The myrrour or glasse of Christes passion

[illustration]

(Book 1)

The Myrrour of Christes passion. (Book 1)

¶Of the first perticle that is an exortation / mouyng men vnto the meditation of the passion of Christe.

The Fyrst Chapitre.

OYe people that walke and wander in va¦nitees,* 1.1 come hether and beholde in this Glasse / Christ crucified / & inwardly consider the greate charite of god to you. And on the other parte be∣hold your owne blyndnes and malyce towardes hym. Sith it hath pleased the sonne of god to be ioyned vnto the nature of man / and neuer to be departed frome it: howe moche more gladly shuld ye desyre that your soule shulde be vnite & ioyned vnto hym vnseperably. And sith the sonne of god wold through the great feruoure of his cha∣rite / ioyne to his godheed in one persone / so vyle asshes and dust as the nature of man is. Howe moche more desirous shulde eche one of you be / to open your hert and dilate it or sprede it abrode to receyue hym in to it? What folysshenes or rather madnes is it / that ye dispisynge or lytell regardynge this inestimable charite / wyl rather open your herte vnto the filthy pleasures of the body / or vanytes of the worlde / and to be ioyned vnto them by loue / ra∣ther than to god. The sonne of god toke nat a mortal body to the intent y^t man shulde loue bodily or carnall pleasures: but that as Christ hauyng a mortall body / dyd by cōtinual penaunce subdue his body / cōtempne all carnall worldly pleasures: and was euer ioyned to god by loue: so in lyke maner shuld mortal man morti∣fye his body by continuall penaunce dispise all vayne pleasures / and euer erecte or lyfte vp his soule to god and heuenly thynges. O the meruaylous blyndnes of man made of two substaunces / that is the soule and the body / and all thoughe the soule without comparison be moche more noble than the body: yet he wyl spend and occupy all his tyme in a maner aboute the prouisyon of his body / or in suche thynges as the flesshe desireth / and in nothynge regarde his soule / as yf he had none / or that it were of no value. For he wyll neyther fede nor norysshe it / nor yet laboure to quiete or rest it in the loue of god / thoughe he myght so do with moche more ease / swetnes and also pleasure without comparison / than to content and saciat the body. For god is prest and redy to euery man: ye he offereth hym selfe to man / yf man he wyl receyue hym. Ecce sto ad ostium et pulso. &c.* 1.2 Behold (he sayth) I stande at thy dore (that is thy herte or soule) and knocke yf any person wyl here

my voyce / and open the dore of his soule vnto me: I shall entre therin and suppe with hym / and he with me. Se thou vnkynde man / howe our lorde offereth hymselfe vnto the / and requyreth none other pryce of the / but the deth of his sonne with thyne obe∣dient herte: therfore gladly receyue hym to thy spirituall cōforte. All corporall and temporall thynges fle frome man / and forsake hym / and thoughe with great study / anguysshe / and payne / he la∣bour to get and kepe them: yet he shal neuer haue y^e ful possession of them to his quietnes / excepte he wolde say / that he hath the ful possession of them: the whiche holly and fully contempneth and dispiseth them all: for that person is saciate and contente with the wante of them. But wyll ye se a more meruaylous blyndnes of this wretched man. The soule of man which is made to thymage of god / and the whiche shall neuer be saciate and content but on∣ly with god: that same soule / nat constrayned (though partely en∣clyned and moued by the flesshe) wylfully subdeweth her selfe vn∣to the flesshe redy to fulfyl the vayne pleasures and desyres of the flesshe. But she cōtempneth or dispiseth to subdue her self to god / though she be continually moued therunto by dayly exhortatyon or preachynge / continuall receyuynge of his benefytes and gra∣ces and also by inwarde inspirations. Ye more ouer she wyll nat do the wyl of god in his owne gyftes that he gyueth to her. True¦ly yf the soule were nat worse or more bestial than any brut beste / she wolde loue god aboue all thynges / vnto whose ymage she is made. And so: lytell or nothynge regarde all creatures in compa∣rison of god. Wherfore thou soule / yf thou wylt loue the flesshe or the body / loue none other but the flesshe and the body of Christe / whiche was offered for the and for the helth of mankynde / on the auter of the crosse. Therfore dayly remembre in thy herte his pas∣sion. For it so remembred in the soule of man: is continually of∣fered and presented to the syght of the father omnipotent for our consolation and comforte.* 1.3 It is comenly sayd that if any man kyl or slee another man: yf that mansleer come afterwarde in the pre∣sence of that deed corps or body so that he se it: it wyl incontinent blede / or voyde at the wounde fresshe blode. So yf we wolde be∣holde with the deuoute eyen of our soule the blode and passion of Christe / whom we haue slayne or were the occasyon of his deth / nat onely by our original synne / but also by our manyfolde actu∣all synnes: we shuld fele or perceyue by spiritual grace of deuoti∣on in our soules / howe that by our compassion of his passion / his blode flowethe plentuously out of his body / and is offered and

presented vnto his father for our saluacion and sanctification. For yf the nayles that persed his handes and feet were sanctified and called holy by the tochyng of his blessed mēbres / how moche more then shulde our reasonable thoughtes whiche cleue fast to Christe crucifyed by continual or ofte remembraunce of his pas∣sion be called holy. O most delectable passion. O most meruay∣lous deth. Meruaylous? Ye what may be more meruaylous / for this deth doth gyue life / it cureth our wound{is} / it maketh blode whyte / that is / it purifieth and clenseth our soule from the blode of synne. Great bitternes and sorowe / is ofte times tourned to moche swetenes & pleasure. The openyng of the syde of Christ / ioyneth his herte to our herte. The sonne hyd frome vs by the clowdes / whan the clowdes be gone and paste: it shineth more clerely. The fyre quenched: is shortlyer or soner kyndeled & ma∣keth the greater flame. The ignominious and shamfull deth of Christe: glorifieth both hym and vs. Christe thristyng vpon the crosse doth inebriate and saciate vs with the drynke and liquore of grace. Christe hangyng naked on the crosse: clotheth y^e rygh∣tuous persones with the garmentes of vertue. His handes nay∣led to the crosse: dothe vnknytte or loose oure handes / his feete nayled dothe make vs ronne to vertue. Christe yeldynge his spyryte in to the handes of his father: dothe inspyre and gyue lyfe of grace. And he also spred abrode vpon the crosse: doth call vs to heuenly thinges. O the wonderfull passyon of Christe / the whiche doth alyenate and chaunge the herte and mynde of hym that hath remembraunce and compassion of it. For it nat on∣ly maketh hym angelical: but also diuine and godly. For he that cōtinueth by meditation in the tormentes and passion of Christ: seeth nat hym selfe / bycause he alwayes and onely beholdeth his sauiour Christe crucified. This person wolde bere the crosse of Christe with hym / and he also bereth in his herte hym: which sus∣teynethe both heuen and erthe / with whome he may easely sus∣teyne and beare all heuy burdens and paynes. This persone al∣so that thus continueth in the mediation of Christe crucifyed / wolde be crowned with thornes with Christe and for Christe / and he is crowned with the sure hope and truste of the crowne of glory. He wolde hynge naked on the crosse with Christe / and so shake for colde / and he is heated in his soule with the feruent fyre of loue. He wolde taste of the bitter and sharpe vynacre and gall with Christe / and he drynkethe the wyne of vnspeakable swetenes. He wolde be mocked and scorned withe Christe on

the crosse / and he is honoured of aungelles. He wolde be dispy∣sed and forsaken with Christe / and our lady hath chosen hym to her sonne. He wolde be heuy with Christe / and he is conforted. He wolde be tormented and scourged with Christe / and he is re∣lyued with great ioy & gladnes. He wold hynge with Christe on the crosse / and Christe most swetely doth 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 man∣kynde / 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:* 1.4 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 she∣wed 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 besy∣nes 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 re∣mēbre the passion of Christ (in the boke called:* 1.5 Spe∣culum hystoriale Vincentij) of certayne singuler per∣sones whiche had this special grace.* 1.6 We rede there that in the partes of the Dioces called Leodin̄: a no¦ble & deuout preest called: Iacobus de Vitriaco / the whiche after∣warde was the bysshop of Tusculane and cardinall / and this ho∣ly 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 con∣tinuall 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 can∣ticles:* 1.7 Fulcite me floribus, stipate me malis, quia amore langueo. Comforte me with flowres / strength me with apples or other fru¦tes / for I am seke or languysshe for loue. And in some of these wo¦men (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 deuo∣tion / 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 & plen∣tuous 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:* 1.8 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.* 1.9 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 accor∣dyngly 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.* 1.10 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 benefi∣tes / 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 fo∣lowed 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 visi∣tation and grace of teares / she myght neyther see nor beholde the ymage of the crucifix / nor yet speke or here other speke of the passi¦on 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 con∣sideration 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 la∣boured to haue stopped and restrayned the floode of her teares / there rose and sprang maruailously greater abundaūce of teares. For when she considered of what glorie and dignitie he was that wolde suffer so vyle and shamfull deth for our redemption / then her sorowe was renewed in her / and her soule so relented for deuout compūction / that moche more plentye of teares departed from her / and moche more ye may see in the sayde boke / if it please you.
✚

¶A prayer.

O Lorde Iesu Christ the sonne of the liuynge god, for thyn vnspeakable pitye / and the moste excellent lyfe of the moste holy mother Marie / and for the merites of saynt Francisce / and of al thy sayntes / graunt (we beseche the) vnto vs most wretched synners vnwor∣thy any of thy benefites / that we myght loue the alone / and euer be burnynge or feruente in thy loue / and that we might continu∣ally magnifie the werke of our redemption / that we myght euer desyre thy honour / and dayly bere and remembre in our herte the benefyte of thy passion / that we myght knowe and consydre our miserye / and continually desire to be dispised aud rebuked for thy loue / so that nothynge shulde comforth vs and abide in our hert{is} / but thy deth and passion / and nothynge displease or trouble vs / but our owne synne and wretchednes Amen.

¶Of the meane and maner of the remembraunce of the passion of Christe. The second particle.

HOwe I shall shewe vnto yowe howe we shulde vse and exercise our self in the passion of Christe. In the whiche vii. tymes in the day at the leeste: euery christiane shuld exercise hym selfe accordyngly to the sentence or mynde of saynt Barnard sayng: The cōtinual or dayly lesson of a christi ane / shulde be the remembraunce of the passion of Christe. For there is nothynge that so moche kyndeleth the hert of man / as the manheed of Christ / and the ofte and deuout remembraunce of his passion. Howe this may be / we shall perceyue it in this maner, That is this / who so euer wyll {pro}fite in the meditation of Christ{is} passion / let hym ordre hym selfe / as if Christe were put to all the paynes of his deth and passion in his presence / and so let hym con¦sidre depely / diligētly and with deliberation al the poyntes of his passion / therunto fixe his hole mynde perseuerantly leuynge and settynge a parte all other cures and busines / with drawinge hym selfe with as great diligēce as he can from all superfluouse meat{is} and drynkes / and from all dilycates / from al fyne garmentes and softe beddes / from all vayne sportes & lyghtnes / from vayne ioy / and from all vayne and ydle speche. For all these and suche other lyke ben clene contrarie to the frutefull remēbraunce of Christes passion / as we shall she we more clerly herafter. And therfore it is necessarie that if a man wyll profyt herein / that he thynke hym selfe as yf he were presente at the passyon of Christe / and so ordre and behaue hym self in his speche / in his sight / in his sorowyng / and in al his other outwarde actes / as if he sawe before his face /

Christe hyngynge on the crosse. If a man thus order hym selfe Christe crucifyed shalbe spiritually with hym and in his presence as he thynketh in his owne mynde / and so shall gladly behold his dedes and thoughtes / and also gratiously accepte his vowes and promysses. But take hede that this remembraunce be nat soone lost and shortly put away / specially whan deuotion and tyme wyl serue with conuenient oportunitye / and se that this remēbraunce be with a faythful and herty maner and with a mournyng cōpas∣sion. For suerly yf this most swete and pleasaunt tree of the crosse be nat affectuously & louyngly chewed with the teethe of feruent deuotion: the sauour therof (though in it selfe it be very delici∣ous) shal neuer moue the. And if thou can nat wepe with Chryst that wepte for the / and sorowe with hym / that sorowed for the / at the leest thou ought to ioy in hym and to render thankes to hym with a deuout herte for his manifold benefytes gyuen to the with¦out any thyng deseruynge. And if thou felest thy selfe noder mo∣ued vnto compassion / nor yet to gyue thankes with a feruent de∣syre vnto god for his benefites / but rather depressed with an hard herte in the sayd remēbraunce / neuer the lesse with that same hard herte ronne vnto the holsome remembraunce of Christes passion and gyue suche thankes to god as thou may for that tyme. And that which thou can nat haue nor felyst nat in thy selfe / committe in to the handes of his most mercifull goodnes. And if yet thou continue in thy stubbernes and harde herte / for perauenture thy herte is tourned in to the hardnes of a Dyamant / whiche can ne∣uer be broken but with the hote blode of a gote / as Plinius sayth in his naturall historie:* 1.11 here I offer & shewe vnto the the greate copie and plentie of blode of the gote and also of a lambe inconta¦minate / vnspotted or vndefyled Iesu Christe / which is very hote and burnynge with an incomparable feruent loue and charitye / whiche thorough the strength of his heet / hath broken and dissol∣ued that harde and Dyamant wall of enmitie / which the synne of our fyrst parentes and also our actuall synnes hath made and put bytwyxte god and man. Wasshe or drowne thy selfe in the copi∣ouse blode of this gote and lambe / O thou Adamant herte / and lye in it that thou may be made warme / & thou so heated or made warme / may be molifyed or made softe / and so molified: may shed plentiously ryuers of teares.* 1.12 Moyses smote twyse on the stone and brought suche plentye of water / so smyte thy harde stony hert twyse that is with the inwarde hertye remembraunce of Christe passyon / and withe the outwarde laboure of thy bodye / as ex∣exercysynge

thy selfe in lyftynge vp thy handes or thy syght / vnto the crucifixe in ofte knockynge on thy breste / in deuoute ge∣nuflexions / knelynges / or peyne takynges / or in exercysyng thy self in takyng disciplines or scurgyng{is} / or in other lyke outwarde exercise / and so cōtinue vnto thou haue goten the grace of teares. Wherby thy reasonable soule shal drynke the waters of deuotion. And thy sensual or bestly bodye by thexperiēce therof shalbe hum∣bled and subdued vnto the reasonable soule.

¶The thirde particle, howe we shulde fele in our selfe the passion of Christ / and this {per}ticle is deuided in to .v. cha¦pitres / firste is howe we shulde fele the passion of Christe in our vnderstandynge and reason.

SAynt Poule sayth:* 1.13 Hoc sentite invobis quod et in Christo Iesu. Fele and perceiue in your selfe that Christ Iesu ••elt / that ye myght sucke & drawe watres frome the fountayns of our sauiour. For who so euer exercise them selfe fayth∣fully in this passion / they shal sucke & drawe from thens al maner of graces / as we said afore.* 1.14 For suerly this exercise hath his di∣uers degrees / wherby we may come to the perfeccion of all sanc∣titye or holynes. Wherfore we ought (accordyngly to thadmoni∣cion of saint Poule) fele in our selfe y^e passion of Christ. And that v. maner of wise. First in our vnderstandyng / secōdly in our wyl / loue and affection / thirdly in our actes and operation / fourtly in our pouerty and necessityes / fyftly in our reprouynges or dis∣pisinges. First I say we shuld fele the passion of Christe in our vnderstandyng or reason / so that we dilygenly and with attenci∣on fourme our thoughtes accordyngly vnto the paynes & passion of Christe. Hereunto we be moued by the wordes of the prophet sayng in the person of Christe crucified:* 1.15 O vos omnes qui transi∣tis per viam attendite et videte si est dolor sicut dolor meus. O all ye that passe thorough the way of this worlde: take hede (that is: thynke with a diligēt & attent mynde) and depely cōsider if there be any sorowe lyke vnto my sorowe. And this is done truely and faythfully / when the passion of Christ is remēbred rather with an attent mynde & cogitation / than with deuotion. For cogitation hath his signification & name of abidyng / tarieng / or ell{is} cōstray∣nynge after some doctours. For asmoche as in such cogitatyons whan reason & vnderstādyng hath nat that gyft & grace of know∣lege that it wolde haue / it is cōstrayned to abyde / tary & reuolue it in his cogitation / vnto the tyme y^t he hath gotē some perceyuyng therof. And of this cōstraynyng speketh saynt Barnarde saynge:

let the outwarde senses be gathered to gether in one / and cōstray¦ned or subdewed vnder the discipline and rule of the good wyll. And so kepte vnder with the burden of good werkes / and made obedient to the seruice of the spirite / that in no meanes they be suffered to come at large at theyr sensuall pleasure. Of this dili∣gent kepynge of our thoughtes / speketh also our lord in his lawe saynge:* 1.16 Caue ne vn{quam} obliuiscaris domini dei tui qui eduxit te de ter¦ra Egipti. Beware that thou neuer forget thy lorde god / whiche hath delyuered the from the thraldome that thou had in the lande of Egipte (that is from the thraldome of the deule) by the meri∣tes of his glorious passion. We may alwayes thynke of this be∣nefite / though we can nat at al tymes deuoutly remembre it. And therfore to remembre or thynke euer of god / we be constrayned by his cōmaundement. But to remembre hym with deuotion we be nat bounde / for deuotion is onely of the speciall grace of god which is nat in our power. And therfore we be exhorted & taught to continue the remembraūce of god and of his cōmaundmentes saynge:* 1.17 Meditaberis ea sedens in domo tua, et ambulans in itinere, dormiens, at{que} consurgens, er ligabis ea quasi signum in manu tua, et mouebunt ante oculos tuos, scribes{que} ea in limine et in ostijs do∣mus tue. Thou shalt (sayth Moyses in the name of our lorde) re∣membre them (that is the cōmaundmentes and benefytes of god) sittynge in thy house and walkynge in thy iourney / slepynge and rysyng / or at thy downe lyenge and vp risynge / and thou shal tye and fasten them vnto the as a signe or a marke in thy hand / and they shalbe euer before thyn eyne or syght / and thou shalt wrytte them in the postes & doores of thy house. And though these wor∣des in the litterall sense ben spoken of the .x. cōmaundmentes of god / yet we may so moche the more conueniently applye them to the remēbraunce of the passion of our lord / for asmoche as it was more to our profite and comforth that our lord god wolde suffre deth and passion for our redēpcion / than y^t he gaue to vs his com¦maūdmētes. And also that is the law & ordre of y^e benefites of god that more that they be {pro}fitable to vs: the more we shulde remēbre them. Therfore al the articles or particular paines of the passion of our lord shuld be diligētly gadred to geder & cōmend to memo∣ry / accordyng to the wordes of our sauiour sayng:* 1.18 Colligite frag∣menta ne pereant. Gather vp to gether the fragmētes) that is the {per}ticular paynes of his passion) and put thē to gider as it were in a litel fagot / & so cōmēde them to memory lesse they perisshe from your hertt{is} by forgetfulnes / ī this maner dyd y^e spouse as we rede

in the canticles / where as she sayd.* 1.19 Fasciculus mi••re dilectus meus michi inter vbera mea commorabitur. My dere beloued spouse is to me as a lytell fagot of myrre / he shall abyde in my herte & me∣mory.* 1.20 Saynt Barnarde declarynge this same text sayth in this maner / Brethern this hath ben myne accustomable maner fro my firste conuersion. I haue ben diligent to gather a lytell fagot of myrre / the which I put in to my bosome as a tresure to recōpence for the great hepe of merites that I shulde haue had / but my vn∣kyndnes to god is suche that I want suche merites / and therfore I say I was dilygent to gather to me a lytell fagot of mirre of al the paynes and affliccions of my lord and sauiour Iesu / fyrste of his great pouertye / necessitye and affliccion or paynes that he suf¦fred in his yong and tender age: after that of his great labours that he had in preachynge his fatigation and werynes in goyng about frome cyte to cyte / frome towne to towne / frome cuntrye to cuntrye / his continuall watche in prayer / his temptacions in his fastyng his wepynges and teares in compassion of the miserable people / the disceites and craftes of the scribes and phariseys that lye in a wayt of hym to take hym in a trype with some defaute in his cōmunicacyon or speche / and laste of the parylles and daun∣gers that he was in amonges his awne nacion & frendes / of his rebukes / mockes / scornes / dispises / spittynges / buffetynges / be∣tinges / scurgyng{is} / with al other that he suffred for our saluacion. Of al the whiche is there / plentuously made mencion in the foure euangelystes / these thinges to remēbre sayth saint Barnarde) I recounted for wisdome,* 1.21 In these thynges I set the perfeccion of my iustyce / in these stode all my cunnynge & knowlege / in these I put the ryches of my helth and thaboundaunce of my merites / of these somtyme I dranke a draught of holsome bytternes or pey∣naunce / in these agayne I receyued the swete vnction of consola∣cyon. These thynges done strength me & also erecte me in aduer∣sityes / they represse me and kepe me meke in prosperityes / & they gyde me and lede me by a sure way in this lyfe / where as is nowe sorowe / nowe ioye / nowe pleasure / nowe payne / so that Ider nat go out of the ryght way aslonge as I folowe them.

¶Howe we shulde fele Christes passyon in our loue / wyll and affeccion. The seconde Chapitre.

SEcondly we shuld fele (I sayd) the passion of Christ in our [ 2] wyl / desire / loue & affeccion. For this passion which hither to hath ben onely remēbred in our thoughtes & vnderstandynge if we wyl {pro}fit it must procede in to our affeccion / so that it be nat

onely remembred in our thoughtes / but that also the deuotion of the remēberer be enflamed by loue in his wyl. And suerly yf our vnderstandynge do his diligence in the remembraunce of the said passion / it shall shortly moue our affection. And so the passion of our lord shall nat onely in our cogitacions be remēbred / but also it shal inflame your wyl by compassion & pitye. Wherunto we be admonysshed by our lord saynge.* 1.22 Pone me vt signaculum super cor tuum. Put me (sayth our lord) as a seale vpon thy herte. A seale (as ye knowe) if it be īprynted in to wax / it leaueth in it his image. So our lord wolde that his passion shuld be so imprinted in our hertes / nat onely be ofte remembraunce / but also by deuoute com¦passion / that the prynt and image therof abyde in our affection and feruent desyre: so that as Iesus Christe was made reed and blody on the crosse / so our deuocion in vs may be made reed and feruent by the vertue of compassion. And hereunto we be coun∣selled by the wordes of Moyses saing.* 1.23 Sumes de sanguine vituli et pones super co••nua altaris. That thou shal take of the blode of the calf signifieng the blode of Christe / and thou shal put it vpon the corners of the aulter that is vpon thy thought{is} & affections / with feruent remembraūce of the blode of Christe. And so we shal ful∣fyll the admonition of saynt Paule: saynge as I sayde before. Hoc sentite in vobis quod et in Christo Iesu.* 1.24 Feale in your self that Christe Iesu felt. And thus we may feele hym in our soule .ii. ma¦ner of wayes. First by the bitter affection of compassion / and that is when we remembre the passion of Christe with so great com∣passion: that it bringeth forth of vs most bytter teares / so y^t suche a deuoute soule may say with the wise man.* 1.25 O mors {quam} amara est me moria tua. O deth howe bitter and sorowfull is thy remēbraunce and specially the remembraūce of the deth of Christe. Secondly we may feele hym in our hertes or soules by the moste swete and pleasaunt affection of deuotion / and that is when we remembre most inwardly & depely the great loue and charite of Christ that wolde suffer so greuous paynes and shamefull dethe for so vyle wretches and vnkynde as we be. And so this deuout remēbraūce bringeth forth of vs most swete teares of deuotion: So that we may say that is writen in the boke of Iudith.* 1.26 Fontes aquarum ob dulcorati sunt. That is the bitter fountayns ben made swete and delectable. A figure herof we rede in scripture where as our lord commaunded to Moyses to put a tree (that was both longe and bitter) in to the water that was so bitter that no man culde drynk therof / and so therby the waters were made swet and delectable.* 1.27

What is signified by this water but the passion of our lord which is so bitter and paynful that no man may taste therof. And by this long and bitter tree / is signified the longe and continual remem∣braunce. Whiche if it be ioyned and put to the passion of our lord / it shal make it swete and pleasaunt / so that the more we taste of it by deuout remēbraunce / the more delectable it shalbe to vs. And therfore our holy mother the churche sayth in a certen hympne: Dulce lignum,* 1.28 dulces clauos, dulce pondus sustinet. That is: The swete tree of the crosse susteyneth and bereth a swete burden / nay∣led fast with swete nayles. For that whiche was most bitter and paynfull to our sauiour Iesu in his passion / somtyme is moste delectable and comfortable to vs in our deuoute meditations. These two maners of teares that is bitter and swete / sprynge out of this deuout affection of the passion of our lorde.* 1.29 And hereunto speaketh saynt Barnarde as we sayd a fore. In the remēbraunce of the paynes that my sauiour Iesu sufferd for me / I drynke som∣tyme a draught of holsome bitternes. And somtyme agayne I re¦ceyue the pleasaunt vnction or oyntment of deuoute consolation.

¶Howe we shuld fele Christes passion in our actes and dedes. The thyrde Chapitre.

THyrdly we shulde fele the paynes of Christe in our effec∣tes [ 3] and outward operations. That lyke as the deuout remembraunce of Christes passion enflameth our affec∣tion and loue inwardly / so it myght appere & be shewed outwardly in our warkes and lyuing. Hereunto we be coūseled by the wyse men sayng:* 1.30 Prepara foris opus tuum. That is to say: Suche deuotion as thou haste inwardly conceyued by affection and loue / let it be shewed outwardly in thy dedes. For as saynt Gregore sayth:* 1.31 the dede outwardly done / is a sufficient argumēt or proue of the inwarde loue. So by the inwarde loue of man is shewed or knowen his inwarde compassion. Also it is writen in the seconde boke of the kynges:* 1.32 Omnia que habes in corde tuo, fac quoniam dominus tecum est. As if he shulde say: what so euer good thynge thou hast conceyued in thy hert / shewe it outwarde in thy dedes.* 1.33 Also it is writen in Exodo. Fac secundum exemplar quod tibi monstratum est in monte. Performe in thy lyuynge that goodnes / whiche thou receyued of god in thy soule. And therfore our lorde sayth to vs in his gospel:* 1.34 Si quis vult venire post me, ab∣neget semetipsum et tollat crucem suam quotidie. If any man wyll be my disciple and cum after me / let hym denye hym selfe / that is

forsake his owne wyl and pleasure / and take his own crosse / that is: put his owne body to payne and that dayly. For we must cōti∣nue in penaunce / and so folowe Christe in our lyuyng outward∣ly and nat onely inwardly / and hereto saith saint Paule:* 1.35 Ostentio¦nem caritatis vestre ostendite in faciem ecclesie. That is / shewe your good wyl and charitie openly in the face of the churche / that is in our werkes & in our dedes.* 1.36 And saynt Peter sayth: Christus passus est pro nobis relinquens exemplum vt sequamini eum. Christ hath suffered paynes and deth for vs / gyuynge vs example to fo∣lowe hym / he doth nat say that we shulde haue a wyll & desyre on∣ly to folowe hym / but he sayth playnly that Christe hath left vn∣to vs an example that we shulde folowe hym in our dedes in suffe¦rynge paynes as he dyd. And then it myght be truely sayd of vs / that we fele in our selfe that Christe felte / whan he suffere lyke paynes as Christe suffred / so that by suche sharpe penaunce and harde laboures our bodyes be subdued and our blode minysshed. And so the sayng of scripture may be verifyed in vs:* 1.37 Effudit san∣guinem belli in pace. He hath shed the blode of battell in the tyme of peace. They do shed the blode of battell in the tyme of peace / which by sharp penaunce & great bodyly labours so subdue theyr bodyes / that theyr blode is moche minisshed / and theyr face made pale. Suche maner of exercises of the body done for god / is re∣puted as a martirdome / and therby somwhat we reanswere vnto the passion of our lord.* 1.38 Herunto speaketh saynt Barnard sayng: this dayly penaūce and affliction of the body / is a certayne kynde of very martirdome and effusion of blode / it is a litel more gentyl and nat so hugsome as is tormētes and deth by the swerd or other lyke / but it is more paynfull for the cōtinuance therof / the other is sone done / but this lasteth long. This is necessarie & profitable for vnperfite persons that be weyke in spirite and nat stronge in fayth / and therfore dare nat auenture to suffer martyrdome and deth for Christe / but they be content to supply it by this martyr∣dome / that is dayly and continuall penaunce / whiche by the con∣tinuaunce is more paynfull. And thus the deuoute persones do fele in them selfe by theyr outwarde penaunce the passyon of our lord / As whan by sharp penaunce they subdue theyr bodies ouer come vyce and all sensuall passions / and so continue in this crosse of penaunce with Christe.

¶How we shulde fele Christes passion in our pouertie and other necessites. The fourth Chapitre.

FOurthly we shulde fele the paynes of Christe in our penury / pouertie and other necessities / so that remē∣brynge the passion of Christe / we shulde gladly suf∣fer all pouertie and penurie / and neuer to desyre that thynge that is pleasaunt to the bodye / for the pleasure therof or takyng any thinge more then very necessitie requyreth / saynge with holy Iob: Donec deficiam non recedam ab innocen∣tia mea.* 1.39 As longe as I lyue I shall nat forsake myn innocencie. And though we be in a maner consumed and lost thoroughe hun∣ger and penurye / so that we may say with the prophet Dauid: Defecit in dolore vita mea. My lyfe is consumed thorough so∣rowe / my bodye and my herte also.* 1.40 And surely this maner of pe∣nurie and necessitie / nat onely of meate and drynke / but also of all thynges that may be delectable to man / is accōpted to good men in this lyfe / as a kynde of martyrdome. By whiche necessityes if we strongly and gladly bere them for god / we satisfye partly to our lord for his passion. And herunto speketh saynt Barnard saynge: Wylfull pouertie is a certen kynde of martyrdome. Al∣myghty god descendyng from thinestimable riches of heuen / and cōmynge in to this worlde / wolde nat any of these ryches of this world / but cam in so great pouertie / that anon as he was borne for his credell / he was layde in to a crybbe in a vyle stable with out the towne / for his mother culde haue no lodgyng in the cytie.* 1.41 Of his pouertie also appereth by his answere that he made to one the whiche sayd that he wold folowe hym where so euer he went. And our lord answered and sayd:* 1.42 Vulpes foueas habent, et volu∣cres celi nidos, filius autem hominis non habet vbi caput suum recli net. Foxis haue cauys / or dennys / and byrdes of the ayre haue nestes / but the sonne of the virgine hath no place wherin to hyde or reste his heed. In this necessitie was thapostle Paule / as it appereth by his wordes saynge: I was in many labours / ofte in pryson / bette and scourged aboue good ordre / very ofte in peryll of dethe / in perylles of flodes / in perylles of theues / in perylles of gentyles / in daungers within the cytye / in great daūgers also in wyldernes / and also in the see / in perylles of the false Iues.* 1.43 I was also in labour & great miserie / in great watch / in hūger and thrist / in moche abstinēce / in cold & in nakednes. These and many mo dyd thapostle suffer. And the mo y^t we paciently suffer of these or such lyke / the more shal we fele the passion of Christ in our self.

¶How we shuld fele Christes passion in our rebukes and dispisynges. The .v. Chap

FYftly we ought to fele the passion of Christ in our rebukes and reproues / that is with most profoūd mekenes / we shulde vtterly dispyse our selfe and thynke our selfe the warst of all other: sayng euer in our hertes with mournynge: I am gyltye of Christes deth / for I am the cause of his deth. He suffered for me / and I in no thynge reanswere to his benefytes. And therfore it is conuenient that we somwhat recompense with a contrite and meke spirite / that whiche we can nat or do nat in our warkes or dedes outwarde / that as Christe dyd meke hym selfe for vs vnto the deth / yea to the most vyle and shamfull deth of the crosse / so we shulde meke our selfe as gyltie and culpable for his deth. These maner of wayes we shulde fele that Christe suffred for vs / for these maner of wayes we were in hym. Fyrste [ 1] we were in his vnderstandyng eternally before the begynnynge of the worlde / and so in his mynde that he wyll neuer forget vs. And therfore he sayth by his prophete Esaye:* 1.44 Nunquid potest obliuisci mater infantem suum vt non misereatur filio vteri sui, Et si illa oblita fuerit: ego tamen non obliuiscar tui. May a naturall mother (sayth our lorde by the prophet) forget her yonge chylde borne of her owne body? and so forget hym that she wyl nat haue any pitie of hym? as he myght say / Nay. And though it so be that she forget hym / yet I assure the I wyl neuer forget the. Se∣condly [ 2] we were in Christe / nat onely in his vnderstandynge or mynde / but also in his affection and loue. And this appereth wel by his owne wordes spoken by the prophet Hieremy / where as he sayth thus: In charitate perpetua dilexi te, ideo attraxi te, mi∣serans tui.* 1.45 I haue (sayth our lorde) loued the in a perpetual cha¦ritie / and therfore hauyng great compassion on the / I haue dra∣wen [ 3] the to me. Thyrdly we were in hym / that is in theffecte of his werkes / for all that god wrought in this worlde / was to the helpe of man. And what so euer Christe dyd or suffered in this world / was nat for his owne profit / but all was for the comforth of man.* 1.46 And herunto saynt Barnarde (after that he had recoū∣ted or noumbred all the labours and paynes that Christe suffered in this lyfe) sayde: Who is he that knoweth whether the fruite and profyt of all these labours and paynes redounde or come to my profyt or nat / And he answereth and sayth: It is all done and gyuen to my profit and comforth. For it coulde be gyuen to none other. Nat to aungell / for he had no nede therof. Nat to the deuyll / for he myght take no profit therof / for he shall neuer ryse

from dampnation. Also our sauiour toke nat of hym the nature and similitude of aungell / nor yet the similitude of the deuyl / but he toke the nature of man / and that to redeme man. Fourthly [ 4] we were in Christe / that is in his pouertie and penurie / for all the payne / pouertie and miserie that he suffred / was for vs. And herunto speaketh saynt Paule sayng:* 1.47 Christus cum diues esset fac∣tus est pro nobis pauper: vt illius inopia nos diuites essemus. Christe beynge most ryche / became poore for vs / that by his pouertie and necessitie we may be made riche. Fyftly we were in Christe / that [ 5] is in his rebukes and dispisinges / for all the mockes / scornes / re∣preues and dispisynges with other lyke that Christe suffred / was for vs / that therby he myght reconsile vs to his father in heuen / and promote vs vnto the euerlastynge glorie. And therfore as Christe dyd all these for vs / so let vs suffer with hym and for our euerlastynge profyte.

¶The .iiii. particle.

¶Of diuerse maners and wayes to remēbre Christes passion and it is diuided in to .vi. Chapitres howe we may considre Christes passion with a mynde to folowe it. Chap. i.

ANd that thou may the better bere in mynd our lordes passion / thou ought to knowe that a man may behaue hym self in remembraūce therof .vi. maner of wayes Fyrst he may considre this passion with a mynd to fo∣lowe it. Secondly to haue cōpassion therof. Thyrdly to merueyl therof. Fourtly to ioy therof. Fyftly to resolue or relēt his herte in to that passion. And sextly surely to rest therin so that this imitation or folowyng / shalbe to the purgation & direction of his soule. The compassion: to the vnion and loue / thadmi∣ration or merueylyng: shalbe to the leuation or lyftyng vp of his mynde / the ioy and gladnes: to the openynge and dilatation of his herte / the relentynge shalbe to his perfecte conformation / and the rest or quietnes: shalbe to the perfection of his deuotion. Of eche one of these seuene we shall write a lityll / so that the paynful passion of our moste louynge sauiour Iesu / myght the more ra∣ther enflame and kyndle our dull affection and loue / illumyne and lyghten our blynde reason or vnderstandynge / and also that it myght be the more strongly inprinted in to our sliper meōries. ¶Fyrst I say we shuld cōsidre the passion of our sauiour Christe [ 1]

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

with a mynde to folowe it. For the imitation and folowynge of Christe is the most hyghe and perfite religion and rule of a per∣fite person. To folowe Christe (I say) in his passion and deth by a continuall remēbraunce / a louynge and affectuous compas∣sion and by vertuous operation: is thexemplar of perfection of all lyfe and treuth / so that this passion be our rule and thordre of our liuynge in all our meritorious dedes. For Christe is as a boke layd open on the pulpyt of the crosse / where as he taught obedience / pacience / mekenes and charitie / for the whiche: if we dayly vse and performe them / we shalbe crowned in eternall feli∣citie. And specyally we shuld lerne here / how our sauiour Christe behaued hym self in the chapitre / whiche was holden and kept for hym. Of the whiche saynt Barnarde speketh sayng: Iesus stode before the president: inclynynge or bowynge downe his heed / speakynge but fewe wordes with a softe voyce / a quiete chere or countenaunce / lokynge downwarde to the erthe / and redy to re∣ceyue or beare patiently all rebukes and beatynges / which thyn¦ges / whan we do nat: or elles be negligent to do and suffer them how can or may we say that we folowe Christ. Truely somoche the more be we desolate of goodnes: in how moche we be separate or departed for this exemplar & rule / our sauiour Iesu. We shuld haue a wyl and mynde (as moche as is in vs) to be dispised of all men / deiect / troden vnder foote / set at nought / mocked & scorned / to be scourged / whipped / bet / and to suffer persecution for Christ / and also to be rebuked in our good dedes or werkes for Christe. Also we shuld haue a desire to be poore or naked with Christ / no∣thyng couetyng or desiryng / and that namely inordinatly / but to be fully cōtent with suche pouertie as god sendeth vs. And more ouer it shuld be a greuous payne to vs / and moche sharp sorowe to our hert / to haue any thynge and that superfluous. We shulde abhorre to tast of any delectable and swete thyng / rather desiryng to be fed with vyle and bitter meates or drynkes / remēbryng that our sauiour Iesu was so fed at this passion. And shortly to con∣clude / we shulde remembre and depely considre what our sauiour Iesu suffred for vs / and how he ordered hym selfe in his passyon and paynes / that we myght conforme our selfe to hym in asmoche as we may. For his passyon shall nat saue vs synners that haue vse of reason / except we enforce our self to folowe hym / and to con¦forme our selfe vnto his pacience in some maner / or at leest / haue a full wyl & desyre therunto / accordyng to the sayng of the prophet Esay / where as the sonne of god complaynethe to his father of

suche as wyll nat folowe hym saynge:* 1.48 In vacuum laboraui, sine causa et vane fortitudinem meam consumpsi. I haue laboured in vayne / without frute or vaynly I haue consumed or wasted my strength / for fewe take hede to folowe me. Also the prophet Hie∣remy sayth:* 1.49 Frustra conflauit conflator. malicie enim illorum non sunt consumpte. That is the trier or goldsmyth hath tryed / blo∣wen and laboured in vayne / for the rust of theyr malice or synne is nat consumed. Of the whiche text the glose sayth: the onely pas¦sion of Christe shall nat saue them / except they folowe it in good lyuyng. And herto saint Gregory sayth: If we serche & labour to haue here pleasaunt and delectable thynges. What trust we to haue in the lyfe to come? he that wyll nat mourne here where as he is as a pilgrem: he shall nat ioy in heuen as a cytezen or as of the houshold of heuen. Therfore the more thou perceyue thy selfe to abounde in temporal goodes / in worldly honour and corporal pleasure or consolation here in this lyfe / the more cause hast thou to be heuy and sad / for asmoch as thou art farre from the true con¦formitie and folowyng of Christ / and so farre from the cōsolation of god. wherfore if we wyll reigne with Christe / it is necessarie that we suffer for Christ. For there is no disciple aboue his mays∣ster. Sith therfore we be put in this world as in a felde to feight / where as our maister Christe faught strongly vnto y^e dethe / that sowdiour or person the which here suffereth no beatyng{is} or woū∣des for Christe / shall ryghtuously appere in y^e world to come vn∣glorious and without glory or vnworthy rewarde. And therfore saint Gregory expoūdyng these wordes of our lord:* 1.50 Angusta est via que ducit ad vitam. It is a narowe or streit way y^t ledeth man to euerlastyng life: saith thus. It is a strait way y^t ledeth to heuen for if we wyl come thider / we must liue here in this worlde / & yet nothyng to haue or to folowe of the cōcupiscence of the worlde / to couit nothyng that apperteineth to any other man / to gyue & for∣sak our owne goodes / to dispise the laudes and praisynges of the world / to honour them that dispise vs / to forgyue hertly iniuries done to vs / and also to loue them with hert and continually that doth suche wronges vnto vs / and to do good to them whiche all our sauiour Christe fulfylled here in this lyfe / leauynge example vnto vs to folowe his steppes / whiche steppes and examples the more narowe and paynfull or strayt they be in this lyfe / the more they shalbe ampliate / cōfortable & ioyful in this lyfe to come. And therfore the prophet Dauid sayth.* 1.51 In tribulatione dilatasti mihi. In tyme of tribulation thou hast opened and spred abrode to me

thy consolations and comfortes. And therfore the holy seruaun∣tes of god / whan they perceyue them selfe to abounde in the pro∣sperities of this worlde / then they be very ferefull suspectynge leste that they shuld receyue here in this lyfe the frute and reward of theyr labours / fearyng leste that the iustice of god shulde se in them any priuy or lorkynge wounde of synne. For the whiche of the ryghtuousnes of god they ought to be dampned. And therfore he rewardynge theyr good dedes here in this lyfe with temporall pleasures wyl expel them from y^e true inward & eternal pleasures.

¶How we may cōsidre the passion of Christ with a mynde to haue compassion therof. The .ii.. Chaptre.

SEcondly we shulde considre the passion of our lord [ 2] to haue compassion therof / that is to say: we shulde ofte remēbre in our hertes / his beatynges and woun¦des / mockes and rebukes / and euery ymaginyng in ourself / what deiection / cōtempt / sorowe and afflic∣tion he suffred in his herte and in his bodye as we sayd before. O how then the swetnes and pleasure of aungelles Iesus Christ was replenisshed with great bitternes and sorowe of payne. O howe moche that payne dyd greue hym / but moche more our vnkyndnes. And aboue al dyd greue hym the trouble and afflic∣tion of his mother / whom he so tēderly dyd loue / and agayn was so derely loued of her / that for compassion of his payn and dethe / she was in a maner as deed or semed to dye. In remēbraunce her∣of / we haue great matter and cause to wepe / for our synnes were the cause of his passion and deth / and also of her compassion and great dolore or heuynes. Wherfore to haue cōpassion of Christes passion / let vs depely and inwardly cōsidre that we were the oc∣casyon of the deth of the onely sone of god / we were false tratours vnto hym and so deserued deth / but he of his inestimable charitie wolde suffer that shamful deth / to deliuer vs from eternall dethe. Let this charite / his scourginges / woūdes / mockes / rebukes and deth perse the inward depnes of our hert / let there be nothynge in vs / but that it be anoynted with this cōpassion / and also be wrap∣ped with sorowe and heuynes for that deth: and so we shuld dayly mourne as the louing mother mourneth the deth of her onely and tēderly belouyd sone. O how moch ought we to loue hym / and to be kynd to hym which suffred so shamful a deth for our redēption. Therfore let vs studye and labour in all that we may to be asso∣ciate and ioyned to hym with a most feruent loue. For the more

feruently we loue hym / the more shall we haue compassion of his passion / and so this feruent loue and compassion shall so moche encrease to gether and be augmented / that they shall brynge vs to the perfection of loue / and to the fruition of our louer. Wherfore let vs be sory with hym / trustynge verely / and that without any doubte / that if we be founde here to be partakers of his sorowe in sorowynge for his deth and passion / we shalbe made his felo∣wes and companyons or partakers of his ioy and consolation. For surely he that wolde nat hyde his resurrection from Marie Magdalene that with sorowe sought hym / he wyll nat denye his glorie to vs / that religiously and deuoutly do mourne with hym for his passion.* 1.52 And therfore saynt Paule sayth: Si tamen com∣patimur vt et simul glorificemur. If we here suffer with Christe / we shalbe glorified with Christe. Also our sauiour Christ saith: Beati qui persecutionem patiuntur propter iusticiam: quoniam ip∣sorum est regnum celorum.* 1.53 Blessyd be they that suffer persecution for iustice (that is for Christe) for they shall haue the kyngdome of heuen.* 1.54 And contrarie wyse saynt Austen sayth: If thou be ex¦cepte from passion and payne / that is if thou suffer nat here some payne / thou shalbe exempte from the nombre of the chylderne of god.* 1.55 For as saynt Paule sayth: Quem dominus diligit: corrigit: castigat: flagellat autem ••••ominem filium quem recipit. Whom our lorde loueth / hym he doth chastyse / he correcth euery one of them whom he receyueth to his mercy and fauoure. Therfore if ye be nat vnder correction as all the chyldern of god be / ye be nat the childerne of god / but of the deuyll. Hereby ye may perceyue that good lyfe doth nat stand principally in good fare or wel liuynge / but rather in paciently sufferyng wronges for Christe / though it be a comen prouerbe / that he liueth well / that feadeth well / Sed mentita est iniquitas sibi / but carnall men speke carnally / and so deceyue them selfe with lyes / for as Gerson sayth: the more that sensual nature is oppressed and ouercome for god / the more grace we receyue / & our inward man is dayly reformed vnto thimage of god with newe visitations of grace. And therfore I may say that man is conformed / vnit and incorporate to god by werynge that moste noble and precious garment of payne and passion / whiche our sauiour Iesus lorde and maker of all creatures / dyd were and suffer in his owne bodye in this lyfe. Hereunto sayth saynt Gregore: The torment and payne that our lorde suffered / gloryfyeth hym bothe inwardelye and outwardelye. In vs also / it compelleth hym to come to grace that wolde nat come.

It teacheth and enformeth the ignorant / it kepeth vertue / it defen¦deth from sekenes of synne / it quyckeneth the dull person / it me∣keth the proude persone / it crowneth and rewardeth thinnocent / and it stirreth or moueth man to suffer gladly dethe / wherby he may come to euerlastynge lyfe.* 1.56 Prayses and thankes be to god the father / whiche hath gyuen vnto vs the victorie / thorowe the deth and passion of his sonne Iesu Christe Amen.

¶Howe we may consydre the passion of Christ with a mynde to meruayl therof. The .iii. Chap

[ 3] THyrdly we shulde considre the passion of Christe to mer¦uayl therof. It is a wonderous thyng to consydre / who suffered / what he suffered / and for whome he suffered. Fyrst I say it is a meruaylous thynge to consydre who suffered. It was the sonne of god theternall / and onely sonne of god / very god and man / all good / all myghty / all wyse / the kynge of glorie. And what dyd he suffer? to be layd and to abyde as an infirme and frayle chylde .ix. monethes in his mothers wombe to be poorly borne / to be chased and dryuen in to a straunge coūtre / he sufferd hongre / thrist / heat / colde / penurie / pouertie / tempestes / stormes / persecutions / lyenge in waite to accuse hym / beatynges / bondes / scourgynges / mockes / rebukes / sclaunders / with many other paynes and sorowes as we shewed before / so that the glo∣rie of god was be spewed and all defowled with spittynges / the iustice of god was contempned / the iudge was falsly iudged / he that neuer offended was blamed / the innocent was accused and sclaundered / god was blasphemed / Christe was dispysed / lyfe was sleyne / and therfore the sonne withdrewe and hyd his lyght / and the mone waxed blacke and derke. These and many other mo paynes suffered paciently / our most louynge sauiour Iesus / whiche as a meke lambe was led vnto the dethe / and he wold nat ones resist his enemyes / though with one worde or one thought he myght haue cast downe or drowned all his enemyes in the de∣pest pyt of hell. But for whom suffered he all these great paines? surely for his most cruell and synfull enemyes / for his most wyc∣ked seruauntes or bondmen / for false tratoures / contempners or dispisers of his godly maiestie / and for moste vnkynde wretches vnto theyr creatour and maker. Syth therfore suche a glorious kyng pure and innocent suffred so many paynes and rebukes for so vile / false / wycked / and most vnkynd caytiues / to whom he had

exhibite and shewed before that tyme all signes and tokens of be∣nignitye and goodnes. Was nat this a wonderous and meruay∣lous thynge? Who may sufficiently meruayl of this thyng / to con¦sidre and se the most wyse / pure / myghtie / holy / and the euerlas∣tynge beautie of glorie of god / to suffer so shamfull dethe for so stynkyng carion. In all these thynges we may well wonder and meruayl of the great goodnes and charitie of god. For he of his infinite charitie made (of his owne flesshe and bodye / made reed with his owne blode) a reclamatorie or a lewer to call vnto his mercy and grace / those wylde hawkes and vnkynde people / the whiche by inordinate loue to the flesshe and the worlde / had taken theyr flyght from the hand and fauour of the noble fawconer our sauiour Iesus. Of the which hawkes / speketh the prophet Osee saynge:* 1.57 Effraim quasi anis auolauit. Effraym hath flowen away or taken her flyght as a wylde hawke. Effraym is as moche to say by interpretation as augmenta encreasinges / and it may wel signifye suche people as here haue theyr pleasure in worldly ho∣nours and pastymes / and encrease in them. Suche people lyke vnto vngentyll or wylde hawkes flye from the hand and fauour or loue of god / vnto the caryon of the bodye or of the worlde / and fede therof. And if they wyl nat be reclaymed vnto y^e hand of this fawconer / neyther by his callynge or cryenge / nor yet by the she∣wynge of his lewre / that is by the remembraunce of his passion and dethe / they shalbe lefte vnto the power and handes of the ra∣uenar of hell the deuyll. Herunto our lorde speaketh by the wyse man saynge:* 1.58 Vocaui et renuistis, extendi manum meam, et non fuit qui aspiceret. &c. I haue called you (sayth our lord) and ye wold nat come. I haue extended my hand shewynge my lewre / that is gyuynge my benefytes vnto youe and specyally myne owne precyous bodye and blode / but there is none that wyll beholde or regarde it and gyue to me due thankes therfore. And it folo∣weth: Ego quo{que} in interitu vestro ridebo. And I shall laughe at you / whan ye shalbe deuoured by the deuyles of hell. We myght here also shewe many other occasions of meruaylynge / whiche be written in diuerse places of this treatys / and specially in the fyrste particle of this parte.

¶How we shuld consydre Christes passyon to reioyse and ioy therin. The .iiii. Chap.

[ 4] FOrthly we shulde considre the passion of our lorde to ioy therin. For we shuld ioy therof for the redēption of mankynde for the reparynge and restorynge of the ruyne and decay of aungelles. And also we shuld ioy of the greate charitye and goodnes of god shewed in the sayd passion. Fyrste without doubte we ought greatly to re∣ioyse and ioy in our redemption whiche we had by the deth and passion of Christe, Who is he (I beseche you) that wyll nat be ioyfull and gladde of this deth and passion / whan he considereth that therby he is redemed from eternal dampnation / from the re∣buke of synne / from the powre of the deuyll / and from the misera∣ble paynes of hell? Secondly we shuld ioy that y^e tall of aungell{is} is repared by the passion of Christe. Surely it may be a greate reioysynge to vs / whan we considre that so noble a college as is the companye of aungelles / thorough the deth of Christe shalbe repared and fulfilled with vs / so that of aungelles & of men shal∣be one heerd or flocke vnder one herdmā our sauiour Iesu Christ so that they and we may be all one in hym. Thirdly we oughte moste specyally to reioyse beholdynge in al the forsayd thynges the great and inestimable charite of our sauiour Iesu Christ our lorde and god. Howe or in what thynge myght he haue shewed more clerly or more to our comforth his most benigne goodnes / then in his most glorious passion / where as he suffered so sham∣full sharpe and greuous paynes for the deliueraunce of his ene∣my / and to glorifye hym that was worthy to be punysshed with eternall dethe?* 1.59 And therfore scripture sayth: Inundationes maris quasi lac sugent, et thesauros altissimos arenarum. They shal sucke as it were mylke the swellynges or inundations and tempestes of the see, and also the depe and hyd treasoures of the sande or gra¦uell. By this suckynge is signifyed the confortable swetnes that we haue in the receyuynge of the precious bodye of our lorde / the whiche we receyue in the remēbraunce of the passion of our lord / and of the great treasure that was hyd in the manyfolde paynes and sorowes that he suffred before his dethe / wherby we were re∣demed / whiche we ought at all tymes to remembre. And therfore the prophet Dauid sayth:* 1.60 Adhereat lingua mea faucibus meis si non meminero tui. I wolde my tunge shulde cleue faste to my iawes if I do nat remembre the. Then dothe the tunge cleue fast to the iawes / when a man nothynge regardynge spirituall pleasures / enforceth hymselfe to folowe worldly or carnall pleasures. The swetnes that cōmeth in to the soule by receyuynge of the sacramēt

redoundeth in to the iawes or chekes that be wel disposed / that is to say: it is nat onely comforth to a good soule / but also to all the poures of the bodye / as the suckynge of the salt water of the see / wherby is signified the bitter paynes of Christes passion. And these spirituall consolations be the treasures more precious then golde and precious stone. Also they be hyd treasures / for no man knoweth them / but he that receyueth them. And as the prophet Dauid sayth:* 1.61 they be moche more to be desyred then golde or pre∣cious stone / and more pleasaūt or swetter then hony or any hony combe. For they that be replenysshed with this hyd treasure / that is / with thabundaūt remēbraūce of the passion of Christ through the plentuousnes therof: they speake wordes of swetnes and com¦forth / and ioy in a great iustice / for they haue the great plentuous¦nes of graces.* 1.62 And herunto the prophet Esay sayth: Gaudete su∣per eam gaud••o vniuersi qui lugebatis super eam: et vt sugatis et re∣pleamini ab vberibus consolationis eius. &c. All ye that in tyme past mourned or wept in the cōsideration of the passion of Christ: ioy now therof in cōsiderynge the great profites that cometh ther¦of / sucke them / that is / depely and inwardly considre them / that ye may be replenisshed with the teates or pappes of his consola∣tions. And also ye shall mylke those pappys that ye may aboūde in all spirituall pleasure by the consideration of his great glorie. In the remembraūce of the passion of Christe when we considre his most greuous paynes / and how y^t we were the cause of them / thorowe our vnkyndnes and synnes / then we sucke out of it so∣rowe and heuynes. And when we considre what profit comethe therof vnto mankynde / then we suck out of it great comforth and ioy. And these two be the teetes or pappys of the whiche the pro∣phet Esay speaketh: and of the whiche the faythfull people sucke great comforth in receyuynge the sacrament of the bodye of our lorde. From these pappys whan they be sucked cometh the mylke of chastitie and puritie of lyfe / and also the swetnes of all vertue. And when they be milked with our handes / that is / when nat on∣ly we considre the passion of Christe as is before sayd / but also in our lyung and werkes we cōforme our self therunto and werke therafter. Then we mylke and drawe them and so shal we flowe in thaboundaunce of spirituall pleasures thorough the consola∣tion of the holy gost. We myght also here for our purpose bryng in the saynge of our lorde in the gospell / where as he sayth:* 1.63 Gau∣dium erit angelis dei in celo super vno peccatore penitentiam agen¦te: {quam} super nonaginta nouem iustis. There is more ioy in heuen

vnto the aungelles of god vpon one sinner conuerted from synne and doyng true penaunce / then of nynety and nyne iust and rygh∣tuous men that nede no penaunce. Who is this one synner but our sauiour Iesu Christe / whiche thoughe he were no synner in dede: yet he was reputed as the most great sinner / and so he wold be reputed and taken / for he came to beare our synnes / and to do penaunce and to suffer for all our synnes.

¶How we may cōsidre Christes passion to resolue or relent our hertes in to Christe and his passion. Chaptre. v.

FYftly we shulde cōsidre the most blessed passion of our saui¦our [ 5] Christe / to resolue and relent our hertes in to our sa∣uiour Christe and in to his passion. And that by a perfite trans∣formynge of our selfes in to hym. And that is done whan nat on∣ly we do folowe that passion / haue cōpassion therof / do meruayll therof / and ioy therof. But also in a maner the hole man is con∣uerted in to our lord and sauiour Iesus Christe crucified / so that in a maner at all tymes and in all places Christe crucified is pre∣sent with hym. And ferthermore that person is then in his mynde abstract and withdrawen from all thynges / and eleuate or lyfted vp aboue all pure creatures / and holly conuerted in to his lorde god crucified for vs. But this conuersion and relentynge of our hertes in to Christ crucified can nat cōueniently be / except there be a congruitie or a conuenient proporcion taken of some simili∣tude bytwixt our hertes and the sacrament of the aulter receyued of vs sacramentally or elles spiritually with the remēbraunce of the passion of our lorde crucified for vs.* 1.64 For as the philosopher sayth / that nothynge noryssheth / but that whiche is lyke vnto the thyng norysshed. Wherfore sith this heuenly and spiritual foode that is the bodye of our lorde doth moche norysshe / it folowethe that it must be moche lyke vnto the person norysshed. The diges¦tion or norysshyng is then / whan the meate is altered and conuer¦ted in to the thyng norisshed. And therfore for that the materiall and corporall foode or meate is cōuerted in to that bodye that is fedde / it foloweth that the digestion must be both of the meat and of the drynke. Herunto it is writen in the first boke of the kyng{is}. Digere paulisper vinum quo mades.* 1.65 Digest that wyne that thou hast dronke. But in this spirituall meate: for asmoche as it is nat tourned in to vs / but cōtrarie wyse we be cōuerted in to it / it folo∣weth that the digestion must be in vs vnto the similitude of this heuenly and holsome meate. And this similitude or congruite of

this spirituall meate vnto the person fed / standeth in .v. thynges / that is in our digestion or conuersion in to this heuenly meate / in the similitude of ymage / in the cōformitie of nature / in the fayr¦nes or good ordre of our cōuersation / and in the takynge of our miserie / by paynes in a maner vntollerable. And these .v. bene more largely declared by the great clerke and noble doctor called Albertus Magnus:* 1.66 in his boke de Eucharistia / that he wrote of the sacrament in a chapitre of these same .v. thynges.

¶How we may considre Christes passion to rest our selfes swetely therin. Chaptre .vi.

SExtly we shulde considre this most blessed passion to reste [ 6] our selfe moste swetely therin. And that is whan our herte (as we in the last cōsideration sayd) relented / cōuerted and trans¦formed in to our lorde crucified / doth nat yet cease but with a fer∣uent desyre remembreth the sayd passion / entryng mekely and de∣uoutly in to that hyghe and depe treasure of Christes passion as farre as is possible for man / meltynge and relentyng thoroughe loue and feruent deuotion in a maner fayntyng or faylyng in our selfe / and restyng in our lorde Christe Iesu crucified for vs. And then in how moche the more we faynt or fayle from our selfe / so moche the more we rest and cleue vnto our dearebeloued lord cru¦cified for vs. So that these .ii. that is / this rest or cleuyng to our lorde: and this feruent deuotion of loue do augment and encrease them selfe in them selfe / for the one helpeth the other. For as we sayd before / the more that our nature is oppressed / ouercome and doth languysshe or waxe seke for loue / the more it approcheth and draweth nygh vnto her dearebelouyd / and the more grace we re∣ceyue / & our inwarde man that is our soule is dayly visited with newe visitations and reformed vnto the ymage of god / vnto the tyme that it holly faylynge in it selfe be absorpte and taken in to that feruent chymney of loue of the passion of our moste beloued Iesu / and there to rest swetely / as the spousesse swetely restynge in the armes or bosome of her dearebeloued spouse / the whiche sayth thus in his canticles.* 1.67 Adiuro vos filie sion: ne euigilare fa∣ciatis dilectam donec ipsa velit. I adiure and charge you: o you doughters of syon that ye do nat vnreste / vnquiete or wake my dearebeloued spousesse / vnto suche tyme it shall please her. This penetration and inwarde entrynge of our hertes in to our lorde god / & there restyng as we sayd before / is perceyued and vnder∣standyd

by the forsayd congruitie or conueniency taken of a simi∣litude as we declared in the fyfte consideration as ye may more clerely perceyue by the declaration of the noble forsayd doctor Al¦bert in his sayd boke de Eucharistia distinctione tertis tractatu primo.* 1.68 Capi. vi.

¶The .v. particle is diuided in to .xix. Chaptres.

¶The first is of .xx. profites and fruites that cometh to man by the medytation of Christes passion / and that by thordre of the letters of the Alphabete or A. B. C. Fyrste Chapitre.

THese profites bene writen by a deuout father of thordre of saynt Austen / a reder of diuinitie or holy scripture / called Rycharde of Laudenburge in his passionarie or boke y^t he wrote of the passion of our lorde Iesu Christe and for your comforthe we wryte them here.

¶The fyrste profite. Animorum purgat feditatem.

[ 1] THe meditation of the passion of Christe doth purge the fylthynes of our myndes or soules. Hereunto saynt Iohan sayth: Sanguis Iesu Christi emundat nos ab omni peccato.* 1.69 The blode of Iesu Christ doth clense and make vs clene from all synne. And in his Apocalipse he sayth:* 1.70 Lauit nos a peccatis nostris in sanguine suo. He hath wasshed vs from our synnes in his blode. And therfore Christe in his gospel called his passion a baptisme / bycause it purgeth vs from our synnes / sayng thus:* 1.71 Baptismo ha∣beo baptisari et quomodo coartor vs{que} dum perficiatur. I must be baptysed with a certen baptisme / and I am in great anguisshe vn¦to it be performed and done. And therfore the synners that be in good wyll & mynde to clense theyr cōsciences from the spottes of vices and synnes / shulde ofte remembre the passion of Christe. Euery mortall and dampnable synne / is as it were a buckler or shelde to defende the deuyll that he be nat expelled from the soule of the synner / but Christe brake this buckler and shelde by his passion and deth that he suffered on the crosse. And therfore the prophet Dauid sayde of Christe. Arcum conteret et confringet arma et scuta comburet igne.* 1.72 He shall breke the bowe and the ar∣mour / and he shall burne in the fyer the sheldes or bucklers: that is / he shal burne and consume our synnes (whiche be the bucklers

of the deuyll) with the feruent fyer of charitie / whiche he had in his glorious passion that he suffered on the crosse. And therfore we may say that he burned .vii. bucklers / that is the .vii. deedly synnes with the foresayd fyer of charitie. Fyrst pryde / by the in∣clynation and bowynge downe of his heed / for by that bowynge downe of his heed: it seamed as that he wolde haue fledde from the solempne title that was written aboue his crosse:* 1.73 Iesus naza renus rex iudeorum. This is / Iesus of Nazareth y^e kyng of Iues. Secondly he consumed enuy by thextention and castyng abrode of his armes / as redy to receyue & halfe his enemyes for the great loue he had vnto them. Thyrdly / he burned the bukler of auarice or couitice / in his large gyftes that he gaue in his passion. And hereto sath saynt Barnarde: Lerne thou christiane how moche thou ought to loue thy sauiour Christe / whiche gaue hym selfe vnto the deth for our redemption / he gaue his flesshe vnto vs in meate / his blode to our drynke / the water of his syde / to wasshe vs / his garmentes / to his crucifiers / his bodye / to his disciples / and his mother / to his disciple Iohan. Fourtly he burned slouth by his wylfull and spedy comynge to his passion. Fyftly he con∣sumed wroth / by his sylence and softe or gentyll speche. Sextly he distroyed glotony / by the drynkyng of asel & gall. And seuent∣ly / he ouercame lychery / by the openynge and woundynge of his syde. And therfore we may say well that the meditation and re∣membraunce of the passion of Christe / doth purge and clense the fylthynes of our soules.

¶The .ii. profit. Bellatorum roborat pusillanimitatem.

THe remembraunce of the passion of Christe doth conforte and strength warryours or fyghters / and that aswell in iust corporal batel / as in spirittuall. Of corporal batell it appered in the noble emperour Constantine / whiche caused the signe of the crosse to be borne before his hoste or army / to the intent that the passion of Christe shulde gyue strengthe vnto his knyghtes and sawdiours that faught vnder that baner of the crosse / and so it dyd.* 1.74 For as we rede in Historia tripertita / whan theyr enemys came agaynst them / he that bare the baner of the crosse was sore afrayd / and for that feare / he wold nat beare that banar but toke it vnto an other man / and so fled from y^e felde / but or that he could conuey hym selfe away / he was wounded and slayne / where as the other {per}son that bare the baner of y^e crosse / thorowe the vertue

of the passion of Christe / was saued from all hurt / thoughe ofte tymes he were in great daunger of his enemyes / and many dar∣tes shotte at hym whiche all dyd lyght in the baner and cleued fast therin. The passion of Christe doth also strength vs in our spi∣rituall battell / for therby onely we opteyne victorie. Herunto speaketh saynt Paule:* 1.75 Deo gratias qui ded it nobis victoriam per dominum nostrum Iesum Christum. Praysed and thanked be god that hathe gyuen to vs the victorie by the merites of our lorde Iesus Christe.

¶The .iii. profit. Christianorum excitat tepiditatem.

IT also exciteth and stirreth the dulnes and coldnes of chris¦tians vnto deuotion. And herunto saynt Paule sayth: Re∣cogitate eum qui talem sustinuit a peccatorib{us} contradictionem.* 1.76 &c. Remēbre hym that suffered such cōtradiction of synners agaynst hym selfe / that is / suche rebukes / dispisynges and shamefull deth that ye by suche remembraunce shulde nat faynt or waxe dull in your myndes. As if he sayde: If ye haue in mynde the passion of Christe / ye shall haue no tediousnes or dulnes in your good and meritorious werkes.

¶The .iiii. profit. Diabolorum fugat potestatem.

IT chaseth away the power of the deuyles.* 1.77 And therfore saynt Austen sayth: The signe of the crosse chaseth away from vs our gostly enemy / if so be that god inhabit our hertes by ofte remembraunce of his passion.* 1.78 We rede that Dauid with playenge on his harpe / chased away the euyl spirit from kynge Saul. Not y^t there was so great vertue in the herpe / but in the signe of the crosse figured and signified by the tree of the herpe and thextention or streynynge of the strynges. And therfore at euery suggestion or temptation of the deuyll / it is expedient for vs to haue recours vnto the meditation of y^e passion of Christ and to the signe of the crosse / of the whiche the deuyll is afrayd / and by it he is chased away lyke as the dogge is afrayd and fleith away whan he seith a staffe lyfted vp. And no meruayll / for tho∣rowe the vertue of the passion of Christe the whiche he suffered on the crosse / the deuyll was smyten downe and ouercome.

Herunto speaketh the prophet Esay / saynge:* 1.79 A voce domini pa∣uebit Assur virga percussus. Assur smyten with the rodde of god /

shall feare the voyce of god.* 1.80 Assure is asmoche to say by interpre∣tation / as Negotiator / a marchaunt that laboureth in many pla∣ces or labours / and it signifieth the deuyll / the whiche laboryng and ronnynge about the worlde / searcheth whome he myght de∣uoure / he is neuer idle / but for as moche as he was ons smyten with the rodde of the crosse in the passion of Christe. Therfore he is greatly afrayd whan so euer he seeth the signe of the crosse made of that persone that faythfully calleth on the father / on the sonne / and on the holy gost / saynge: In nomine patris: et filij: et spiritus sancti. Moreouer lyke as a knyght or any other valiant man ouercome in battel / wolde be ashamed to abyde in that cham¦bre or place / where as his falle or vaynquesshynge were paynted so the deuyll ouercome thorowe the passion of Christe / wyll in no meanys abyde in that soule / where as he seeth the passion of Christe lyuely paynted by diligent remembraunce therof.

¶The .v. profit. Erroneorum reuocat pusilla nimitatem.

THe meditation of the passion of Christe doth call agayne those that bene in erroure. For Christe hath made a caller or a lewer of his owne bodye / dyed / made reed with his owne precious blode, to call agayne his hawkes / the whiche hath flo¦wen away from the hande of the noble man / that is / the soule of them that haue forsaken Christe by synne or erroure.* 1.81 Of whom the prophet Osee sayth: Effraim quasi auis auolauit. Effraim hath taken his flyght lyke vnto a wylde hawke. Effraim is asmoche to say by interpretation as fat or encreased / and it signifieth those persons that be encreased and made fatte in worldly and carnall pleasures / or in folowynge of theyr owne frowarde wylles and sensuall reasons. Suche persons haue taken theyr flyght from the loue of god / and if they wyll nat retourne and come agayne to the voyce of the caller or preacher / or at the shewynge of his lewer / that is / at the remembraunce of the passion of Christe / he wyll dimysse them / leaue them to the rauynous faucououre of hell / to the deuyll. It is wryten by the prophete Hyeremye / that our lorde sayth thus.* 1.82 Reuertere ad me: et ego suscipiam te. Thoughe thou haste done neuer so many synnes / or folowed all hereses / yet retourne to me / and I shall receyue the. Also our lorde saythe by the prophete Esay.* 1.83 Reuertere ad me {quod} redemi te. Retourne to me thou synner or erroneous persone / for I haue

redemed the and bought the agayne with my precious blode and passion. Take hede vnto this callynge / and obey therunto / for I assure you it is moche perilous and daungerous to withstand it. And it apereth wel by the wordes of our lorde spoken by the wyse man saynge:* 1.84 Vocaui et renuistis: extendi manum meam: et non erat qui aspiceret: ego quo{que} in interitu vestro ridebo. I haue cal∣led you and ye refused to come to me. I haue extendyd my hand with greate gyftes and benefites. I haue shewed vnto you my lewer / shed my precious blode for you / and ye wolde nat regarde these thyng{is} / and therfore I shalbe glad & ioyful of your {per}dicion.

¶The .vi. profit. Flagiciorum dibilitat pronitatem.

THis meditation of the passion of Christe doth enfeble / make weyke and subdue our pronitie and redynes vnto vice.* 1.85 And therfore saynt Austen sayth: Whan so euer my foule cogitation doth moue me: then I rūne to the woundes of Christ. Whan the flesshe or the sensualytie therof doth oppresse me: I ryse agayne thoroughe the remembraunce of the woundes of my lorde god. If the fyer of carnal cōcupiscēce enflame my mēbres / it is quenchyd by the remembraunce of the sonne of god. Also Origene sayth: Suche is the vertue of the crosse / that if it be in the syght of man / and faythfully holden and kepte in his herte / so that feruently and deuoutly that man beholde and remembre the deth and passion of Christe / there shall no concupiscence / no car∣nall motion / no furie or angre / nor any enuy ouercome that per∣sone / but sodenly at the presence and syght of that passion / all vice and synne shalbe chased and dryuen away.

¶The .vii. profit. Gaudiorum donat vbertatem.

IT gyueth vnto man great plentie of spirituall ioy.* 1.86 Here∣vnto speaketh the prophet Esay / saynge: Haurietis aquas in gaudio de fontibus saluatoris. Ye shall drawe from the profound and depe misterie of the pitie and mercy of god / waters / that is / abundaunce of teares / in ioy of deuotion / from the wellys and fountayns / that is / from the woundes of our sauiour Christe / the which at one tyme dyd shed furth blode in great abundaunce / but now dayly and cōtinually they bryng furth the incessable waters of grace. Wherfore the deuout soule restynge in this meditation sayth in the canticles: Sub vmbra illius quem desideraueram sedi: et fructus eius duicis gutturi meo.* 1.87 I haue sitten & rested me vnder

the shadowe of hym whom I desired / and his frute is pleasaunt to my mouth and tastynge. And therfore Celestine sayth: those holy sayntes and seruauntes of god bene dyed in the blode of the most holy that shed his blode for them when they be crucified with Christe crucified / that is when they haue compassion of his so∣rowfull paynes of deth / and ioy in his loue and with his ioyfull loue drynkynge his blode / and eatynge his flesshe / embrasynge or halsynge with great pleasure his crosse and paynfull deth / lye∣kynge and suckyng his woundes / entryng in to his most louyng herte that was opened with a spere / and naylynge them selfe fast to hym vnseparably with the nayles of true and faythfull loue. These persons I say ben dyed & colored with the blode of Christ.

¶The .viii. profit. Horrorum vitat perpetuitatem.

THis meditation of the passion of Christe oft remembred / doth deliuer vs from the paynes of hel. And herunto saint Paule sayth:* 1.88 Expolians principatus et potestates. glosa 〈◊〉〈◊〉. in∣ferni. Our sauiour Christ spoilynge the principates and powers of hel of theyr pray / that is of Adam / Noe / Abraham / and all other ryghtuous persons brought them to heuen with greate power. And therfore who so wyll nat occupy his mynde with the medi∣tation of the passion of Christe / it is to be feared of his dampna∣tion.* 1.89 For as saynt Gregory sayth: The worde of god / and spe∣cyally of the passion of Christe / is the meate and foode of y^e soule / and as a quasye or seke stomake casteth vp the meat that it recey∣ueth: so 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 remēbre and lyue accordyngly to the spiritual food of the soule. Also saynt Barnarde sayth: It may be thought that that person shalbe eternally dampned by the ryghtuous iudgmēt of god / that in this tyme of grace is vnkynde vnto Christes pas∣sion / and therfore vnworthy the frute therof.

¶The .ix. profit. Ingeniorum illuminat ceci••atem.

IT is also an oyntment to oynt the blynde yen of our soule▪ and herunto sayth Iohn̄ in his Apocalipse:* 1.90 Collirio ••••••unge oculos tuos vt videas. Anoynte the yene of thy soule with the blode of Christe that thou myghtest se.* 1.91 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 remēbraunce of the woundes and passion of Christ.* 1.92 And therfore sayd saynt Paule: Non iudicaui me scire aliquid in∣ter 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 cōuerted them vnto the light of the faith.* 1.93 ¶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 mani∣festlie 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 know¦ledge is of synne / for therby we knowe moste manifestlie howe moche god the father dyd hate synne / syth for the destruction ther∣of 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.* 1.94 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.* 1.95 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.* 1.96 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 pa¦gane and tyrante meruaylynge how that the Christians myght suffer so great tormentes and paynes and why they went so glad¦ly 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 remēbryng what he suffred for them / they with great gladnes suffer all paynes & deth for his name and loue. And the iudge heryng this answere / com¦maūded 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 ther∣in 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.* 1.97 And so our lorde sayde in the gospell: Si exaltatus ••ue••o a terra: omnia traham ad meipsum. If I be exalted from the erth (signi∣fienge therby his crucifieng) I shall drawe all thynges vnto me by my loue.* 1.98 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 thyng{is} that were in erth and those that were in heuens. He that feruent∣ly remēbreth the passion of Christe / is all drawen in to the loue of god and in to the loue of his neighbor. And therfore saynt Bar∣nard saith:* 1.99 O swete Iesu / the cuppe of passion that thou dranke for vs / doth cause the to be loued of vs aboue all thyng{is}. There is nothynge that moueth vs so moche to the loue of god / as the pas∣sion 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 re∣membre this passion of Christ / is drawen and reuysshed vnto the loue of Christe god & man / and so cōsequently 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 Aus¦ten saynge:* 1.100 What so euer grace of merites or goodnes that I want / I do vsurpe and take it vnto my comforth of the woun∣des 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 py••pes and conduites ben the woundes of my sauiour Christe / whiche be full of mercy / ful of pitie / swet∣nes and charitie. And hereof we may perceyue fyrst / that this meditation suppleyth in vs that grace and those good meritori∣ous 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 dis∣cipline 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. Nocumētorum 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 cōmaunded by his aun∣gell to certen aungelles / to whom he had gyuen in cōmaundmēt to trouble and punisshe the people of the world / saynge:* 1.101 Nolite nocere terre et mari ne{que} arboribus: quoadus{que} signemus seruos dei nostri in frontibus eorum. Noy nat nor hurte the erth nor the see / ne yet the trees / vnto suche tyme we haue marked the seruauntes of our lorde god in theyr forheedes: that is with the signe of the crosse / and that we do by the meditation of the passion of Christe. In figure herof the aungell that dyd kyl and sley the fyrst gotten both of man and of beest thoroughout all Egipte / dyd spare and saue hermles the Iues:* 1.102 whose houses or postes of theyr doores were sprynkeled with the blode of the lambe.* 1.103 Also saynt Gregory in his second boke of his Dialog{is} sheweth y^t when one certen ma¦licious person purposing to poison saint Benedict: dyd gyue vn∣to hym wyne mixted with poyson / he made the signe of the crosse and anone the cuppe brake in to pecys / and so escaped the peryll of deth / thoroughe the vertue of the crosse.

¶The .xiiii. profit. Orthodoxorum speificat timiditatem.

IT also gyueth great hope and truste vnto faythfull people And herunto saynt Barnarde expounynge these wordes of the canticle:* 1.104 In foraminibus petre. sayth thus: I shall speke these thynges / I shall sure abyde and rest in the hooles of the stone / that is in the woundes of my sauiour / for I haue set my feet sure∣vpon that stone / though the worlde frowne and be troubled with me / and the flesshe or sensualitie stryue agaynst me / and also the

deuyll ley in await of me: I shall nat fall / for I haue set my fete and affection or loue vpon a sure stone / I haue offendyd in a gre∣uouse and dampnable synne / my soule therby shall be troubled or vexed / but it shal nat be vtterly cast downe by dispaire: for I shal remembre the woūdes of my sauyour Iesu / for he was wounded for my synnes.* 1.105 Also saint Austin sayeth / Longius opened the side and herte of my sauiour Iesu for me / that I myght entre therein. And I haue entred therin and do rest there surely & quietly. The nayles and the spere do call & crye vnto me / that I may be truely reconsiled vnto Christe: yf that I wyll loue hym.

¶The .xv. profite. Peccatorum aduocat viuacitatem.

THis meditacion induceth and bryngeth to man the grace of god / whiche is the lyfe of the soule / and therefore saynte Bernard sayeth. As ofte as that person that deuoutely remēbreth the passion of Christe bre••••eth & receyueth brethe agayne: so ofte he receyueth a new gyft of grace / and grace is the life of the soule. Phisiciens don say that whan a sicke man wepyth: it is a signe & token of lyfe. So whan a synner wepyth for cōpassion of the pas∣sion of our lorde: it is a signe of the lyfe of grace and quickenes of the soule. And therfore sayeth the prophete Hieremy in his la∣mentacions.* 1.106 Spiritus oris nostri x••s dominus captus est in peca∣tis nostris, cui dicimus. In vmbra tua viuemus. Our lorde Christe the spirite of our mouthe (that is to saye / the spirite whereby our soule liueth / lyke as the body liueth by the ayre or brethe receiued at the mouthe) This spirite Christe (I say) giuynge lyfe vnto the soule: is taken in our synnes / that is / he suffred payne & dethe for our synnes. We shall lyue in his shadow / that is / we shal haue the lyfe of grace thrughe the deuout & feruent remembraunce of that his dethe and passion.* 1.107 And so Christe by his blessid passion doeth gyue the lyfe of nature / the lyfe of grace / & the lyfe of glory. Fyrste I say he giueth the lyfe of nature / for dede men after his passion & resurrection dyd ryse vnto lyfe agayne / & appered vnto many in Hierusalem. Secondly he giueth the lyfe of grace / for many after his passion were conuerted vnto the faythe. And he gyueth also the lyfe of glory / as it well appered in the thefe / to whom he sayd (whā he was fast nayled on the crosse) Hodie mecū eris ī paradiso,* 1.108 This day shalt thou be with me in glory.* 1.109 Also hereunto speketh saynt Bernarde / sayenge. The tree of the crosse (yf there be any man that wyll gader it by feruent meditacion) doeth burgyn and

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

brynge furth lyfe / it fructifieth ioy & gladnes / it droppeth oile of confort / & it sweteth the balme of spiritual grac{is}. This tree of life is no wilde & vnfruitfull tree,* 1.110 to them y^t wyll gader it. Also saint Austin sayth:* 1.111 The blood of the phisicien is shed to make a mede¦cin for the mad & sicke soule. The soule & spouse of Christe, sayth in the canticles:* 1.112 Sub vmbra illi{us} quē desideraui: sedi et fruct{us} eius dulcis gutturi meo. I haue sittten & restyd vnder y^e shadow of him in whom is all my desyre & confort / & his fruit is swete & pleasaūt vnto my taste. For who so euer doeth sauourly taste of the fruit of the crosse: all carnall pleasure shal be vnsauoury to hym.

¶The .xvi. profite. Quassatorum mitigat aduersitatem.

THis meditacion of the passion of Christ, doeth mitigate & swage all tribulacions / & doeth giue pacience in all aduer¦sities / & so maketh vs quiet.* 1.113 Herunto speketh saint Paule / sayng: Recogitate eū qui talē sustinuit a p••tōrib{us} cōtradictionē aduers{us} se∣metipsū, vt non fatige mini animis vestris deficiētes. Remēbre hym that suffred great contradiction of synners against him selfe / that is / suche rebukes / slaunderous wordes / & at last moost painefull deth / that ye by suche remembraūce shuld nat faynt in your myn∣des whan ye suffre aduersities. As yf he shulde saye; ye can nat faynte or be ouercom in your tribulacions, yf ye haue the deuout remembraunce of his paines & passion.* 1.114 And this approueth saint Austin / sayenge: There is nothynge so harde or painfull: but y^t it may be easely borne, yf the passion of Christe be quicke & feruēt in our myndes. And this is y^e reason herof (for the lesse passion or payne is nat perceyued, or at leest it is nat regarded: where as y^e more greuous payn or passion is felt, or doeth occupy the minde of man. And therefore Auicenna sayeth / that suche persones as be in feruent agues or axes, doeth nat fele or perceiue the apostume. And so the passion of Christe, yf it be feruētly remembred: it put∣teth away all worldly tribulacion. For lyke as wyne (thoughe it be sumwhat stronge & sharpe of it selfe) yf it be myxte with suger and other spyces / or be put in the potecarye spiced bagge, & so go thrugh it: it is made moost dulce & pleasant: So the tribulaciōs of this worlde / yf they be ioyned & mixte with the remembraunce of the passion of Christe, they be moche pleasant & confortable to the soule. And therfore our lorde sayeth vnto his spouse the soule in his canticles:* 1.115 Dabo tibi poculum ex vino condito. I shall gyue to the Ipocras for thy drynke / that is wyne made pleasaunt with

spices. And this signifieth y^e wine of worldly tribulaciō or aduer¦sitie / whā it is ioyned & mixte with the meditacion of y^e passion of Christe.* 1.116 Also we rede in y^e boke of y^e Machabeis / how that kyng Antiochus, whan he shuld fight against the Iues: he shewed vn∣to his Olephantes & put in theyr sight the blood / that is the red co¦lour & licour of the grape & of y^e molbery / to thintent y^t those Ole∣phantes shulde be prouoked to fight, & to be the more quicke in ba¦taile. In lyke maner the knight{is} of Christe, accordyng to thexam¦ple of these Olephant{is}, shuld be animate & quickened to suffre pa∣ciently all tribulaciōs & 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:* 1.117 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 ouercūmeth almigh¦ty god in paciently suffryng his corrections & louyng visitatiōs. He also ouercūmeth the deuyll, in auoidyng his snares & tempta∣ciōs. And thyrdly he ouercūmeth him selfe in resistyng all carnall mociōs & passiōs of yre or wrath / & in paciently suffering all infir∣mities of the body. And thus the remembraunce of the passion of Christ doth mitigate thaduersities & troubles of suche as be trou¦bled therwith. And as ye se y^t a litle floode or ryuer doeth lose his name whā he is entred into y^e see or into a greater water: so I like maner al labours, paines, & passiōs, cōpared to y^e labours, paines & passion of Christe, lese theyr name, & be nat to be called paines.

¶The .xviii. profite. Rectorū confirmat stabilitatem.

THe meditacion of y^e passion of Christe, maketh rightuouse & good men stable in faith & in good werkes.* 1.118 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 tour¦ned into a stone: So spiritually, if a christian continue longe in this welle y^t is in the remēbraūce of the woūdes & dethe of christe, he shal be tourned into a stone / that is / he shal be constant & stable in all vertue & goodnes, for thā he shal abide fastened with christe

vnto y^e crosse by pacience.* 1.119 Herunto sayth saint Bonauenture: O meruelous deth & passion of Christe, whiche doeth allienate & se∣clude the remembrer from dethe spūall & 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 cōteineth in his hāde & power bothe heuyn & erthe. And so for y^e loue of Christ he shal bere most easely & suffre paciētly 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 per¦ceyue, 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 saint{is}.* 1.120 Herunto saith saint Ber¦nard: The remēbraūce of y^e labours & paines of my sauiour Iesu doeth erect & strēgth me in al aduersities / it doth represse me and kepe me ī al {pro}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 reconsi∣leth 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 aūgels in heuen do reuerence, & haue him in reuerent feare. Also the same saint entraytyng these wordes of Iob.* 1.121 Vtinā appēderen tur petā mea quib{us} irā merui▪ &c,* 1.122 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 woūdes depart frō thy sight & remēbraūce. Cōsider (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 ex∣cedeth 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.* 1.123 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 yma¦ginynge him selfe to be a leprouse man: therby he was made a le∣prouse man: So in lyke maner, yf a man feruently & deuoutly cō¦tinue in the remēbraūce of the passion of Christe: he may so haue a great sorow in his hert, & true cōpassion of y^e passion of Christe, & so suffre payn with hym / & so consequently al Worldly pleasure shall be bytter & paynfull vnto hym.* 1.124 Herunto sayeth saynt Bona∣uenture. Who so feruently remēbreth the passion of Christe, he de¦syreth to be crucified with Christe Iesu / he reputeth & thynketh hym selfe to be in seruitude, bondage, & misery / he doth sygh & so∣row / & is in continuall heuynes, vnto y^e tyme he be all to wasshed or drowned in the blood of Christe / & so trāsfourmed into his lord crucified / & yf he be nat kept in the blood of his sauiour, he thyn∣keth him selfe no man / yea worse thā a beast, yf he be nat clad with the passion of Christe. Therefore, who so euer doeth ofte and fer∣uently remembre the passion of Christe, he shall lytle regarde the vanities of this worlde, and set them at nought.

¶The .xx. profite. Viatorum gubernat prosperitatē.

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 kyngdom of god in he∣uyn. And therfore our lorde sayeth: Ego sum via, veritas, et vita. I am the way,* 1.125 the truth, & the life eternall. And in an other place he sayeth: As Moyses dyd exalt & set vp a brasen serpent in y^e wil¦dernes,* 1.126 to thintent y^t who so behelde that serpent, shuld be deliue¦red from the venimons stingyng of y^e burnyng serpent:* 1.127 so it was cōueniēt & necessary for our saluacion, y^t the son of a vyrgin shuld be exalted vpon the crosse / y^t who so euer wold beholde him with true formed fayth, shulde nat peryssh: but haue euerlastyng lyfe / & that this lyfe shulde be gyuen to vs: Christ suffred his passion. And saint Austin sayeth:* 1.128 As thoo persons that beheld the brasen serpent set vpon a pole in the wildernes by Moyses, were deliue¦red from peryll of deth (as we sayd before) so now, who so euer be stynged or bytten by the suggestion or craft of the deuyll: let him beholde (with a faythfull affection) Christe hangynge vppon the crosse / & he shall haue cōfort / for there dethe was ouercum & slayn / but our sauiour Christe doeth lyue, & euer shall lyue. But that he

myght ouercum dethe, he was clad with dethe for a lyttle tyme. Deathe myght neuer be ouercum, but by lyfe. And who is this lyfe, but our sauiour Christe? And so by his deathe we all haue lyfe.* 1.129 This was well fygured in the olde testament: where as it is sayd, that suche as were banysshed from theyr cities: shulde retourne agayne to theyr inheritaunce after the dethe of the high preest or Bishop / and nat afore: So the faythfull people of god, banysshed frō theyr inheritaunce, the kyngdom of glory: myght nat cum thereunto agayne, vnto the dethe of Christe our hyghe Bysshop. But now by the merites of his passion, and the remem¦braunce therof: we that ben exyled in this vale of misery and tea∣res, may freely entre into the kyngedome of heuyn / and possesse that glory promysed vnto vs. And hereunto sayeth saynt Austin: We be called by the merytes of the dethe and passion of our rede∣mer Iesu Christe, frō the darkenes, vnto lyght / from dethe, vnto lyfe / from corrupcion, to incorrupcion / from our exyle and ba∣nysshement, vnto our cuntrey and inherytaunce / from sorow, to ioye / and from this worlde, vnto heuyn. And therefore our sa∣uyour Christe / for that he myght exalte and lyfte vs vp to the glo¦ry of heuyn: he in a maner put hym in one scale or one parte of the balaunce, and vs in the other. He put hym selfe to moost payne∣full and shamefull dethe / and vs in the merites of his vertuouse lyfe and dethe. And so he drewe his balaunce so lowe / that is, by mekenes and paynes sufferyng, he descended so low, that he lyf∣ted vp all his electe people vnto heuyn. And hereunto our lorde sayeth:* 1.130 Ego si exaltatus fuero a terra: omnia traham ad me ipsum. If I be exalted from the erthe, from all worldly pleasures, and put vnto the payne of the crosse / ascendynge it as my chiefe pal∣fray to fyght agaynst myne enemies / and so as a valiaunt knight subduynge theym vnder my fete, and ouercummynge all theyr myght and power: I shall draw vnto me by my charitie and pa∣cience, all myne electe people from all the partes of the worlde / where so euer they be, to reigne with me in glory for euermore.

¶In the passion of Christe is conteyned all perfection of all the orders of aungels. Seconde Chapiter.

IN the most blessed passion of Christ is conteyned all perfection, fayrnes, and beauty of all the blessyd spi¦rites and aungels in heuyn. Fyrst & aboue all other [ 1] doeth apere in Christe that burnyng loue / attribute and assigned to the highest order of aungels / called Seraphin. For there was neuer creature that had so highe cha∣ritie and burnynge loue, that therby wolde & dyd suffre so great & many paines, as our sauiour Iesu Christe dyd suffre for vs his moost vile seruauntes / or rather (I shulde say) his moost wicked & vnkynde enemies. Secondly, there was in hym thabundant & [ 2] plenteouse cunnyng or knowledge of truthe, gyuen to y^e seconde order of aūgels, called Cherubin. And this maner of knowledge is nat onely in Christe: but also there is nothyng in this worlde that so moche doeth helpe to the true knowledge of scrypture / no¦thynge so moche doeth allecte and moue man to the contemplaci∣on of heuenly thynges / nothynge so muche doeth illuminate and lyghten the soule to know and haue sauour or pleasure in god, as doeth the passion of Iesu Christe: for in it, and by it, is founde the fulnes of true knowledge / as we shall declare to you hereaf∣ter. Thyrdely, there shyneth in this passion, specially towar∣des [ 3] the eterne maiesty of god, the reuerence, attributed or assig∣ned to the thyrd order of aungels, named Thronys. For as those spyrytes be called Thronys, for asmuche as it is sayde that god restyth and sytteth in them as in his seet or Throne, for the reue∣rence that they haue vnto his diuine maiestye / for he restyth (as the prophet sayeth) vpon the meke persons,* 1.131 and vpon them that reuerently feryth & kepyth his commaundementes: So it may be sayd that almighty god sytteth and restyth in this most blessed passion, as in his Throne / for therein appered the moost excel∣lent humilitie, humanitie, veneracion, and reuerence of Christe, vnto the diuine & eterne maiestie. Fourthly in this blessyd passi¦on [ 4] shyneth the high dignitie of presidencie or dominion, attribu∣ted to the fourth order of aūgels, called Dominaciōs. For Christ dyd meke hym selfe, & was obedient vnto the dethe / & that vnto y^e moost shamefull dethe of the crosse. For the whiche mekenes god dyd exalt hym to great presidēcie & dominion / & gaue vnto hym a name aboue all names / as saynt Paule sayeth.* 1.132 Fyftely, in this [ 5] blessed passion apereth the great power & strength of y^e fyft order of aūgels, called powers. For christ most victoriously by his bles¦sed passion hath subdued the great power of the deuyll / of whom Iob sayeth,* 1.133 that there is no power vpon the erthe, y^t may be com¦pared

vnto his power / but Christe by his passiō & dethe ouercam [ 6] all his power / as we sayd before. Sixtly, in this passion shyneth the mighty operacion of the vertues that be named the syrt order of aungels. For there Christe shewed his vertue / whiche dyd pe∣netrate, perce, & draw vnto his loue the hertes of all his elect peo¦ple.* 1.134 And therfore he said: Yf I be exalted from the erthe vpon the crosse: I shal draw vnto me all thinges / that is, all his elect peo∣ple. Wherfore yf any person haue true fayth into god, & loue god: let him nat ascribe that to his owne merites: but rather to the me¦rit{is} of the passion of Christ.* 1.135 For no man may cum to hym by true fayth & loue, except he be drawen by almighty god / by his grace / and this grace we haue by the merites of the passion of Christe.

[ 7] In this passion also is cōteyned the kyngdom of the principates / y^t be the .vii. order of aungels. For as the prophet sayth: Fact{us} est principatus super humerum eius:* 1.136 His principalitie & kyngdom is made vpon his sholder / that is, in that he bare the crosse & suffred the paines & dethe of the crosse: he gat his kyngdom / & so bought [ 8] it for vs / that is the kyngedome of heuyn. Also in the passion of Christe apereth the releuacion of archangels / that be the .viii. or∣der. For by the passyon of Christe we were sufficiently releuyd & deliuered a pena et culpa / that is, both from synne, & frō payn due for synne. But now, yf we synne actually after our baptisme: it is conuenient y^t we suffre payne temporall for our synne / though thrugh the vertue of y^e sacramentes of the chyrch, theternall payn be cōmuted into temporall payne. And therfore our lorde sayeth: Date eleemosinā,* 1.137 & ecce oīa mūda sūt vobis: Gyue almose, and all [ 9] thynges shalbe clensed in you. In this passion also shineth the re¦uelacion and manifest doctryne & teachynge of aungels / that be called the nynthe order. For all the hyd secretes of scripture, & all the secret misteries of god, were reueled & made open by the passi¦on of Christe,* 1.138 & openynge of his herte with the spere. And in to∣ken hereof, at the passion of Christe, the veile of the temple was broken or diuided into two partes / that all the thyng{is} that before were secret & hyd in the inner sacrate temple, might be open and manifestly sene. And thus by these forsayd conformities whiche the passion of Christe hath with the orders of aungels, it is done most conueniently y^t nat onely Christe shuld redeme mankynde: but also that he shulde mooste ordinately order, dispose, & repare the ruyne & fall of aungels. For by the great loue & charity which he had in the crosse, he kindled the fyre of loue in the hertes of his electe people towardes god and theyr neyghbours / that suche as

folowed and duely executed that feruent loue: were made and yet be made apte to repare the moste hyghe ordre called Sera∣phin. By the true knowledge expressed in that blessed passyon were his electe people illuminate to the hyghe contemplacyon of the knowledge of god and hyghe misteryes / that so they may be apte to the reparacyon of the seconde ordre: called Cherubym.

Agayne for his great meaknes and reuerence that Christ had in his blyssed passion towardes the hyghe maiestie of god / his e∣lecte people were prouoked to lyke meaknes and reuerence and due honoure to be rendred to the hyghe maiestie of god / as far••e fourthe as theyr frayle nature wolde serue them / and so to be apte to y^e reparcyon of thordre called: Thrones. Morouer thorough the example of his great pacyence and obedience vnto the dethe of the crosse / for the whiche he was exalted of god, as we sayde before / he prouoked his electe people to ouercome all vices and concupiscence by labour / abstinence and affliccions / and to sub∣due all inordinate appetites vnto reason / that no vayne / or inor∣dinate thynge shulde haue any domynacyon in them / that so they myght be made apte to the reparation of the ordre called: Domi∣nationes. And so who so euer humbleth hymselfe: shalbe exal∣ted. And so truely to passe ouer all the residue of thordres of aun¦gelles / our sauiour Christe in his blyssed passion gaue example vnto his seruauntes to resist and ouercome the suggestyons and temptacyons of the deuyll: that they myght be apte to the repa∣racion of the Potestates. Also he gaue vnto them exāple of good conuersacion and vertuous operacions / that they myght ascend to the ordre of Vertues. He gaue them also example so to directe and gouerne theyr outwarde senses and inwarde mocyons / and all other thynges that be vnder theyr cure that they might ascend vnto the Principates. Morouer he gaue them example so to re∣leue and comforthe the nede and necessities of other persons that be in nede / that they myght ascende vnto the Archaūgelles. And lest he gaue them example so to instruct and teache the ignorant / that they myght be apte to ascende vnto the ordre of Aūgelles.

¶In the passion of Christe is also conteyned the beatitude of men. Chaptre .iii.

IT may be declayrede that the true beatytude and blysse or ioye of men is conteyned in the passion of Christe: by the same reasons wherby we haue nowe declared that the beautye and perfeccyon of aungelles done shyne in the sayde passyon. For to that cleare knoweledge of treuthe whiche appeared in

that blissed passion, as we sayd afore in thorder of Cherubin: cor¦respondeth y^e open & clere vision of y^e godhed, y^t thelect people of god shall haue in heuyn to saciate & beatitie the reasonable or in∣tellectable power of the soule. Secondly to y^t profoūde mekenes & reuerence, wherby we sayd that the passion of Christe hathe the perfection of the order of the thrones: correspondeth the surety of blysse / wherewith the wrathfull power of y^e soule (comonly called Vis irascibilis) is saciate. For on whom shall rest & continue y^e spi∣rite & glory of god: but vpon the meke person? Thyrdely to that excellent charitie y^t was shewed at the passion of Christe: corres∣pondeth theternall fruicion & loue of the deitie / wherwith y^e wyll & reasonable appetite of man shal be fulfilled / and this for the bea∣titude of the soule. Now for the .iiii. dowries of the glorified bo∣dy. Fyrst to that high dignitie of presidencie y^t our lorde had by his sufferaūce & obediēce vnto y^e deth / for y^e which he was exalted to hygh dignity: correspondeth in y^e glorified body agility / wher¦by he may do what he will. Secondly, to y^t great power & strēgth wherby our sauiour ouercam dethe: correspondeth impassibili∣tie / that is, y^t the glorified body shall suffre no payne. Thyrdly, to that mighty operacion of vertue, whereby he drew all thynges to him self: correspondeth subtility / wherby the glorified body may penetrate all thynges. Fourthly, to that noblenes or principality for y^e whiche the prophet said of Christe:* 1.139 Fact{us} est pricipat{us} su{per} hu¦merū ei{us}. His principalitie or noblenes is made vpō his shulder / & also of this noblenes or clerenes is sayd in the gospell / where as christ said to his father:* 1.140 Pater clarifica filiū tuū. Father clarify thy son / or make knowē the noblenes of thy son. To this noblenes (I say) correspōdeth y^e fourth dowry of thy glorified body, called cle∣renes / for thā our bodies shal be clere, & shyne as y^e son / & so sayeth our lorde in y^e gospel:* 1.141 Tūc iusti fulgebūt sicut sol ī regno patris eorū. Than after y^e generall resurrectiō, y^e rightuouse mē shalbe clere, & shyne as y^e son in y^e kyngedom of theyr father. Furthermore to the office & {per}fectiō of archaugels & aūgels / which (as we said before) were shewed in y^e passiō of criste: correspōdeth the beauty or acci¦dētall glory called ī latin Aureola / a circle or a litle crowne / which is a special ioy of y^e soule giuē to mā for sum excellēt act don ī this life / & it is only giuē to martirs for their martirdō / to virgins, for virginite kept for y^e loue of god / & to doctors or prechers, for theyr tethyng y^e truthe of god. And thus it apereth manifestly how y^t in the blessyd passiō of Christe doth shine (as in a most pure glas) all the beatitude of man / & all the plentiousnes of grace & glorye. All

glory (I say) that is bothe thessenciall glory of the soule that con∣sisteth in the vision / tencion / or surety / & fruicion of the deity that ben called the .iii. dowries of the soule. And also the consubstanci∣all glory / that is the .iiii. dowries of the body, & also the acciden∣tall glory. Wherfore sithe in Christes passion is thexcellent mani¦festacion or declaracion of his most high power / moost high wis∣dom / & most high goodnes: therfore this passiō is to all y^e seruaū¦tes of god, a mater & cause of moost excellent ioy & gladnes. And therfore though men ioy consideryng them selfe to be redemed by this glorious passion, & haue great profite therby / & also aungels ioye, knowynge theyr ruine repared by the same passion / conside¦ryng this thynge as to theyr owne ioye & profite: Yet I beleue, & so it is, that both aungels & men do more ioye & be glad without comparison / referryng all these thynges to god / and hoolly or all to gyder extendynge theyr cogitacions & myndes to the glory of god: than they dyd considerynge theyr owne glory & profite that they haue by the sayd passion. Moreouer, as here appereth the most high & inestimable charite & shewing of the goodnes of god outwardely, to the great confort of aungell & man: so I beleue, & so it is, that bothe aūgell & man in theyr moost excellent & full ma¦ner don shew their loue with great ioy & gladnes, glorifieng and praysyng and louyng god for that excellent gifte eternally with∣out ende in glory.

¶In this passion also doeth shyne the vertues theologicall / the giftes of the holy goost / the beatitudes of the gospell / & also the fruites of the spirite. The .iiii. Chapiter.

FYrst in this passion appere the vertues theologicall. For this passion of our lorde is y^e strēgth & foūdaciō of all christen faith. It is therection & reysynge vp of our hope / & also it is thinflamacion & kyndelynge of our loue & charity / for here he dyd offre hym selfe for vs. Secōdly in this passion don shine as in a glasse the giftes of the holy goost / the gift of wisdom & vnderstandyng / y^e gyft of coū¦cell & strength / of science / of pitie / & also of the feare of god / of the whiche we shall speke herafter in dyuerse & singuler chapiters.

Thirdly, in this passion don appere y^e .viii. beatitud{is} / for this pas¦sion is theyr foūtayn & begynnyng / theyr allectiue & exemplar.

Who may be called so pore in spirite as Christ y^t hyng naked vpō [ 1] the crosse? Who may be named so mylde as Christ / the which as a [ 2] milde lābe was led vnto the deth / & whā he was scourged, bet, buf¦feted, scorned, & falsly slaūdered, wolde nat ones open his mouthe

[ 3] to contrary them. Who was so mournyng as he Whiche with te∣res and a loude mournynge voice prayed for his enemies? and he for his reuerence (as saynt Paule sayeth) was herde of god.* 1.142 But than he more mourned our synnes: than his owne payne / as we shall shew hereafter. He had more compassion of vs, than of hym [ 4] selfe. Who fardermore do so moche hunger and thurst iustice, as Christe / whiche by the payne of the crosse dyd satisfye for our syn∣nes / and so dyd reconsile vs vnto his father / hungeryng and thyr stynge the helthe and saluacion of our soules.* 1.143 And in token herof he sayd, hangynge vpon the crosse Sitio / I thyrste, and desyre the [ 5] helth of mannes soule. Who also was so mercifull as Christe, the very true samaritane?* 1.144 the which (where as the preest and Leuite passed by the wounded men, nat regardynge hym) wasshed his woundes with wyne, and anointed them with oile / byndyng vp his woundes / and layeng the wounded man vpon his b••est / that is vpon his owne body / suffryng deth for our sinnes / & so led him [ 6] vnto thostry of holy chirch &c. And where (I pray you) was there so muche puritie and clennes of herte,* 1.145 as in Christe, which as an innocent lambe was offred vpon the crosse for vs / wasshyng and clensynge our vnclene & synfull hertes with his precyous blood? [ 7] And who also was so peaceful as Christe / whiche was our peace and corner stone,* 1.146 ioynynge into one people of god / the Iues and the Gentiles / whiche also by his passion dyd pacify vs vnto god [ 8] in his bloode. Moreouer, who so verely suffered persecucion for iustice as Christe, which for his iustice that he preached and she∣wed vnto the Iues, was crucified? & truely he myght well be cal∣led blessed / for the worldly and deuelysshe people, cursed hym or spake euyll of hym / and made many false lyes and slaunders of hym. These be the .viii. beatitudes the whiche Christe taught in the gospell / and gaue vs example in his owne persone how we shuld fulfyll them.* 1.147 Fourthely in the passion of Christe don clere∣ly appere the .xii. fruites of the spirite: Of the which saint Paule sayth.* 1.148 Fructus spiritus est charitas, gaudium. &c. The fruites of the spirite, ben these / charitie, ioye, peace, paciēce, lōganimitie, good∣nes, benignitie, mildenes or gentilnes, fayth. For in this passion restyth the foundacion and strength of our faith, as concernynge his obiecte or subiect. It foloweth in the wordes of saint Paule / continence, good maners, and chastitie. All these do manifestly shyne in this passion, dethe, and crosse of Christe / as we shall de∣clare more at large hereafter. And therefore it conueniently folo∣weth in saynt Paule.* 1.149 Qui christi sunt: carnem suam crufixerunt cū

viciis et concupiscentiis. Who so be the childeren of Christe: they do cru••isy and subdue theyr bodies, and also all vices and inordi∣nate concupiscence. This sayd saynt Paule, to shewe manifestly vnto vs that these .xii. fruites do hange vpon the moost holy tree of the crosse / & suche persones do take & gader them there: whiche conforme them self vnto Christe crucified: For by vertuouse ope∣racions in folowynge the lyfe and pacience of our sauiour Iesu Christe: men be made vertuouse / for suche beholde the lyfe and dethe of our lorde with diligence / remembre it by ofte and feruent meditacion / and also haue pleasure therein / and folow it as theyr frailtie wyll suffre them. And so they be made apte to the repara∣cion of thorder of vertues / as we sayd before / and shall say more hereafter.

¶By the passion of Christe we haue the effica∣citie and vertue of all spirituall goodnes. The fyfte Chapiter.

BY the fruitfull and gloryouse passion of Christ, there is ministred vnto vs habundantly the matter of all spirituall goodes. For where is or shulde be our glo¦riacion 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 sa¦cramentes of the Christe receiue theyr vertue & efficacitie / which be to vs as a moost holsum medicyn agaynst all our spirituall se∣kenes. Also this moost blessyd passion is to vs as a key that ope∣neth to vs the secretes of holy scripture / whiche openeth:* 1.150 & no mā may than shyt it / and whan it shitteth: no man may than open it. Without Christ crucified & this key of his passion: it is impossi∣ble to vnderstande holy scripture. And this key feruently impryn¦ted 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 man∣hode 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 at∣tayne to the high knowledge of the godhed / and to the great swe∣tenes and pleasure therein conteined: excepte he be fyrste dra∣wen 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 as∣cende. This is the onely yate or entraunce vnto our mooste de∣syred 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 pas∣sion of Christe / and drynke the mooste pleasaunt drynke of his consolacion: he must bere Iesu Christe / I say Iesu Christe cru∣cified in his soule and bodye, by continuall remembrance of his passion, and pacyent sufferaunce of all aduersities bothe corpo∣rall and spirituall / and also absteyne frome all other delectacion and consolacion. For surely, carnall consolacion, and the con∣templacyon 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.* 1.151 For as saynte Paule sayeth / they be aduersa∣ries, & 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 out∣wardely: it shall remayne without inwarde pleasure. And con∣trary wyse / yf the spirituall delectacion be ones perfectly tasted: all carnall pleasure is made vnsauoury to that soule. Where∣fore, yf thou woldest haue spirituall conforte: laboure nat there∣fore 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:* 1.152 He is vnworthy the heuenly benediction and conforte, that laboureth therefore with a dou∣ble 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 there∣fore he is vnworthy to receyue spirituall delectacion.* 1.153

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,* 1.154 called Manna / and gyuen to them by god, was taken from them. By this Man∣na, whiche was very delycate, and had in it selfe all delectacion and pleasaunte taste of all maner of meates: is signified the swe∣tenes 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,* 1.155 scilicet exterius. That is, my soule hathe refused all outwarde and vayne consolacion. And it folo∣weth:* 1.156 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 he∣uenly thynges: excepte the body be fyrst strongely drawen from all superfluouse thynges, and all his pleasures. And hereunto ac¦cordeth 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 vn∣to his dethe. And therefore our lorde dyd nat gyue vnto the Iues Manna: but in the deserte or wildernes / where as was no delec∣table 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 thē 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:* 1.157 Pinguescent speciosa deserti et exultatione colles accin∣gentur. The pleasaunt places of y^e deserte shall waxe fat / & the hil∣les shalbe compassed with ioye / y^t is to say / those speciouse & plea∣sant places of desert / y^t is, those {per}sons that make thē 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 & delectaciō / 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 cōpassed & set about with great ioye of heuenly confortes. And y^t we shuld cum vnto this deserte:* 1.158 our lorde moueth vs in y^e gospell / sayenge

Venite seorsum in desertū locū, et requiescite pusillū: Cum ye into the desert or wildernes, and rest a lytle / that is, leue ye the plea∣sures of the worlde, and forsake them / and rest a lytle / that is, fer¦uently 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:* 1.159 In mundo, pressuram habebitis: in me autem pa∣cem: Ye shall haue trouble & oppression in the worlde: but in me ye shal haue peace & rest.* 1.160 Our lorde fed the people twise in y^e wyl∣dernes / & nat in any other place. Also the Iues eat Manna in the wildernes, to signify that we can nat haue y^e consolacion of god, but in the desert / that is, whan we forsake all worldly pleasures. Of this wildernes it is wryten by the prophet Esay / sayeng: Erit desertum Libanus in Charmel:* 1.161 et Charmel in saltum reputabitur.

The desert or wood of Libane shalbe as the mount of Charmeli / & Charmel shal be reputed as a grene wood. Charmel{us} or Char∣mel, is as muche to say by interpretacion as a lābe / or tendernes. And it signifieth, that who so euer be in the spirituall deserte (of the whiche we spake of before) he shal perceiue the tendernes and paynes of our spirituall lambe Christe / and also receyue his deli∣tes and heuenly confortes / and so shall be grene and flourisshyng in all vertues and spirituall consolacions.

¶The seuen gyftes of the holy goost are conteyned in this pas∣sion / and thrugh the feruent remembraunce therof, they may be opteyned. And fyrste of the gyfte of feare of god. The syxte Chapitre.

O My moost dere beloued brother / thou mayst behold in this most glorious passion of Christe (the whiche I am vnworthy to meane) seuen ascencions / corres∣pondynge to the seuen folde grace or gyftes of the holy goost / that is, the gyfte of wisdome and of vn∣derstandynge / of science, and goostly strengthe / of councell, and of pitie / and the gyfte of the feare of god. Fyrste (I say) by the ofte, continuall, and deuoute remembraunce of the passyon of our lorde, is gyuen to man the gyfte of the feare of god / and that agaynst the false surety of this present lyfe, & his most wicked pro¦myse / wherby many men bē withdrawen frō the loue of god / & let∣ted frō theyr true couersion vnto hym. For this fere constreyneth men to do well, and with all theyr herte to dyspyse all worldly pleasures. And therfore a deuout doctour sayeth, y^t fere is y^e auoi∣daunce

of euyll, & the prosecucion or wynnynge of goodnes. It is the begynnynge of godly wysdome, & thexpulsion of ignoraunce. By fere, all the perfection of actyue lyfe, & also of contemplatyue is preserued and kept / so that all bondage or seruile fere be exclu∣ded: For who so euer thrugh the feruent & deuout remēbraunce of this passion is crucified with Christe, to thauoidaunce of euyll, & gettyng of goodnes / to the stablisshment of his mynde, & mekyng of his hert: therunto he is prepared & induced by the gyft of y^e fere of god / & that in this maner. A man seyng & consideryng that the son of god & our lord god in the nature of man suffred so great pai¦nes for our synnes / & how he punisshed our synne so greuously in hym selfe, moost innocent iudge, & moost pure & very god: More ouer, what paines, rebukes, & turmentes he is worthy, which dyd y^t wickednes & most abhominable syn / for whiche, the moost inno¦cent & amorous or louely Iesu so greuously was turmēted. Thin¦kynge also herby, how muche this his syn dyd displease the hygh maiesty of god / & how muche god dyd abhorre it: so muche I say he abhorred it, y^t he wold rather suffre his son / his own naturall & onely son to dye, than that syn shuld reigne in man / & it was more pleasure to hym to gyue his dere beloued son to the most shamfull dethe of the crosse: than y^t he wold suffre any lōger tyme y^e shame∣fastnes of our syn. Furthermore, a man seyng & consideryng how muche he offēdeth the high maiesty of god, by his continuaūce in actually synnyng & offendyng his high goodnes / contēpnynge or litle regardyng the passion of Christe / & therby his redemption: but dayly offendynge & doyng asmuche as lieth in hym to crucify Christe agayne, & put hym to those moost shamefull & cruell tur∣mentes. A man (I say) consideryng all these thynges, no maruell though in suche consideracion he trēble & quake before the presēce of god, whom he hath so greuously offended / & be ferefull, & shake as the aspen lefe y^t is continually blowen & moued by the wynde / & so by fere, thinke hym selfe worthy of hym selfe, nothyng els but distruction or dāpnacion / & so he may in suche consideracions vt∣terly dispise hym selfe, & opteyne the feare of god. Wherfore good deuout brethern, let vs haue a recourse, & cōsider depely our own vanities and sinnes / and also the high maiestie & goodnes of god, whom we haue so greuously offended. And so let vs meke our self before hym asmuche as we may. For all that we can do, is to ly∣tle / considering his maiesty & our wickednes. Let vs therfore fere & be asshamed to lifte vp our iyes vnto heuē.* 1.162 But knock vpon our brestes / & pray with y^e Publican / y^t he of infinite goodnes wold be

mercyfull to vs synners. It is a great mercy, yf it wolde please hym to beholde or loke vpon vs, whiche haue contempned & dis∣pised hym for a tryfle or a lytle vayne pleasure of the flesshe or of the worlde. Wherfore (as is sayd) let vs thrugh the consideracion & fere of his maiesty, repute our selfe as nought / & herafter thynk our selfe moost vile and vnworthy any goodnes / & so let vs arme our selfe agaynste our wyckednes and synne / and so be our owne proper Iuges. Let vs reuenge & punysshe in our selfe thiniury & offence that we haue done agaynste god / and subdue our selfe as muche as we may. And let euery one of vs say thus in him selfe, or to hym selfe: If my lorde god be thus dispised & tourmented for my sake & for my synne, how may I spare my selfe from punyssh∣ment and payne, that hathe synned? or how may I desyre or loke for any pleasure here? God forbyd that I shulde at any tyme pre¦sume to desyre any thynge of pleasure or dignity: but rather dis∣pise my selfe, & repute my selfe as moost vile, detestable, and ab∣hominable stynkynge carayn or dunge / whose stynche, I in my selfe can nat sustayn or bere / for I haue dispised my lord god. For my wretchydnes he suffred dethe. Now myn owne raymentes ab¦horre me / and all creatures dispise me / for I haue contempned the creatoure and maker of all thynges. What yf all creatures now myght haue voice and shulde speke / wolde nat they (thynke you) speke on this maner: This is he moost wicked and abhominable that haue contempned our lorde god / he hath loued vanitie more than god / he hath abused all vs, the creatures of god / wyllyng ra¦ther to serue the deuyll, than our lorde: He hathe derided & con∣tempned by his abhominable vyces, the power, wisdome, and goodnes of god: He hath feryd or drad more man, than god: He hathe more desyred the mucke of this world, than the moost high and pure goodnes: He wolde neither be drawen to goodnes by the swete giftes of god, ne yet feryd by his terrible & ferefull iud∣gementes / for he was nat affrayde to do his moost abhominable synnes in the presence & sight of god. Cum ye all the creatures of god, & let vs vtterly distroy this person that is holly & fully gyuē to do iniury vnto our lord. O thou erthe, why doest thou bere vp so wicked a person? Thou water, why doest y^u nat drowne hym? Thou ayre, why doest y^u nat withdraw thy selfe from him? Thou fyre, why doest thou nat burne hym? Thou wylde and rauenous beest, why doest thou nat deuoure hym? Thou stone, why doest thou nat stone hym to dethe? O thou hell, why doest thou nat swa¦low vp this moost vnkynde and wretched creature? And so furth

we might imagin of all the creatures of god / and meue them to re¦uenge the iniury of theyr creatour and maker. All this well con∣sidered, than we shall thynke or saye: Alas, wretche that I am / what shall I do? for I haue armed and prouoked agaynst me all thyng{is}. To whom shal I go? To whom shall I make my mone? I haue done contrary to all thynges / I haue contempned and of∣fended my lorde god / I haue prouoked his aungels / I haue disho¦noured his saintes / I haue in many wayes displeased my neygh∣bours: And shortly (to say the truthe) I haue offended all the cre∣atures of god, in that that I haue done iniury, and contempned god the creatour and maker of them all. To whome shal I go for socour, that hath made my selfe enemy to god and to all his crea∣tures? I know / I knowe what I shall do. I shall entre into the woundes of my lorde god / & I shall transfourme my / selfe / or take vpon me his paynes, sorowes, and rebukes / knowynge for a su∣rety that no creature shall be displeasant or heuy vnto me, yf they perceyue that I bere the pryntes of the woundes and sorowes of my lorde Iesu in my soule and body. And good brother, let vs re¦duce all these to .iii. poyntes / that is to thonour of god / to the pas∣sion of Christe, and to our owne direction and good order / & that bothe in soule and body. Nothynge wyllyng / non other desyryng but Iesu Christe / and that crucified / as saynt Paule sayd.* 1.163 Yet in all these thynges so order we our fere, that we euer trust in the in∣finite goodnes of god. For his infinite mercy farre excedeth all our malice and iniquity. This godly fere, is the occasion and be∣gynnynge of humilitie and reuerence / of a meruelous ascencion vnto god / and of contemplacion. For by this feare, man is specy∣ally led and brought vnto the superabundaunce of grace / wherby he may auoyd all euill / and get goodnes / and may liue modestly / with good maners / continently / temperatly / & chastly. These .iii. fruites of the holy goost / that is modestia / that is gentyll beha∣uour in wordes and dedes. Continence, that is to absteyne from thynges vnlawfull: And chastity / that is, rightely to vse thynges lawfull. These thre fruites (I say) accorde and perteyne to y^e gyft of fere. Wherfore I may call this fere a Paradise of delites / from whence doeth procede abundaunce of all swetenes and pleasure. There man is inebriate with a pure swetenes / and with a merue¦lous gladnes he is (as it were) allienate from hym selfe. With an hygh feruent deuocion he slepeth and slumbereth in our lorde.

And thus, to haue the spirite of the fere of god▪ is to be conuerted into god, to do well, and with all the desyre and affection of the

herte, to dispyse all vayn and transitory thynges. And therfore to this gyfte of feare, correspondeth the fyrst beatitude / that is, the pouerty of spirite.* 1.164 For as saint Austine sayeth: The feare of god perteineth to meke men. Of the which it is wryten: Beati paupe∣res spiritu:* 1.165 Blessed be the pore in spirite: that is, meke persones. For sithe it apperteineth to the feare of god to giue due reuerence vnto god, and to be subdued vnto hym: that thyng that foloweth of this subiection, perteineth to the gyft of feare. And in that that a man subdueth hymselfe to god: he doeth nat labour to be mag∣nified for any thyng in hym selfe, or for that he doeth to any other persone / nor yet wyll be magnified therefore: but referreth all to god. For otherwise he shulde do contrary vnto the perfite subiec∣tion vnto god. And therfore the prophet Dauid saieth: Hii in cur∣ribus, & hii in equis,* 1.166 nos autem in nomine domini dei nostri inuoca∣bimus: These men do trust or reioice in theyr chariots / & other re¦ioice in theyr horses: But we reioice in y^e name of our lorde god. And therfore it soloweth y^t the gift offere is finally giuen to man for this intent / that the holy goost, therewith enterynge into the soule, shulde giue to vs the vertue of mekenes, whiche cureth our wounde of pryde / so that the meke person may therby ascende vn∣to glory of heuyn / whiche the proude aungell lost by his pryde.

And this is it that we sayd before / that by the great mekenes and reuerence that our sauiour Iesu had towarde the high maiesty of god the father, in his moost blessyd passion: men, beholdynge & remembrynge the same, shulde be prouoked vnto lyke mekenes, reuerence, and honour towardes god, accordynge to theyr po∣wer, as theyr frailtie wolde suffre them / that thereby they myght be made apte to repare the order of the thronys.

¶Example of this gyfte of the feare of god. The seuenth Chapitre.

ANd that this gyfte of feare is ofte tymes gyuen vnto suche persones as do feruently remembre the passion of Christe: we haue example of the blessed woman of whome we spake before,* 1.167 Maria de Ogines. It is wry∣ten in the foresayd boke of thistories of Vincent / that this blessed woman Marie had the chaste and louynge feare of god / and that without doubt,* 1.168 thrugh the ofte and feruent remem∣braunce of the passion of Christe / as we shewed before.* 1.169 And this godly feare was in her herte, as an ornamente of her brest, or a

stomacher / wherwith she represseth her hert frō all vaine though∣tes.

It was in her mouthe as a brydell to restrayne her tongue. This feare of god was in his werke, as a pricke or brod to dryue her to labour, and kepe her from slouthe and sluggysshnes. And in all thynges it was to her as a squyre or rule to order her, that she shuld nat excede a due meane. This godly fere was in her, as a be••ome to make clene her herte from all doublenes / her mouthe from all falshed / and her werkes from all vanitie: By the which spirite of feare, at length she conceiued so great loue vnto pouer∣tie, y^t scarcely she wolde kepe or reteyne to her vse those thynges that were very necessary for her. And for the loue that she had vn∣to pouerty, she was fully purposed in her mynde, to haue depar∣ted from her frendes, and gone into a straunge cuntrey / and there as a vile & abiecte person, to haue beggyd her lyuynge from dore to dore for godd{is} sake. And for the same purpose she had prepared a bag, wherein she wold put suche thynges as she shulde receiue of almose / & a lytle cup, wherwith to drynke water or els potage / yf she had any gyuen to her / & also she prepared for her werynge, olde clothes and patched garmentes / & so wolde haue performed these thyng{is} in dede, ne had ben the great instance of her frendes / the whiche with many teares and diligent desyres might scarce∣ly withholde her from that purpose. Nat withstandyng her good wyll dyd appere in the premisses / for she dyd that she might. Also she continued in this loue of pouerty / which appered in that that she cut hir table clothes or napkyns / and also her shetes / and gaue the one parte to the pore / reseruynge the residue for her selfe. And nat only by this feare of god she contempned all worldly riches: but also she dispised all worldly honour and glory / and all vayne praise of man / and that for the great swetenes and pleasure that she had in heuenly thynges. And nat onely she wold nat admyt or loke towardes these vanities: but also she refused them with ab∣hominacion of herte, & vtterly abhorred them. The loue of Christ was so feruent in her herte, that nothynge els was pleasaunt or sauory to her, but Christe. And moche more ye may se of her me∣kenes and pouerty in the sayd boke of Vincent historiall.

¶The gyfte of pitie is also gyuen to man by the feruent remembraunce of Christes passion. The .viii. Chapitre.

THe gyfte of pitie is gyuen to man by the continuall and feruent meditacion of the passion of Christe / wherwith a man ordereth & behaueth hym selfe iustly and deuout∣ly in the due honoure and worshyppynge of god / in due reuerence and intreatynge of holy scripture / and in the loue & due confortynge of his neighboure. In the whiche thre thynges con∣sisteth & standeth the gyfte of pitie:* 1.170 Whiche pitie (as saint Paule sayeth (is profitable to all thynges / & specially against the hard∣nes and malice of the herte. For that persone whiche is crucified with Christe thrugh the feruent remembraunce of his most bles∣sed passion: is kyndled with this gifte of pitie vnto the high com¦passion, benignitie, and mercy of his neighbour / and that on this maner. Whan a persone deuoutly and feruently beholdeth in his remembraunce the compassion and mercy that our sauiour Iesu Christe shewed vnto mankinde / and specially at his dethe & passi∣on (as we declared before in the gyfte of feare) anon he is moued and kyndeled / and his herte is opened towarde his neighboure,* 1.171 bought & redemyd with the bloode of Christe, as we all be. I say this man thus considerynge, is so kyndeled vnto the loue of his neighboure / and that for the loue of his lorde god: that he is redy to gyue all that he hathe, and hym selfe also with glad mynde for the helthe and saluacion of his neighbour / for he considereth that his lorde god suffred dethe with moost greuouse paynes for his sayd neighbour. And moreouer, as he hath compassion vpon his sauiour Christe hangynge vpon the crosse, and that with all his hert: so he hath as great inwarde sorowe in his hert vppon his neighbour / whiche by his synfull lyuynge forsaketh the conforte that he myght haue by Christes woundes and passion / and so in his maner dispiseth the blood and dethe of Christe. I say he hath inwardly as great compassion of this person, as he wolde haue vpon hym selfe. Fyrst he is wounded and greued in his herte, for the contempt of his lord god. Secondly, for the hurt and damage of his neighbour whiche hath forsaken lyfe & glory euerlastynge, and hathe chosen voluntarily or wylfully eternall dethe & damp∣nacion. This good man seeth & considereth the contempt of god, the blood of Christe dispised / and the moost noble creature made to the ymage of god, wylfully to go to eternall paynes / and ther∣fore his herte melteth thrugh pitie, and is relented or resolued by compassion. And in like maner as he hath compassion of the hurt of his neighbour: so by the same gyfte of pitie, he hathe great re∣ioice and gladnes in his soule, of the goodnes and spirituall pro∣fite

of other persons / whan he {per}ceiueth that they order thē selfe to receiue the fruite & profite of the woūdes of Christe / with whom he entreth into the same woūdes / & is made one with thē. He ioy∣eth with them that be ioyfull of any goodnes. He is sory with thē that be sorowfull for theyr hurt & damage. He reputeth euery one of his neighbours, as hym selfe / seynge & consideryng y^t bothe he & his neighbours be create & made of our lord god / marked & dig∣nified with his image / redemyd & bought with the same blood of Christe / & ordered to cum to one & the same glory. And most speci∣ally he openeth his hert vnto his neighbour, by this gift of pitie: for that he seeth & considereth his lorde god to be crucified for all people / & therfore he seeth & cōsidereth his lorde god in all people▪ He requireth & sercheth his sauiour crucified in all his neibours. He beholdeth him in thē all after his pore maner. He is all giuē to his neighbour: for he is hoolly & fully gyuē to his sauiour cruci∣fied. O what ioye is it vnto his hert, whā he seeth his neighbour do due honor vnto his sauiour crucified? He hath non enuy ther∣at / he is nat displeased therwith / he doth nat detract hym or speke euyll of hym / he wyll nat let hym nor hynder hym from y^t honour / by signe, worde, or dede / nor giue hym any occasion to withdraw him from y^t honour: but hoolly he desireth his neighbours {pro}fite / & abhorreth his hurte or peryll / reputyng & acceptynge bothe his neighbours hurt or profite, as his owne profite or hurt. And y^t is specially for the loue y^t he hath to our lord Iesu Christ / the which for the great loue that he had vnto the helthe of mannes soules / & to the honour of his father: he suffred most paynfull & shamefull deth of the crosse. Wherfore the zele & thonour of god / the compas∣sion of Christe / & the inflamacion or kyndelynge of his owne hert hereunto: be moost properly to be attended & beholden in y^e woū∣des of Christ / for there they be had & gotē. And by this gifte of pi∣tie, y^e hert of man is in a meruelous maner eleuate & lifte vp vnto his lorde god. For whan a man doeth enforce hym selfe asmuche as he may, to conforme hym selfe vnto the pitie and compassion that Christe god and man had and shewed vnto vs whan he suf∣fered the dethe of the crosse / than that soule pleaseth god singuler∣ly / in so muche that Christe wyll take that soule so comformable to his godly pitie, vnto his singuler loue and fauoure, vnto his swete enbracynges & halsynges / & kepe y^t soule as his dere belo∣ued spouse / & induce and brynge that soule to perceiue his swete consolacions / suche a soule our sauioure loueth: asmuche as she loueth hym / that soule our lorde draweth to hym: for as muche

as that soule hath one felyng with Christ, in hauyng compassion of Christ, & of his neighbour with Christ. Also it hath one sauory knowledge with Christe: in duely honouryng god / one zele and feruent desyre to the saluacion of mannes soule with Christe / and so that soule is in a maner transfourmed into Christ, thrugh this gifte of pitie / whiche (as we sayd before) is profitable to all thyn∣ges. It couetyth thonour of god / it expelleth sorowes and trou∣bles from mannes soule / it feruently they steth and desyreth the fruite and profite of soules / it laboureth that the blood of Christe might take effecte in other persones / and it kyndeleth the soule in feruent loue to god and his neighbour. Wherefore dere beloued frendes, let vs approche hereunto, and labour diligently for this gyfte. For doubtles this one, amonge all other (and peraduen∣ture before all other gyftes) doeth moost please god. I pray you therfore let vs labour to do the wyll and pleasure of god / and let vs draw or sucke out of his woundes and syde this gifte of pitie. Let vs be all one in our lorde Iesu Christe crucified / and let vs requyre, se, or desyre non other thyng in our neighbour, but Ie∣sus Christe crucified. So louyng our neighbour, that with him we runne at all tymes into the woundes of Christe: Nat behol∣dynge or louynge hym as fayre, beautifull, stronge, or wyse / or any other suche lyke vaine and transitory thynges whiche may hinder or withdraw our soule from the loue of god: but onely be∣holdynge and louynge our neighbour, as redemyd and bought by the precyouse blood and dethe of our lorde, as anointed & was∣shed with his blood / and applied or put to the woundes of Christ by receiuyng the fruit of them. Let it nat be sene or thought hard and painefull to vs to suffre great paines / or (yf nede shulde re∣quyre) moost shamefull dethe for our neighbour: for whō Christ (the onely sonne of god) suffred moost greuous paynes, and the moost shamefull dethe of the crosse. Let vs all couet and desire for the profite and helthe of soules, all maner of rebukes and dispi∣synges / all afflictions, and tourmentes / and also to suffre moost vile or shamfull dethe. Let euery man be to vs, as our owne hert: for whom the hert of Christ was perced with a spere. Let vs mul∣tiply our preachynges and exhortacions, good examples, pray∣ers, fastynges, knelynges, watche, labours / & also suffre moc∣kes or scornes for the helthe of soules. Let this be our office and dayly excercise / our glory and ioye / and our consolacion, euer to offre sum thyng to almighty god for the profite of soules. Let nat the ryuer & fountaine of teares cease from our iyen: for our owne

synnes and also for the synnes of other. Let vs be content to be sa∣ciat and fulfylled with suche wepynges and sorowes in this vale of myserye and teares. Let our synnes and also the synnes of our ueighbours hynge euer in our syght / nat to iudge or condempne our neighbours, but to lament and wepe for them at all tymes / & nat onely let them be in our syght: but also let them entre & perce the ynner partes of our hertes. Let vs at all tymes and in all pla∣ces haue our sauyour Christe crucified in our presence. Let vs al∣wayes be feruent and deuout in all honour due to god, in the re∣uerence of holy scrypture, and in the loue and compassion of our neyghbours. In the whiche thre consysteth the gyfte of pitie.

This ordre and ascencion in our soule doeth molifie all our hert, and sprede it abrood, and make it apte to receyue the spyryte of pi∣tie / whiche doeth quyet vs & set vs in great pleasure and fauour of Christe / where as we shall fynde spirituall foode, bothe within & outwarde / that is our moost tendre louer our lorde Iesu Christe, the rest or our soules, & the rewarde of our good dedes that we do thrugh this gyfte of pitie. And to this gyfte of pitie doeth corres∣ponde the seconde beatitude: Beati mites. Blessed the mylde.

And hereunto saynt Austin sayeth:* 1.172 Pitie accordeth and is conue¦nient vnto mylde persons. And as concernynge the fruites of the holy goost: these .ii. that is, goodnes and benignitie, ben directly attributed & appropriate vnto this gyfte of pitie / but the thyrde, y^t is called Mansuetudo / that is, myldenes or gētilnes, perteineth to this gyfte of pitie indyrectly / for it taketh away the lettes & impe∣dimentes of the actes of pitie. And the spirite of pitie is gyuen to man, for that his hert shuld be moued & kyndled vnto be••ignitie / so that man vsyng duely this gyfte shuld cum to the same eternall possession & heritage y^t he wold haue other men cum to. And this is it that we sayd before, y^t by the great compassion, pitie, & mercy y^t our sauiour Iesu Christ shewed vpon vs & vnto vs on y^e crosse, we shuld be styred, moued, & kyndled to lyke werkes of pitie accor¦dyng to our power & habilitie vnto our neighbour / y^t thereby we myght be made apt to the restauracion of thorder of archaūgels.

¶Example of this gifte of the spirite of pitie. Cha. ix.

OF this gyfte of pitie we haue example in the forsayd bles∣sed woman Maria de Ogines, in the sayde boke of the histories of Vincent.* 1.173 Where as it is writen that nat only she auoyded all maner of euyll by the gyfte of the feare of god: but also by the spyryte of pytye (whiche she had withoute doubte) by the ofte and feruente remembraunce of the passyon

of Christe) she was made very feruente and prone or redye to all goodnes. She laboured and enforced hyr selfe as farre as hyr power wolde stretche, to fulfyll all the werkes of mercy, of a great and aboundaunte pytye that was in hyr. And aboue all other werkes of pitie, she had a feruent desyre to vysyte the sycke, and to assyste them in theyr infirmities, and also to be present at the deathe and sepulture or buryenge of the ded folkes, where she ve∣ry oft tymes receyued from god great spyrytuall conforte / and al∣so thrughe the reuelacion of god knewe many secrete and heuenly mysteryes. And this well appered in this history folowynge.

Vppon a certayne day whan one of the systers of Ogines labou∣red in the extreme panges of dethe: this blessyd woman Maria beynge in hyr celle, se in spyryte a great multitude of deuylles a∣bout the bed of the sycke syster. And as the couent dyd say cōmen∣dacions for the soule of the sayd sycke syster, whō they thought to haue be ded: this holy Mary (in a maner forgettynge hyr mylde grauitie & sad shamfastnes) ran with hast vnto the bed of the sicke syster•• & stryuynge with those wicked spirites, nat only dyd resist thē with hyr feruent prayers: but also dyd chase & dryue thē away with hyr mantell or pall, as a man wolde chase away the flyes.

And whan these wycked spyrytes dyd terrybly resyst hyr, and al∣ledgyd reasons for them y^t this soule shuld perteyn to them: than she nat content with theyr importunitie, cryed and called vppon Christe, & vppon the blood of Christe that he shed for mannes sal∣uacion / & continually with a feruent mynde remembred the dethe of Christe that he suffred for vs. And yet these woode raungynge fendes, nat ceasyng of theyr importunity, but euer busy to deuour this soule by many craftye and deceytfull reasons: than this bles∣syd woman Maris, conceyuynge in hyr soule a great trust and confidence in god by the grace of the holy gooste.* 1.174 (For as Paule sayth, where as is the spyryte of god) there is lyberty & great con¦fidence) she I say, hauyng great trust in god, sayd with a free spi∣rite & great boldenes: Good lorde, I wyll be pledge & surety for this soule. And thā furthwith the dāpned spirites fled & vtterly a∣uoyded / and the good aūgels cam and toke the soule. And so this blessyd woman gyuyng thankes to god, went to hyr owne cell / & prayed for y^e sayd soule. And afterward as she was ī deuout pray∣er in y^e day of y^e feest of saint Peter & Paule for y^e sayd soule: saint Peter appered to hyr, and shewed vnto hyr how the soule of the foresayd woman was in greuouse paynes of purgatorye, for as moche as she in hyr lyfe had moche inordinat loue to y^e world & to

the pleasures therof, though at her dethe she had very contricion therof. And than this blessed woman, moued of pitie (as she was alwayes full of pitie, and specyally towardes the soules in pur∣gatory) dyd praye moche feruently and deuoutely for that soule. And nat content with hyr onely and owne prayers: requyred in∣stantly, and opteyned the prayers of many other deuout persons / and also caused many masses to be sayd for the sayde soule, vnto the tyme she was delyuered from payne, and taken vnto ioye and glory eternall. Many other examples of hyr pitie and com∣passion ye may rede in the sayde .xxxi. booke of the hystoryes of Vincent.

¶The gyfte of science or knowledge is optey∣ned by the feruent remembraunce of the passyon of Chryste. The .x. Chapitre.

THe gyfte also of scyence and kuowledge of spyrytuall and godly thynges is gyuen to man by the continuall and deuoute remembraunce of the passion of Christe / thorughe the whiche gyfte, man may duely and iust∣ly lyue in this wretched worlde, where as flourysshe many fro∣warde and wycked persons. And yet that man that hath this gyft shall lyue godly, though he be amonges them / for he shall conty∣nue in his faythe, and defende it / and haue true compunction in his herte. He shall absteyne from euyll, and wysely admynystre or vse these temporall goodes. He shall dyrecte and ordre all his werkes to ryght reason / and applye his wyll to the wyll of god.

Or we may saye that this gyfte of scyence doeth teache vs to be∣holde as in a moost pure glasse, all maner of contemplacion, and all maner of pacyence. And that is, yf we take this gyfte know∣ledge as a science or knowledge of these inferior thynges, in that that they be helpynge and inducynge to the contemplacion and knowledge of spyrytuall and heuenly thynges. As be the know∣ledge of our synnes that we haue done, of the benefytes that we haue receyued of god, and of the paynes that we haue deserued for our synnes. For the fyrste, that is for the knowledge of [ 1] oure synnes,* 1.175 it is sayde by the prophete: Arguet te malicia tua, & auersio tua increpabit te scito. &c. Thy malyce and synne shall reproue the / and thy tournynge frome god shall rebuke the / therefore know thou and dilygently consyder that it is bytter

and paynefull to the to haue forsaken thy lorde god / and to wante his feare in the. This maner of science is a very true knowledge and moche necessarye for vs / that is to knowe our selfe, and so to [ 2] meke, dispise, or set lytle by our selfe. Of the seconde maner of knowledge / that is of the benefites of god: I say vnto you that amonges all the benefites that we receiuyd or dayly receyue, the greatest benefite of all other is the benefite of our redemption / in the which our lorde hath shewed vnto vs a sure argument or {pro}fe of his infinit and inestimable loue / that was, whan he suffred the moost shamefull and paynefull dethe for vs his enemies. This argumente or profe doeth engendre and greatly encrease in vs a knowledge moche pleasaunte and also necessarye for vs. Of the whiche knowledge saynt Paule sayeth: Non enim iudicaui me a∣liquid seire inter vos nisi Iesum Christum et hūc crucisixum.* 1.176 I haue iudged & thoughte in my selfe that I haue non other knowledge amonges you, but the knowledge of Iesu Christe crucified.

[ 3] The thyrd maner of knowledge that is of the paynes due for our synnes, is also necessary for vs / & the profe or argument thereof / that is the knowledge of the paynes of hell or of purgatory: hath ben reueled and shewed to many holy sayntes. And those paynes of hell ben conteined in these two verses folowynge.

Sitis & esuries, ••rigus, ignis, fetor, et horror. Tenebre, desperantes, victi, vermes{que} rodentes. That is: Thyrste & hunger, colde, fyre, stynche and vgsomnes or lothesomnes. Darkenes, desperacion, subiection, and gnastynge or gnawynge wormes. These thre ma¦ner of sciences with many other we may moost specially fynde & get in the meditacion of the passion of our lorde. And moost of all we shall get moche knowledge: yf ye diligētly serche the fygures of the olde law, correspondynge or signifienge this sayd passion of our lorde. For there is innumerable treasure hyd vnder those fygures, whiche may be founde with diligent serche. In y^e which fygures be hyd a meruelouse swetenes of deuocion / all maner of scyence and sacietie or full contentacion of the soule for this lyfe.

For he that is crucified with Christe by the continuall & feruent meditacion of his passion: shall se how these fygures & the scrip∣ture of god do shyne in the sayd passion / and so by the gyfte of sci∣ence he shall be eleuate and lyfted vp vnto a meruelouse swetenes of deuocion, and vnto an high perfection of contemplacion / and that on this maner. For fyrste to suche a person that feruently re∣membreth this passion, and depely sercheth these figures, shall appere how that the moost hygh goodnes of god the father hath

ordryd all thynges muche diligently vnto our profite. Secondly it shal appere how the onely sonne of god the father, our lord Ie∣sus Christe: muche godly and faithfully hath shewed vnto vs all thynges necessary vnto our helthe & saluacion. Nat onely by his wordes: but also by his examples. Thirdly, it shall appere how the passion of our sauiour Iesu was figured & signified from the begynnyng of the world / as it clerely appereth in holy scripture. What inwarde ioye & pleasure shall this be (thynke you) to that person that feareth these thinges & knoweth them? All these great and meruelouse thynges were done for vs. And to declare vnto you how all these thynges do figure and signifie our sauiour Ie∣sus crucified: let vs begyn at the begynnynge of the Bible / and so procede.* 1.177 Fyrst, where it is sayd: In principio creauit deus celū et terram. In the begynnyng god hath creat heuen & erthe. That is to say: In his sonne Iesu crucified, god hathe restaured & re∣pared the nature of aungels / and the nature of man. It foloweth Dixit deus:* 1.178 Fiat lux, et facta est lux. God sayd, I wyll that lyght be made / and furthwith it was made. That is to saye / god wolde that his sonne Iesus shulde be as a light, set vpon the crosse / to ex∣pell & put awaye all darkenes of synne / and it was don. And this light also diuided the night from the day. That is, synne frō ver∣tue and grace. Also this light by his presence, causeth the day of grace and vertue. And by his absence, it is nyght of synne. Also Iesus Christe crucified,* 1.179 was as the firmament in the middest of the waters / diuidynge the waters of temporall and worldly con∣solacion, from the waters of eternall & spirituall consolacion. Or els diuidynge the waters of mannes wisdom, from the waters of godly wysdome. Or diuidynge the waters of vice, from the wa∣ters of grace. Or els diuidynge the waters of worldly tribulaci∣on, from the waters of heuenly consolacion. In Iesu also cruci∣fied, were gaderyd to gyder all the waters that were vnder the heuen / that is, he bare all our iniquities / and suffred payn for all our synne: Therefore in hym were gadered to gyder all the wa∣ters / so that in hym was a great flode of tribulacions / that is, of afflictions, dispisinges, and many other paynes. And so by his grace & goodnes: was our etrhe made drye. For before his bles∣syd passiō: we were worthely deputed to all paines & eternall tri∣bulacions / but now we be deliuered from those eternall paines by the merytes of his moost holy passion. Also he was that great, depe, large, & broode see, of the whiche speaketh the Prophete Da¦uid / and that well appered in his passion.

Note well here, how clerely and manifestly these figures done signifie our lordes passion. In lyke maner we may serche thrugh the hole scripture / and take what so euer figure we wyll / thoughe it appere very farre and diuerse from this passion. And yet nat withstandynge we shal perceiue a meruelouse correspondence or a concorde vnto this passion / whiche shall cause a swete melodie in our soules / whereby our hertes shal be meruelously conforted / and it shal make vs to entre into the contemplacion of god & god∣ly scriptures / yf we diligently serche these figures.* 1.180 Let vs consi∣der the figure, whan Abraham prepared a fat calfe and moost ten∣der / and gaue it vnto the thre aungels that cam to hym / that they shulde eate and fede thereof. This figure in the vtter apparence of the letter, semeth very baren and of litle fruite / but yet inward∣ly, it conteineth great swetenes of contemplacion. In lyke ma∣ner this sayenge:* 1.181 Est lignum vite in medio paradisi. There is the tree of lyfe in the middle of paradise / that is, Christe hangynge vpon the crosse in the middle of the chyrche / or Christe in the vyr∣gyn wombe / whiche vyrgyn is as a paradise of pleasure. Also this figure:* 1.182 Eluuius egrediebatur de loco voluptatis. A flode or ry¦uer ranne out of the place of pleasure / that is, the flode or ryuer of mercy and grace from the syde of Christe. And so the foresayd fy∣gure that Abraham dyd gyue that mooste tender calfe to the thre men to eate: doeth signifie that god the father of heuyn, dyd giue his onely begotten sonne, moost tender and moost innocent, and full of all vertues and grace, to the dethe of the crosse for our syn∣nes. And that thre men dyd fede therof, doeth signifie that the ho∣ly trinitie, the father, the sonne, and the holy goost were fed and satisfied for our transgression by the passion of Christe: whiche before that passion were hungry and redy to take vengeaunce / & to punysshe vs for our synnes. And here now we may se the great swetenes and pleasaunt confort of this figure. Here by Abraham is vnderstanded god the father / and by the moost tender calfe, is signified the sonne of god / and by these thre men, is signified the holy trinitie / and yet the father and the sonne be nat dyuers god∣des: but one god. For though they be distincte persons, and eche of them is god: yet the thre persones ben but one god in trinitie of persones. And so I say, in this figure appereth the meruelouse and inestimable swetenes that is gyuen vnto the soule that dili∣gently sercheth this figure. For where as god in hym selfe was hungry and desirouse to do iustice vpon vs for our synnes: he of his infinite benignitie and goodnes, dyd and shewed that iustice

into hym selfe, or vpon hym selfe / for els surely that iudgement of iustice had deuoured & distroyed vs / yf it had fallen vpon vs / for there was no pure man that might saciate and satisfie that hūgry appetite of god: but onely the sonne of god and man / that moost tender calfe, whom god the father dyd make redy to meate. That is, he put hym to suffre all affliction, dispisinges, mockes, bea∣tynges, and moost cruell dethe: to satisfie his hungry appetite / for the great iniury and inobedience that we dyd vnto god. What is that? Bicause we offended hym: shuld he so iudge & condēpne him self / & so suffre paine for our synne? He was offended by vs / & that nat withstandyng, he was iudged by vs, in vs, and for vs. And so Christe, beynge one person in two natures / that is, bothe god and man. He was offended in his godly nature, as god / and iudged or condempned for our synnes in his manhode: So that the godhede was offended / and he in his manhode suffered. And bycause in one persone he was bothe god and man: therefore we may truely say that we dyd offende hym / and yet he suffred for vs / and so he was bothe offended, and also iudged and condempned. And that is more to be marueiled / after the dethe of this calfe / the sonne of god, where as we were worthy to want all his confort & goodnes / for asmuche as we had condempned hym and put hym to most shamefull dethe: this moost benigne and mercifull lorde, forgettynge in a maner the tyme past, & also all our malyce, dyd conforte vs and dayly doeth with his manifolde graces. We dyd euyll to hym, and he doeth good to vs. We slew hym, and he gy∣ueth spirituall lyfe to vs. We put hym to the dethe, and gyueth to vs hym selfe to our spirituall foode. Herein we may se the great merueiles of god hyd and couered in the holy scripture. Here in this calfe of Abraham we may receiue meruelous refection of spi¦rituall science, if we serche diligently the same. And so in like ma∣ner of many other figures in holy scripture. wherein the soule & mynde of man ought to be eleuate and lyfted vp by this gyfte of science / and knowledge of suche figures, correspondynge or sig∣nifienge the moost blessyd passion of our sauioure Iesu Christe / that by the feruent remembrance of the sayd passion he myght en∣tre into these most depe treasures of the goodnes of god / vnto the tyme that soule or mynde be depely entred into Christe crucified / and in a maner absorpte & drowned thrugh or in the feruent loue of Christe crucified. And than that soule shall receiue the gyfte of science / & know how to order his werkes accordyngly vnto right reason / and applie hym selfe vnto the conformitie of Christe. And

this is it that we sayd in the begynnynge of this chapiter / that the gyfte of science moueth a man to lyue iustly & truely in this wret∣ched worlde / where as flourysshe many froward and wicked per∣sones / and amonges them to defende his faithe / and to haue true compunction in his hert. The spirite of science or knowledge is for that intent gyuen vnto man, that that spirite, enterynge into the herte or soule of man: shulde instruct hym in thynges necessa∣ry for his saluacion / and shulde moue hym to true compunction & sorow for his offences / that man shulde know, that what so euer payne or tribulacion he hath: it is for his synnes / and if he be pa∣cient: for his great profite. And what so euer goodnes he hathe: it is of the mercy and grace of god. And so thereby he shulde lerne to be euer subiect to god / and to praise hym in all werkes / & neuer to murmure against hym: but in all thynges and at all tymes to shew mekenes and pacience / and euer confesse god to be iust and true in all his werkes / and so folow thexample of Christe, which is the myrroure of pacience / and also the rewarde eternall of the true and meke pacie••t. Moreouer, by the true compunction of herte (whiche springeth of mekenes thrugh thoperacion and help of this godly science) is swaged the wrathe & indignacion of the mynde. And contrary wayes / wrathe doeth ouercum and spiritu∣ally slee the vnwise person that wanteth this gyfte of scyence. As whan in aduersitie he is moued or styred / and also blynded by the vice of impacience / in so muche that he doeth nat know that suche paines and tribulacions as he suffereth: cummeth to hym by his owne demerites and synnes. Or els whan he is lyfted vp in pro∣speritie / he is so blinded by pryde / that he will nat know how that all the goodnes that he hath, cummeth of god. And lyke as we se in daily experience, that after rayne cummeth fayre wedder: so after the vertue of true compunction and sorowe for our synnes, foloweth the rewarde of consolacion. For who so euer wyll free∣ly punyssh hym selfe in this lyfe for the loue of god: he shall fynde hereafter a true ioye and gladnes without ende. And therfore our sauiour sayth:* 1.183 Bea••i qui lugent, quoniam consolabuntur. Blessed be they that wepe and mourne in this lyfe for the loue of god: for they shall be conforted. And this is the thyrde beatitude / whiche correspondeth to the gyfte of science.* 1.184 For as saynt Austin sayeth / science is accordynge to mourners. Right iudgement of creatu∣res / or to iudge truely of creatures: perteineth vnto the gyfte of science. For oftymes men, thrugh thoccasion of creatures, turne them selfe from god, and so commyt greuouse synne / as the wyse

man sayeth:* 1.185 Creature facte sunt in odium, & muscipulam pedibus insipientium. Creatures made of mā to the seruice of god / thrugh the synne of man, ben made to the hatred of man / and as a trap or a snare to the fete of vnwise men / for asmuche as suche men, wan∣tynge right iudgemente and knowledge of the creatures, do put theyr full confidence and trust in them / whiche they shulde haue & put in god / and so consequently they do synne and lese the true & infinite goodnes. And this great damage of man, is made kno∣wen to man by the right iudgement of creatures / whiche he hath by this gyfte of science. And therefore co••ueni••••tly is the beati∣tude of mournynge assigned to reaunswere vnto the gyfte of sci∣ence. Whiche graunt vnto vs that moost tender calfe that hynge vpon the crosse for vs. Amen.

¶An example of this gyfte of the spirite of science. Chapitre .xi.

OF this gifte of discrecion and of science, we may haue example in the foresayde blessed woman Maria de Ogines.* 1.186 Of whō it is wryten in y^e histories of Vin∣cent / as foloweth. For asmuche as to this blessed wo¦man (in auoidyng all euill by the spirite of the feare of god / & in doynge good by the spirite of pitie) was also necessa∣ry a warenes & a circumspection of discretion / therefore almigh∣ty god,* 1.187 the father of light and knowledge / whose vnction and spi∣rite teacheth vs in all thynges necessary, dyd illuminate & lygh∣ten his doughter Marie with the spirite of godly science. (And that without doubt was thrugh her continuall and feruent remē∣braunce of Christes passion). God I sayde gaue to her the gyfte of knowlege / that thereby she might know what was to be done / and whā / and what was to be auoided / and that all her sacr••fices and paines taken for god, she might order with discrecion. For oftymes vice wyll shew hym selfe to be vertue / and euyll oftymes is taken vnder the colour of goodnes. And whan we wold auoide one vice: oftimes we fall into the contrary vice / and therfore this spirite of godly knowledge is necessary for vs. Sumtyme this blessed woman whan she was made one spirite with god, & was ioyned vnto hym with the glew of feruent loue to hyr great plea∣sure and swetenes. If she herde of the cummynge of straungers to speke with her: she wold (I say sumtyme) with great violence withdrawe her selfe from that great pleasure of contemplacion /

from the swete halsynges of her spouse Christ, lesse that she shuld slaundre those straungers. I say she wolde withdraw her mynde from that contemplacion with so great vehemence of sorow, that sumtyme she voyded or spytted pure blood / & that in great quan∣titie, to her great payne and affliction. Wyllyng rather so to pu∣nisshe her selfe with that great martyrdom, than to trouble or vn∣quyet the peace and quyetnes of her systeren and bretheren / and specyally of pylgrymes or straūgers. Yet sūtyme whan she knew (thrughe the reuelacion of the holy goost) the cummynge of sum straungers: a good tyme before they cam, she wolde go pryuely into the feldes or woodes nygh vnto her cell, and there wolde she hyde her selfe, that vnneth or scarcely hyr owne company myght fynde her, all thoughe they searched for hyr all the daye. And sumtyme contrarye wayes, whan she was in slepe, yf there cam to hyr pore and symple persons for theyr necessitie or conforte, she was sodaynly awaked and compellyd to ryse, onely by thopera∣cion and mouynge of the holy goost, whiche than sayd vnto hyr: Spede the, there is one that abydeth for the to speke with the / nat for any curiositie: but for very necessitie. Moreouer though this blessyd woman with a meruelouse discrecion kept alwayes peace with hyr neighbours, and nat onely with them that were good & vertuouse: but also with them that appered nat so vertuouse: yet towardes hyr selfe she was meruelously vndiscrete / moche abiec∣tynge and dispisynge hyr selfe / and (as it semed to hyr company) punysshynge hyr selfe sumtyme aboue measure. But certeynly, so moche the more she was dyscrete to hyr selfe: for as moche as she dyd nat presume to do any thynge vnto hyr selfe, but as she was famylyarely taught••of the holy goost. For she durst nat ab∣steyne one hole day from her refection: except that she were most surely rauysshed & rapte vp aboue hyr selfe, and from all hyr sen∣sys. And yet sumtyme whan she was rapte, she dyd attempte and proue to take hyr refection, to auoide thoccasion and murmure of other persons that were in hyr company, but in no meanes she myght receyue it into hyr stomack / and for payne therof, she was sumtyme almoost ouercum. And therfore afterwarde she had that lyberty to absteyne whan she wold, and non occasion taken ther∣of / nor any man durst aske of her,* 1.188 why she dyd so. Also oftentymes whan the preest lyfted vp the blessyd sacrament of the body of our lorde aboue his hed: she se bytwyxte the handes of the preest, the forme and shap of a moost fayre chylde. Also she se a great multi∣tude of aungels / descendyng from heuyn with a great lyght. And

after the vsynge or receyuynge of the sacrament, she se in spirite our lorde remaynynge in the soule of the preste, and lyghtenynge it with a meruelouse clerenes. Or els, yf the preest receyuyd the body of our lorde vnworthely, she se than our lord departed from that soule with indignacion, leuynge it in a great darkenes, and voyde of all goodnes.

¶The gyfte of strengthe is gyuen to man by the feruent remembraunce of Christes passion. The .xii. Chapitre.

BY the deuoute and ofte remembraunce of the passion of our lorde, is also gyuen vnto man the gyft of gost∣ly strength agaynste our spyrytuall enemies and the multitude of temptacions. And by this gyfte, inordi∣nate feare is put away. Hardy and inordynate bold∣nes is reduced to a due measure / and all aduersities ben strongly borne & suffred. For who so euer be crucified with Christe thrugh the feruent remembraunce of his blessyd passion▪ is animated and strengthed to entrepryse great and harde thynges / to contempne and set at nought all worldly pleasures / to suffre paciently and gladly all tribulacions, and to expugne or ouercum all vyces.

That faythefull seruaunt whiche doeth••feruently remembre his lordes passion, and to whom his lorde hathe gyuen many gra∣ces, that person I say doeth consydre and se the meruelouse and incomprehensible strengthe of Christe in his interprysyng great battels, in his sufferaunce, and in the vanquesshynge or subdu∣ynge of the deuyll. I say in his entreprysynge of great and harde thynges / for he faught great and terryble battelles for the salua∣cion of his enemy, vnkynde man. Also the meruelouse strengthe of Christe doeth appere in his pacience, where as he suffred most obprobriouse, sharpe, and greuouse tourmentes / and that of his creatures. And thyrdely his incomprehensible strengthe was she∣wed in subduynge so myghty and strong a lorde (or rather I may saye a tyraunte / the deuyll that vsurped the dominion ouer all the worlde / whome our lorde by the dethe of the crosse strongely dyd ouercum / and so by his dethe destrued the autor and cause of deth. These thynges well considered, it is no maruell yf the faythefull knyght of Christe, and folower of his lorde, moued by these exam¦ples of Christe, entrepryse and go•• aboute to do great and harde thynges. And the more harde, vyle or paynefull the thynges be,

the more gladly, diligently, and more feruently wyll he attempte them. And that specyally yf it be to the laude and honour of god, and the helthe & conforte of soules. For than there can be nothyng to harde, to vyle, nor to paynfull for hym to do or suffre for god / whiche dyd so great thynges for hym so vyle a wretche. Yea also he thynketh all thynges (though they be neuer so paynefull) to be swete, pleasaunt, delectable, commendable, and moche to be desy∣red: yf thereby he may be assimulate or made lyke vnto the moost shamefull and paynefull dethe of Christe his lorde god. Those thynges this faythfull seruant doeth more gladly, in those he oc∣cupieth hym selfe more aiudiously, those thynges he sercheth and oft remembreth / those he desyreth to fulfyll with a feruent mynde / nat grudgynge nor sayenge, why put you me to this vyle offyce, to this shame, to this labour and payne? But rather thynkynge, why shal I nat do these thynges with a glad mynde? Nor he do∣eth nat repute or thynke hym selfe to be of any reputacion for that he serueth god: but he thynketh it a greate thynge, that it wolde please almighty god of his onely goodnes to accept vnto his ser∣uyce so vyle, vnworthy, and moost myserable wretche as he is.

Wherefore in all these thynges, his herte is onely pleased in that, that he may be conformable to his lorde god, and that he doeth fo∣low hym in sufferaunce of troubles, as moche as he may for hys frailtie. And that he suffreth: he knowledgeth it to be for his syn∣nes. And all his ioye is, that his lorde is honoured by his glad pa¦cience and sufferaunce of tribulacions. This faythfull seruaunte hathe so strongly subdued and tyed his appetyte vnder the yocke and captiuitie of ryght reason: that it shall nat haue his wanton pleasure in any carnall or worldly desyre / nor yet in any vayne or vnprofytable thynge. Also he kepeth his herte with all diligence as a castell of greate strengthe / so that he wyll nat suffre any syn∣full thought to rest therein / nor yet any vayne or vnfruitfull ima∣ginacions to wandre therein. He is euer thynkynge or conside∣rynge those thynges that ben spyrytuall and godly, or inducyng vnto god / & with great ioye he desyreth those thinges / & feruently laboureth to bryng them to effect. But for as moche as in this lyfe euermore or for the moost parte the chaffe is myxt with the corne: therfore this faythfull seruant taketh the rydell or wyndose of dis∣crecion in his hande, and so wyndeth and purgeth the chaffe from the corne: in the doore of his herte. He taketh into his hande the burnynge and sharpe swerde to kepe diligently his herte, as the paradyse of god / so that what so euer in his herte desyreth to eate

of the tree of lyfe (that is, all suche thoughtes as be godlye, spirituall, and lyuely) suche he diligentely doeth cheryssh and nourysshe. And yf any thoughte do onely loke vnto the fruyte forboden / that is to any thynge contrary to the commaundemen∣tes or pleasure of god: suche thoughtes he wyll shortely expell frome his herte / so that they shall haue no pleasaunt abydynge there. The dysceytfull serpent shall haue none entraunce into that herte. Ne yet the flatterynge persuacion of the woman.

And yf peraduenture he perceyue any suche appere in his herte: anon he wyll remoue it wyth indignacion and sharpe rebukes / for there onely bene nourysshed manly / godlye / and vertuouse thoughtes. And therefore suche a persone that is thus puryfyed in soule and bodye: may trewly order hym selfe to the contem∣placyon of god. For he neuer lyfteth vppe his syght or iyes vn∣to vayne thynges. Ne hys eares to heare noysome or vnprofy∣table thynges. Nor hys nose to smell swete odours nor smelles. Nor hys mouthe, to taste delycate thynges. Ne yet hys tou∣chynge, to feele softe thynges / and that inordynately: But with all dylygence he kepeth hym selfe bothe inwardely and outward∣ly / so that nowe he shoulde nat be called a seruaunte or bounde: but rather a lorde and free. For he hathe domynyon ouer hym selfe by subdewynge of all inordynate and sensuall appetytes / as muche as a man may haue lordeshyppe ouer hym selfe in thys lyfe. And so (I say) suche a persone for his puritie, is mooste apte to receyue the godlye influencys and spyrytuall illustraci∣ons. For the sonne of Iustyce doeth inhabyte suche a pure and clene soule, shynynge in euery corner thereof / and lyghtenynge the inwarde partes of the same. That is, the thre powers of the soule / so that he may do all thynges necessarye for his saluacion by the power of the father almyghty. He knoweth all thynges, by the wysdome of the sonne our sauyoure Christe Iesus / and wyll all goodthynges, by the goodnes of the hooly gooste.

These be the thre mansyons or tabernacles that god maketh in the soule of the iuste and pure persone / for there he fyndeth no∣thynge that shulde let or resyste contrarye to hym. And so our lorde doeth shyne so longe in that soule: vnto suche tyme that soule thorughe that bryghte lyghte and clearenes be ab∣sorpte / and (in a maner) as it were drowned or swalowed vppe into god. And than the soule so rauysshed and lyfted vp aboue it selfe:* 1.189 doeth entre in to the godlye clowde / after thys maner cryenge and sayenge thus. Et nox illumininatio mea in deli∣tiis

meis. This nyghte or clowde is my lyghte, to my great con∣forte and pleasure. And thus ye may se that the soule by the gyfte or spyryte of strengthe is lyfted vp aboue all feare of perylles of our enemies / it feareth nothynge but synne that displeaseth god / it is nat subdued to any passion / and is redy to excercyse all wer∣kes of strengthe. It is nat ouercum by any (conflyete or battell in temptacion. And all this is opteyned and gotten by the con∣tinuall and feruent remembraunce of Christes passion. And here vnto saynt Paule sayeth:* 1.190 Confortamini in domino, et in potentia virtutis eius. Ye be conforted in our lorde, and in the power of his vertue / that is in his passion where as his great power and ver∣tue was shewed,* 1.191 Also the prophet Dauid sayeth: Ipse dabit virtu∣tem et fortitudinē plebi sue. He shal giue vertue, power, & strength to his people. And by his power we haue the vyctorye oure ouer enemies / as saynt Paule sayeth:* 1.192 Deo gratias qui fecit nos vincere per dominum nostrum Iesum Christum. Thankes and praysynges be to god that hath gyuen to vs the vyctory ouer all our enemies, by the merytes of our lorde Iesus Christe. And in an other place saint Paule sayeth thus:* 1.193 Indu••te vos armatura dei, vt possitis stare aduersus in••idias diaboli. Put vpon you the armoure of god, that ye may stande strongly agaynst the disceites and pryuy assautes of the deuyll. These be the armours of god: and also vnder hym our armoure. Let vs take his crowne of thorne, for our salet or helmet. For our swerde, the nayles of his handes. For our spur∣res, the nayles that persed his fete. For our Iacke or haubergyn, the betynges of his body with scourges. For our sheld, the crosse as our lorde bare it to the mounte of Caluary. For our horse, the same crosse / as Christe dyd hynge and dye thereon. With this ar∣moure we shall ouercum the deuyll / for thereunto we shall haue strength thrugh the feruent meditacion of the passion of Christe. To this gyfte of goostly strength, correspondeth the fourthe bea∣titude / that is:* 1.194 Beati qui esuriunt et sitiunt iustitiam. Blessed be they that hunger and thyrste iustice. For as saynt Austyn sayeth: Strengthe is conuenient to them that hunger and thyrst iustice. for they labour diligently desyrynge to haue ioye and pleasure in and of thynges that be very good / and also labourynge to tourne theyr loue from all worldly and vayne thynges. And this conue∣niency doeth also appere in that, that this gyfte of strengthe con∣systeth and standeth in harde thinges & of great difficulty (as we sayde before). It is a greate and an harde thynge that a man shuld nat only do vertuouse werkes which comonly bē called the

werkes of iustice: but also that he shulde do them with a feruent, and (in a maner) an insaciable desyre of iustyce / whiche is signi∣fied by this hungre and thyrst of iustice.

To this gyfte also of goostly strength, correspondeth and accor∣deth amonges the fruites of the spyryte, these two fruites. Paci∣ence, whiche concerneth the sufferaunce of euyll or payne. And longanimitie, whiche consysteth in the taryenge or continuall a∣bydynge for the good promyses of god / that is eternall glory, the rewarde of vertuouse werkes. And so this spyryte of strength is gyuen to man, that it shulde aryse and lyfte vp the tedyouse & we∣ry soule whiche was almoost deiect & cast downe by the dayly suf∣feraunce of euyll and paynes / and for beholdynge or abydynge of the good promyses of god. And this gyfte so doeth lyfte vp this soule, that it (opteynynge his formar vertue and strength) doeth put away all suche dulnes & werynes, and also waxeth stronge to the desyre of inwarde swetenes / and so consequently to the desyre of eternall pleasure. Also this spyryte of strength doeth cause in mannes soule the hunger & desyre of iustice / so that the soule here in this lyfe feruently desyryng the werkes of iustice, may herafter be full saciate with consolacion eternall for his rewarde. And to this we sayd before,* 1.195 that by thexample of the mekenes & pacience of Christe in his passion, for the whiche he was exalted and had a name aboue aboue all names / as saynt Paule sayeth:* 1.196 Men shuld be prouoked and moued to the folowynge of Christe in corporall paynes and afflictions. In subduynge all vyce & inordinate con∣cupiscencys or desyres. In hungerynge & thrystynge the werkes of iustice / and in hauynge dominion ouer all his appetytes / and rewlyng them by ryght reason / that they so doynge, may be made apte to the reparacion of thorder of the dominacions / aungels or heuenly spyrytes so called.

¶Example of this spyryte of strengthe. The .xiii. Chapytre.

VIncent in his hystories sheweth an example of this gyfte of strengthe,* 1.197 of the blessed woman Maria de Ogines / thus sayenge: For as moche as it but lytle auayleth to a∣uoyde euyll by the spyryte of feare / and to do good by the spirite of pitie / & thyrdely, by the spyryte of knowledge to haue discreciō in all thynges / except also by y^e spirite of strength we resyst all euyll / & kepe our goodnes by pacience / and also by fyrme constancye &

stablenes perseuer and so continue vnto the dethe / & so at lengthe (by our long abydyng) receiue therernall rewarde promised vn∣to vs / this (I say) our lord & father omnipotent consideryng, dyd open his infinit treasures, & dyd adourne & beautifie his dere be∣loued doughter Marie (no dout for hyr feruēt & continuall remē∣braūce of Christes passion) with the fourth precyouse stone / y^t is, with the gyfte of goostly strengthe / & so dyd arme hyr agaynst all aduersities or dartes of the enemy / that neither she was deiecte & cast downe by any trouble or aduersitie: nor yet lyfte vp in pryde by any false & flatterynge prosperitie. One tyme whan she was greuously vexed with the paralisie or palsey / in so moche that for great payn she was constreyned to crye & knocke vpon hyr brest: there was one of hyr familiar frendes, a deuout person in a secret place nyghe / the whiche herynge and perceyuynge hyr greuouse paynes: with great compassion and deuocion prayed for hyr / and she by the spiryte of god, perceyuyng that by his prayers hyr pay∣nes were minisshed, sayd vnto hyr seruynge mayd: Go & say vn∣to that man, that he cease of his prayers for me / for though by his prayers myne infirmitie is releuyd: yet thereby I lese the merit•• that I might haue by pacient sufferaūce. An other tyme whan she was vexed with greuouse paynes or troubles, there was one of hyr deuout louers whiche secretly in his hert was very sory and heuy for hyr vexacion and grefe / the whiche she knowynge by the reuelacion of god: sent hyr mayde vnto hym, sayenge: Byd hym sorow no more for me. For she was more greued or heuy for the sorowes of other persones, than of hyr owne infirmities or trou∣bles. And nat onely by the spyryte of strengthe she had power to resyste all aduersaryes: but also to absteyne for all carnall and wanton desyres. This blyssed yonge woman had so subdued & dried hyr body betwyxt the two trees of the crosse / that is betwyxt the remembraunce of the passion of Christe / and beryng hyr own crosse by continuall penaunce: that by many yeres byfore hyr dethe, she neuer felte the mocions of vnclennes fyrst styrynges in hyr body. And thereby she had a greate confydence or boldenes to be in the cumpany of men / for she of hyr abundaunt innocency & pure simplicitte, supposed and thought that all other persones had ben as she was. And therefore one tyme whan one of hyr famylyare frendes of a feruente spyrytuall affection that he had to hyr, dyd holde hyr faste or wrynge hyr by the hande / thoughe for his chaste mynde he thoughte no synne: yet as a frayle man thorughe suche touchynge, he felte a lytell pleasure sensuall.

But she nothynge felynge in hyr selfe, nor knowynge of his mo∣cions: herde a voyce from heuen, sayenge in latyn thus: Noli me tangere. Touche me nat. Yet she knew nat what what those wor∣des ment or signified. For our lorde god very mercyfull and be∣nygne, hauynge compassion of our frailtie, wolde nat rebuke or confounde that man in the presence of that holy woman. Yet he wold as a true and faythfull louer, kepe the chastitie of his frēde. Than the blessed woman sayd to that man: I herde a voice, say∣enge Noli me tangere. But what it meaneth, I knowe nat. And than that man consyderynge the goodnes of god towardes hym, made an honest excuse, seyng that our lorde wolde nat confounde hym openly / and so departed, gyuynge thankes to god, and kepte hym selfe more warely afterwarde.

¶The gyfte of councell is gyuen to man by the remembraunce of Christes passion. The .xiiii. Chapitre.

BY the feruente and contynuall remembraunce of the passyon of Christe, is gyuen to man the spyryte and gyfte of godly councell agaynst our inaduertence and neclygence. Whereby in this myserable and daunge∣rouse worlde we may beware of all perylles and daū∣gers / we may entrepryse and take on hande harde thynges / and also do thynges of moost dyffyculty. For that persone whiche is crucyfyed with Christe thorughe the feruent meditacion of hys gloryouse passion, is styred and rauysshed to do the werkes of su¦pererogacion. Whereunto he is nat bounde by the preceptys and commaundementes of god / and thereunto he is lyfted vp, and lo∣uyngely drawen by the spyryte of councell / on this maner folo∣wynge. Fyrste he remembreth how oure lorde Iesus Christe was obedient to his father, and so continued vnto the dethe of the crosse / subdued vnto all vilitie, subiection, derision, and many∣folde sorowes and paynes for vs. And in all these, onely requy∣rynge and serchynge his heuenly father honour and glorye / and so at last, subdued to the most shamefull dethe for our redemptiō. Secōdly he remēbreth how Christ, though he were always pore, yet he was most pore whan he, ••poiled & robbed of all his clothes, was put naked vppon the crosse for our synnes. And thyrdely

he remembreth how he that was moost swete, pleasaunt, and so∣lace of aungels: was replenisshed & fylled with all bytternes, so∣row, and payne whan he honge vpon the crosse. This very true vyn•••• our sauiour Iesus Christ, was oft tymes cut. Fyrst in his incarnacion, whan as he was in our nature made of lesse perfec∣tion than aungels / though by his godly nature: he was the crea∣tour, maker, and glory of aungels / and so was in a maner his glo¦ry cut from hym with the knyfe or cultre of ignominie / for to the fyghte of the worlde he was nat gloryouse: but rather he appered vyle and ignominiouse. His power was cut with the cultre of de¦rection. His pleasure, with the knyfe of sorow. His rychesse, with he knife of pouerty. And at last there was cut from hym with the cultre of feare, all his frendes and acquaintaūce / so that of all his dere louers, there was nat one man to conforte hym in his tribu∣lacions. And therefore the prophete sayd in his person: Torcular calcaui solus,* 1.198 & de gentibus non est vir mecum. I alone haue trodē or laboured in the presse of tribulacion: & there was nat one man that wolde conforte and helpe me. Also the prophete Dauyd say∣eth in the person of Christe:* 1.199 Improperium expectauit cor meum & miseriam, et sustinui qui simul contristaretur, et non erat, et qui consolaretur: et non inueni. My herte hathe susteyned and suffred rebuke and mysery. And I loked yf that any man wolde suffre or be heuy with me: and there was none. Also I loked yf that any man wolde conforte me: & I founde non. Moreouer he in whom was all treasures of wysdome and knowledge hyd / he that was kynge of all kynges / and so ryche that he had no nede of any other mannes goodes but of his pleantie gyueth to euery man: This wyse and ryche emperoure (I say) was made so pore, that there myght none be founde more pore. No, nat amonges the foxes of the erthe: ne yet amonges the byrdes of the ayre. And therfore he sayeth of hym selfe:* 1.200 Vulpes foueas habent, et volucres celi nidos, filius autem hominis non habet vbi caput suum reclinet. The fox∣es haue theyr caues or dennes, & the byrdes of the ayre haue theyr nestys / but the son of a vyrgyn hath nat where to hyde or laye his hede. He was pore in his natiuitie or byrthe: Porer in his lyfe, or processe of his lyfe. And moost pore vpon the crosse at his deth. At his byrthe he was fedde with the vyrgyns mylke, and lapped in vyle or pore clothes. In the processe of his lyfe he had pore clo∣thynge. But oft tymes he wanted meat & drynke for his necessary sustenaunce. But at his dethe thou shalt fynde hym naked and in extreme thyrste or dryenes / excepte thou say that he had vynegre

myxte with bytter myrre and gall to quenche his thyrste. These thynges well consydered, the soule of the person beholdynge and depely remembrynge them: is shortely and easely persuaded and moued to folow our sauiour Iesu in lyke thynges / so that he may now gladly withdraw him selfe from all worldly honours and de¦syres of the same / from all possession of temporall goodes / & from all corporall consolacion and pleasure / desyrynge with his lorde god all vylenes, abiection, and derision / and to suffre payn in all his hole body / that thereby he myght in sum thynge be made con∣formable to his lord god, and so do to hym sum thankfull seruice. His appetite and desyre is nat now to please men: but rather for the loue and honour of his lorde god, to be mocked, scorned, despi∣sed, and to be rather hated of them, than honoured. And therefore all vayne prayse and laudes gyuen to hym, ben abhominacion & as stynkynge caryon vnto hym / for he onely requyreth and desy∣reth the laudes and prayses of god. Vnto that, is all his study, la∣bour, & payne. That, he desyreth with an vnsaciable thyrst. In all thynges he onely desyreth thonour of god. Nothynge lokynge to hym ••elfe, nor regardynge any thynge perteynynge to hym selfe, ne yet wyll be bounde to do any thyng / but all to gyder with hert and mynde lokynge vnto heuen, where as is moost his pleasure. And also he desyreth that by his rebukes his lorde god myght be honoured / greatly and continually desyrynge thrughe this gyfte of councell, bothe to be pore and also despysed and abiecte for the loue of god, for as muche as he perceiued bothe these to be in his lorde god crucified. And truely he wolde now and euer be naked with Christe vpon the crosse / beynge very heuy or sory y^t he shuld haue any thynge that myght helpe the pore / or els that perteyneth to thonour of god. Therfore he, forsakynge all superfluitie, vseth as few thynges as his necessitie wyll suffre hym / so that his plea∣sure is moche more set to despyse and cast awaye rychesse, than to get or multyply it. And to speke of corporall delectacions, conso∣lacions and pleasures: we may truely say, that from al these, and also from all other consolacion that is nat in god, of god, or for god: he vtterly refuseth them as moche as it is possyble for hym / euer askynge and desyrynge to be saciate and fulfylled with byt∣ternes, sorow, and payne or affliction with his lorde and mayster Christe. Wherfore, what so euer he perceyued to be pleasaunt vn∣to his bodye, or yet vnto his herte, by the whiche he may nat be made conformable vnto the moost blessed woundes and passion of Christe: that thynge he abhorreth / withdrawynge hym selfe

from all thynges (thrugh this gyfte of councell) wherein he seeth any peryll or daunger lyke to cum to hym. And therfore he doeth all thynges with greate deliberacion. And also thrughe the sayde gyfte of coūcell, he applyeth hym selfe to do all tho thynges wher∣by thonour of god, y^e charitie of his neighbour, & the helth of sou∣les may be in any thynge encreased. And for these causes he is ofte tymes solitarie, depely considerynge the passion of Christe, ther∣in lerchynge the hygh honours of god, theternall ryches, and he∣uenly pleasures / that the deuout soule therin restynge, may haue great ioye. Also thereby the bytter soule for the compassion of Christes passion, is made swete and pleasaunte. And the mynde eleuate and lyfted aboue it selfe: is made dronken or is drowned in loue. And ••o the soule full of pleasure and lenyng vpon hyr dere beloued: restyth hoolly in hyr lorde god. And this is it that we sayd before, how thrugh the spyryte of councell we auoide all pe∣rylles and daūgers / make our selfes sure in the holes of the stone / that is in the woundes of Christe to entrepryse great, herde, and paynefull thynges / and also to excercyse the werkes of superero∣gaciō / as is to loue our enemies, and to forgiue them for Christe / to gyue all our goodes to pore people for the loue of Christe / to the which werkes don by the spiryte of coūcell, correspondeth the fyfte beatitude / of the whiche Christe sayeth:* 1.201 Beati misericordes quoniam ipsi misericordiam consequentur. Blessed be y^e mercyfull / for they shall haue mercy.* 1.202 For as saynt Austyn sayeth: Councell is accordynge to mercyfull persones / for there is but one remedy or meane to be delyuered from all the perylles of this worlde / and that is this / to forgyue and to gyue. Councell is properly and spe¦cially to be taken of these thynges that be to cum, and that be pro¦fytable vnto our ende / that is, to do the werkes of mercy / whiche moost of all corresponde or accorde to the gyfte of councell.

And therefore saynte Paule sayeth:* 1.203 Pietas ad omnia vtilis est. Pytye and mercye is profytable to all thynges. And thus ye may perceyue that the beatitude of mercye correspondeth to the gyfte of councell. Nat that this gyfte of councell doeth produce and brynge furthe the werkes of mercye as his effecte and ope∣racion: but that it dyrecteth and orderyth the doer and werker. For the spyryte of councell is specially gyuen to man, to that in∣tent that he shulde lerne therby to forgyue freely and gladly / and also to shew mercy vnto those persons that haue offēdyd agaynst hym, knowynge that yf he so do: he shall fynde lyke mercy in our lorde, in forgyuynge his synnes done agaynst god / as our lorde

sayeth in the gospell.* 1.204 And this is it that we spake before, that men consyderyng and beholdynge the vnspekeable pitie & mercy of our lorde, that he shewed whan he prayed for them that put him to dethe: shulde be moued and styrred to lyke pitie and mercy, & so made apte to the restauracion of the order of aungelles, called vertues. O sayeth the prophete Dauid in the persone of Christe: Calix-meus inebrians quam peclarus est.* 1.205 That is, as the glose of saynte Austyn sayeth, the cuppe of the blood of our lorde whiche inebritynge the mynde and makynge it dronken in god, doeth so cure and heale it, that it maketh it forget all vayne delectacion & pleasure. This dronkennes maketh men sobre. This fulnes and plenteousnes maketh men empty and voyde of euyll maners and vyces. And therfore the prophete sayeth, that it is preclarus / that is moche worthy and noble. For besyde the premisses, it bryngeth a man to the kyngedom of heuens.

¶Example of this spyryte and gyfte of councell. The .xv. Chapitre.

OF this gyfte of godly councell whiche is gyuen to suche as feruently remembre the passion of Christe, we may se an example in the forsayd blessed woman Maria de Ogines,* 1.206 in the forsayd histories of Vin∣cent / whiche speakynge of this holy woman, sayeth thus. She, endued with the spirite of councell, wold do nothyng hedlynges, nothynge inordinately: but she dyd all thynges dili∣gently, wysely, discretely, and with great deliberacion. And all though she was inwardely vysyted with the familiar councell of the holy goost, and also sufficiently instruct in the holy scripture of god, and all by the feruente and continuall remembraunce of the passion of Christe: yet for thabundaunt mekenes that was in hyr, and that she wolde nat trust to moche to hyr owne wyt, and so seme wise in hyr owne sight: she vtterly forsoke hyr owne wyll and reason, and dysdayned nat to submyt hyr wyll freely & glad∣ly to the wyll and councell of other, takynge and folowyng theyr mynde and councell. This nat withstandynge, many of hyr fa∣mylyar frendes the whiche had ofte experience of hyr godly wys∣dom: wolde take no great thynge vpon them without hyr coun∣cell. And that she coulde nat know by mannes wyt or reason: af∣ter hyr deuout and feruent prayer, she had the knowledge thereof by the inspiracion of god. One tyme whan one of hyr dere spiri∣tuall

frendes whiche had a competent pore lyuynge, wherewith he was well content / & so moche the better content, for that he ly∣ued quyetly from the turmoiles & troubles of the world / abstracte and separate from the cumpany of worldly people, and all world∣ly pompe or vanitie. This person (I say) so content and seruyng god in mekenes and deuoute spyryte▪ was desyred of a noble and great man to be with hym as his maister, instructour, and coun∣cellour / & he shulde haue all thynges plenteously at his pleasure / as meate, drynke, rayment, horse, and seruauntes. This person (after this large offre made) asked councel of this blessed womā Mary what he shulde do. Than she (in no thynge presumynge of hyr owne wyt) made hyr herty prayer to god secretely / and after hyr deuoute prayers, she aunswered to hym and sayde: I sawe a great horse prepared for you / whiche went or ranne streight way towardes hell / & I dyd also se a greate company of deuylles ioy∣enge and shewynge great gladnes thereof. Therefore after my councell, forsake that offre and continue in that callyng that god hathe called you vnto / lesse by suche ambicion & worldly pompe, ye gyue occasion to the deuyll to drawe you further vnto youre eterne perdicion.

¶By the feruent remembraunce of the passion of Christe, the gyfte of vnderstandynge is gyuen to man. The .xvi. Chapytre.

THere is also gyuen vnto man (thrughe the feruent and continuall remembraunce of the passion of our lorde, the gyfte and spyryte of vnderstandynge / wherby we know god / nat effēcially as he is in him selfe: but by collacion & comparyson vnto his crea∣tures, as by his effectes, operacions, & creatures / as it were by sygnes and tokens. Also by this gyfte we receyue a lyght and knowledge of those thynges which we se or here of the scripture of god. And this knowledge is contrary to that brute & sensuall knowledge wherby man onely knoweth and cleueth fast to these outwarde and vayne thynges / nothynge regardyng, con∣syderynge, or knowynge his owne honour & dignitie / for he one∣ly consyderyth these visyble and transitory thynges / and wyll nat serche to rede or know inwarde thynges / that is, what he is / nat in substaunce: but in grace. What is his lyuynge, vycyouse or vertuouse. How great he is in merytes or in the fauour of god / &

where he is, that is in this exyle & vale of mysery. All these thyn∣ges considereth the spirituall person / and that by the feruent me∣ditacion of Christes passion. For he that is crucified with Christ Iesu by the remembraunce of his most blessed passion▪ doeth as∣cende vnto the clerenes of knowledge by the spyryte of vnderstan¦dynge / on this maner. Whan a man doeth feruently and deuoutly remembre and consyder how that the sonne of god wolde suffre so greate paynes for to redeme hym: anone he consydereth of what dignitie and noblenes his soule is / that it is of an excellēt & great dignitie / seynge that the sonne of god wolde suffre so shamefull a dethe for the redemption therof. And by this consideracion he is animated and moued to consyder and thynke of hyghe and noble thynges. For whan he depely considereth that that mooste precy∣ouse blood of Iesu Christe was shed to wasshe his soule from the fylthynes of synne / and also that by that moost blessed passion, the ruyne and fall of aungels shulde be repared & restored with man∣kynde: anon he dysdayneth to remēbre or ones to thynke of these vyle and transitorye thynges / but rather he is prouoked & moued to beholde and consydre spirituall and heuenly thynges. And yf he consydre or beholde these visible thynges: it is for that intent that therby he wolde ascende to the cōsideracion of heuenly thyn∣ges / so that his cōuersacion is principally in heuyn. And thā also for asmoche as he seeth Christe crucified and so subdued vnto ma¦nyfolde tribulacions and paynes / he in this consideracion, onely wyllynge to please god: recounteth and thynketh all tribulaciōs and paynes to be very lyght and easy for hym to beare. Remem∣brynge also how moche Christe loued hym that wolde be so cru∣elly and shamefully entreated and slayne for his redemption: he, feruentely kyndeled in the loue of Christe, laboureth to entre in that moost blyssed syde and hert of Christe, whiche he knew was opened with a spere for his loue. His soule is burnyng in loue as a fyre. And therefore with all his herte he desyreth to be crucified with Christe. Hereunto he sygheth and wepyth / and feruently de¦syreth that he myghte be all wasshed or drowned in that passion / and so, hoolly to be transfourmed into his lorde god crucified.

He reputeth and thinketh hym selfe to be in bondage and mysery / except he be preserued and kept by the blood of his redemer. He iudgeth hym selfe to be rather more lyke a beeste than a man: ex∣cept he be clad with his lordes passion. It is abhominacion to hym to be negligent in the consideracion and remembraunce of so noble a benefite as is the mercyful werke of our redemption /

and therfore he is euer, or at leest hath a wyll to be euer occupied in the meditacion of the sayd passion. For as he wold euer conti∣nue in the fauoure of god, whiche he gate by that passion and re∣demption: so he wold haue euer in his hert and mynde the passi∣on of Christe, the pryce of our redemption. He reputeth Christe crucified, as his lyfe and all his confort or pleasure / and therfore he wolde be euer conuersaunt with hym. O what sorow, what heuynes is it to that person whiche is inebriate and drowned in the blood of Christe: yf he se his hert enclyned to any other thyng thā to Christe crucified? Therfore suche a {per}son disdeyneth to vse any other potion or drynk with pleasure, but the blood of Christ / whiche hath wasshed hym clene, & greatly beautified & made hym like vnto Christ. He knoweth that thrugh the openyng of the syde or hert of Christe, his soule is maryed vnto Christe / and therfore he wyll euer stande nygh vnto that wounde / touchynge & felynge his spouse wounded for his loue / & so, he feruently desyreth that he myght be wounded in his herte / and therfore he oft tymes lay∣eth his herte vnto those woundes by continuall remembraunce of them / and also ioyneth & byndeth hym selfe vnto his spouse woū∣ded, with the indissoluble and continuall or sure bonde of chari∣tie / for the woūdes of Christ be as a cellar of wynes new broched, whereby our soules may be inebriate or made drunke in charitie. And hereunto it is wrytten in the canticles:* 1.207 Introduxit me ••ex in cellam vinariam, ordinauit in me charitatem. The kynge hathe brought me into his wyne cellar / that is, into the feruent loue & remembraunce of his woundes. He hathe made me drunke in his loue and charitie.* 1.208 Also it is sayd, Canticorum. 1. Introduxit me rex in cellaria sua. The kynge hathe brought me into his cellers. There shall we sucke hony out of the stone / and drynke the moost purest blood of y^e grape. Christe crucified is this stone / & also this grape / whereof we all may plenteously drynke. And therefore he sayeth to his louers:* 1.209 Bibite amici, et inebriamini. Cum drynke frendes hereof at your wyll / and be drunke thereof my moost dere frendes. Also the spouse Christe sayeth to his spousesse oure soule:* 1.210 Vulnerasti cor meum soror mea sponsa, vulnerasti cor meum. Thou haste wounded my hert for thy loue, my syster, my spouse / thou haste wounded my hert.* 1.211 And she agayne wounded with his loue, sayeth in lyke maner: Vulnerata charitate ego sum, ideo{que} fi∣lis Ierusalem nunciate dilecto quia amore langueo. I am woūded with charitie / and therfore ye doughters of Ierusalem shew vnto my dere beloued spouse Christe that I languysshe and am sycke* 1.212

for loue. And so the wounded spouses is ioyned to Christe cruci∣fied her wounded spouse / and wounde is coupled to woūde / that is loue to loue. And than also the columbyne blood of the spouse / that is of Christe / whiche is symple as the downe / by the whiche bloode our soule (the spousesse of god) receyueth hyr spirituall syght. This blood I say doeth flow into the woūdes of the spou∣sesse / whiche is so wounded by compassion that she hathe of hyr spouse Christ crucified: that in a maner she fainteth & swowneth for sorow / and mylteth or waxeth sycke for the loue of his spouse / and so than she swetely resteth in our sauiuor Iesu / where she re∣deth and seeth / vnderstandeth and fyndeth what she is / & of what meryte or dignitye in the loue and fauour of god / for whose loue the sonne of god wolde suffre so great and greuouse tourmentes. Hereunto speaketh saynte Bernarde: O good Iesu / thou haste made thy body, as a glasse vnto my soule. That whiche thou dyd suare openly: I suffred pryuely. That whiche thou suffred of the ministers of Cayphas openly: I suffred of the ministers of wic∣kednes of Sathanas inwardely. Thy face was couered, and al∣so smyten or buffeted in the house of the prince of prestes / and that was to put away the confusion of our ignoraunce and spirituall blyndenes. We were sumtyme darknes / that was before our bap∣tisme / but nowe we walke in the lyght that was set or hanged vp on height vppon the aulter or candelstycke of the crosse / and from thence shyneth very bryght vnto our conforte. And so Christe by his passion doeth illuminate or lyghten our reason & vnderstan∣dynge.* 1.213 This is the ointement, wherewith (as saynt Iohn̄ say∣eth) our iyen shulde be anointed, that we myght se clerely. This is also the rodde,* 1.214 wherewith Ionathas toke of the hony and ate thereof: and so his iyen were lyghtenyd. This is more ouer the gall of the fysshe wherwith Thobie anointed his iyen:* 1.215 and so re∣ceyued his syght agayne. And so Longyne beynge blynde, and wasshed with the blood of Christe: receyued his syght, and was also conuerted to the faythe. And so ye may perceyue howe the passion of Christe doeth illuminate our vnderstandyng, and gy∣ueth knowledge to meke persons, faythfully and deuoutly remē∣bryng his passion. And this is thrugh the gyft of vnderstandyng to know god by his creatures / or in comparyng hym to his crea∣tures / as we sayd before. And also to be illuminat or lyghtened by the wrytynges and saynges of prophetes in the maner of contem¦placion or knowledge of those thynges that be wryten of our lord Iesu Christe / whereby man begynneth to retourne to his owne

selfe / for by this gyfte of vnderstandynge, he recouereth his spi∣rituall syght / wherby he may se and know his owne honour and dignitie / & so retourne to his lorde god and se hym as it is possi∣ble for man in this lyfe. And therefore to this gyfte correspondeth the .vi. beatitude / that is, Beati mundo corde: quoniam ipsi deum videbunt.* 1.216 Blessyd be the pure & clene in hert: for they shall se god. And saynt Austen sayeth that the syxt operacion or gyft of the ho∣ly goost / that is the gyfte of vnderstandynge, is conuenient and accordyng to them that be pure in hert. For they so clensed & made pure: may knowe & se that, whiche the corporall iye or syght can nat se. And here note, that there be two maners of clennes of the herte. One is as a disposicion to the syght of god / which is a clen∣syng of the wyll or affecte from all mordinate affections / and this clennes is made or goten by the gyftes and vertues that perteyn to the wyll / comonly called Vis anime appetitiua. The desyrouse power of the soule. There is an other clennes of the hert, which is as a complete & perfyce clennes / whereby god is sene. And this is the clennes of the mynde or vnderstandynge purified & clensed from all fantasyes & errours / so that the soule so purified, percey∣ueth the more clerely & truely those thynges that be wryten or spo¦ken of god / & nat onely perceyueth them by corporall fantasies, ne yet vnderstandeth them as the peruerse and obstinate heretykes done declare them. And this clennes is opteyned or goten by the gyfte of vnderstandyng / wherunto correspondeth (as I sayd be∣fore) the .vi. beatitude / that is, Blessyd be the clene in herte: for they shall se god. And faythe or fidelitie / one of the fruytes of the spyryt, accordeth also hereunto. And as ye se that the fruite of the tree is the last thynge and moost delectable or pleasaunt that we haue of the fruitfull tree: so be the fruites of y^e holy goost the most pleasaunt & delectable thynges that cummeth to man by the ver∣tue and operacion of the holy gooste. And so the spirite of vnder∣sta••dynge, cummynge to the soule of man thrugh the deuout and ofte remembraunce of Christes passion: clenseth it and purifieth the inwarde and spirituall syght of man / whiche was derked and blynded by the synne of our fyrst parent Adam / and also doth cure and heale it with the knowledge of the worde of god / as it were with an holsum ointement / and doeth make it so pure and lyght∣sum, that it is apte to receyue or to beholde the clearenes of the deytie.* 1.217 Clennes doeth sprynge of the gyfte of vnderstandynge. And this clennes bryngeth in the vision or syght of god / and ther∣fore Christe sayeth: Blessyd be the clene in herte: for they shall se

And therfore we sayd before, that by the truth expressed & declared in the moost blessyd passion of Christe: men be illuminate thrugh the feruent remēbraūce of the sayd passion, vnto the knowledge of the heuenly and godly truthes / that so they may be made apte vnto the reparacion of thorder of Cherubyn. For man in his fyrst creacion was so made of god, that yf he had nat synned: he shulde euer haue ben presente in the contemplacion of his creatoure and maker / that man, so seynge his lorde god: shulde euer haue lo∣uyd hym / and so louynge hym: shulde euer haue cleued fast vnto hym. And in so cleuyng fast to hym, whiche is immortall: he also shuld haue had lyfe euerlastyngly. But man, for his inobedience, was cast from the face & fauour of god. And by his synne, he was blynded with ignoraūce. And he was put from that inward light of cōtemplacion / bycause he inclined his mynde & gaue it to erth∣ly desyres. And the more depely he gaue hym selfe to the desyre of these vaine & transitory thynges: the more he forgat the swetenes of heuenly desyres, whose taste and knowledge he had lost by his syn. And so he was exiled & banisshed from Paradise, for his syn∣full conscience / and wandred about here in this vale of misery, by inordinate concupiscence. And also the hert of man whiche fyrste, fyxed in the loue of god, was than stable & permanēt, & in louyng onely one thynge, that is god, was at all tymes one: after that it began to slyde vnto vayne & worldly desyres, it was diuided in∣to as many thinges, as thoo thinges that he desyred were dyuers & many. And so it foloweth consequently, that y^t mynde which can nat or wyll nat loue y^t one thyng, y^t is very good & one in it selfe: y^t mynde (I say) can neuer be stable. For y^e mynde, nat fyndyng the ende of his desyre & his purpose in those thynges y^t he loueth / & so euer labouryng in vayne, & desyryng that thyng which he can nat opteyn: can neuer rest stably & quietly. And herof foloweth conti¦nuall mouyng without stabilitie, labour without rest, runnyng without any ende of his runnyng. And so the hert is euer vnquy∣et, vnto the tyme it cleue fast by loue vnto one thyng, in the which his desyre shall be saciate & fully content with pleasure / and also he shall haue a sure confidence and trust, that that thynge whiche he so loueth, shall neuer be taken from hym / & this shalbe by our lorde Iesu Christe / whiche is the way,* 1.218 truthe and lyfe eternall.

And therfore he sayth:* 1.219 Cum exaltatus fuero a terra omnia traham ad meipsum. Whan I shalbe exalted vpon the crosse: I shall draw all my elect people to my self. And this his eternall father promy∣sed vnto hym by the prophet,* 1.220 sayenge: Ab oriente adducam semen

tuum. &c. That is, I shall brynge thy sede and faythfull chyldren or seruantes from the Eest, by one parte of the crosse. And I shall gader to the from the west, by an other arme or parte of the crosse. And I shall say vnto Northe: Gyue to my sonne his seruauntes by the thyrde parte of the crosse. And I shall saye to the Southe parte of the worlde: Let nat my sonnes seruantes to cum to hym, by the fourthe arme or parte of the crosse. Brynge my sonnes or chyldren from farre cuntreys / and my doughters from thextreme and vtttermoost partes of the erthe.

¶Example of this gyfte or spyryte of vnderstan∣dynge. The .xvii. Chapytre

OF this spirite of vnderstandyng, whiche is oft tymes gy∣uen to those that deuoutly remēbre the passion of Christ: we haue example in the sayd hystoryes of Vincent,* 1.221 of the ofte named holy woman Maria de Ogines. Of whome he sayeth thus▪ This blessyd doughter of Hierusalem, adourned by the feruent remēbraunce of Christes passion with manyfolde vertues, & illustrate or lyghtenyd with the foresayd gyftes of the holy goost, and also hyr herte purified & clensed with the gyfte of vnderstandyng: she was conuersant in & with heuenly thynges. For she, vtterly excludynge from hyr hert all vayne, transitory, & sensuall fātasies: gat into hyr mynde vniforme, vnuariable, & he∣uenly imaginaciōs. And the more she ap{pro}ched & drew nigh vnto thimmutable maiesty of god: the more purely these heuenly ima∣ginacions shone in hyr soule. And whā hyr spirit so purified was kyndled & burnynge in the fyre of feruent loue of god: she ascēded into heuen by contemplacion, as the fume or smoke of insence or other swete spices doth ascende / & so walkyng in heuen as it were from place to place euer ascendynge, sought about to fynde hym whom she loued, god omnipotent. And so serchynge, she was sū∣tyme cōforted with y^e lilies of vyrgins. Now refresshed with tho∣diferouse & swete smellyng roses of the holy martyrs. And sūtyme she is venerably or worshipfully receiued of thonorable cūpany of the ap••••les / & sumtyme she is associate to the cūpany of aungels. Whan she had thus ascendyd frō degree to degree, & walked with ioyouse & glad mynde thrughe many places of heuenly paradise: whan she was a lytle past all these cūpanies: she foūde hym whō hyr hert moost feruently desyred / & there she perfitely restyd. And whan she was in this quietnes: it pleased our lorde to shew vnto hyr the boke of lyfe / wherin whan she loked: she perceyued many thynges by the spirite of vnderstandyng / whiche afterward whā

she was cum to hyr selfe, she shewed by the spirit of prophecy. And so vpō a tyme, whan the heretikes called Albigenses were great∣ly multiplied, thre yeres before that the people were marked with the signe of the crosse to go & fyght against them: she sayd that she se many crosses descende from heuen vppon a great multitude of people / whiche people moued of god, & feruent zele that they had to our sauiour crucified, & intendyng to reuenge the great disho∣nour of god, don by those heretykes: cam frō farre cuntreys. And whan they cam to a place called Mons gaudii, the mount of ioy: there were many of theym slayne by the heretikes. And than this blyssed woman, though she were in a farre cuntrey from y^t place: yet she se holy aungels makynge great ioye, & bearynge the sou∣les of those holy martyrs that were slayne in that battell, vnto he∣uyn, 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 whā 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 blasphe∣myd 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 swete∣nes 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 delecta∣cion 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:* 1.222 Impleamini cognitione volun∣tatis dei in omni sapientia, et intellectu spirituali. I praye (sayeth saynt Paule) y^t ye may be replenisshed & fulfilled with the know∣ledge of y^e wyll of god in all wisdom & spirituall vnderstandyng. And saynt Bernarde sayeth,* 1.223 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 cō∣sisteth in y^e confession of our synnes / in the laude & praysynges of god, & in thedi••ienge of our neighbour by godly speche & exhorta¦cion. The wysdom of outwarde werkes standeth in this y^t a man lyue & be conuersant with other men paciently, obediently, & in∣nocently or continently / so that faithfull & true obedience do mor∣tifie & subdue his owne proper wyl. Meke continēce do cut away all carnall & worldly cōcupiscence. And glad pacience do sustayn & beare manly & strongly all corporall & worldly aduersitie.* 1.224 Of the wysdom of the herte, we may declare vnto you a figure or ex∣ample 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 conside∣rynge 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) conside¦ryng 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 pre∣chynge 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 / & recon¦syled it to his heuēly father. And where our soule by our fyrst pa∣rentes 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, frō synne / that is very farre from god. As the prophete Dauid sayth: Longe a peccato ••ibus salus.* 1.225 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 de∣syre 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 euer∣lastyng infamy and rebuke. Also he techeth vs to haue discrecion in our elections, actes, & debes / that is to preferre spirituall thyn∣ges 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 wys∣dom of the worlde.* 1.226 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 gotē: but good cōscience is lost & blynded. But now let vs se how this trew wysdom of the hert may be goten by the remēbraūce of Christes passion. For who so euer be crucified with Christ thrugh y^e deuout & continuall remēbrance of his pas∣sion: he may ascēde vnto high contēplacion by the gyft of wysdō / on this maner, folowyng thistory & exāple of quene Saba. First our quene Saba, our synfull soule, doth here y^e fame of y^e wysdō & goodnes of Christ our Salomon, whan she remēbreth how y^e son of god was incarnat & becum mā, & 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 ther∣fore she thynketh that no wyse man wolde gladlye or lyghtely

lese that thynge whiche he bought so derely with his owne pre∣ciouse 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 thā 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. Thā 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 cōsidereth how gloryous & goodly this house was made / that is, to thimage & similitude of god. And how vylely & shame∣fully she hath defoiled it by hyr owne synne. And so she beginneth to haue wonder & maruell of the great mercy of god, that so mer∣cyfully wolde spare the synfull soule. Secondly, she beholdeth y^e meates of his table or borde / that is, she cōsidereth how merciful∣ly he doeth nouryssh & fede synners with his benefites / though in¦dede they be nat worthy to haue the bread that they eate. Thyrd∣ly, 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: vnwor∣thy the seruice of any creature. Fourthely she considereth theyr vestures and garmentes / that is, how mercyfully our lorde hy∣therto hath hyd and couered the priuy sinnes of our synfull soule / though all thynges ben open to his syght and knowledge. Fyfte∣ly, she seynge his buttlers: doeth consyder howe benignely our lorde god doeth byrle and gyue to vs the wyne of contricion and deuocion.* 1.227 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 sal∣uacion in the myddest of the erth, doeth gyue vnto the soule depe∣ly remēbryng the premisses, great treasures of knowledge & wys∣dom of vertue & grace / & that moche more thā she deserueth or as∣keth. 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 cōdempned to the moost shamefull dethe. Whan a man (I say) cō∣sidereth all these thynges: anon the mynde aryseth into a greate meruell & admiracion of y^e worthynes & noblenes of god / wonde∣rynge & meruelynge of the great benignitie & charitie of god to∣wardes vs moost wretched and vnworthy seruauntes. And than begynneth the mynde with a ferue••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 lo∣uynge 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 vnsauo∣ry, 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 bytter∣nes that he felte or feleth in hauynge compassion of the paynes & sorowes of his lorde Iesu crucified. And note here that that byt∣ternes of compassion of Christes passion, doeth gader in & vnyt the mynde of man. And thadmiracion or wonderful consideraci∣on 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

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

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 be∣nignitie & 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 & withdrawē from all bytternes & sorow. That soule beholden & receyued of god all good: is made all godly / & so at last, it is ab∣sorpt and rauysshed with an vnspekable ioye & meruelouse swete∣nes. And the spousesse doeth reste swetely with hyr spouse / and a∣monges those pleasaunte and swete enbracynges, she may than sucke and drynke of the fountaynes of our sauiour, the lyuely wa¦ters and true wysdome. And here note that it perteyneth to this gyfte of wysdom, nat onely to beholde & consyder godly & heuen∣ly thynges: but also to rule and order the actes and operacions of man. In the whiche direction and order, fyrst it aperteyneth to a∣uoyde 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 wysdom, or the ende of wysdom: is to reduce all thynges to a due order and ende / and this perteyneth to peace.* 1.228 For as saynte Austyn sayeth: Peace is a tranquilitie of order / that is, whan all thynges ben brought to a quyet & due or∣der. And therfore conueniently correspondeth to this gyft of wys∣dom the .vii. beatitude that Christe speaketh of,* 1.229 sayenge: Beati pacifici: quoniam filii dei vocabūtur. Blessed be the peacefull that make peace: for they shall be called the chylderen of god. And saynt Austyn sayeth,* 1.230 wysdome is agreynge and acordynge to the peacefull. In whom is no contrary mouyng or rebellyng / but his mouinges ben subdued & obedient to reason. Sapientia is called a sauory sciēce / & so he hath his name a sapore of y^e sapour / sauour or taste / as whan the mynde is touched with the taste of inwarde swetenes: he doeth gader in, hym selfe all hole, by desyre to rest therin / lesse yf y^e mynde shuld wandre in y^e cōsideraciō of outward thing{is}, it shuld shortly be dissolued by inordinat plesure of y^e body or of y^e world / & therfore he gadreth hym self all inward / for within

he hath that thynge in whome is all his delectacion and pleasure. And therefore the spyryte of wysdom, whan he toucheth the herte with his swetenes, he tempereth outwardly the feruour & hete of concupiscence / & so the concupiscence subdued: he maketh peace inwardly / to thintent that the mynd of man so hoolly gadred into that inwarde ioye: myght fully and perfitely be refourmed vnto thymage of god.* 1.231 And therfore it is wryten: Blessed be the peace∣full: for they shall be called the chylderen of god. And that, for as muche as they haue the similitude of the naturall and onely sonne of god.* 1.232 As saint Paule sayth: Quos presciuit conformes fieri ima∣ginis filii sui. Our lorde hath predestinate and knowen before, his chyldren here in erthe, to be cōforme or made lyke vnto thymage of his naturall sonne / whiche is called Sapientia generata. The eternally begotten wysdome of the father. And so herby ye may perceyue that those persons whiche receyue the gyfte of wysdom by the deuout and continuall meditacion of Christes passion: at∣tayne to be the chyldren of god.* 1.233 And this is it that we sayd before, that the great charitie of god that apered in the passion of Christ, shulde kyndle the fyre of loue to wardes god & theyr neighbours, in the hertes of all them that deuoutly remembre the same passiō / that thereby they myght be made apte vnto the reparacion of the order of aungelles called Seraphin.

¶Here foloweth an example of this spirite of wysdom. The .xix. Chapytre.

EXample of this spyryte or gyfte of wysdome we rede in the hystoryes of Vincente / whiche wrytynge the lyfe of the ofte named Maris de Ogines,* 1.234 sayeth in this maner. Hyr herte (thrughe the remembraunce of Christes passion) was inwardely fulfylled with the spyryte of wysdome / whereby hyr wordes were very swete & confortable / and all hyr werkes were made fatte or pleasant with a meruelouse swetenes of the spirituall vnction or ointement.

She was meke in herte, mylde in hyr countenaunce, swete in hyr wordes, pleasaunt in all hyr werkes, and drunken in chari∣tie. One tyme, whan she had lyen thre days cōtinually in hyr bed, there restynge mooste swetely with hyr spouse Iesus Christe: hyr ioye and sweatenes was so vehemente, that she knewe nat how the tyme passed / and so she supposed that she had scarcely ly∣en the tenthe parte of one quarter of an houre.

She had many me••uelouse and dyuers affections vnto our lord. Sumtyme she was very hungery for god / and sumtyme merue∣louse thyrsty and drye for god. And the more she had hym or felte hym: the more her desyre dyd encrease. And whan he wolde de∣parte from hyr: than she was sorowfull / than she cryed and desy∣red hym to remayne and continue with hyr / & sumtyme she wolde enbrace and hold hym fast in her armes, that he shuld nat departe from her / and with many teares beseched hym that he wolde shew hym selfe more ofte tymes to hyr. Sumtyme by thre days or more (as it was sene to hyr) he appered to hyr as a lytle chylde lyenge betwyxt hyr brestys / whom she enbraced and halsed / and hyd hym that he shulde nat be sene of other persons / and so she lay kyssyng and playenge with hym as with a chylde. Sumtyme he appered as a mylde lambe / layeng his hed in her lappe. Sumtyme our sa∣uioure appered to hyr as a dowue to conforte hyr. Sumtyme she se hym as a shepe or a wedder with a bright sterre in his forehed / goynge about the chyrche to vysyte and conforte his seruauntes / as she thought. And in dyuerse solempne festes of our lorde he ap¦pered in dyuerse maners, accordyngly vnto the feest. As on Chri∣stēmasse day, he appered to hyr as a chyld, suckyng his mothers brestes / or lyenge in y^e cradell / and than hyr affections was orde∣red to hym as to a chylde / and so accordynge to dyuers apparici∣ons, she had dyuerse affections / and so thrughout all the festes of the yere. In the feeste of the Purificacion of our lady, comonly called Candylmas day: she se our blyssed lady offre hyr sonne in the Temple / and how Simeon toke hym in his armes. And in this vision she had no lesse ioye than yf she had ben present at the sayd oblacion whan it was actually don in the Temple of Ieru∣salem. And in the procession of this same feest, whan hyr candell was extyncte and without lyght by a long space of tyme: sodeyn∣ly there cam a great and most clere lyght from heuen, & dyd light hyr taper or candell. On good fryday he appered to hyr as cruci∣fyed and hangynge vpon the crosse / but very seldome he appered to hyr on this maner, bicause she coulde nat beholde it / hyr sorow was so great:* 1.235 that she was ofte thereby in peryll of dethe. And whan any solempne feest by the course of the yere drew nygh: sū∣tyme. viii. dayes before that feest, she felt in hyr soule a great ioy. And so she had diuersities of affections, accordynge to the diuer∣sitie of feestes after the course of the yere.* 1.236 She se also sumtyme as it were bryght beames cummynge from thymage of the cruci∣fixe dyrectly vnto hyr / and so entred into hyr hert. And in all these

thyng{is} she had great delectacion & pleasure / & hyr spirit was mer∣uelously cōforted therwith.* 1.237 This blessed woman also was moche wery of this miserable life / & also was in a maner cōtinually sicke for y^e feruēt loue that she had to god, & cōtinuall desire to be in his presence, with him in eternall felicitie. But yet in al these desires, werynes of this exyle or worlde: she had one singuler & speciall confort & remedie to refressh hyr in this vale of misery, vnto suche tyme she might cum vnto that she moost desyred / that is, she had the heuenly Manna / aungels food / the sacrament of the auter / the very body & blood of hyr dere beloued spouse Iesu Christe. This was hyr continuall confort in all hyr troubles. She lerned by ex∣perience in this worlde that whiche Christe sayd in his gospell: Nisi manducaueritis carnem filii hominis et biberitis eius saguinē:* 1.238 non habebitis vitam in vobis. That is, Except y^t ye eat the flessh of the sonne of a vyrgyn, & drynke his blood: ye shal nat haue lyfe in you. Nor this sayenge was sene to hyr very harde or vnreaso∣nable, as it was to the Iues: but rather very swete & pleasaunt. For in this holy Māna she founde all pleasure & all delectable sa∣uour & tast by y^e receyuyng therof / nat onely in hyr soule: but also it was to hyr mouthe as swete as hony. And nat only she had this great confort in the receyuyng of this most blyssed sacramēt: but also in the syght therof. And therfore, after the tyme that y^e preest had sayd ma••se: she desyred hym to leue the chaleys bare & vnco∣uered vpon the auter / to thintent that she, seynge it: myght haue more perfyte mynde of the blood and passion of Christe. Many other exāples ye may se in the forsayd boke of this blessed womā.

¶The .vi. particle. Of the settynge of our lorde vpon the asse, and vpon hyr foole or colte

MAny misteries & prophecies were spoken & writen by the holy prophetes which were fulfylled by our sauiour Ie∣su Christe. One of them we shall shewe vnto you in this chapitre / & how it was fulfylled in Christ. Whan y^e tyme drew nigh that our sauiour Iesus had determyned to redeme the worlde with his precyouse bloode: that was the feast of Pasche / at whiche feaste the Paschall lambe shulde be offered accordynge to thordinaūce of god: our sauiour Iesu as the very true lambe, signified by the other lābe, wold also voluntarily approche & cum nigh vnto y^e place of his passion, where as he wolde be offred for the redemption of man. In that dede shewynge that he was moost redy to obey vnto the wyll of his father, and to meke hym

to the most shamefull & moost painefull dethe for our saluacion. And what tyme it pleased his goodnes to take this iourney: we may mekely byleue, that our lady moued of hyr motherly affecti∣on: wold haue withdrawen hym & reteyned hym from that iour∣ney. And in lyke maner his disciples (as we may suppose) persua∣ded hym to the same / but he had other wyse disposed for all our sal∣uacion.* 1.239 Wherfore in goyng toward{is} Hierusalem, he went by the mount of Oliuet / to signifie y^t onely of pitie & mercy, & nat of ne∣cessitie,* 1.240 he cam to his passiō. This mount (as saint Hierom say∣eth) is called the moūt of Oliuet: for asmoche as there dyd grow many Oliues / of the which is made bothe creme & oile / & by y^t oile y^e light of y^e lampe is norisshed. And so it may be called y^e mount of oile, creme, & of light / & that to signifie the .iii. effectes of Christes passiō / y^e is. In y^e oile, is signified mercy & forgyuenes. In creme is signified y^e vnction of grace. And by the light, is noted y^e lyght of eternall glory. And these effectes we haue by y^e merites of Chri∣stes passion. Frō this mount he sent .ii. of his apostles, signifieng the .ii. generall cōmaūdementes of loue, wherby all mankynde is absolued from syn / y^t is, thou shalt loue thy lorde god with all thy herte. &c. The seconde is, y^u shalt loue thy neighbour as thy selfe. By these .ii. preceptes, yf they bē truely kept: all syn is expelled / & all iustice is performed. And he sayd vnto his .ii. apostles, go vn∣to y^t castell that is against you / that is before your face at y^e fote of y^e mount of Sion. He sayd y^t that castell was against them or con¦trary to thē / & that was true / for there they suffred moche cōtradic¦tion & many rebukes & also betynges / as it is wryten in thactes of thapostles.* 1.241 And there ye shall fynde an asse tyed, & hyr foole or colt with hyr / the which colt was neuer ryden / lawse thē, & bryng thē to me. Spiritually, this castell signifieth y^e world. The disciples signifieth the preachers. For the worlde is euer contrary to y^e pre∣chers. The worlde loueth & foloweth ryches, honours, & vayne pleasures. Cōtrary, the prechers do preche pouerty, abiection, & penaūce. The asse for hir folisshnes, signifieth y^e people of y^e Iues. And y^e colte y^t was wilde & wanton, signifieth y^e gentiles for theyr {pro}nitie to syn & custom of y^e same. The asse is a beest vnclene, rude, folyssh, & weike in hyr former part{is} / though she be strong behynd. These bestes were boūde. So was all mankynde before y^e cum∣mynge of Christ, bounde in the euyll custom of syn / whiche bonde is mooste stronge of all other. For where as other bondes whan they be olde: they putrifie and so cum to noughte / but this bonde of synne / the longer it continueth: the stronger it is.

There was neuer man that sat vppon this colte / for the gentyles were neuer subdued to any reasonable law gyuen by god. Lawse them by your godlye and heuenly doctrine, from theyr errours & synnes: and brynge them to me / enformed in true faythe & vertu∣ouse maners / that they, lawsed from the bondes of theyr synnes: myght folow me in godly lyuynge. And whan our lorde shuld haue rydden vpon this asse or hyr colte: his disciples cast or put theyr garmentes vpon these beestes / signifienge that our sauiour Iesu wolde nat reste or sytte vppon the naked soule: excepte it fyrste be clad and coueryd with the doctryne and vertuouse ma∣ners of thexaposles. Morally by this asse may be signified our body / whiche is dull or rude, folysshe, vnclene, weake before / y^t is to spirituall and heuenly thynges / and stronge behynde / that is, to temporall and vayne thynges. And by the colte, may be signified our carnall affection and vayn desyre. And these bestes ben tyed with inordinate pleasures. But we must lawse them by the feare of god / and prepare them with morall vertues and wor∣thy fruites of penaunce:* 1.242 that our lorde may rest & syt vpon them / so that eche one of vs myght say with the Prophete: Vt iumentū factus sum apud te. I am made as a beest vnto the, redy to bere y^e / therefore lay vppon vs what bourden it shall please the: and we shall bere it. And contrary wyse, let vs here what saynte Paule sayth to vs:* 1.243 Empti estis precio magno, portate Christum in corpo∣re vestro. Ye be bought with a great and dere pryce / therefore bere Christe in 〈◊〉〈◊〉 bodies, paciently sufferynge his visitacion in au∣thynges. By those that brought this asse & hyr colt vnto Christ: may be signified those penitentes whiche do offre & brynge theyr bodies to god by due mortificacion / and theyr soules by true con∣tricion. As the bodye is signified by the asse: so may the synfull soule be signified by the colte. Our lorde and sauiour Iesu, for to declare and shew his myldenes and mekenes, wolde nat ryde vpon a proude and highe horse: but as he was mylde and meke: so wolde he ryde vpon a mylde and homely beest, vppon an asse / to signifie also that he wyll nat rest in proude and wrathefull sou∣les:* 1.244 but in the meke and quyete soules. All this was done (as the Euangelyst sayeth) to fulfyll the Prophecy of Zacharie / that is to say / by this acte of our lorde, nat onely he shewed his meke∣nes:* 1.245 but also the prophecy of Zachary was fulfilled / which sayd: Dicite filie sion, exulta satis filia sion. &c. Say ye to the doughter of Syon / that is, to men dwellynge in Hierusalem / which is the doughter of Syon: Be nat afrayd: but rather be glad & ioyfull.

Here he excludeth all feare of man, and seruyle feare / and gyueth to them a surety of ioye. Beholde (sayeth the Prophet Zacha∣ry) thy kyng (Christe) cummeth to the, mylde and gentyll, syt∣tynge vpon an asse & vpon the colte of the asse. He cummeth nat with great pompe and pryde in chariottes or high horses, nor yet with his armed men or yomen of his garde aboute hym: but in moost mekenes and lowlynes that myght be, to gyue vnto vs all an example / that yf we desyre to folow Christe: we must auoyde all pryde, & shew mekenes also in our outwards actes. Our lorde and sauiour Iesu wolde be honoured before his passion / nat one∣ly to shew how that he was that selfe person of whome the Pro∣phetes dyd speke: but also to declare hym selfe to be very god, whiche myght chaunge and turne the hertes of men, his creatu∣res, at his wyll and pleasure. For though the Iues had a mynde to slee hym, as they dyd shortly after: yet at this tyme he moued theyr hertes to laude and prayse hym. The Iues shewed them selfe moche contrary in this act & in his passion. On Palme son∣daye they cryed and sange:* 1.246 Blessed be he that is cum to vs in the name of god.* 1.247 On good frydaye they cryed: Tolle tolle crucifige ••um. Away with hym / hence with hym / crucifie hym. On Palme sonday, they called hym the kyng of Israhell: But on good fry∣day they sayd, We haue no kyng, but the Emperour. On Palme sonday, they cast grene leuys, floures, and theyr garmentes in the way before hym for great honoure: But on good fryday they prepared to hym a great and heuy crosse / and made hym bere it / and afterwarde nayled hym theron. For the floures: they crow∣ned hym with thornes. And at last they toke all his araymēt and clothes from hym. Here was a meruelouse contrarietie in the Iues.

¶Here foloweth a prayer.

O Lorde Iesu Christe, whiche freely and with thyne owne wyll cam vnto thy passion: cum also to me a wretche, by thy grace in to my herte and soule. And thou that than dyd re∣pare me by thy deathe on the crosse: repare me agayne that am fallen to synne. Repare me (I saye) by the merytes of that same moost blessyd passion. Graunte to me (lorde) that in all thynges I myght kepe myldenes and mekenes / and to subdue my flesshe & my spyryt hoolly vnto the / & that I may be made as a beest vnto the / y^t thou syttyng vpon me, & ruelyng me as thy beest: may lede

me now vnto y^e taste of inwarde peace, & desyre of heuenly peace / and at last may brynge me into the vysyon and syght of the same eternall peace, Amen.

¶The .vii particle. Of theiection and castynge out of the byers and sellers in the Temple.

AFter that our lorde Iesus was thus gloryously re∣ceiued of the Iues: furthwith he went into the tem∣ple / teachynge vnto vs a forme and maner of good religion, that we all shulde folow / that is, to what so euer towne or place we go: fyrste, whan we be cum thyder: let vs go vnto the chyrch or other place of prayer, if there be any there / and so commendynge our selfe by deuoute prayers vnto our lordes mercy: go and do such busynes as we cam to do. Our lorde entred into the temple, and cast out from thens the by∣ers and sellers / signifienge thereby that the preestes of the Iues, as vnworthy ministers of god: shulde be eiecte and cast out of y^e temple.* 1.248 And note here as Crisostome sayeth: A man to be paci∣ent in his owne iniuries or wronges done agaynste hym selfe, is moche laudable. But it is a great synne and moche reprouable, to dissemble or leue vncorrecte the offences & iniuries done agaynst god. And therefore Christe suffred paciently his owne iniuries / but the iniuries of his father, he wold in no meanes dyssemble or leue vnpunysshed. Morally for our instruction, The feest of Pasce of the Iues (that is, of them that confesse the name of god, or els mekely confesse theyr synnes) drawynge nygh: oure lorde Iesus ascended vnto Hierusalem / that is, vnto the holy and de∣uoute soule of man, eleuate or lyfte vp by grace. Hierusalem was builded vpon a mount / and therfore it is wryten that Christ dyd ascende vnto Hierusalem.* 1.249 The temple in Hierusalem was builded in the hyghest part of the citie / and it signifieth the moost excellente and hyghest parte of the soule / that is,* 1.250 the superior or hygher part of reason / whose office is to onely consydre god and eternall thynges. Vnto this temple our lorde doeth ascende by the effecte of his sacramentes / so visitynge it with his spirituall presence. And take good hede that there be foure thynges speci∣ally / whiche our lorde Iesus wyll nat suffre to be in this his tem∣ple / signified by foure thinges that he foūde in the materiall tem∣ple / that is, the money of the chaungers / oxen / shepe, & dow••es / the whiche he wolde nat suff••e to be in the temple. And also by

these same foure, be signified foure vyces that comonly be foūde nowe in these dayes amonges many religiouse persones. The fyrst is, ouermoche solicitude or busy study in gettynge & kepyng of temporall goodes / and this is noted by the mony that our lord cast abroode in the temple. The onely study or busynes of tempo∣rall goodes is nat forbydden: but ouer moche study, & that it be nat in the temple / that is in the superior part of our reason / which onely ought to intende to god and eternall thynges. Wherefore whan so euer any temporall busynes is exercysed in that temple: it is a greate synne & dysorder. For the creature is put in the place of god / and temporall thynges, in the place of eternall thynges.

The seconde is, the inordinate vse of temporall goodes, & thin-circumspecte consideracion, or the wante of a due warenes to a∣uoyde peryls and daūgers. And this is noted by the oxen / for the oxe doeth very gredely fede of the herbys or grasse of the groūde / and therfore sumtyme for his gredynes or hastynes, he deuoureth and swaloweth vp that thynge that is noysum and hurtefull vnto hym / whiche lyrketh and is hyd amonge the herbes. So oftymes it happeneth that whan men wyll vse these temporall goodes in∣ordinately, and vnwysely or gredyly / though he wolde take that is necessary: yet sumtyme he taketh that is noysum to hym. For superfluitie and also corporall pleasure, is oftymes lyrkyng and hyd vnder necessitie. The thyrde vyce or defaute is a dulnes and slouthefulnes to do good and vertuouse werkes / and this is sig∣nified by the dowue / whiche before she taketh hyr flyght: she hath great deliberacion and taryeng / turnyng hyr hed on euery syde & lokyng rou••de about to cōsydre whether she shal flye / but oftymes in y^e meane tyme she is smytten with a byrdbolt / or els taken with the hawke. So it fortunyth oftymes vnto ydle & slouthful or dull persones. The fourthe is, a folysshe and inordinate feare / that is signified by the shepe / which is more folyssh than other bestes. In so moche that yf in the tyme of thunderynge she be lefte alone from the flocke, and be greate with lambe: for folysshe feare she wyll caste vp hyr lambe. So folysshe fearefull men, for feare of hurtyng of the body, or for feare of displeasure of sum persons: wyl caste vppe the fruyte of spyrytuall profyte / that is, leue vn∣done vertuouse and merytoryouse werkes. Where as Christe entreth into the temple: all suche vyces ben expelled / and that on this maner. He maketh a scourge or a whyppe of thre cordes. The fyrste, is corporall syckenes. The seconde, is trouble of mynde. And the thyrde, is spyrytuall admonicion, by the in∣styncte

and mocyon of the hooly gooste. With this whyppe oure lorde doeth caste out all theyse foure vyces from oure sou∣les. And more ouer he tourneth ouer theyre chayres or stooles, and also all theyr bordes or tables wheron they dyd rest / for that they shoulde nat lyghtely or easely cum there in agayne. So our lorde caste oute of the soule all the helpe and mouers vnto synne.* 1.251 And oure lorde sayde vnto theym whom he droue oute of the Temple. It is wrytten by the Prophete Esaye: Domus mea, domus orationis vocabitur. &c. My house / that is dedy∣cate vnto my honour and name: shall be called the house of pray∣er / and nat the house of rape or thefte / nor of marchaundyse / vayne speache, or vayne beholdynge. Hereof is gyuen vnto vs a greate confydence or trust that oure prayers shall be herde. Wherefore elles wolde he moue vs to pray in his temple: excopte he wolde there here oure prayers?* 1.252 It foloweth: Vos ••ecist••s illam spelumcam latronum.* 1.253 But ye haue made my Temple a denne of theuys. The theuys haue none other sorow or care: but onely to gette temporall goodes / and howe so euer they may haue or gette theym: they regarde ne care nat / so that they may haue theym. And therefore they hyde theym selfes in pryuye ca∣ues or dennys, bycause that they wolde nat be taken or percey∣uyd.* 1.254 It foloweth: Et accesserunt ad eum ceci et claudi in templum, et sanauit eos. After this acte or dede done: there came vnto oure sauyoure Iesus Christe into the Temple many blynde men and la••e men / and incontinently he cured and healed theym. And so they were as wytnesses of the voyce and pray∣synge of the chylderen that with loude voyce cryed in the Tem∣ple, and sayde vnto oure sauyoure Christe Iesu: Hoshiah••••. That is as moche to saye: Saue vs, or make vs safe nowe.

And oure sauyoure Iesus aunswered vnto theym / nat by wor∣des: but by his deedes / in curynge and gyuynge helthe vnto the blynde and the lame men. As yf he shulde say, ye call me a sauy∣our / and desyre helthe of me. Loo, I as a very sauyoure, gyue vnto you helthe. The prynces of the preestes and the scrybes that is, the lerned men in the lawe of god / seynge these great myracles and meruayles / and hearyng the chylderen tryenge / in the Tem∣ple / & praysyng hym as god: they had great indignacion therat / and so were greatly moued against hym with enuy, 〈◊〉〈◊〉, and malice. For comonly euyll and enuyouse men can nat pacyently here the prayse of good men. And where as they durst nat lay vy∣olent handes vppon hym for feare of the people that than fauou∣red

hym, nor yet impugne his manifest and open myracles: yet they rebuked hym for y^t he suffred the people so to reioice in hym / and the chylderen also to praise and laude hym as god so openly in the tēple.* 1.255 And so they sayd vnto hym: Audis quid isti dicuntur? Doest thou here & perceyue what these people do say? As yf they sayd, thou shulde nat suffre suche laude and prayse to be gyuen to the, whiche is onely due to god / therfore yf thou were an holy, iust, and good man: thou woldest refuse or declyne frome suche glory and prayse. And Iesus aunswered, sayenge: Vti{que}. I here theyr praysynges, and ought to here them / for this praysyng was preordinate of god longe before this tyme to be gyuen vnto me / for so it is wrytten by the Prophete Dauid:* 1.256 Ex ore infantium et lactentium perfecisti laudem. That is, Thou good lorde hast per∣fourmed the praysyng (that thou ordred for thy son) to be fulfyl∣led by the mouth or voice of infantes & yonge suckynge chyldren.

¶A prayer.

O Lorde, thou made a generall signe or token of thy terrible iudgement whan thou cast out of the temple all byers and sellers with a whyppe made of thre cordes / shewynge in thy face or iyen the flame of thy diuinitie: I pray and beseche the lorde to graunt me to remembre & so to consydre thy terryble presence, y^t I myghte feare the with an holye feare. For thy iudgementes be great and nat to be serched / whiche whan I consydre: all my bo∣nes quake for feare / for there is no man lyuynge vpon the erthe / that is sure of thy glory / but all thynges be reserued as vncerteyn vnto the tyme hereafter to cum / that we shulde euer serue the de∣uoutly & vertuously in feare / & also ioye in the with drede. Amen.

¶The .viii. particle. Of the dolorouse or sorowfull de∣partyng of our sauiour Iesu from his mother Mary.

ALthough theuangelystes wryte lytle or no thynge of the heuy departynge of our sauioure Iesus from his mother: yet dyuers holy doctours, moued of the ho∣ly goost, haue shewed the same. And in especiall these sayntes. Austyn, Bernarde, Anselme, and Iohānes de Capistrano. And that in this maner. The wednysdaye, after that Iudas had made promyse to the Iues that he wolde betraye Christe, and delyuer hym into theyr handes: he cam into Betha∣ny, where as Iesus was with his disciples. Christe knew very well that Iudas had solde hym / and that nat withstandynge, he

toke Iudas in his armes & kyssed hym, whan he cam to Betha∣ny / thereby secretely mouynge hym to forsake and leue his mali∣ciouse mynde. Also our lady the vyrgyn Mary, louyngely and frendely bad hym welcom / and asked of hym, what he herde of hyr sonne. And Iudas sayd, euery man speketh good by hym. Ma∣ry moche louyd Iudas, bycause she knewe that he was knowen and in fauour with the prynces of the prestes. But yf she had kno∣wen what he had done: I suppose hyr virginall hert wolde haue broken for sorow. But bycause she knew it nat: they wēt quietly to supper. At the whiche supper Iudas set hym bytwyxte Iesus and his mother Mary, for a token or sygne that shortely by his treason: he wold diuide them a sunder. And at this supper, Christ declared ordinately the misteries of his passion. And in his prea∣chynge, whan he beholdynge Iudas remembred his falsnes and dampnacion:* 1.257 Christe waxed very pale. For as saynte Thomas sayeth: Amonges all the passions of the soule: heuynes doeth moost noy and hurte the body, and altre the body. And whan sup∣per was done: the vyrgyn Mary sayd to hyr sonne Iesus: My swete sonne, I wolde speke with the secretely. And than she sayd, O my confort and my lyght / say to me the trouth, why wast thou so pale at supper / & what ment thy wepyng and depe syghynges? My herte was almoost broken thereby. And than Iesus sayd to his mother, O my blessed mother / thou remēbrest for what cause I was incarnate and made man in thy wombe / therfore sith thou woldest knowe the cause of my heuynes: this is it. The tyme is cum and the houre is at hande, that I shall be departed from the by my moost bytter passion that I shall suffre for the redemption of man. Therfore whan I actually remēbre this: it causeth suche heuynes in me. Than whan the vyrgyn Mary herd for a certein∣ty that the deathe of hyr sonne was so nyghe at hande: Ah good lorde, how moche dyd she sorow? What wepynges, sobbynges, and syghynges had she? Euery motherly hert may imagyn. And than after hyr wepynges, she wyllyng to moue hyr sonne to sum other maner & way of redemption for the saluacion of man: said. My dere sonne, I knowe that thy heuenly father hathe decreed with his mercy to redeme mankynde / but all thynges be possible to thy father and to the. Wherfore yf it wolde please thy father & the: thou myght redeme mankynde by an other way, than by thy passion. Sithe therfore thou maist so do: I beseche the it may so be. Hereunto Iesus aunswered, O my moost swete mother, I knowe thy loue and charitie towardes me / but (good mother)

I must nedes more obey to god my father, of whome I haue my godhed: than to the, of whome onely I haue my manhoode.

This same wednysday Mary Magdalene sent a messanger vn∣to Hierusalem, to here and knowe what was there spoken of Ie∣su. And this messanger sayde that it was decreed by the councell of the Phariseis, that Iesus shulde dye / and how that they wold crucifie hym. And than the virgyn Mary, with Mary Mag∣dalene and Martha, cam vnto Iesu and sayd, O moost pitiouse confortour, go nat into Hierusalem: for they haue concluded a∣gaynste the / they wyll slee the. Abyde here / we shall prepare the Paschall lambe for the. Hereunto Iesus sayde, O my deare mother, O Magdalene, O Martha, The tyme determyned by my father, is cum, that I shulde redeme mankynde. It is neces∣sary that my fathers wyll be fulfyllyd. Than the virgyn Mary sayd to hym, O my moost dere belouyd sonne, O my lyfe & light of myne iyen / yf thou wylte nedes go into Hierusalem, and dye: suffre me to dye with the, or els before the. Iesus aunswered & sayd, O my moost kynde mother, all my disciples shall forsake me, and the faythe shall perysshe and cease in them for the tyme of my passion / therfore it is necessarye that thou abyde with theym / bothe to confyrme them in faythe, and also to conforte them. O my swete mother, I thanke the with all my herte for all thy bene∣fytes and kyndenes that thou haste done to me. Here frendes, loke vppon hyr motherly herte, and consydre what heuynes and sorow she had, herynge these wordes of hyr dere sonne Iesus.

Erly on the thursday in the mornyng, they bothe kneled downe / and kyssynge to gyther: toke theyr leue with many teares & we∣pynges. And as saynt Austen sayeth, Libro de verbis domini: Whan they went to gyther: the virgyn mary sayd: O my moost swete sonne, I shall no more here the. O ioy, full of the pleasure of paradyse. I shal no more touche the. O thou consolacion of the worlde. I wyll neuer leue the. Yf thou go: I wyll go. Yf thou stande: I wyll stande. And than Iesus aunswered with a we∣pynge and mournynge voice. O my dere mother, why doest thou trouble me with thy wepynge: sithe the heuynes that I haue for my passion is sufficient for me? So ofte doeth the swerde of so∣row perce my herte: as ofte as I se the wepe, or any teare fall frō thyne iyen. Wherefore I beseche the moost naturall and louynge mother to go with my welbelouyd Magdalene into hyr house / to whō I commende the / and so with great sorow departed. And at this moost heuy departynge, she sayd vnto Iudas, O Iudas, I

commende my moost dere beloued son vnto the. Yf thou here any thynge contrary to hym: shew hym of it, that he may be the more ware. And herof sayeth saynt Bernarde, O blyssed vyrgyn Ma∣ry, thou dyd nat know that thou commended thy moost innocent sonne to a foxe moost false and subtile. Thy moost mekest lambe, to a wolfe. Thy sonne, very truthe: to a crafty lyer. And so the sorowfull mother departed from hyr sonne / seynge that it wolde be non otherwyse. O, what (suppose you) sayd than Magda∣lene, Martha, and other women there presente, vnto our lady? Let euery man thynke as his deuocion seruyth hym. I thynke they myght say,* 1.258 as it is wryten in the Canticles, O moost good∣ly of all women / whyther is thy moost dere beloued gone? Where hathe he hyd hym selfe? We wyll go serche hym with the. And the sorowfull vyrgyn myghte aunswere, My conforte, my lyfe, my sonne doeth go in a strayt and harde way / byset rounde about with his enemies. &c.

¶The .ix. particle. Of the supper or maundie of our lorde.

WHan the tyme of the miseracions and mercies of our lorde was cum, in the whiche he had disposed to saue his people: & to redeme theym / nat with corruptyble golde or syluer: but with his owne preciouse blood, before he shoulde departe frome his disciples by his corporall dethe: he wolde make vnto them a supper, for a signe & memoriall of thynges past, and also to fulfyll the misteries that were to be fulfylled. Therefore our lorde Iesus, required of his disciples, where and in what place he wolde haue the Paschall lambe prepared for hym and them:* 1.259 He sente Peter and Iohn̄ to one of his louers in the mounte of Syon, where as was a good∣ly and a great chambre strewed and made redy for hym / and there they prepared the Paschall lambe for hym. By Peter is signifi∣ed good operacion or actyue lyfe. And by Iohn̄ is noted deuoute contemplacion. These .ii. prepare the Pascall lambe / that is, they dispose a man duely and reuerētly to receyue the holy body of our lorde, signified by the Paschall lambe. They prepare this spi∣rituall lambe in a greate lofte or chamber / that is, in the soule of man, eleuate and lyfte vp by feruent deuocion / and great by lon∣ganimitie / broode, by the brede of charitie / and strawed by the di∣uersitie of vertues. And whan all thynges were prepared in this chambre: Iesus dyd entre with his disciples / to whom the Pas∣call

lambe rosted, was brought furthe. And grace sayde, or blys∣syng made by our lorde: they eat it with the iuse of wylde letu••e. And note that in this solēpnitie of Pasce, there were toure thyn∣ges / that is, the Pascall lambe, pure wheat brede without leuyn / wyne, and the iuse of wylde letuse / to signifie that no man might cum worthely to eat of the true lambe, the body of Christe: with∣out bytternes and compunction of herte for theyr synnes. This refection also doeth signifie theternall refection of glory that shal be in the ende of the worlde. Than Iesus rysynge from supper / his disciples syttynge and eatynge: he sayd, I haue with a great desyre desyred to eat this Pascall lambe with you before my pas∣sion. This worde desyre, twyse spoken: doeth signifie a mynde of two desyres. One was, y^t the olde testament shuld be finished: and the new shuld be begun. And this was moost his desyre. For all the dayes of his lyfe he ranne after vs with a moost feruent de∣syre of our helthe. And we▪ yf we can nat at sumtyme haue good myndes and desires: at the leest let vs haue a wyl to haue y^t good desyre,* 1.260 accordynge to the sayenge of Dauid: Concupiuit anima mea deside rare iustificationes tuas. My soule hath couetyd or de∣syred to desyre thy iustificacions. After this, Christe toke bread and wyne / and gyuynge thankes to god: blyssed them / and so con¦uerted the bread into his owne body / & the wyne into his bloode / and gaue it vnto them / sayenge, take and eat / this is my bodye / & drynke of my bloode. And here he shewed his great desyre y^t was to cum / that is, to shede his bloode for our redemption / that after the immolacion & offeryng of the figuratiue and Pascall lambe: shulde folow the oblacion of the very true lambe Iesus Christe. And so the olde figures ceassed / and all thynges were made new: whan that Christ conuertyd and turned bread and wyne into his precyouse body and bloode.* 1.261 And here note that in the boke cal∣led Exodus, there were determined many thynges that were re∣quyred to the eatynge of the figuratiue & Pascall lambe / whiche also spiritually be requyred to theatynge of the verye true lambe [ 1] our sauiour Iesus. Fyrst it shulde be eaten onely of them that be circumcidyd: so shulde we be circumcidyd by the cuttynge away [ 2] of our olde synfull conuersacion and lyfe. Secondely, it shulde be eaten with the iuse of wylde letuse / signifienge that we shulde [ 3] haue bytter contricion for our synnes. Thyrdly, with pure whete breade without leuyn, betokenynge the puritie of our conscience [ 4] without leuyn of fynne. Fourthly, theyr clothes shulde be gyr∣ded [ 5] vp: signifienge oure chastitie of body & soule. Fyftely, they

shulde haue shoes vppon theyr fete / betokenynge that our affecti∣ons shulde be separate from all erthely thynges. In a signe also or token herof, our lord fyrst wasshed the fete of his disciples, be∣fore that he gaue to them his body and blood. Sixtely, they shuld [ 6] haue staues in theyr handes / notynge therby that we shulde dili∣gently kepe our selfe. These syxe foresayd condicions ben re∣quyred in vs, as concernynge the auoidaunce of vyce and synne. And in lyke maner, syxe thynges ben requyred in vs yf we wyll worthely receyue the sacrament of the aulter, as concernynge the operacion of good werkes and gettynge of vertues. Fyrst, that [ 1] it be eaten in one house / that is, in the vnitie of the chyrche / that we be nat diuided from the chyrche by any scisme or heresye.

Secondly, that we take or eat it with our neighbours, as many [ 2] as shall be sufficient to eate it / signifienge the loue and concorde with our neighbours. Thyrdely, that it be nat eaten raw / that [ 3] is, withoute the fyre of loue / ne yet sodden with water of car∣nall pleasures; but rosted with the fyre of feruent deuocion.

Fourthly, it shulde be eaten hastely: betokenyng our feruent de∣syre [ 4] and delectacion folowynge. Fyftely, it shulde be eaten all [ 5] hole / bothe hed, fete, and the inwarde partes / signifieng that we shulde be incorporate vnto Christe with a hole and true fayth / be∣leuynge the diuinitie of Christe: whiche is the hed / also his hu∣manitie, body, & flesshe / whiche is as the fote / and also his soule, whiche is as the inwarde parte. Syxtely, they shulde breke no [ 6] bone of the Paschall lambe / signifienge the symple veneracion & worshyppynge of this sacrament / nat dyuydyng the godhed from the manhode / nor the flesshe from the blood / for vnder euery parte of the hooste consecrate, there is hole Christe, bothe god & man / soule, body, and blood. Wherfore who so euer receiueth the sacra∣mēt of the aulter vnder the forme of bread only: he receyueth hole Christe god and man / soule, flesshe, and blood.

¶A prayer.

O Lorde Iesu Christe, whiche in the euyn tyde made thy last supper with thy disciples in a greate and large chaumbre strawed and made redye for the / and there fedde theym with thy moost sacrate body and bloode: make my herte (I beseche the) a great & large chambre prepared for the. Enlarge in it trew fayth, hope, and charitie. Magnifie or make it great, with longanimi∣tie, pacience, & mekenes / and straw it with all maner of vertues.

Graunt me lorde that my herte contrite and thus prepared: may take and receyue the after my pore maner / whom heuyn and erthe are nat able to take and conteyne: that by thy grace inhabytance in me, I may thynke and performe in dede all thynges pleasyng to the / and declyne or auoyde all vyce and synne by perfyte hace of them / and so continuynge vnto the ende: I may worthely re∣ceiue thy preciouse body and blood in the sacrament of the aulter. AMEN.

¶The .x. and last particle of this fyrst parte. Of the wasshynge of his disciples fete.

WHan this supper was done, and the Paschall lambe eaten, and whan the deuyll had put into the herte & wyll of Iudas to betraye Christe, nat dyrec••y mo∣uynge his wyll, as the soule moueth the bodye: but onely indyrectly by suggestion mouynge and per∣swadynge hym to betray Christe / and he consented thereunto. And here note that the deuyll can nat put euyll thoughtes into y^e hert of man: but onely offre them vnto man / which yf the man receyue theym / and that appere to the deuyll by sum outewarde sygne or token: than the deuyll bloweth at this coole to kyn••••e and make the fyre burne / that is, he ceasseth nat to perswade and moue that man to consent vnto that synne. And so it apperech that the deuyll can nat cast a man downe and ouercum hym: ex∣cept the man cast hym selfe fyrste downe, and rendre his armour vnto his enemy / that is, excepte he consent to the suggestyon and mocion of the deuyll.* 1.262 This supper (I saye) done, and the Paschall lambe eaten / whan the deuyll had moued Iudas to be∣traye Christe, and he consented to the same: than Iesus know∣ynge as god, that his father had gyuen and taken into his han∣des and power all thynges / also his enemy and traytour Iudas, and the Iues his persuers: yet to shew and declare his great py∣tie / & to leue to vs an example of his perfyte mekenes: he wolde nat fulfyll or take vppon hym the power or myghte of god, or offyce of a lorde, but rather the offyce and roume of a seruaunte. He dyd meke hym selfe to be a seruaunt / for he cam to do seruice: and nat to receyue the seruyce of other. And therefore he arose frome his supper of the Paschall lambe, wyllynge than to wasshe the fete of his dyscyples there beynge / and so causyng water to be brought vnto hym: he put of his outwarde garmentes / & gyrdyd

hym selfe with a lynen clothe. Than he put the water into a basen with his owne handes / and so charitably, so honestly, and so ser∣uiceably prepared: he cam to wasshe his disciples fete that were defoiled with the claye and durte of the erthe / for they wente bare fo••ed. And so he wasshed theyr fete, & wyped them with the clothe wherwith he was gyrte: and thus he fulfylled the office of meke∣nes. And whan he came to Petre / he wolde nat suffre hym to wasshe his fete, but sayd / thou ••hal••e neuer wasshe my fete. And Iesus sayde, Yf I wasshe nat thy fete: thou shalte haue no parte of my blysse with me. Than Petre, fearynge this sentence: sayd▪ Wasshe (good lorde) nat onely my fete: but also my handes and my hed. And Iesus sayd: He that is wasshed, he nedeth no more to wasshe but his fete / for than he is all clene. What this signi∣fieth: ye shall know afterwarde.* 1.263 It foloweth in the gospell of Iohn: Ye be now clene, for I haue wasshed you / but ye all be nat clene. This he spake for Iudas, that shuld betray hym that same nyghte / and therefore he was nat clene. There be two thynges specially, whereby a man is made clene from synne / that is, al∣mose dede, and charitie. Iudas had nat the fyrst: for he was a thefe, and toke vnto his owne vse suche thynges as shulde haue be gyuen to the pore. Also he betrayed his innocent maister, con∣trarye vnto charitie / and so Iudas was nat clene. O thou chrystyan / consyder here dylygentely euery poynte of this was∣shynge: for they be full of mekenes and loue. Beholde what is done: for it is very deuoute. Here the hyghe maiestie of god, and mekenes of the maister, dyd enclyne & bow hym selfe downe to the fete of pore fysshers. He knelyd on his knees, and bowed his hede before his disciples syttynge / and so wasshed theyr fete with his owne handes / dyd also drye them and kysse them all.

Beholde here the exemplar of all myldenes and mekenes, the cre∣atoure and maker of all creatures, the fearefull iudge of bothe quycke and deade: knelynge here before the fete, nat onely of his louynge disciples: but also before the fete of the false traytoure Iudas. O thou man / lerne here of thy lorde / for he is bothe meke in herte, and gentyll in his conuersacion. Be thou confounded of thy hyghe mynde. Arte thou nat asshamed of thy pryde and impacience? He that is syttynge aboue the high order of aūgels, called Cherubyn, wassheth the fete of his enemy & traytour: and thou erthe & dust, asshes & cley, exaltest thy selfe, & thynkest great thynges of thy selfe. Consider diligently how our lorde inciteth & moueth vs by his examples & also by his wordes vnto mekenes.

Therfore, after that he wasshed his disciples fete, shewyng there•••• to vs an example of great mekenes:* 1.264 he sayd to vs: Exemp••um de∣di vobis vt quemadmodum ego feci vobis: ita et vos faciatis. I haue gyuen to you an example, that as I haue done to you: so ye shulde do.* 1.265 And also he sayde in an other place: Discite a me, quia mitis sum et humilis corde. Lerne of me / for I am mylde in conuersacion and meke in herte. And in this, he kept a conue∣nient maner of teachynge. For as saynt Luke sayeth: Cepit le∣sus facere et docere. Iesus began fyrste to lyue and do well / and after that,* 1.266 he dyd teache other to do the same. Spiritually, by this outwarde wasshynge of the fete, oure lorde dyd note the in∣warde clennes of our spirituall fete, which be our loue and a••••ec∣tions. For these spirituall fete do bere vs where so euer we go frō our selfe / or without vs. And as our bodyly fete hath ofte tymes nede of wasshynge: so oure spirituall fete. For thoughe we be hoolly & clene wasshed by the sacrament of Baptym, in so moche that yf we kepe that innocency and clennes that we by that sacra∣ment receyue, vnto our dethe: we be sure to go to heuyn without any other wasshyng: Yet, for asmoche as there is very few or non that kepe that puritie of theyr baptysme after that they cum to the yeres of discrecion, but y^t oftymes they fall in one thyng or other & that thrughe the fraile condicion of our mortall nature, so that they defoile theyr fete with worldly, vayne, or carnall affectiōs: therfore it is necessary y^t they oft wassh theyr fete with cōfession & teres of cōtricion. For who so euer after his baptym do fall to syn, & be nat wasshed with y^e water of penaūce: he shall haue no parte with Iesu in his glory. By this wasshyng of y^e fete, our lord al∣so doeth note the clennes of our spirituall fete / whiche specially is required in the receiuing of the blessed body of our lord. And ther∣fore he dyd wasshe the fete of his disciples before he gaue to them his gloriouse body & blood: to signifie y^t spirituall clennes is re∣quyred in the due receyuynge of the sacrament of the aulter.

¶A prayer.

O Mylde Iesu, and the exemplar of very mekenes / whiche wasshed the fete of thy disciples / I aske and also beseche the lorde, purge & clense thou myne affections / that I so purified in bothe fete, & kyndled with a double charitie / that is, with the loue of god and of my neighboure, I might surely cum to the my puryfyer and clenser. Kepe me clene good lorde vnto the ende of my dayes / and clense me frome all spottes of synnes, that all my negligencys and also synnes forgotten: myne enemyes, con∣founded

and rebuked, might go fro me at the houre of my dethe / whiche specially wyll lye in awayte of me at that houre. Directe and order my fete lorde in to the waye of peace / that I delyuered from the handes and power of all myne enemies: myght blesse & prayse the with all they electe seruantes world without ende.

AMEN.

¶Here endeth the Proheme or fyrste part of this treatyse. And here begynneth the seconde parte, called the execucion.

Notes

• * 1.1

  Bon••ue••∣tura in S••••∣mulo amo∣ris in prin∣cipio.
• * 1.2

  Apo••. 3. D.
• * 1.3

  A naturall example.
• * 1.4

  Psal. 3.
• * 1.5

  Libro. xxxi.
• * 1.6

  Capi. x. et xiiii.
• * 1.7

  Canti. 1. A.
• * 1.8

  Vbi supra.
• * 1.9

  Capi. xviii.
• * 1.10

  M^t. 19. D.
• * 1.11

  Lib. xxxvii. Cap. iiii.
• * 1.12

  Num̄. xx. B
• * 1.13

  Phili. 2. A.
• * 1.14

  In the fyrst particle.
• * 1.15

  Tren̄. 1. D.
• * 1.16

  Deuter. vi. C.
• * 1.17

  Deutet. 6. B.
• * 1.18

  Iohīs. 6. B
• * 1.19

  Cāti••. 1. D.
• * 1.20

  Super can¦tica sermo∣ne. 43.
• * 1.21

  Vbi supra.
• * 1.22

  Cāti••. viii. S.
• * 1.23

  Leuiti••. xxix. B.
• * 1.24

  Philip. ii. A
• * 1.25

  Eccli. 41. A
• * 1.26

  Iudith .v. B.
• * 1.27

  Exod. xv. D.
• * 1.28

  Cru•• fide••.
• * 1.29

  Su{per} canti•• sermon̄. 43
• * 1.30

  Prouer. 24. D.
• * 1.31

  Omel. 30.
• * 1.32

  Cap. vii. A.
• * 1.33

  Cap. 25. D.
• * 1.34

  Luce. 9. C.
• * 1.35

  2. Corin. 8. D.
• * 1.36

  Pri. Pet. 2. D.
• * 1.37

  3. reg. 2. A.
• * 1.38

  Ser. xxx. su¦per Cantic.
• * 1.39

  Iob .xxvii. A.
• * 1.40

  Psal. xxx.
• * 1.41

  In flor. lib. v. Cap. xxx.
• * 1.42

  Math. 8. C.
• * 1.43

  2. Corin. xi. E. F.
• * 1.44

  Esa. 49. D.
• * 1.45

  Hier. 31. A.
• * 1.46

  Ser. feri••. 4. ••bdoma∣de pe••ose.
• * 1.47

  2. Corin. 8. B.
• * 1.48

  Esa. xlix. A.
• * 1.49

  Hiere. vi. G.
• * 1.50

  Math. vii. B.
• * 1.51

  Psal. iiii▪
• * 1.52

  Rom̄. 8. C.
• * 1.53

  Math. 5. A.
• * 1.54

  Ser. C. lxv. de t••. ca. 6.
• * 1.55

  Hebre. xii. B.
• * 1.56

  Pri. Corin. xv. G.
• * 1.57

  Osee. ix. C.
• * 1.58

  Pro••••. 1. C.
• * 1.59

  Deu••. 32. C.
• * 1.60

  Psal. 136.
• * 1.61

  Psal. 18.
• * 1.62

  Esa. lvi. D.
• * 1.63

  Lu••. 15. B.
• * 1.64

  Li. 2. de ge∣neratione & corruptiō••.
• * 1.65

  1. reg••. 1. C.
• * 1.66

  Distinē. 3. tract. 1. Ca. vi.
• * 1.67

  Canti. 8. A.
• * 1.68

  Vbi supra.
• * 1.69

  1. Ioh. 1. C.
• * 1.70

  Apoc. 1. B.
• * 1.71

  Luce. 12. F.
• * 1.72

  Psal. xlv.
• * 1.73

  Iohis. xix. D.
• * 1.74

  Li. 1. Ca. v.
• * 1.75

  Pri. corin. xv. G.
• * 1.76

  Heb. 12. A.
• * 1.77

  Ser. 19. de s••tis ī fine.
• * 1.78

  Pri. reg. 16. D.
• * 1.79

  Esa. 30. B.
• * 1.80

  1. Pe••. 5. C.
• * 1.81

  Osee. 9. C.
• * 1.82

  Heire. 3. A.
• * 1.83

  Esa. xliiii. D.
• * 1.84

  Prouer. 1.
• * 1.85

  In manual Cap. xxii.
• * 1.86

  Esa. 12. B.
• * 1.87

  Canti. 2▪ A.
• * 1.88

  Colos. 2. C.
• * 1.89

  Omelia. 15.
• * 1.90

  Apoc. 3. D.
• * 1.91

  Su{per} canti•• sermo. lxii.
• * 1.92

  Pri. Cor. 2. A.
• * 1.93

  In legenda ••i{us}.
• * 1.94

  Salath. vi. D.
• * 1.95

  Philip. 1. C. D.
• * 1.96

  In legenda ••i{us}.
• * 1.97

  Iohīs. xii. E.
• * 1.98

  Colos. 1. C.
• * 1.99

  Ser. xx. su{per} cautica.
• * 1.100

  In manua∣li. ca. xxi.
• * 1.101

  Apoc̄. 4. A.
• * 1.102

  Exodi. xii. D.
• * 1.103

  Capi. iii.
• * 1.104

  Ser. lx. su{per} canti•• canti co{rum}. 2. D.
• * 1.105

  In manua∣li. ca. xxiii.
• * 1.106

  Tren̄. 4. D.
• * 1.107

  Mat. 27. F.
• * 1.108

  Luce. 23. F.
• * 1.109

  In ser. pri. in die sanc•• Andree.
• * 1.110

  Ser. lxxiiii. de t{per}e. E.
• * 1.111

  Itē ser. xix. de 〈◊〉〈◊〉. H.
• * 1.112

  Canti. 2. A.
• * 1.113

  Hebr. 12. A.
• * 1.114

  Au. 1. lib. de cōflu. virtu tū et vitio∣tū ca. ix.
• * 1.115

  Cātic. ••. A.
• * 1.116

  Primo ma∣cha••. 6. D.
• * 1.117

  Tren̄. 3. G.
• * 1.118

  In poli••ro. li. ••o. ca. 35.
• * 1.119

  In stimulo amoris lib. pri. Capi. 1.
• * 1.120

  Su{per} cantiē sermo••. 43.
• * 1.121

  Iob. vi. A.
• * 1.122

  In serm de passd••••.
• * 1.123

  Gal. vi. D.
• * 1.124

  In stimulo amoris lib. ••mo. ca. 9.
• * 1.125

  Ioh. 14. A.
• * 1.126

  Ioh. 3. B.
• * 1.127

  Num̄. 21. C
• * 1.128

  Su{per} Iob. tractat. 12.
• * 1.129

  Numer. 35. D.
• * 1.130

  Ioh. 12. E.
• * 1.131

  Esa. 66. A.
• * 1.132

  Phil. 2. B.
• * 1.133

  Iob. 41. D.
• * 1.134

  Ioh. 12. E.
• * 1.135

  Ioh. 6. E.
• * 1.136

  Esay. 9. B.
• * 1.137

  Luce. 11. F.
• * 1.138

  Ma. 27. F.
• * 1.139

  Esay. 9. B.
• * 1.140

  Ioh. 17. A.
• * 1.141

  Mat. 13. F.
• * 1.142

  Hebr. 5. C.
• * 1.143

  Ioh. 19. F.
• * 1.144

  Luce. 10. F.
• * 1.145

  Apoca. 1. B
• * 1.146

  Ephe. 2. D.
• * 1.147

  Math. 5. A
• * 1.148

  Gala. 5. D
• * 1.149

  Ibidem.
• * 1.150

  Apoc. 3. B.
• * 1.151

  Gala. 5. C.
• * 1.152

  In decla∣matio•• su{per} euāg. Ecce nos reliqui∣mus omnia in fine.
• * 1.153

  Iosue. 5. C.
• * 1.154

  Sapi. 16. C
• * 1.155

  Psalm. 76.
• * 1.156

  Richard••.
• * 1.157

  Psalm. 64.
• * 1.158

  Mar. 6. D.
• * 1.159

  Ioh. 16. G.
• * 1.160

  Mat. 14. B et. 15. D.
• * 1.161

  Esay. 29. F
• * 1.162

  Luce. 18. C.
• * 1.163

  1. Co••. 2. A.
• * 1.164

  Libro. 1. de serm. d••i in monte. C.
• * 1.165

  Mat. 5. A.
• * 1.166

  Psalm. 19.
• * 1.167

  Capitu••. 2.
• * 1.168

  Li. 31. ca. 29
• * 1.169

  Capitu. 2.
• * 1.170

  Prima Ti∣moth. 4. C.
• * 1.171

  Ca. vi. hui{us} particule.
• * 1.172

  Li. 1. de 〈…〉〈…〉 in mon∣te. C.
• * 1.173

  Li. 31. ca. 3••
• * 1.174

  2. Corī. 3 A.
• * 1.175

  Hier. 2. D.
• * 1.176

  1. Cori. 2. A.
• * 1.177

  Genes. 1. A.
• * 1.178

  Ibidem.
• * 1.179

  Ibidem.
• * 1.180

  Gene. 18. A
• * 1.181

  Gene. 2. B.
• * 1.182

  Ibidem.
• * 1.183

  Math. 5. A
• * 1.184

  Li. 1. de ser. 〈◊〉〈◊〉 in mon∣te. C.
• * 1.185

  Sapi. 14. B
• * 1.186

  Li. 31. ca. 3••
• * 1.187

  1. Ioh. 2. ••
• * 1.188

  Ibid. ca. 37
• * 1.189

  Psalm. ••38.
• * 1.190

  Ephe. 6. B.
• * 1.191

  Psalm. 67.
• * 1.192

  1. corī. 15. G
• * 1.193

  Ephe. 6. B.
• * 1.194

  Math. 5. A. Li. 1. de ser. d••i in mon∣te. C.
• * 1.195

  Capitul. 2. huius part.
• * 1.196

  Phill. 2. B.
• * 1.197

  Li. 31. ca. 3••
• * 1.198

  Esay. 63. A
• * 1.199

  Psalm. 68.
• * 1.200

  Math. 8. C
• * 1.201

  Math. 5. A
• * 1.202

  Li. 1. de ser. 〈◊〉〈◊〉 in mon∣te. C.
• * 1.203

  1. Timoth. 4. C.
• * 1.204

  Mat. 6. B.
• * 1.205

  Psalm. 22.
• * 1.206

  Li. 31. ca. 39
• * 1.207

  Cātic. 2. A.
• * 1.208

  Cātic. 1. A.
• * 1.209

  Cātic. 5. A.
• * 1.210

  Cātic. 4. C.
• * 1.211

  Ibidē. 2. A. sermon. 70.
• * 1.212

  Cātic. 5. C.
• * 1.213

  Apoc. 3. D.
• * 1.214

  1. Regū. 14. D.
• * 1.215

  Thob. 6. B 11. C.
• * 1.216

  Mat. 5. A.
• * 1.217

  Mat. 5. A.
• * 1.218

  Ioh. 14. A.
• * 1.219

  Ioh. 12. E.
• * 1.220

  Esay. 43. A
• * 1.221

  Li. 31. ca. 41
• * 1.222

  Colo. 1 B.
• * 1.223

  Ser. 15. de diuersis.
• * 1.224

  Capi. 10. A.
• * 1.225

  Psalm. 118.
• * 1.226

  1. Cor. 1. C.
• * 1.227

  Psalm. 59.
• * 1.228

  Li. 19. de ci∣uitate dei. capit. 13.
• * 1.229

  Mat. 5. A.
• * 1.230

  Li. 1. de ser. d••i in mon∣te. C.
• * 1.231

  Mat. 5, A.
• * 1.232

  Rom. 8. F.
• * 1.233

  Capitul. 2. huius part.
• * 1.234

  Li. 31. ca. 43
• * 1.235

  Capit. 44.
• * 1.236

  Capit. 45.
• * 1.237

  Capi. 46.
• * 1.238

  Iohā. 6. F.
• * 1.239

  Mat. 21. A.
• * 1.240

  Su{per} Mat. 26.
• * 1.241

  Act. 5. D. G.
• * 1.242

  Psalm. 72.
• * 1.243

  1. Cor. 6. D.
• * 1.244

  Mat. 21. A.
• * 1.245

  Zacha. 9. B
• * 1.246

  Mat. 21. A.
• * 1.247

  Ioh. 19. C.
• * 1.248

  O••elia. 54. super Ioh.
• * 1.249

  Mat. 20. B
• * 1.250

  Luce. 19. C
• * 1.251

  Esay. 56. ••.
• * 1.252

  Hier. 7. B.
• * 1.253

  Mat. 21. B
• * 1.254

  Mat. 21. B
• * 1.255

  Ibidem.
• * 1.256

  Psalmo. 8.
• * 1.257

  2. 2. questi. 136. quest. 1.
• * 1.258

  Cāti. 5. D.
• * 1.259

  ••uce. 2••. A.
• * 1.260

  Psal. 118. D
• * 1.261

  Exod. 12. B
• * 1.262

  Ioh. 13. A.
• * 1.263

  Ioh. 13. B.
• * 1.264

  Ioh. 13. B.
• * 1.265

  Mat. 11. D.
• * 1.266

  Act. 1. A.