as saynte Paule sayeth they be aduersaries at continuall warre But halas there be many that whan they can nat fynde or get heuenly or spirituall consolacion anon they searche and laboure for carnall or worldly conforte and so they shytte theyr soules from the consolacion of god and they rightuously want it For it is very delicate and nat gyuen vnto suche persones as wyll receiue any vaine consolacion For yf the mynde or soule haue any thynge wherein it hathe pleasure outwardely it shall remayne without inwarde pleasure And contrary wyse yf the spirituall delectacion be ones perfectly tasted all carnall pleasure is made vnsauoury to that soule Wherefore yf thou woldest haue spirituall conforte laboure nat therefore with a double affection or desyre for so thou makest thy selfe vnworthy to receiue that godly and spirituall conforte And hereunto sayeth saynte Bernarde He is vnworthy the heuenly benediction and conforte that laboureth therefore with a double affection or desyre He laboureth with a double affection that purposeth yf he can nat get spirituall conforte to laboure for vayne and transitorye pleasures or conforte And so therefore he is vnworthy to receyue spirituall delectacion An example or fygure hereof we rede in scrypture how that after the chylderen of Israell had ones tasted of the corne and fruytes of the lande of promission the foode of aungels called Manna and gyuen to them by god was taken from them By this Manna whiche was very delycate and had in it selfe all delectacion and pleasaunte taste of all maner of meates is signified the swetenes and conforte of Christe whiche is taken frome religiouse persones and from all Christians after that they begyn to eate of the fruytes of the erthe that is after that they gyue them selfe to worldly and erthely delectacions or pleasures And therefore the true seruaunt of god ought to say with the prophete Dauid Renuit consolari anima mea scilicet exterius That is my soule hathe refused all outwarde and vayne consolacion And it foloweth Memor fui dei et delectatus sum I remembred god and I had great delectacion therein in all the powers of my soule And hereunto sayeth one deuout Doctour The vnderstandyng of man is neuer drawen perfitely vnto the contemplacion of heuenly thynges excepte the body be fyrst strongely drawen from all superfluouse thynges and all his pleasures And hereunto accordeth saynt Gregory sayenge If we cut and take away from the body that whiche is to it pleasaunte we shall shortely fynde that is delectable to the spyryte And that shall well appere in them that conforme theyr lyfe vnto our sauyoure Iesu Christe whose lyfe was all bytter and paynefull from the begynnyng vnto his dethe And therefore our lorde dyd nat gyue vnto the Iues Manna but in the deserte or wildernes where as was no delectable meate to be had for theyr refresshynge and conforte And so in lyke maner the swetenes of grace and the taste of spirituall delectacion is nat felt or perceyued but of them y t transpose put them selfe into the deserte of theyr herte that is to repute theÌ„ selfe forsaken of all creatures that they shulde nat fele or receyue any worldly or vaine delectacions And therefore it is wrytten by the prophete Pinguescent speciosa deserti et exultatione colles accingentur The pleasaunt places of y e deserte shall waxe fat the hilles shal be compassed with ioye y t is to say those speciouse pleasant places of desert y t is those ê‘sons that make theÌ„ selfe deserte forsaken of the world so that the world cum nat tyll them that is moue them to any carnall worldly or vain pleasure delectacioÌ„ those persons I say waxe fat in godly deuocion consolacion those hilles y t is the hertes of them y t be fyxed in god be coÌ„passed set about with great ioye of heuenly confortes And y t we shuld cum vnto this deserte our lorde moueth vs in y e gospell sayenge Venite seorsum in desertuÌ„ locuÌ„ et requiescite pusilluÌ„ Cum ye into the desert or wildernes and rest a lytle that is leue ye the pleasures of the worlde and forsake them and rest a lytle that is feruently and deuoutely remembre our lordes payne and passion ye shal fynde rest confort to your soules For as our lorde sayeth in an other place In mundo pressuram
holy martyrs that were slayne in that battell vnto heuyn without any other purgatorye And so this blessyd woman seynge this conceyued so feruent desyre to go vnto that place y t no thynge shulde haue withholde hyr frome that iourney yf she myght haue gone without slaunder of hyr neighbours And whaÌ„ we with smylynge countenaunce asked of hyr what she wold do if she were there she answered sayd Though I can nat fight yet at leest I wolde there honour glorifie my lorde god there confesse his name where as those wicked heretikes hath blasphemyd hym and denyed hym Other examples ye may se in the sayd histories Ca. xlii ¶ The gyfte of wysdome is gyuen to man by the deuout remembraunce of Christes passion The .xviii. Chapitre THere is also gyuen to man by the deuout and ofte remembraunce of Christes passion the spyryte or gyfte of godly wysdom Wherwith god is knowen absolutely without respecte vnto his creatures or els by experience As whan we taste of the swetenes of god And therefore Sapientia is nat onely called a knowledge but it is a sauoury knowlege thrughe the taste of vertues And this gyfte is gyuen to man agaynste all chyldely or vayne knowledge or pleasure so that hereby a man lerneth to dispise all wantonnes and mylke of temporall delectacion or pleasure and all suche folysshnes begynneth to sauour heuenly thynges and to pondre them as thynges very pleasant true and stable or permanent And erthly thynges he reputeth as vayne transitory and also hereby he iudgeth the truthe of euery thyng as it is in dede intermedleth no more than nedeth And of this wysdom saynt Paule sayeth Impleamini cognitione voluntatis dei in omni sapientia et intellectu spirituali I praye sayeth saynt Paule y t ye may be replenisshed fulfilled with the knowledge of y e wyll of god in all wisdom spirituall vnderstandyng And saynt Bernarde sayeth that there be .iii. maners of wysdom One is the wysdom of the hert An other is y e wisdom of y e mouth And the thyrde is of the outwarde werke or dede The wysdom of the hert standeth in the wepynge sorowyng for our synnes past in dispisyng of all wordly pleasures or profites in the desyre of heuenly thynges eternall glory The wysdom of the mouth coÌ„sisteth in y e confession of our synnes in the laude praysynges of god in thediâ—ienge of our neighbour by godly speche exhortacion The wysdom of outwarde werkes standeth in this y t a man lyue be conuersant with other men paciently obediently innocently or continently so that faithfull true obedience do mortifie subdue his owne proper wyl Meke contineÌ„ce do cut away all carnall worldly coÌ„cupiscence And glad pacience do sustayn beare manly strongly all corporall worldly aduersitie Of the wysdom of the herte we may declare vnto you a figure or example wrytten in the thyrde boke of the kynges that is how the quene Saba hearyng the great fame of Salomon cam from y e extreme partes of the erthe to here his wysdom she cam to hym with a great cumpany And kynge Salomon taughte hyr in all thynges that requyred of hym And so she seynge and considerynge the wysdom his house that he had builded his ministers and seruauntes thorder of them theyr rayment his buttelers and thostes or oblacions that he dayly offred she I say consideryng all these hyr spirite in a maner failed hyr for great maruell and wonder she had therof Morally or spiritually by this quene Saba is vnderstond our synfull soule which heryng of the fame of Salomon that is by inwarde inspiracion or outwarde prechynge or redynge perceyuynge thinfinite goodnes loue and mercy of our peacefull Salomon Christe by the whiche mercy loue he hath preuented our synfull soule with his grace reconsyled it to his heueÌ„ly father And where our soule by our fyrst parentes was condempned vnto eternall dethe he hathe restored called it agayne vnto lyfe Our quene Saba and synfull soule I say perceyuyng this great fame is incited moued to cum with all hyr hert and mynde with a great and muche cumpany that is with many sighynges sobbynges great desyres vnto our true Salomon Christ from thextreme partes of the erthe that is froÌ„ synne that is very farre from god As the prophete Dauid sayth Longe a peccato â—ibus salus Helth or saluacion that is Christe is farre from synners And therfore synne is called thextreme part of the erthe for asmuche as it separateth maketh man farre from god yea nothynge so moche also bycause synne comonly doeth inhabit the soules of erthly worldly people This synfull quene I say cam fro farre to here the wysdom of our Salomon Christ And his wysdom is this that we shulde be 〈◊〉 sory for our synnes dyspyse the worlde with all his pleasures couet or desyre heuenly thynges that all thynges shuld sauour vnto vs that is that we shuld iudge take euery thyng as it is in it selfe after ryght reason Also our Salomon Christ doth teche vnto vs that yf we wyll auoyde eternall tourmentes paynes we must feare the iustice of god remembre oftymes the surety of dethe and the vncertaynty of the hour of dethe to be asshamed to cum to euerlastyng infamy and rebuke Also he techeth vs to haue discrecion in our elections actes debes that is to preferre spirituall thynges before corporall eternall before temporall heuenly before erthly honest thynges before vyle vnhonest thynges This is the wysdom of our Salomon Christe this is farre from the wysdom of the worlde And therfore saint Paule sayeth Vbi sapiens 〈◊〉 vbi scriba c. Where is the wyse man of the worlde where is the scrybe and lerned man Where is the buylder purchaser of this worlde Hath nat god also shewed declared the wysdom of this world to be a folysshnes Surely that wysdom may wel be called a folysshnes wherby the worlde is loued god dispised Worldly honours ben coueted desyred good maners lost distroyed wherby ryches is goteÌ„ but good coÌ„science is lost blynded But now let vs se how this trew wysdom of the hert may be goten by the remeÌ„brauÌ„ce of Christes passion For who so euer be crucified with Christ thrugh y e deuout continuall remeÌ„brance of his passion he may asceÌ„de vnto high conteÌ„placion by the gyft of wysdoÌ„ on this maner folowyng thistory exaÌ„ple of quene Saba First our quene Saba our synfull soule doth here y e fame of y e wysdoÌ„ goodnes of Christ our Salomon whan she remeÌ„breth how y e son of god was incarnat becum maÌ„ also suffred manifold paines was offred vpon y e crosse for our sinnes how y t he suffred most greuouse paines shamefull dethe for our redemption And therfore she thynketh that
no wyse man wolde gladlye or lyghtely lese that thynge whiche he bought so derely with his owne preciouse blood yf he might with any iustice or ryghtfully kepe it And so considerynge these she conceyueth in hyr selfe a hope and trust of forgiuenes And thaÌ„ she maketh hyr supplicacion prayer to god for his fauour grace promyseth to make amendes for hyr offences synnes as farre as it is possible for hyr to do ThaÌ„ she beholdeth considereth his house that our Salomon hathe made that is hyr owne body soule how hyr soule is made to that intent that it shulde be the house temple of the holy goost Also she coÌ„sidereth how gloryous goodly this house was made that is to thimage similitude of god And how vylely shamefully she hath defoiled it by hyr owne synne And so she beginneth to haue wonder maruell of the great mercy of god that so mercyfully wolde spare the synfull soule Secondly she beholdeth y e meates of his table or borde that is she coÌ„sidereth how mercifully he doeth nouryssh fede synners with his benefites though indede they be nat worthy to haue the bread that they eate Thyrdly our synfull Saba considereth his ministers seruantes that is she seeth how all creatures were create and made of god for to do seruyce vnto man and how they contynue they obedience and seruyce vnto man though man be inobedient vnto his lorde god creatour maker and so for his inobedience and synne vnworthy the seruice of any creature Fourthely she considereth theyr vestures and garmentes that is how mercyfully our lorde hytherto hath hyd and couered the priuy sinnes of our synfull soule though all thynges ben open to his syght and knowledge Fyftely she seynge his buttlers doeth consyder howe benignely our lorde god doeth byrle and gyue to vs the wyne of contricion and deuocion And therefore the prophete Dauid sayeth Potasti nos vino compunctionis Thou haste gyuen vs to drynke the wyne of compunction and sorow for our synnes Syxtely she beholdeth the oblacions that our Salomon doeth dayly offre that is how Christ offred hym selfe freely vpon the aulter of the crosse for our synnes and how the same body and bloode is dayly offered in the chyrche for our spirituall conforte And this oblacion excedeth all the other benefites of god gyuen to man And thus our quene Saba our synnefull soule hauynge the iyen of hyr wysdome in hyr hede Christe that is beholdynge and depely considerynge all the premisses she faynted and hyr spyryte fayled hyr She had no spyryte that is of synne iniquitie for that hath now lefte hyr And bicause now the holy spirite of god hath entred into that soule the wycked and vnclene spirite is expelled and put away And now finally as Salomon gaue to the quene of Saba many great precyouse gyftes so our kyng that hath wrought our saluacion in the myddest of the erth doeth gyue vnto the soule depely remeÌ„bryng the premisses great treasures of knowledge wysdom of vertue grace that moche more thaÌ„ she deserueth or asketh For whan a man inwardly considereth how he y t was most myghty of power was so dispiteously troden vnder fote for our synnes He that was most wyse was deluded mocked as a fole He that was best and all full of goodnes was replenisshed with the bytternes of sorow And he that was moost rightuouse to be coÌ„dempned to the moost shamefull dethe Whan a man I say coÌ„sidereth all these thynges anon the mynde aryseth into a greate meruell admiracion of y e worthynes noblenes of god wonderynge meruelynge of the great benignitie charitie of god towardes vs moost wretched and vnworthy seruauntes And than begynneth the mynde with a ferueâ—ent desyre and burnynge loue to be kyndled towardes our lorde god And the spirituall taste of our affection in a meruelouse maner is made moche pleasant and swete and our appetyte is wonderfully refresshed And so all our inwarde man is in a maner alienate lyfte vp from hymself and quietly doeth rest in our lorde Iesu O a meruelouse thynge and neuer herde or sene before that is that vnspeakable swetenes shuld be founde in the moost bytternes The moost bytter bytternes of our dere beloued sauioure Iesu is meruelously turned in our louynge mynde into a swetenes y t can nat be expressed rauysshyng and takynge into it the hole spirite of man so that that swetenes ones tasted all carnall and worldly pleasure waxeth all vnsauory and is excluded And in this swetenes is the speculacion or wysdom of the person contemplatynge beholdynge our lordes passion made perfite For herin he ioyneth putteth to gydre the hyghe inenarrable swetenes that he feleth in the consideracion beholdyng of that infinite goodnes of god that it wolde please hym to suffre so vyle a dethe for vs with that inestimable bytternes that he felte or feleth in hauynge compassion of the paynes sorowes of his lorde Iesu crucified And note here that that bytternes of compassion of Christes passion doeth gader in vnyt the mynde of man And thadmiracion or wonderful consideracion of the great goodnes of god in the same passion doeth eleuate lyft vp the mynd so vnit and gadred in offre it holly vnto god And for asmoche as therin is founde perceyued an vnspekable bytternes with an vnspekable swetenes therfore the mynd of the person that beholdeth considereth this wondereth at it so is alienated from hym selfe rauisshed aboue hym selfe lyke as yf he were all drunke he falleth vnto his lorde god where than the soule melted with loue thrughe the beholdynge of thinestimable charitie loue of god is made as moost pure golde purified in the hore furneys And in the consideracion of y e most excellent benignitie goodnes of god the soule is anointed made fat with the moost pleasant oyle of grace It also obumbrate shadowed with that 〈◊〉 of iustice is made moost shynynge The soule also clensed and gadred in with that great bytternes is abstract withdraweÌ„ from all bytternes sorow That soule beholden receyued of god all good is made all godly so at last it is absorpt and rauysshed with an vnspekable ioye meruelouse swetenes And the spousesse doeth reste swetely with hyr spouse and amonges those pleasaunte and swete enbracynges she may than sucke and drynke of the fountaynes of our sauiour the lyuely waters and true wysdome And here note that it perteyneth to this gyfte of wysdom nat onely to beholde consyder godly heuenly thynges but also to rule and order the actes and operacions of man In the whiche direction and order fyrst it aperteyneth to auoyde all euyll vyce that be contrary vnto trew wysdome And therfore the feare of god is called the begynnyng of wysdom for asmuche as it causeth a man to auoyde all euyll and synne The last thynge perteynynge
to be dispysed a person cursed and reproued of god and therfore as the gospell sayth Ceperunt quidam conspuere eum Some be ganne to spytte vpon hym and that in his most amiable face as Mathewe sayth This spyttynge was done and suffred of Christe for many causes Fyrst to note theyr great vnkyndnes as Symon de Cassia saythe Our lorde dyd spytte on the erth and made clay and therwith anoynted the eyen of hym that was borne blynde so gaue to hym hys syght which he had not by nature And nowe the Iues to shewe theyr vnkyndnesse dyd defoyle the face of our lorde with theyr soule spyttynges Secondely they spyte in his face to his great shame and despection for it was the propertie of the Iues to spytte in the face of hym whom they dispysed and reputed as a vyle and abiect persone O abhominable maner of the Iues whiche abhorred not to defoyle that most amiable and louly face the whiche angelles haue great desyre to beholde whichens ful of grace fauour and desired of all good people for it is y e lyfe conforth helth of al y t be holdeth it not only they dyd spyt in his face but also they coght and retched so cast y e foule stynkyng flegme into his fayre face Therfore Mathew saith ExpueruÌ„t that is they retching coughyng dyd spyt it into his face And Marchus saith ConspueruÌ„t that is not only one ê‘son but many togither dyd spue in his face in somoch that y t most blessed amiable face was made so abhominable to behold as if it had ben full of lepre and y t was thorough theyr spittyngê scratchyngê betayngê â–ª as we shall declare in the next article And so was fulfylled in christ y e ê“phecie of Esay sayng of christ Non erat ei species c. There was nother beautye nor fauour in his face we se him we might not se his face it was so couered w t blode spyttyngê we reputed hym as a lepre and smyten of god as y e most wretched but he was wouÌ„ded for our iniquites oppressed for our sinnes not for his owne And herunto saint Barnard saith O good Iesu these moste wretched cruell Iues haue w t theyr stynkyng spuyngê defoyled thy face so beautious amiable y t angelles desire to behold it which fulfylleth all heuyns w t ioye gladnes which both rich pore in y e worlde do worship yet good lord thy wretched creatours dyd smyte y e and dispise y e as a vyle seruant thou beyng the lorde of all creatours ¶ Here foloweth a lesson OF this article we may take this doctrine that we oughte diligently to be warre that we neuer spytte in the face of god as the Iues dyd which we do when we defoyle our soule coÌ„scyence with ony fylthy thoughtes or dedes for Christ doth rest in the soule and conscience in the whiche his face or ymage is hole and perfyt And therfore who so euer defoyleth his conscience with deedly synne he spytteth in the face of Christ saint Hierom sayth that our lorde Iesus wolde suffer pacyently suche spyttynges in his face that therby he myght wasshe our conscyence whiche is as the face of our soule And that a man myghte conforme hym selfe to this article he shulde forme and ymagyne in his mynde Christe horribly in his face deformed and defoyled with the spyttynges of the Iues and then he shulde thanke hym with all his herte for his great pacyence and so glorifye Christ for that rebuke and shame Also we shulde remember howe ofte we haue defoyled the most beautifull face of Christ in our conscyence by mortall synne Also howe oftentymes we haue receyued vnworthelye the blessed bodye of our lorde and defoyled it with our fylthy spotyll and then praye thus ¶ A prayer O Iesu whiche wolde suffer thy most fayre and amyable face to be defoyled for my loue wich the fylthy spyttynges of the Iues graunt to me that I neuer defyle the face of thy ymage in my soule by my synfull actes or fylthy cogitacyons Amen ¶ Of the smytynge of Christe in the face The .xviii. article THe .xviii. article is the smytynge of Christe in the face Of the whiche saynte Mathewe sayth thus Et palmes ei in faciem dederuÌ„t And they smote hym in the face with the palme of theyr handes as the hande whan it is closed it is called the fyste so whan it is open and spredde abrode it is called the palme As papias and Isydore saythe So nowe they smote Christe with theyr open handes vppon the face And this smytynge maketh a specyall article of the passyone of Chryste for asmoche as a manne dothe suffer more payne by suche smytynge in the face then by smytynge in the necke for in the face of man ar all y e sences or wittes and also the face is moche tenâ—er and soone hurte And therfore it is very lyke that by suche swytynge in the face the blode ranne out from his noose and also from his mouth though it be not writen by the euangelistes For as Symon de Cassya sayth That the euangelistes dyd omitte many thynges declarynge the bytternes of Christes passyon whiche yet we meakly beleue and that was bycause the euangelistes wrote onely for the truthe of the historie to be had and not pryncypally to excite and moue the effecte of compassyon in vs. O what enorme and greuous synne of the most wicked Iues was this y t they wolde so cruelly smyte so pleasaunt a face But as saynt Hierom saith He wolde pacyently suffer so to be smyten with theyr palmes that we with our handes and lyppes that is with our workes and wordes myght laude and prayse hym Also we may say that he is smytten in the face whiche is rebuked and reuyled to his owne face And in this maner also was Christ smyten in the face for he suffred many rebukes contumelies and dispysynges openly to his owne face spoken And of the prophet Esay in the person of Christe Faciem meam non auerti â–ª ab increpantibus et conspuentibus in me I haue not turned my face frome theym that reuyled and rebuked me and spytted vpon me for the Iues dyd not onlye smyte Christ vpon the face but also they reuyled hym to hys face with many opprobrious and blasphemous wordes which all the euangelistes do not expresse But yet Lucas touchethe them in a generaltie sayenge Et multa alia blasphemantes dicebant in eum The Iues blasphemyng Christ spake many other opprobrious wordes to hym ¶ Here foloweth .ii. lessons THe firste lesson is that we shuld be ware that we smyte not Christe in the face with our palmes He smyteth Christe in the face with his palme as saynte Austen sayeth Whiche doethe hurtte and offende the integryty and the perfeccyon of the ymage of god in his soule and
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
the nyght y t they myght more diligently cōsidre the heuenly mysteries ¶ Of the seconde Myracle THe seconde Myracle was cuttyng or rentyng of the vayle of y e temple which was immediatly after the death of Christ Of the which Mathew sayth thus Ecce velum templi scissum est in duas partes a summo vsque deorsum Behold the vale of the temple was rent in to .ii. partes fro the top vnto the bottom This vayle deuidyd the part of the temple that was called holye from that part which was called holiest of all as we myght say in our church it deuided the body of the church from the quere And this veyle was rent for many causes Fyrst for the contamination or as we say suspension of that holiest place of all other For where before no man myght entre in to it but the highe byshop ons in the yere now it was made open and so was gyuen to the power of the Romanys to be contaminate and defoiled by them Secondly for to signifie the reuelacion and declaring of misteries For as Origen sayth In the passion of our lord when the veyle was rent the secreat misteries was poblished and opened which vnto that tyme was reasonably hydde and couered Thyrdly for the separacion dispersion and diuision of the Iues. And hervnto saynt Hillary saith therfore the veyle of y e temple is rent for that after this the people of the Iues shuld be deuided in partes and shortly after they ware disperpled ouer all the worlde Also the honour and glorie of the temple with the custodye of aungelles ware taken away Iosephus saith that there ware stirrynges mouinges and voyces hard in the temple saiyng cryenge Let vs departe from this place Fourthly to sygnifie y e openyng of heuyn which vnto that tyme was shut And herto saynt Hierom saith The veyle of the temple was rent that is heuyn is openyd Fyftly to signifie the curaciō of our synnes Herunto Theophilus sayth The body of Christ is y e temple whose veyle and garment is his fleshe and this veyle or fleshe was rent for y e curing of our sinnes Or thus Our fleshe or bodie is the veyle of our temple that is our soule the vertue and poure of this fleshe was rent in Christes passion from the toppe vnto the bottom that is from Adam the fyrst man vnto the laste man that shal be in the ende of the worlde for Adam was made hole by the passion of Christ and his fleshe is not now vnder the curse of god or of the lawe and after the general resurrection we all shal be honored with incorrupcion inmortalitye ¶ The thyrd Myracle THe thyrd Myracle was the erth quake and therfore the euangelist saith Et terra mota est And the erth was mouyd or dyd quake And that was for .iii. causes Fyrst to shewe that it was not worthy to receyue in to it this lorde And therfore Hillarius sayth the erth dyd quake for he was not able to take this deed body in to it Seconde cause is for the malyce of the Iues. Herunto Symon de Cassia saith It was cōuenient that the erthe shulde quake when the maker of the erth dyd suffre death in his corporall bodie The erth dyd quake at the gyuyng of the law to make them afraied to whom he gaue the law and which shuld breake the law The erth dyd also quake at the death of Christ that his vniust death shuld be knowen or felt thorowe out all the world Thyrd cause was to instructe the myndes of all faithful people that they shuld feare god and know and beleaue that the iuste person suffred death for the vniuste the godly for the wicked the holy person for synners and the son of god suffred death in his mortal bodie for the redempcion of man ¶ The forth Myracle THe Fourth Myracle was the rentynge or breakynge of the stonys For the euangelist sayth Et petre scisse sunt And the stonys ware rent or broken And that was for iiii causes Fyrste for therby was verified the sayng of the prophet Zachary Scindetur mons oliuarum ex media parte sui ad orientem et occidentem The mount of Oliuete shal be rent or broken for the myd parte of it from the Este to the West Second cause is to signifie the great vertue of the worde of god And here vnto saynt Hillary sayth The worde of god and the powre of his eterne vertue doth diuide and breake all strong hard or myghty thynges Thyrd cause was to confoūd the Iues. For as Simon de Cassia sayth The breakyng and rentyng of stones is na open crye and an accusacion of the insensible thynges agaynste the Iues that the gyuer of life and maker of all thynges is vniustly dampned The Iues dyd crie with lowde voice crucifie hym but now the stonys on theyr maner dyd crye by theyr partes broken as by theyr open lippys that the Iues did wrong and so wher as the reasonable men wold not answere for the truthe in this false condempnacion of Iesu the stonys rent or broken in theyr maner spake The .iiii. cause was to enflame the hertes of synners For as the same Symon sayth The stonys rent or broken in theyr maner dyd prouoke the hard hartes of men that they shuld be broken by contricion and also remembre hym that suffred such paynes and passyon for them ¶ The .v. Myracle THe .v. Myracle was the openyng of the sepulcres or graues And therfore theuangelist sayth Et monumenta aperta sunt And y e supulcres or graues ware openid And this was for .iii. causes Fyrst to shew that the prison of hell was openyd for as saynt Hillary sayth Then was the clausures of death openyd Secondly for the example of our resurrection For this was a token or signe that deed men shuld rise agayne accordyng to the sayng of the prophet Ego aperiam tumulos vestros I shall open your grauys Thyrdly for our spirituall instruccion For hereby we be lerned that we shuld open the sepulcres of our conscience by true and playne confession that the carion and filthynes of our synnes may be seen and cast out And here note that the myracle before the death of Christ was shewed aboue in the heuyns For by fore his death Christe was in a maner onely knowen in heuyn But the myracles after his death ware shewed and done in the erth for then began the knowlege of Christ to be spred abrode vpon the erth ¶ The .vi. Myracle THe .vi. Myracle was the risyng agayne of deed men And therfore theuangelist sayth Et multa corpora sanctotum qui dormierant surrexerunt c. And the bodyes of many sayntes which ware deed arose and cam out of theyr graues after Christes resurrection and cam into the holy citie of Hierusalem and apperyd to many This testimony of the risyng of deed
weapyng and sorowe Whan thou dyd hang Christe vpon the crosse thou knewest nat what dammage thou prepared for thy selfe in hel After these complaynyng voyces of these most cruell tormentoures of hell there was a greate multitude of sayntes weapynge for ioy that sayde Welcome our redemer welcome our sauyour whom we daylye and of long tyme with great desire haue loked for and taried thy cummyng Thou haste now descendyd vnto helles for vs forsake vs nat whaÌ„ thou shalt returne agayne to heuyns O deuote soule Consider here howe tho holie fathers dyd ioy in the cummyng of Christ how they ware replenished with great gladnes al sorow and displeasure vtterly excludyd And so they stode in songes and praysyngê byfore god sayng Blessyd be he that is com in y e name of god our lord god hath shyned to vs. Thou art our god our sauiour thou hast dryuen away al derknes from vs and thou hast loused our bondes y u hast broken y e brason gates the iren barres thou iÌ„ thy great strenght deliuers y e bond prisoners and y u leades thy electe people froÌ„ prison w t great ioy Therfore now we laude and worship the for euermore and so they fell al prostrate worshypped him Than answeryng to them our lord Iesu sayd Aten dite popule meus legem meam O my people attende my lawe Peace be to you and eternall ioy I am your lord god y t brought you out of Egipte And many other thynges we may suppose that Christe spake to them of the which the gospell maketh no mencion Also he said take hede and se for I am your god which hath create redemyd and sauyd you It is written of me in the hede or begynnynge of the boke that I shulde do the wyll and pleasure of my father And for your health I haue descendyd I haue ben poore and in greate laboures from my yong age entendyng to the saluacion of your soules They that shulde haue ben my chylderne ware made straungers to me and haue made false lies vpon me My frendes and negboures thought euyll agaynst me All that saw me dyd mocke me I was scourged all the day and my betyng was in the mornyng They haue diggyd my handes and my feet and they haue nombred all my bonys They put gall in to my meate they gaue me vinegre to drynke I haue sleapte and slumberyd or dyed vpon the crosse and my bodye reasteth in hope of my restrreccion and so furth of diuers other thynges which the prophetes wrote vpon hym As saynt Bonauenture sayth In his meditacions of the lyfe of Christ And then al the holy soules answeryd blessed be y e name of thy maiesty for euermore and all the erth myght be replenyshed with thy maiestie and glorie Amen Amen For thou art made to vs a refuge and a comforter for euermore If thou had nat healpyd vs our soules shuld haue abiden in hell eternally But thou our lord god hast remembred vs and hast redemyd vs with thy preciouse blode thou hast shewyd vnto vs thy face which the aungelles in heuyn desire to beholde All the world myght worshyp the our lord god and prayse thy holie name now and euer Amen In such laudes praysynges songes and ioyenges stode the holy soules in limbo patrum nygh vnto the tyme of Christes resurrection and there was also with them a great cumpaigney of auÌ„gelles ioyeng and praysyng god with them And after this our lord toke those holy soules froÌ„ hel w t great ioy and w t great glory goyng byfore them brought them and put them in Paradise of pleasures And there a lytyll while abydyng with them and with Enoch and Hely which ther knowyng hym dyd worshyppe hym and prayse hym And then our sauiour sayd to them It is time that I go and reyse my bodie I will go and take it agayne And all the holy fathers fallyng doune prostrate sayd go ye our lord and gloriouse kyng and retourne shortly agayne if it shal so please you for we gretly desire to se your gloriouse bodye A prayer O Good Iesu thy vnspekable pitie and charitie was nat yet saciate and content with thy death but that thou wold visite the clausures of hell and redeme thy people there beyng in captiuite therfore thy moste blessyd and gloriouse soule knyt to thy godhed descendyd vnto the helles delyueryng thy elect people from y e derknes and shadowe of death I beseach the O merciful Iesu that thy grace and mercy myght descende vpon the soules of our parentes bretherne sisterne and all our kynsfolkes also vpon the soulys of our familiar aquayntance benefactoures and al other that we be bounde to pray for and of al christen soulys that thou wold delyuer them from y e paynes that they haue deseruyd for theyr synnes and that thou wold bryng them to eternall glorie Amen ¶ Of the resurrection of our Lorde The .iiii. Chaptre OUr Lord cummyng with an honorable multitude of auÌ„gelles very early on the Sonday in the mornyng and reysyng his moste holy bodye from his sepulcre dyd cum furth of the same by his owne power vertue it beyng closse or shut sealid as the Iues left it And hereof saynt Austen sayth Our sauiour Iesus after his beatynges and scornynges after the drynke of vinegre and gall after the paynes of the crosse and his woundes and at laste after his death and descendyng to hell in a new fleshe and body but yet the same he arose from death the secreat and hyd lyfe and health reseruyd in death dyd rise and cum agayne more beautiouse and gloriouse after his death Then was the age of Christe renuyd as is in the Egle. Then the Lion dyd reyse his whelp Then the byrd called Fenix dyd lyue agayne Then the potter after that his pottes ware broken of the same erth made a newe pot after his owne pleasure Then Ionas cam out of the Whallys belye with out hurte Then was the candelstike coueryd with golde Then that is at this resurrection the tabernacle of Dauid that was fallen was reysed vp agayne Then the son shone Which byfore was in a cloude Then was the whete grayne or corne quickned which cast in to the erth was deed Then the Hart toke his hornes agayn Then Sampson toke the gates of the citie and went vnto the hyll Then Ioseph brought out of prison was ordeyned and made the lorde of al Egipt Then the sacke that is the body of Christ cut and rent in his passion was now clad with glorie and ioy Wherfore this paschal solempnite is very greate and solempne In the which Christ arisyng from death dothe nat now die or is nat now deed and death hereafter shall neuer haue dominion or power ouer hym For god his father hath clothed hym with the stole of iÌ„mortalytie and glory
remembraunce of thy woundes and passion may expeÌ„d and put in my fynger and hand that is what so euer good werk or discreacion be in me I may put it in and expende it all holl in thy seruice to thy honour And that I may confesse with Thomas that thou art my lorde whiche hath bought me with thy preciouse blode and my god which hath creat made me And that whiche thou sayd byfore of our fayth that blyssed be they whiche haue not sene and yet beleaue I may haue experieÌ„ce therof in my selfe and that by thy grace I may be founde blyssed in thy syght Amen ¶ Of the Ascencion of our lorde The .viii. Chapitre OVr lorde Iesus knowyng that the tyme was come that he shulde departe from this worlde vnto his father he wold shewe that not onely he loued his chosen people in this lyfe or whan he was mortall but also y t he loued them vnto the ende or for euer more and therfore he said to them Vado parare vobis locum I go to prepare a place for you in heuyn yet byfore that he went he wold coÌ„fort them and take his leaue of them And therfore he appered to them in the mownt of Syon in that place where as he made his supper byfore his passion for as they ware sittyng and eatyng in that place with our blyssed lady and other frendes of our lorde he appered to them and dyd eate with them byfore his Ascencion as wel for a signe or tokeÌ„ of his special loue to his disciples as to ê“ue his resurrection And after y t they had eaten he brought them all forth not with hande but with his worde and byddyng and so they went from Hierusalem vnto Bethany and than he had them go vnto the mownt of Oliuete there they shuld se hym ascende and so he departed and vanished froÌ„ theyr syght And at y e mownt of Oliuete he appered to them agayne And than some of his disciples sayd to hym Domine si in tempore hoc restitues regnum Israel Shalt thou lorde restore at this tyme the kyngdome of Israel that is wyll thou now delyuer the Iues from the subiection of the Romays c. our lorde answered It apê‘teyneth not to you to knowe tho secreat tymes or thinges that my father hath in his onely power And so after that Christ had spoken certen thynges to theyr instruction and also comforthe he kyssed ych one of them for as saynt Ambrose sayeth he left to them y e token of peace that is he kyssed them and so byddyng them fare wel he lyfted vp his handes to offre them all to his father and blyssed them gyuynge them grace and strenght to defend them from theyr enemyes and also to werk good and godly werkes and so he asceÌ„ded And thaÌ„ his mother and his disciples seyng hym eleuate and lyfted vp in to heuen fell downe prostrate and worshypped hym And for his departyng they could not refrayne them selfe from weapyng and yet they had great ioy and comforth in that they se hym so gloriously ascende And than there came and met hym all the ordres of Angels reuerently and in ordre by dyuers compaygnyes and ordres there was not one but that he cam and dyd his deutye to his lorde god And inclynyng to hym with all reuerence they wayted vpon hym with Hympnes and songes of ioy vnspeakable For as the prophete Dauid sayth Ascendlt deus in iubilo Christ god and man ascended in great songes of ioy which is to be referred not onely to the great ioy of the Angels but also to the ioy of the holy soules redeamed by the passion of Christ and asceÌ„dyng with hym with a wonderfull ioye It folowed in the psalme Et do minus in voce tube And our lord asceÌ„ded in the voyce of the truÌ„pe And this is to be referred to the sowne and voyce of the prechyng of the apostles whiche preachyng was than enioyned and commaundyd to them our lorde sayng to them Euntes in munduÌ„ vniuersum predicate euangelium omni creature Go ye through out all the world and preache my gospell to euery nacion Whan thus both the angelles and blessed soules dyd syng our lorde ioynyng his handes to gyther deuotely and lyftyng them vp streyght byfore his brest ascendyd with a cloude vnder his feet And so al the blyssed soules reuerently ascendyd with hym Nowe for asmoche as all the actes of our redempcion ware complete in the ascencion of Christ therfore that day is worthely acompted as a hyghe and a great ioyfull day For it is the moste solempne feast of our sauiour Iesus for that day he began to sit on the ryght hand of his father in his humanite and so toke rest of all the labour and payne that he suffred in this worlde It is also the propre feast of al blessed spirites in heuyn for than began theyr ruyne and decay to be repayred It is also the feast of patriarches and prophetes and of all holy soules for that day they fyrst entred into the kyngdome of glorie It is morouer the feast of our lady for asmoche as than she saw her sonne Iesus very god and man ascend vp vnto heuen with great glory in the same fleshe and body that he toke of her Yet that day is properly our feast for than our nature was fyrste exalted aboue the heuyns and so man that byfore was lost was that daye brought agayne by our sauiour Iesus vnto the kyngdome of heuyn and vnto the compaigney of angelles Therfore let vs now ascende in hert and mynde that whan tyme shall come that we be called from this worlde we may ascende in soule and after the generall resurrection ascende both in soule and body Christ dyd ascende and withdrawe from vs his corporall â—sence to prouoke our affection and loue and that we shulde desyre to be with hym with all our herte And therfore as the Apostle sayth Quae sursum sunt queramus quae sursum sunt sapiamus Let vs serch and labour to knowe tho thynges that be in heuyn and to tast or loue the same Let vs flye all worldly and vayne desyres let no thyng transytory please vs or content vs whiche haue our father aboue in heuyn And though we be here in body and also vse these temporal thyngê for the fraylty and infirmitie of our body yet let vs go to god by our loue and desyre as we reade of a certeyn deuote knyght whiche with great deuocion went vnto Hierusalem to visite al the holy places where as our lorde suffred his passion or dyd ony notable thyng in his lyfe and whan he had with feruent deuocion visited all tho places at last he cam vnto the mouÌ„t of Oliuete vnto the place from whens our lorde ascended where after that he had deuotely prayed he sayd with teares O good lorde I haue delygently saught the in many places here in erth and where now to