with me that moch profyt and comforth myght come to them that shal rede this boke and folowe the exercices therof And thus I coÌ„mende you and all youres to the passion of our lorde From Syon the .vi. day of Decembre 1533. ¶ your dayly oratour Iohan Fewterer ✚ ⧠⧠⧠The Prologue ☞ Inspice et fac secundum exemplar quod tibi monstratum est in monte Exodi 25. D. BEholde and worke accordyngly to the examplar that is shewed vnto the iÌ„ the mounâ— Christ althoughe oftymes in scripture be compared to a mount or so called for the excellency of his moste hyghe perfection yet moste specially in that he was exalted on the crosse in the mount of Caluary he may be called a mount or the excelleÌ„t merit of his moste bitter and sacrate passion In this mount that is in Christ crucified is this day that is by all the tyme of our lyfe shewed vnto vs a glasse or an examplar whome we shuld nat onely beholde but also with moste deligence folowe his steppes for it is nat sufficient to a christian to beholde Christ crucified For so dyd the Iues and also the gentyls his crucifiers But it is required of a Christian y t he lyue and worke accordyngly to the exaÌ„plar shewed to hym in y e mount that is Christe crucified And that is the intent of our fyrst wordes spoken to euery faythful person Beholde and worke accordyngly to the example of Christe crucified Behoâ—de I say hym incorporatyng or depely knittyng his paynfull passion vnto thy hert by inward compassion And worke accordyngly vnto his example vnfaynedly folowyng hym For so saynt Petre teachethe vs sayng Christus passus est pro nobis Christ suffred for vs. This is the fyrst thyng that we shulde diligently beholde with the inwarde ey of our soule Christ crucified And it foloweth Nobis relinquens exemplum vt sequamur vestigia eius Leuyng to vs an example that we myght folowe his steppes In ordryng our lyfe accordyngly to his wyll and example And this is the second thyng belongyng to a christian vnfaynedly and truely to folowe his sauiours example And in these two thynges shall stande the hole suÌ„me of our purpose and of this treatise which be necessary to be ofte remembred vnto the Christian For if the lyues passions of holy sayntes and martyrs be recounted to man to induce hym into deuotion of herte to contricion for his synnes to the loue of god despisyng of the world and patient sufferance or bearyng of tribulations and paynes how moche more than shuld the passion of Christ be remembred and preached whiche is moste holy of al sayntes ye the sanctifier of al sayntes lorde and god ouer al the iudge of quicke the resurrection or reasex of the deed This passion I say shuld be remembred that men hearyng it myght knowe how moche god the father hated synne for the destruction wherof he wold haue the preciouse blode of his moste deare beloued onely son shed vpon the erthe with moste greuouse tormentes and woundes and also that man myght knowe how moche he loued mankynde for whose saluacion he wold gyue his only sonne to so cruell tormentes paynfull death Thyrdly that we should knowe how preciouse and deare a thyng is the kyngdom of heuen which he wold nat open and gyue vnto mankynd but by the preciouse blode and deth of his naturall sonne Iesu Christe And fourthly to declare vnto vs howe moche he soueth and reioyceth in the penaunce of man for the declaration and example wherof he wold his deare byloued sonne to be nayled fast vnto the crosse and spred abrode on y e same as a boke open wherin we myght rede and lerne howe to do penaunce What other thyng do signifie vnto vs his teares or wepyng his sorow his woundes his armes spred abrode and his moste swete and godly wordes but mocioÌ„s and callynges vnto penaunceâ— He hath called vs vnto penauÌ„ce by his worde by his Euangely and moste of all by his holy lyfe and example Therfore behold and loke vpon this examplar glasse loke vpon the face of thy sauiour Christ and worke accordyngly to the exemplar that is shewed to the in the mount of Caluarye And if this spectacle or glasse ought to be beholden at all tymes moche more than it shuld be coÌ„sydered this tyme whaÌ„ the churche remembreth the passion of our sauiour Christe that by the consyderyng therof our soule myght be excited moued to gyue thankes to god for it and also to haue coÌ„passion in our soule of Christ crucified For as almyghty god sayth by his prophet Moises Anima que non fuerit afflicta die hac peribit de populo suo That soule or ê‘son which wyl nat take vpoÌ„ hym some payne affliction or compassion this day or tyme of the passion of our lorde shal peryshe from his people that is shall nat be accompted or taken for a christian Therfore let vs say in signe and token of compassion that whiche saynt Bernard sayd in his mournyng Quis dabit capiti meo aquam c. Who shall grauÌ„t or gyue water vnto me heade or the fountayne and well of teares vnto myne yen that I myght wepe both day and nyght vnto the tyme my lord appere vnto his seruauÌ„t and comfort hym eyther slepyng or wakyng O ye swete teares by whom commeth the plentuouse ryuers of graces O ye deuote teares the aboundaunt fountayne of my helth come into my hert flowe out of myne yen fall vpon my chekes make my mournyng bitter Also in an other place saynt Bernard mouethe vs to the beholdyng of this exaÌ„plar our sauiour crusified saynge in the person of Christ O thou maÌ„ beholde what I suffred for the Se the crosse on the whiche for thy loue I dyed Beholde the nayles wherwith my handes and my fete ware persed and fasâ—ened to the crosse for thy synne Is this no sorowe and payne that I suffered for the And thoughe this outward sorowe payne be moche greuouse yet moche more paynfull it is to me inwardly to se the so vnkynde for whom I suffred all these greuouse tormentes and paynes Wherfore o thou christiaÌ„ behold Christ crucified gyue hym thankes for his kyndnes lesse ê‘aduenture thou mayste hear the rebuke that was spoken vnto .ix. leprose cured by our sauiour Iesu to whose rebuke he sayd Nonne decem mundati sunt et noueÌ„ vbi sunt Was there nat .x. persons cured and but one that was a strauÌ„ger y t gyueth thaÌ„kes for his benefyt receyued wher be y e other .ix. Behold I say Christe crucified remeÌ„bre his kindnes accordyng to y e couÌ„cell of y e wyse maÌ„ sayng Gratiam fide iussoris tui ne obliuiscaris dedit enim pro te animam suam Forget nat y e kyndnes of thy suerte or frende for he hathe gyuen his lyfe for the this shulde be diligently remembred ¶ Here endeth the prologue ¶ The diuision of this
that soule is seke that forgetteth the worde of god herde of the preacher But as that person is in peryll of dethe that can nat receyue or kepe his meate so he is in peryll of eternall dethe that doth nat remeÌ„bre and lyue accordyngly to the spiritual food of the soule Also saynt Barnarde sayth It may be thought that that person shal be eternally dampned by the ryghtuous iudgmeÌ„t of god that in this tyme of grace is vnkynde vnto Christes passion and therfore vnworthy the frute therof ¶ The .ix. profit Ingeniorum illuminat ceciâ—atem IT is also an oyntment to oynt the blynde yen of our soule â–ª and herunto sayth IohnÌ„ in his Apocalipse Collirio â—â—â—unge oculos tuos vt videas Anoynte the yene of thy soule with the blode of Christe that thou myghtest se And saynt Barnarde sayth There is nothynge of so great efficacitie and vertue to purge and quycken the syght of our soule as is the continuall and diligent remeÌ„braunce of the woundes and passion of Christ And therfore sayd saynt Paule Non iudicaui me scire aliquid inter vos nisi Iesum Christum et hunc crucifixum I iudged thoght my selfe to knowe nothynge but Iesus Christe crucifyed So saynt Laurence by the signe of y e crosse dyd gyue syght vnto them that were blynde and so coÌ„uerted them vnto the light of the faith ¶ The meditation of the passion of Christe doth gyue vnto the remembrer thre maner of knowledges Fyrst is the knowledge of god for therby we knowe what mercy and charitie he hath to vs Secondly therby we knowe ourselfe for by it we se manifestlie of what dignytie and howe precious our soules be in the syght of god sithe that our sauiour Iesu god and man wolde put hym selfe to the deth for to redeme our soules The thyrde knowledge is of synne for therby we knowe moste manifestlie howe moche god the father dyd hate synne syth for the destruction therof he wolde nat spare his natural and onely sonne but gaue hym to the dethe for to destroy synne ¶ The .x. profit Iustorum letificat mortalitatem IT maketh a man redy and glade to dye And therfore saint Paule bearynge the signes and tokens of the woundes of our lorde Iesu Christe in his bodye sayde Cupio dissolui et esse cum Christo mihi viuire Christus est et mori lucrum I couit to be dissolued and separate from this bodye and so to be with Christ I lyue here in Christe and for to magnifie Christe and to dye it shuld be great auauntage and profit to me So saynt Andrew went gladly to the dethe of the crosse saynge Hayle holy crosse take me from the compaigney of mortal men and rendre or gyue me to my maister Christe that he by the myght receyue me that by the bought and redemed me Also I rede how that a certen pagane and tyrante meruaylynge how that the Christians myght suffer so great tormentes and paynes and why they went so gladly vnto the deth It was answered to hym by the brother of saynt Victor howe that they haue the remembraunce of the passion of Christe imprinted in theyr hert and therfore remeÌ„bryng what he suffred for them they with great gladnes suffer all paynes deth for his name and loue And the iudge heryng this answere commauÌ„ded to put hym to deth and after that his bodye to be opened and his hert drawen out and so to be kut and deuided and therin they founde the forme and shappe of the crosse and the crucifix most subtilie and curiously made of synewes and vaynes ¶ The .xi. profit Lesorum reconsiliat contrarietatem THe meditation of the passion of Christ reconsileth enemis and induceth a man to the loue of god and of his neghbor And so our lorde sayde in the gospell Si exaltatus â—ueâ—o a terra omnia traham ad meipsum If I be exalted from the erth signifienge therby his crucifieng I shall drawe all thynges vnto me by my loue Also saynt Paule sayth Pacificans per sanguinem crucis siue que in terris siue que in celis sunt He dyd reconsile and pacifie by his blode that he shedde on the crosse both those thyngê that were in erth and those that were in heuens He that feruently remeÌ„breth the passion of Christe is all drawen in to the loue of god and in to the loue of his neighbor And therfore saynt Barnard saith O swete Iesu the cuppe of passion that thou dranke for vs doth cause the to be loued of vs aboue all thyngê There is nothynge that moueth vs so moche to the loue of god as the passion of Christe in the whiche he more laboured and suffred more payne and had more contradiction then in the creation of all the worlde For in his passion and the acte of our redemption some dyd contrarie hym in his wordes some dyd ley in a wayt to take hym with a defaut in his actes dedes some dyd scorne mocke hym in his tormentes and paynes and some dyd rebuke hym on the crosse at his dethe Wherfore who so euer feruently doth remembre this passion of Christ is drawen and reuysshed vnto the loue of Christe god man and so coÌ„sequently he is drawen vnto the loue of his neighbor for y e one can nat be had without y e other ¶ The .xii. profit Meritorum recompensat exiguitatem IT also encreaseth our merites herunto speaketh saynt Austen saynge What so euer grace of merites or goodnes that I want I do vsurpe and take it vnto my comforth of the woundes of my sauiour Iesu Christe for great mercy flowethe from hym nor theyr wanteth no conduites by the whiche they may flowe vnto me Those pyâ—pes and conduites ben the woundes of my sauiour Christe whiche be full of mercy ful of pitie swetnes and charitie And hereof we may perceyue fyrst that this meditation suppleyth in vs that grace and those good meritorious dedes whiche other wyse we be negligent to laboure for ¶ Secondely it may appere that there is no penaunce that may be compared to this inwarde and feruente meditation And therfore sayth that greate lerned doctor Albertus Magnus that this meditation is more profitable than that a man shulde fast one hole yere in breade and water or that euery day by one hole yere he shulde say one hole Dauid psalter or if he shulde discipline and scourge hym selfe euery day vnto the effusion of his blode And no meruayll for without the passion of Christe all our actes and dedes ben vnprofitable as sayth the mayster of the sentence Distinc 16. libro tertio ¶ The .xiii. profit NocumeÌ„torum fugat inopinabilitatem THis meditation of the passion of Christe doth preserue a man from many perylles that may come sodenly before we haue any consideration or knowledge of them Herunto it is writen in the Apocalipse that our lorde coÌ„maunded by his aungell to certen aungelles
thy drynke that is wyne made pleasaunt with spices And this signifieth y e wine of worldly tribulacioÌ„ or aduersitie whaÌ„ it is ioyned mixte with the meditacion of y e passion of Christe Also we rede in y e boke of y e Machabeis how that kyng Antiochus whan he shuld fight against the Iues he shewed vnto his Olephantes put in theyr sight the blood that is the red colour licour of the grape of y e molbery to thintent y t those Olephantes shulde be prouoked to fight to be the more quicke in bataile In lyke maner the knightê of Christe accordyng to thexample of these Olephantê shuld be animate quickened to suffre paciently all tribulacioÌ„s aduersities whan so euer they here se or remembre the blood passion of Christe whiche was pressed out of his body at his passion as y e wyne is pressed out of the grape Moreouer the prophet Hieremy sayeth Dabis eis scutum cordis laborem tuum Thou good lorde shal gyue vnto them a buckeler or a shelde for theyr hert or soule y t is thy labour passion or deth This buckler or shelde receiueth without any perill vnto y e soule al maner of dartes specially .iii. maner of dartes that is losse of goodes infirmities of the body and contumeliouse or rebukyng worde with this buckeler that is with the feruent meditacion of y e labour paine or passion of Christe a man ouercuÌ„meth almighty god in paciently suffryng his corrections louyng visitatioÌ„s He also ouercuÌ„meth the deuyll in auoidyng his snares temptacioÌ„s And thyrdly he ouercuÌ„meth him selfe in resistyng all carnall mocioÌ„s passioÌ„s of yre or wrath in paciently suffering all infirmities of the body And thus the remembraunce of the passion of Christ doth mitigate thaduersities troubles of suche as be troubled therwith And as ye se y t a litle floode or ryuer doeth lose his name whaÌ„ he is entred into y e see or into a greater water so I like maner al labours paines passioÌ„s coÌ„pared to y e labours paines passion of Christe lese theyr name be nat to be called paines ¶ The .xviii. profite RectoruÌ„ confirmat stabilitatem THe meditacion of y e passion of Christe maketh rightuouse good men stable in faith in good werkes We rede that there is a certayn welle in Englande of this nature that yf a tree be put therin continue there any long space or tyme it is tourned into a stone So spiritually if a christian continue longe in this welle y t is in the remeÌ„brauÌ„ce of the wouÌ„des dethe of christe he shal be tourned into a stone that is he shal be constant stable in all vertue goodnes for thaÌ„ he shal abide fastened with christe vnto y e crosse by pacience Herunto sayth saint Bonauenture O meruelous deth passion of Christe whiche doeth allienate seclude the remembrer from dethe spuÌ„all also eternall nat only that but also it maketh him angelicall nothyng els to consider thynke but Iesu Christe crucified He wyl bere his crosse with Christe so he bereth in his hert Iesu Christe who coÌ„teineth in his haÌ„de power bothe heuyn erthe And so for y e loue of Christ he shal bere most easely suffre pacieÌ„tly al troubles paines He wold be crowned with thornes with Christe for christ christ shal crowne hym with the crowne of glory and so as ye may perceyue suche a feruent meditacion of the passion of Christe doeth greatly stable vs in goodnes ¶ The .xviii. profite Supernovum Placat displicentiam THis meditacion doeth strongly swage pacify y e wrath displeasure of god al his saintê Herunto saith saint Bernard The remeÌ„brauÌ„ce of y e labours paines of my sauiour Iesu doeth erect streÌ„gth me in al aduersities it doth represse me and kepe me iÌ„ al ê“sperites it also gydeth or ledeth me by a sure way in this lyfe where as is now ioy now sorow now pleasur now payne c. This meditacion putteth away all peryls It reconsileth me to y e high iudge of y e worlde whyles it declareth vnto me hym to be very meke mylde here in erthe to whose maiesty all auÌ„gels in heuen do reuerence haue him in reuerent feare Also the same saint entraytyng these wordes of Iob. VtinaÌ„ appeÌ„deren tur petaÌ„ mea quibê° iraÌ„ merui â–ª c saieth thus Good lorde behold y e face of thy son christe whiche was obedient to thy wyll vnto his dethe good lorde let neuer y e printes of his wouÌ„des depart froÌ„ thy sight remeÌ„brauÌ„ce CoÌ„sider good lord what satisfaction he hath done for our synnes to reconsyle vs vnto the. I wold that thou god lorde wold wey and pondre our synnes in a balance with the paynes that thy innocent sonne Iesus suffered for them And then good lorde it shulde well appere that his paynes excedeth our synnes so that thou rather shewe thy mercy vnto vs for the merytes of his passyon then to kepe our synnes in thy remembraunce to reuenge and punysshe them ¶ The .xix profit Terrenorum pessundat vanitatem IT also maketh man to contempne and set at nought the worlde with all the pleasures therof And therfore saynt Paule sayde Mihi mundus crucifixus est et ego mundo The worlde is crucified to me and I to the worlde as if he sayd I dispise the worlde and the worlde dispiseth me Auicen reciteth how that a certen man by stronge ymaginacion that he had ymaginynge him selfe to be a leprouse man therby he was made a leprouse man So in lyke maner yf a man feruently deuoutly coÌ„tinue in the remeÌ„brauÌ„ce of the passion of Christe he may so haue a great sorow in his hert true coÌ„passion of y e passion of Christe so suffre payn with hym so consequently al Worldly pleasure shall be bytter paynfull vnto hym Herunto sayeth saynt Bonauenture Who so feruently remeÌ„breth the passion of Christe he desyreth to be crucified with Christe Iesu he reputeth thynketh hym selfe to be in seruitude bondage misery he doth sygh sorow is in continuall heuynes vnto y e tyme he be all to wasshed or drowned in the blood of Christe so traÌ„sfourmed into his lord crucified yf he be nat kept in the blood of his sauiour he thynketh him selfe no man yea worse thaÌ„ a beast yf he be nat clad with the passion of Christe Therefore who so euer doeth ofte and feruently remembre the passion of Christe he shall lytle regarde the vanities of this worlde and set them at nought ¶ The .xx. profite Viatorum gubernat prosperitateÌ„ THe meditacion of the passyon of Christe doeth gouerne direct men lyuyng in this worlde vnto the lyfe of eternall felicitie For the passion of Christe is the kynges hygh waye the right compendiouse waye to cum to the
agre in one sentence to condemne to deth the rightuous person And there was not one that wolde speake for the innocent that wolde defende hym excuse hym or requyre respyt of that he myght answere or defend hym selfe but all they condempned hym as worthy deth where as Christe spake onely the treuth And note here the merueylouse folysshenes or rather madnes of this bisshop howe he syttynge in the place of a iudge dyd peruerte the ordre of iustyce and of the lawe Fyrst he gaue sentence of blasphemy agaynst Christe and after that he asked counsell of suche as satte in examinacyon with hym sayeng what thynke you in this cause and they sayd Reus est mortis He is worthy death Suche a iudge hath suche counsellers they were the accusers of Christe they discussed and examined his cause and they also gaue sentence and all contrarie to the order of the lawe They sayd he is gyltye and worthy death It Christ had blasphemed as they said that he dyd they had then sayd treuthe for who so euer dyd blaspheme the name of god by the lawe he shulde suffer death for he shulde be stoned to death But for asmoche as Christe dyd not so in dede as they sayd therfore theyr sentence was false and wycked And therfore this condempnacion of Christ vnto the death is conueniently nombred amonges the articles of Christes passyon for what man is there that wyll not be heuy and sory to be falsly condeÌ„pned vnto deth how moche then shulde Christe be sory beynge moste innocent and the lyfe of all lyuynge creatures to be condempned vnto so shameful a death of the crosse and that by those persons whome he came to saue and helpe ¶ Here folowe ii lessons OF this article we may take .ii. lessons Fyrst that this voyce of the Iues Reus est mortis He is worthy death whiche was spoken of Christ most innocent that this voyce I say neuer rest or be founde in our hertes and mouthes Nor that it at ony tyme be truely veryfyed in vs as it may be of euery persone that committeth deedly synne for of euery suche person it maye be truly spoken He is worthy death The seconde is that if at any tyme we be persued and also condempned to the deth falsely innocently or without iustyce and for the name of Christe that we be not troubled but rather glad and ioyefull remembrynge as Christ sayth that our reward shal be great and plentuous in heuen if we here paciently suffer for Christe and than pray as foloweth or in lyke maner ¶ A prayer O Iesu whiche feared not the Wycked voyce of the most cruell Iues when they sayd of the Reus est mortis He is worthy deth and pacyently dyd suffer the same for me most wretche kepe and preserue me that I neuer be founde worthye eternall deth in thy syght Amen ¶ Of the buffetynge or smytyng in the necke of Christ The .xvi. article THe .xvi. article is the beatynge or smytynge of christ in the necke with theyr fystes for whan Iesus hadde confessed hym selfe to be the sonne of god whiche the Iues toke for the most blasphemy that might be then all the compeyney that were present fel vpon hym lyke mad men rebukynge and mockynge hym some dyd spytte in his face and some dyd smyte hym in the necke with theyr fystes as saynt Mathewe sayth Comonly suche persones as be taken for foolys or vyle persons and dispysed be so smyten in the necke Therfore in that that the Iues bet Christ with theyr fystes in the necke there is not so moche intended in this article the payne that then he suffred as the coÌ„tumely and dispisynge for that they that tyme reputed hym as a foole and a vyle person for therby he was mocked scorned and blasphemed and therfore they also pinched nipped him and pulled hym by the chekes by the heyre of his berde whiche all he suffred pacyently and so was fulfylled the sayenge of the prophyt whiche sayd in the person of Christ Corpus meum dedi percutientibus et genas meas vellentibus I offer my body pacyently to them that smote it and my chekes to them that pynched them And these laste wordes some men expounde them of the rentynge and tearynge of Christes chekes with the sharpe nayles of the most cruell Iues and some doctours declare them of the pullynge of Christes heyre out from his berde whether of these be true or that both be true whiche I rather suppose I may well se and ê‘ceyue that the cursed handes of the most cruell Iues were not saciate with smytyng beatyng spyttyng in that most swete face of our sauiour Iesu but also they rent his beautious face with theyr nayles pluckyng out the heyre frome hys berde and as Symon de Cassia saith This smytyng in y e neck may signifye vnder a misterie the obstinate malice of the Iues wherby they coÌ„tinually curse our fayth whiche ioyneth vs vnto god and also it signifieth the crueltie of the paganes which coÌ„tinually labored by theyr tyrannie to distroy cut away our fayth For the pagans before y t they were coÌ„uerted to the faith they put to deth as many faythfull people as they might get Colaphus is properly called a beetyng in the necke with y e fyst Nowe spuÌ„ally our faith is called the necke of the church for asmoch as it ioyneth the hed the body togyther that is christians be ioyned to christ by fayth and this faith shulde be strong as the necke and therfore in the canticles it is compared to the towre of Dauid which was very stronge Our sauiour Iesus was smyten in the necke .xl. tymes in the house of Cayphas and there were gathered in this counsell of the Iues agaynste Christe lxxvii Iues. ¶ A Lesson IN this article we may take this lesson that we be well ware that we neuer beate Christ in the necke as saynte Bede sayth All false christians that confesse Christe in worde and denye hym in theyr lyuyng they beat Christ in the necke for Colaphus is that stroke that is gyuen byhynde a man They also do beate Christe in the necke that prefer theyr owne honor and glorie before the glory of Christe And also they that sclaunder theyr neyghbour byhynde his backe And a man to conforme hym selfe to this article he may gyue hym selfe a clap in the necke in the remembraunce of all Christes strokes and then praye thus ¶ A prayer O Iesu whiche wolde be smytten by the cruell Iues in the necke for my loue graunt to me that I may so confesse the my lorde god with my mouthe that I neuer do contrarye thy preceptes in my dedes Amen ¶ Of the spittyng in Christes face The .xvii. article THe .xvii. article is of y e spittyng in Christê face whan al the Iues had accused Christ as worthy to dye then they dyd spytte in his face as in a persone most vyle abiecte and
sene naked and so moche the more ashamed then all other chast virgyns be in how moch that his honesty and chastitye excelled without comparison the clennes of all other virgyns And whan Iesus was thus naked Pylate toke hym to the saugiours to be scourged as ye shall se in the next article And note here that one doctor sayth that Christ was thryes scourged Fyrste with roddes bycause he dyd trouble and moue the people and there he had .xl. strokes saue one accordynge to the commaundement of the lawe Secondly with rushys of the see whiche be more sharp than thornes and this beatynge was bycause he had preached and taught a newe doctrine And here he was scourged as Heliodore was by the angelles of whome we rede in the seconde boke of the Machabeis Thyrdlye they scourged hym with whyppes ¶ A Lesson OF this article we may take this lesson that as Christe had his garmentes pulled of his bdye and was stryped naked so shulde we put of our olde synfull cote and lyfe and make open and naked our coÌ„science before god and his minister our curate by pure and playne confession of all our synnes auoyde all cloke and colour of excusacyon for al thynges ben open and naked before the syght of god And a man to conforme hym selfe vnto this article shulde remember howe miserably and with howe moch iniurie and shame Christe was strypt naked and his clothes violentlye pulled of hym And praye thus ¶ A prayer O Iesu whiche for me wold haue thy clothes pulled violentlye of thy backe and wolde be strypt naked to be scourged graunt to me that I may caste of from me myne olde synfull cote or lyfe with al his operations by true pure and playne confession of all my synnes and that I neuer apere in thy syght naked from vertues Amen ¶ Howe Christe was scourged The .xxxi. article THe .xxxi. article is the scourgynge of Christe For when Iesus was so strypt naked Pylate delyuered hym to the saugiours The gospell sayth Apprehendit illum Pilatus et flagellauit Pylate toke Christe and scourged hym that is Pliate made hym to be scourged of his saugiours that the Iues as saynt Austen sayth sacyate and content with those his paynes and rebukes shulde desyre no more his death And so he that dyd lowse them that were bounde our sauiour Iesus was bounde fast to a pyllar whiche was so great and thycke that his armes his handes myght nat compas it And therfore the saugiours corrupt by mony drewe out his armes with harde cordes that all the vaynes of his armes appered out to the extremitie And then those saugiours called in all theyr compaigney and our sauiour Iesus so bounde and naked they bette so cruelly with roddes knotted whyppes and thorny rushes of the see that they dyd teare the flesh and drewe it away so that his bones ware sene bare and also greate gobettes and pecys of the flesshe hange vpon the scourges and whyppes There stode naked before all the people the most louely yonge man eligant and sham fast beautious aboue all other men speakynge not one worde but as meake as a lambe dyd suffer pacyently the harde sharppe and paynfull beatynges of those most vyle cruell tormentours That most innocent and tender flesshe most pure and most fayre the floure of all mankynde was replete and full of strokes blomes woundes and brosers he was wounded thorow out all his moste holye bodye so that fro the toppe of the hed vnto the sole of his foote there was none hole skynne That noble and precyous blode of his ranne from euery parte of his bodye the cruell tormentours added plage vpon plage and heped wounde vppon wounde brosynge vpon brosynge blode vpon blode vnto the tyme that both the cruell tormentours and also the beholders were wery of smiâ—ynge and seynge and so he was commaunded to be lowsed from the pyllar And here sayth saynte Barnarde that the tormentours dyd on s lowse Iesus and bounde hym agayne turnynge his backe to the pyllar and bounde his handes aboue his heed that they myght scourge hym vpon bely breste and also his face and so they spared no place of his most tender bodye whose crueltye coÌ„syderynge some of the pagans there standynge and beholdynge this sorowfull scourgynge ranne to our lorde and bracke the ropes and so dyd lowse hym and those cruell tormeÌ„tours not saciate with that scourgyng pulled the heyre of his most blessed berde and also of his heed wherin was fulfylled the prophecye of Esay Corpus meum dedi percutientibus et genas meas vellentibus which auctoritie we declared before in the .xvi. article ¶ But howe many plages or woundes our sauyour Iesus had at this scourgynge it can not be knowen but by reuelacyon for they were in a maner innumerable forsythe scripture sayth Pro mensura peccati erit plagarum modus After the measure of the synne shal be the measure of the beatynges or plages and Christe was scourged for our synnes whiche be innumerable therfore his plages and woundes muste be innumerable And that noted the prophet whan he sayde of Christe A planta pedis vsque ad verticem capitis non est in eo sanitas Frome the toppe of his hed vnto the sole of his fote there was no hoole parte in hym As saynte Hierom sayth Christe wolde be scourged that therby he might deliuer vs from perpetual scourgyngê As a louynge mother seynge the father beatynge her sonne wyl runne bytwixt the rodde her sonne with her armes spred abrode and receyue the strokes to defende her sonne from that beatynge so dyd Christe for vs and therin was verifyed the saynge of the prophet that he spake of Christe sayenge Disciplina pacis nostre super eum et liuore eius sanati sumus The disciplyne of our peace dyd lyght vpon hym that is the beatynges which we deserued for our synnes and were not punysshed for them but lyued in peace and pleasure these beatynges I say dyd fall vpon Christ and so by his woundes we were made hole And after that Iesus was thus scurged they mocked hym in many thynges as it shal appere in diuers articles folowynge ¶ A Lesson OF this article we may take this lesson that we shuld gladly suffer y e scourges of god so that euery one of vs might say truely with the prophet Ego in flagella paratus sum I am prepared and redy to receyue beatynges And that is conuenient For syth the onely sonne of god was redye to receyue vpon his owne bodye beatynges and scourgynges for our synnes and that at the obedience of god his father moche more then shulde we that be but the adoptyue chylderne of god be redy to suffer gladly the scourges of our father in heuen whiche he by hym selfe or by his ministres doth mercyfully sende to vs for our amendement ¶ A prayer O Iesu whiche wolde for me be bounde to a
to hym his dieat Seconly he wyl cast hym in a sweat Thyrdly if these be not sufficyent he wyll let hym blode to correcte the euyll humors And fourthly he wyl gyue hym a pocyon to auoyde all the euyll mater that is the cause of his sekenes So our lorde Christe that he myght cure vs from the infirmitie and seakenes of synne he fyrste kepte a dyeat for he fasted .xl. dayes Secondly he swet blode for vs. Thyrdly he was let blode in all the partes of his bodye when as he shedde his blode without weyght or mesure so that his bodye hangynge vpon the crosse was as drye as a fyrebrand Fourthly and last not content with all the other medicynes he toke a most bitter pocyon when for to cure oure synfull sekenes he toke vinegre and tasted therof and therfore he sayd conueniently Consummatum est All thynges be fulfylled that I shulde suffer for the helthe of man And thus after that he had suffred in all the membres of his bodye the sharpe dartes of moste bytter paynes and passyon he myghte well say the wordes of the prophet Repleuit me amaritudine inebriauit me absinthio He hath fulfylled me with bitternes he hath made me dronke with wormewod and so in his passyon he dranke a bytter pocyon and that to cure vs. ¶ A Lesson OF this article we maye take this lesson that in the ende of euery good werke that we do whiche hath diuerse actes and partes we shulde gather them togyther as it ware in a soÌ„me and so offer that good werke to god and so comonlye we vse in all the seruyce of the churche for euer in the ende we conclude with a collecte whiche is so called for asmoche as in that prayer all the office or seruice said before is as it ware virtually gadred and conteyned in that orison or collect as in a summe And so this worde Consummatum est is as it were the collecte of the hole passion of Christ vnto his death And a man to conforme hym selfe to this article shuld remembre breuely as it were in a summe all the forsayde artycles of Chrystes passion and so gyue thankes to all myghtie god for them and pray as foloweth ¶ A prayer O Iesu whiche offeryng the consummacion of thy hole passion as it ware in a â—ume â—o god thy father for we dyd say Consummatum est it is ended â–ª grant to me that I may dewly consummate and ende all the good werkes and paynes that it shall please thy grace to werke in me and by me and so ended to offre them with due thankes vnto god the father by the. Amen ¶ Of the yeldyng vp of his soule or of the death of Christe The. lxii article THe .lxii. article is the death of Christe for when Christe had sayde It is ended then he criynge agayne with a greate voyce sayd or no necessite but for our example 〈…〉 tuas coÌ„mendo spiritum meum Father I commend my spirite in to thy handes This was the .vii. and last worde that he spake vpon the crosse And by this sayng he wolde declare vnto vs that the soules of holy sayntes be in y e handes of god after theyr departyng from the bodye wher as before y t tyme all the soules ware in the hande power of hell And by this his commendacion he commendeth to his father all his electe people for we be his membres as saynt Paule sayth Omnes vnum sumus in Christo iesu We be all one in Christe iesu Which in the dayes of his mortalitie offerynge prayers to his father with a greate crye and teares was hard for his reuerence And this worde sayd and prayer made he bowed downe his heade and so gaue vp his spirite In criyng weapyng and praing As the glose sayth we that be erthly or made of y e erth do dye or giue vp our spirite with out any voyce or at most a softe or small voyce But Christ y t camme from heuen he at his death exalted his voyce and cried with a great and lowde voyce He that is not moued with this voyce is more heuy than the erth more harde than y e stone and more close and stynkyng than dead menes graues for all these ware broken moued and open by this voyce And note here that amonge al the paynes that Chryst suffered this payne of death was most sharpe and paynefull for as the Philosopher sayth Death is the moste terrible of all terrible or fearefull thynges and that is for the naturall inclinacion that the soule hathe to the bodye But there is a more speciall cause in Christe for as Damasten sayth His godhed was vnit and knyt bothe to the soule and also to the bodye and therfore that separatioÌ„ of his soule from his body was most paynfull to hym Chryste enclined and bowed downe his heade to shewe vnto vs. iiii thynges that is Fyrste the greuouse and heuy burden that was laid vpon him A man that is ouercharged or oppressyd with a heuy burden is wonte to stowpe and bowe downe his heade But Christe was oppressid with the heuy burden of our synnes as sait Petre sayth Peccata nostra ipse pertulit in corpore suo super lignum Christe bare our synnes in his bodye vpon a tree that is the crosse Also Christe sayth by the prophet Conuolute sunt iniquitates et imposite collo meo The iniquites or synnes be folden or lappid vp to gether and laid vpon my necke and therfore no meruel though he bowid downe his heade to shew vnto vs what heuy burden he bare Secondely he enclined his heade to shewe his pouertie for Iesus the son of god at his death was so pore that he had no place where to reste his head and therfore he bowyd it downe Thyrdly to shewe to vs that meaknes is the way to glorie euerlastyng Herunto Hugo sayth We shall returne vnto the heuenly cuntre by the waye of meakenes And the wiseman sayth Viam sapientie monstrabo tibi c. I shall shewe to the the way of wisdom and I shall lead the by the pathes of equitie which when thou arte ones entred in to thy feet shall not letted nor thou runnyng shal haue any let or obstacle This waye is the vertu of meakenes for as Christ sayth Qui sehumiliat exaltabitur He y t meaketh hym selfe shal be exalted as y e ê“phet sayth Non habitabit in medio domus mee qui facit suê‘biam The prowde person shall not dwell in my house Forthly Chryste enclyned his heade to gyue thankes to his father for the victorie he had for by his death he distroyed death And hereunto saynt Paule sayth Absorpta est mors in victoria Death is destroyed by the victorie and triumphe of Chryst And in the same place Deo gracias qui fe cit nos vincere in domino nostro iesu Christo Thankes be to god that hath
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
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
her virginall wombe Nay suerly if we wyll forsake our syn and cum faythfully to them Therfore let vs wretches ioy with y e holy spirites and soules in heuen and with al creatures as moch as we may and let vs study and labour to laude and prayse so gloriouse so mercifull a mother and virgyne as far as our infirme frayle nature wyl suffre The assumpcion of this gloriouse virgyn was figured in the old lawe when as the arke of god was translate in to the house of kynge Dauid At which tyme kynge Dauid dyd harpe and daunce before the arke of god and so brought it in to his house with great ioy It was also figured in the mother of Salomon for whom he made a trone next vnto his trone and set her therin sayng aske of me what thou wilt It is nat conuenient or seamyng for me to deny it to the. Also it was figured by the woman which saynt Iohan speaketh of in his reuelacions sayng Signum magnum apparuit in celo Mulier amicta sole et luna sub pedibus eius c. A great signe apperyd in heuyn A woman clad or coueryd with the son and the mone vnder her feet and a crowne of .xii. sterres vpon her heade This woman signifieth our Lady which when she was assumpte vnto heuyn was clade or compassyd about with the son that is with the glorie of the diuinitie of Christe The mone was vnder her feet for she despised the world and worldly thynges signified by the mutable mone She had a crowne of .xii. sterres vpon her heed for the .xii. apostles ware present at her death or elles It signifieth her vnspeakeable glory For these consideracions all men shulde crie and call vnto our lady Mary shuld name Mary shulde loue her aboue all other creatures Both yong and olde man and woman euery profession shulde diligently call vpon Mary When by our syn we haue offendyd god the highe kynge of glorie when we haue lost the cumpaigney of all holie aungelles and sayntes in heuyn when also we be greuouse and moch paynfull to our selfe know nat what to do and whether to go for helpe then this onely remedy haue we wretched synners that we may lifte vp our ien of our soule and body vnto the o mercifull mother Mary for counsell and healpe Therfore o pitifull Lady intend to vs that we may receyue that profitte and effecte for the which our Lord god was made man in thy most chaste wombe and so liuyd here amonges men and at last suffred death for the health and saluacion of man To the blessyd Mary we commende vs procure for vs and defend vs that we do nat perish euerlastyngly Amen A prayer O Lord the gyuer of ioy the graunter of solace the diligent releuer of the desolate person the chaser away of all heuines and sorowe which haste gladdyd make ioyfull the most blessed virgyn Mary thy mother the glasse of thy maiestie the solace of aūgelles the ymage of thy goodnes the begynner of our helth thou hast gladdyd her I say w t manyfold ioyes both ī heuen and in erth I beseach the graunt to me thy suppliant that I which presume to com trustely and faythfully to her as to the well and fountayne of ioy in all my sorowes trobles may by her merites and prayers feale and receyue the effecte of her prayers and comforth in this present life and finally to cum to that ineffable ioy to y e which she assūpte ioyeth with y e eternally in heuyns Amen ¶ Of the last iudgement and of the cummyng of the Iudge to the same the .xi. Chapiter WE reade in scripture of .ii. cōmynges of Christe Fyrst is past that was when he cam to be cum man and in our nature of his manhod suffred death for y e redempcion of man Seconde shal be when he shall com to iudge all man kynd And the condycions of the iudge in this commynge be contrary vnto his condycions in his fyrst commyng for then he cam in great meaknes with the cōpaignye and felowshyp of very poore people his apostles and in his propre infirmitie and feblenes But contrarywyse to y e iudgement he shall cum in great power and maiestie with the compaigney of angelles and in his great dignitie as a iudge Herunto Beda sayth He that fyrst cam in the forme and meakenes of a seruant to be iudged and also condempned shall here after com to iudge the worlde in the great maiestie of his deitie And that shal be manifestly and openly nat hid in a mortal body as byfore that tho persons that contempned hym in his humilitie and mortalitie shuld now know hym in his power and maiestie And then he shall syt vpon the seet of his maiestie And there shall all people be gadred byfore him as byfore theyr iudge And he shal separate and diuide them a sondre as the herd man diuideth the shepe from y e gootes In the day tyme he keapeth them to gedre in y e pasture but in the euyntyde he doth seuer them a sondre So in this present life both the good persons and also y e euyll ben fedde to gedre in the church militante but in the euyntyde of death or of the worlde Christe shall seauer the good from the euyll as shepe fro the gootes In the shepe is vnderstand the innocency of good men for theyr simplicitie myldnes and fruytfulnes And in the gootes is noted the frowardnes of euyll men for theyr filthynes stynche stubbernes and barennes And Christe shall set the shepe or good men on his ryght syde and the gootes on his lefte syde that by the same orderyng in the ryght or left syde euery person may knowe to whom mercy shal be shewyd and to whom eternall payne remayneth And the good men be conueniently set on the ryght hand for they at theyr death ware founde on the ryght part that is hauynge charitie and good workes And the euyll men also be conueniētly set on the left hande for they wolde nat folow the ryght parte by doyng of good werkes for y e loue of god Tho be on the lefte part which here loue temporall vayne thynges Tho be on the ryght parte which here loue eternall thynges And then shall Christe recounte and remembre the werkes of mercy vnto the good men on the ryght hande whiche they dyd to Christe in his membres and so shal say thus Venite benedicti patris mei c. Com ye belssyd chylderne of my father possesse and receyue ye the kyngdom prepared for you byfore the begynnyng of the world I was hungry and ye fedde me I was thristy and ye gaue me drynke I was without lodgyng and ye harbored me I was seake and ye dyd visite me I was in prison and ye cam to me I was naked and ye clothed me Then the good and iuste persones as fliynge theyr owne commendacions and