The myrrour or glasse of Christes passion

¶Here foloweth the thyrd parte / that is the conclu∣sion of this Myrrour, Which is diuided in to .xi. Chaptres. (Book 3)

¶Fyrst we shall declare vnto you certen Myracles, & specially. x. that were done, som of them at the death of our lorde, and som of them after his death. The fyrst Chapitre.

¶Of the fyrste Myracle.

THe fyrst Myracle was theclipse or derknes of the son / and of this,* 1.1 the euangeliste saith thus. A sex∣ta autem hora tenebre facte sunt super vniuersam terram vsque ad horam nonam. From the sexte houre vnto the .ix. houre of the daye there was derknes ouer all the worlde or erthe. And this derkenes or eclipse was nat naturall, but onely by miracle. And that we may proue by .iiii. reasons. Firste by [ 1] reason of the long enduryng of the same for the eclipse of the son naturally may neuer endure by .iii. cōtinual houres as this was. Second reason is bicause it was so vniuersal for naturally there [ 2] can be no eclipse of the son ouer all the erth, for the mone that let∣tyth the lyght of the son from vs for the tyme of the eclipse: is not of so great quantitie as is the son nor yet as the erth and therfore it can nat take away y^e lyght of the son from all partes of the erth, but this derknes or eclipse was ouer all the erth, ergo it was nat naturall. Thyrd reason is for the age of the mone, the mone at [ 3] that tyme was encreasyd .xiiii. dayes, and so it was almost at the full mone. But it is impossible that there shuld any eclipse of the son naturally in the opposicion of the mone or it beyng at the ful / for then the mone is in the Est when y^e son is in the West. And al∣so euery naturall eclipse of the son is the coniuncion or chaunge of the mone. Forth reason is this, for in this eclipse: the mone at [ 4] nyght turnyd and mouyd toward the Eest,* 1.2 and the son towardes the Weste, which can neuer be naturally / ergo this eclipse was by miracle. But for what cause / god wolde shewe this miracle then: doctoures done assigne .v. causes. Fyrst for the compassion of the [ 1] elementes, which myght nat beare or suffre to see the iniurie that was done to there creatour and maker. Secondly to shewe that [ 2] Christ was the gouernar of all creatures. And here vnto saynt Gregory sayth. This wondre or miracle was shewed / that it shulde be knowen that he which suffred death was the gouernar of all thynges. Thyrdly. It was to shewe the blyndnes of mānys [ 3] reason,* 1.3 and here vnto Simon de Cassia sayth. Derknes was brought ouer all the world: to shewe y^e ignorance of all the world, for the world wold nat knowe the son of god. Forthly for the ob∣stinacie [ 4] of the Iues.* 1.4 For as the same Simon saith, the Iues suf∣fred horrible derkenes, for they blynded in theyr hertes by malice: condempned the son of god. Fystly, for the cōtemplacion of many [ 5] secreat misteries.* 1.5 And therfore saith y^e same Simon This dark∣nes besides that / y^t it shewed outwardly: it also mouyd the mind{is}

of men to considre higher thinges, for our lord wold meruelously compasse y^e ien of men with thycke derknes: that theyr syght shuld not be wanderyng about outwarde thynges, but that they shuld entre in to theyr owne hertes & there cōsidre deaply such thynges as waxe don to the son of god and in the son of god, and so he tur∣nyd the day in to the nyght y^t they myght more diligently cōsidre the heuenly mysteries.

¶Of the seconde Myracle.

THe seconde Myracle was cuttyng or rentyng of the vayle of y^e temple,* 1.6 which was immediatly after the death of Christ. Of the which Mathew sayth thus. Ecce velum templi scissum est in duas partes a summo vsque deorsum.* 1.7 Behold the vale of the temple was rent in to .ii. partes fro the top vnto the bottom. This vayle deui∣dyd the part of the temple that was called holye: from that part which was called holiest of all, as we myght say in our church it deuided, the body of the church: from the quere. And this veyle [ i] was rent for many causes. Fyrst for the contamination / or (as we say) suspension of that holiest place of all other.* 1.8 For where before no man myght entre in to it but the highe byshop ons in the yere: now it was made open, and so was gyuen to the power of the Ro∣manys [ ii] to be contaminate and defoiled by them.* 1.9 Secondly, for to signifie the reuelacion and declaring of misteries. For as Origen sayth.* 1.10 In the passion of our lord, when the veyle was rent: the se∣creat misteries was poblished and opened, which vnto that tyme [ iii] was reasonably hydde and couered.* 1.11 Thyrdly for the separacion / dispersion and diuision of the Iues. And hervnto saynt Hillary saith, therfore the veyle of y^e temple is rent: for that after this, the people of the Iues shuld be deuided in partes, and shortly after: they ware disperpled ouer all the worlde. Also the honour and glorie of the temple with the custodye of aungelles ware taken a∣way.* 1.12 Iosephus saith, that there ware stirrynges mouinges and voyces hard in the temple, saiyng & cryenge. Let vs departe from [ iiii] this place.* 1.13 Fourthly, to sygnifie y^e openyng of heuyn which vnto that tyme was shut. And herto saynt Hierom saith. The veyle of [ v] the temple was rent, that is, heuyn is openyd. Fyftly: to signifie the curaciō of our synnes / Herunto Theophilus sayth.* 1.14 The body of Christ is y^e temple whose veyle and garment: is his fleshe, and this veyle or fleshe was rent for y^e curing of our sinnes. Or thus.

Our fleshe or bodie is the veyle of our temple that is our soule, the vertue and poure of this fleshe was rent in Christes passion, from the toppe vnto the bottom, that is from Adam the fyrst man vnto the laste man that shalbe in the ende of the worlde for Adam was made hole by the passion of Christ, and his fleshe is not now vnder the curse of god or of the lawe, and after the general resur∣rection we all shalbe honored with incorrupcion & inmortalitye.

¶The thyrd Myracle.

THe thyrd Myracle was the erth quake / and therfore the euangelist saith.* 1.15 Et terra mota est. And the erth was mouyd or dyd quake. And that was for .iii. causes. Fyrst to shewe that it was not worthy to receyue in to [ i] it this lorde.* 1.16 And therfore Hillarius sayth, the erth dyd quake: for he was not able to take this deed body in to it. Seconde cause is for the malyce of the Iues. Herunto Symon de Cassia saith. It [ ii] was cōuenient that the erthe shulde quake:* 1.17 when the maker of the erth dyd suffre death in his corporall bodie. The erth dyd quake at the gyuyng of the law, to make them afraied to whom he gaue the law and which shuld breake the law. The erth dyd also quake at the death of Christ: that his vniust death shuld be knowen or felt thorowe out all the world. Thyrd cause was to instructe the [ iii] myndes of all faithful people, that they shuld feare god and know and beleaue: that the iuste person suffred death for the vniuste, the godly: for the wicked / the holy person: for synners, and the son of god suffred death in his mortal bodie, for the redempcion of man.

¶The forth Myracle.

THe Fourth Myracle was the rentynge or breakynge of the stonys.* 1.18 For the euangelist sayth. Et petre scisse sunt. And the stonys ware rent or broken. And that was for iiii. causes. Fyrste for therby was verified the sayng of the prophet Zachary.* 1.19 Scindetur mons oliuarum ex media parte sui ad orientem et occidentem. The mount of Oliuete shalbe rent or broken for the myd parte of it from the Este to the West. Second cause is to signifie the great vertue of the worde of god. And here vnto saynt Hillary sayth.* 1.20 The worde of god and the powre of his eterne vertue doth diuide and breake all strong & hard or myghty thynges.* 1.21 Thyrd cause, was to confoūd the Iues. For as Simon

de Cassia sayth. The breakyng and rentyng of stones: is na open crye and an accusacion of the insensible thynges agaynste the Iues, that the gyuer of life and maker of all thynges is vniustly dampned. The Iues dyd crie with lowde voice, crucifie hym, but now the stonys on theyr maner dyd crye by theyr partes broken as by theyr open lippys, that the Iues did wrong and so wher as the reasonable men wold not answere for the truthe in this false condempnacion of Iesu: the stonys rent or broken in theyr maner spake. The .iiii. cause was to enflame the hertes of synners. For as the same Symon sayth.* 1.22 The stonys rent or broken in theyr maner dyd prouoke the hard hartes of men, that they shuld be broken by contricion and also remembre hym that suffred such paynes and passyon for them.

¶The .v. Myracle.

THe .v. Myracle was the openyng of the sepulcres or graues.* 1.23 And therfore theuangelist sayth. Et monumen∣ta aperta sunt. And y^e supulcres or graues ware openid. And this was for .iii. causes. Fyrst to shew that the prison of hell was openyd,* 1.24 for as saynt Hillary sayth. Then was the clausures of death openyd. Secondly for the example of our resurrection. For this was a token or signe that deed men shuld rise agayne ac¦cordyng to the sayng of the prophet.* 1.25 Ego aperiam tumulos vestros. I shall open your grauys. Thyrdly for our spirituall instruc∣cion. For hereby we be lerned that we shuld open the sepulcres of our conscience / by true and playne confession that the carion and filthynes of our synnes may be seen and cast out. And here note that the myracle before the death of Christ: was shewed aboue in the heuyns. For by fore his death: Christe was in a maner onely knowen in heuyn. But the myracles after his death ware shewed and done in the erth, for then began the knowlege of Christ to be spred abrode vpon the erth.

¶The .vi. Myracle.

THe .vi. Myracle was the risyng agayne of deed men.* 1.26 And therfore theuangelist sayth. Et multa corpora san∣ctotum qui dormierant: surrexerunt. &c. And the bodyes of many sayntes which ware deed: arose, and cam out of theyr graues after Christes resurrection, and cam into the holy citie of

Hierusalem, and apperyd to many. This testimony of the risyng of deed men is conuenient. Fyrst for theyr nombre, for they ware many. Secondly, for theyr condicyon, for they were holy and the bodyes of holy sayntes. Thyrdly for the noueltye, for they arose after theyr death and buriyng. Also for the tyme, for it was after the resurrection of Christ, for he was the first that rose. Fyftly for the holy place for they cam into the holy citye. And also for that they apperyd to many persones.

¶The .vii. Myracle.

THe .vii. Myracle was the cōuersion of moch people. Of the which the euangelist sayth.* 1.27 Centurio et qui cum eo erant custodientes Iesum viso terre motu et hijs que fiebant: timuerunt valde dicentes. Vere filius dei erat iste. When Centurio (which was a capteyn of a .C. men) and they that were w^t hym, watchyng and keapyng Iesus, sawe the erth quake and those thynges which happened then: they fearyd greatly and sayd, of a suerty this was the son of god. This Centurio and his compaygney confessyd Christ to be the son of god, and this was don for .v. causes. Fyrst for that he saw so many great myracles don, which mouyd hym to this con∣fession and fayth. Second was for the callyng of the paganes or gentylles to the fayth.* 1.28 Behold (sayth Simon de Cassia) a great mistery, that in the Natyuitie or byrth of our lorde, and also at his death: the gentylles dyd preuent the Iues and cam to the faith before them. For at the byrth of Christ the .iii. kynges and greate wyse men which cam from the Eest to worship Christe: dyd pre∣uent the Iues at that tyme. And now at his death this Centurio with his compaigney of Rome, that cam from the Weste: dyd al∣so first beleue. Thyrd reason was to reuok his errours. For now Centurio dyd glorifie god: that so had ordred his son to suffre death. He beleuyd in to god and glorifed hym beyng sory that he had obeyd to the president Pylate in so cruelly tormentynge the son of god and openly with his mouth he confessyd Christe to be iuste and innocent: whom the maliciouse Iues had falsly cōdemp∣ned as vniuste and worthy death. In lyke maner dyd his com∣paigney sayng the same with great feare & wondre, and so com∣myng to the knowlege of true fayth: deseruyd forgyuenes of theyr errours and infidelitie by the merit of the prayer of Christ, when he prayed for his crucifiers and sayd. Father forgyue them: they

know nat what they doo. Forth reason is for to confounde the he∣retikes.* 1.29 And therefore saynt Hierom sayth. Note here that Cen∣turio a gentyll and pagane seyng Christe put to most shamefull death, yet for all that seyng such Myracles confessyd Christ to be the son of god, and Arrius a christen man. And a prest or doctor in the churche of Christe, dyd blaspheme Christe and say that he was a creature & not the natural son of god. Fyfth reason was for the informacion of vs christians.* 1.30 Herunto sayth the holy pope Leo. Euery man shuld tremble and be afraed in y^e remembraunce of the passion of his redemar Christ as Centurio was in y^e syght therof the hard hertes of men shuld be broken as ware the stones, and they that be buried in the custom of synne: shuld cast away all obstacles & customs or occasiōs of syn and without tariyng aryse vp, and com vnto the holy citie / that is to the church & there be re∣consyled and so appere to many persones, that they may se and know you truly risen from y^e death of synne vnto the life of grace, and so that which was doon corporally at the passion of Christe, may now be doon spiritually in our hertes and soulys by the re∣membraunce of the same passion.

¶The .viii. Myracle.

THe .viii. Myracle was the very blode and very watre ranne out of Christes syde after his death. For as the euangelist sayth.* 1.31 Iudei autē quoniam parasceue erat. &c. The Iues bycause it was the sabboth euen, that the bodyes shuld not remayne and contynue vpon the crossys on the sabboth day (for that sabboth day was an hygh day and solempne fest with them) they (I say) besought Pylate that there legges myght be broken and so taken downe of the crosse. The Iues dyd make this desire to Pylate for .iiii.* 1.32 causes, of the which Symon de Cassia maketh mencion. Fyrst, for the reuerence of there fest∣full day. It was a meruelouse supersticion of the Iues (sayth he) that thought y^t theyr sabboth day shulde be violate and defoyled: if the bodies of those which ware condempned to death: shulde hyng that day vpon y^e crosse, but they had no conscience nor wold se the cōtaminacion and defoylyng of theyr owne soulys, whiche for enuy condempned the innocent falsly to death. Secondly it was for the vnquietnes of the people, that the Iues alledged for them to Pilate y^e reuerence of the sabboth day (but in theyr hertes was hyd great malice) for they pretendyd that they wold haue his

body taken downe, lesse the people shuld be truobled and vnquie∣ted vpon the sabbot day which is a day of quietnes / but it was for the great signes and miracles that ware shewed at his death and after his death, and they thought that if the people shuld see the bodie hyng vpon y^e crosse: that therby they remembryng all these signes: shuld shortly be mouyd to insurrection and agaynst them that condempned hym to death. Thyrdly for that they wold haue no mo myracles shewed. For they ware afrayd that if he conty∣nued long vpon the crosse: that there shulde haue ben many mo¦myracles shewed. Forthly they dyd it to auoyde perilles, for they councelynge to gether: decreyd wisely for them selfe corpo∣rally: that the bodies of the deed persones condempned to death shulde not be suffred to hyng long, for the auoydyng of many pe∣rillys that myght hap. It is the custome of wyse gouernars of any cōmynaltie to remoue or a voyde that person quicke or deed by whome they feare any troble to com. And therfore the princes of the Iues desyred Pylate, that theyr legg{is} myght be broken, and so taken downe. And then the sawgioures cam & brake the legg{is} of the .ii.* 1.33 theuys, that was (as saynt Austen sayth) y^t they myght the more shortly dye, and also for the commaūdement of the lawe / but when they cam to Iesus and se that he was deed all redy: they brake nat his legges.* 1.34 And that was for .ii.* 1.35 causes after Symon de Cassia.* 1.36 Fyrst for verifiyng of the figure, for here of we had a figure bifore in the paschall lambe, of whom it was commaūdyd that they shuld breake no bone of it.* 1.37 Nat so to be vnderstand that / that figure or commaundement was the cause that Christ bonys or legges ware nat broken: but contrary wise / bycause that god had so prouided that no bone shuld be broken in Christ: therfore it was commaundyd and keapt in the paschall lambe that was a figure of Christe. Secondly it was to sygnifie a thyng in the misticall body of our sauiour Christe, that is, that the bonys of this misticall body, which be the perfite men, shuld nat be broken or ouercum by īpacience in any tribulacion or aduersite / but that they shulde continue and abyde vnsuperable / redy to suffre all thynges vnto the death. And though sumtyme they be ouercum in body / that ther body is taken and put to prison and paynes: yet in mynde and good maners they be neuer ouercum nor broken. And therefore they brake nat Christes legges. But one of the sawgiours with a speare dyd thrust Christ to the hert, and furth with there cam out watre and blode. This man was claled Lon∣gius, and he dyd thus for the pleasure of the Iues which wold be

certified of his death. This Longyne was then a cruell and a wicked man, but afterward he was conuerted and dyed an holy martyr. It is sayd that his syght was very feble, and as the blode ran downe by the speare from the hert of Christe by chaunche it toched his yen: and furthwith he had his syght clerly, and so he beleauyd in Christe, lefte his sawgiourshyppe, and enstructe by the apostles in the fayth of Christ: he leuyd an holie monasticall lyue by the space of .xxxviii. yeares in the citie of Cesary in the county of Capadoce, and after that he had cōuerted moche peop••e to the fayth of Christ by his holie word and good example: at last he was put to death for the fayth of Christe. And that watre and blode cam out of the syde of Christe: it was done for .iii. causes. Fyrst for the multiplicacion of myracles. It was a boue nature / and a very myracle that pure and very blode / and pure and very watre shuld com out of any deed bodie. And note here that this blod and watre cam not myxte to gether: but fyrst, very pure blod and after that very pure watre.* 1.38 As Symon de Cassia sayth. Se∣condly it was done for the vertue of the sacramentes.* 1.39 For of this wounde they had theyr efficacitie and vertue. And herunto saynt Austen sayth super Iohannem / the euangelist vsed here a very good and a discreat terme sayng. Aperuit latus eius. Non percussit nec vulnerauit. Saynt Iohan sayth that the sawgiour with his spear dyd open the syde of Christ, he doth nat say that he smote or wondyd it / but opened it, that he myght shew that, that wounde was as the dore of lyfe, from whens all sacramentes haue theyr vertue (as we sayd in the .lxiii. article) with out the which sacra∣mentes no man may entre in to y^e eterne life, specially if they may be had. Thyrdly this was done to enflame our loue. And herunto saynt Austen sayth. One of the sawgioures dyd open Christes syde with a speare: that by y^t open wounde we myght se and know the loue that Christ had in his hert to vs, and so therby loue hym the more strongly and faythfully.

¶The .ix. Myracle.

THe .ix. Myracle was the buriyng of Christ, for it was a meruelouse rare and a thyng neuer hard or seen: that a person so vilely and rebukfully hangyd vpon the crosse as Christ was shuld be so honorally buryed of great and deuote persons / as he was. Of this buriyng, saynt Iohan sayth. Post hec rogauit Pilatum Ioseph ab Aromathia. &c.* 1.40 After that

Christ was deed: Ioseph of Aromathy desired Pylate to graunt and gyue to hym the bodie of Iesu. This peticion he made, for iiii. cau••es.* 1.41 Fyrst, for (as Crisostome sayth) Ioseph supposed that the malice of y^e Iues that they had agaynst Christ / had ben endyd seyng that they had crucified hym,* 1.42 and therfore he went boldly to Pylate and asked y^e body. Secondly: bycause of his familiarytie that he had with Christ, for he was the disciple of Christ thoughe then it was nat openly knowen.* 1.43 Thyrdly, Ioseph was a good man and therfore he fearyd nat to do a good dede. Of his good∣nes Symon de Casia / sayth. We may nat iustly reproue this Io∣seph in any thyng: whome so seriously the euangelist Luke com∣mendith sayng.* 1.44 Ecce vir nomine Ioseph qui erat de curio, vir bonus et iustus. Hic non consenserat consilio et actibus eorum. &c. Behold (saith Luke) a man called Ioseph which was a noble man world∣ly,* 1.45 for he was of the ordre of the court / or of the councell of the em∣perour / a good man to god & iuste to his neighboures. This Io∣seph dyd nat consent to the counsell and actes or deades of y^e Iues agaynst Christ / he dwellyd in Aromathy a citie of Iurie, and he trusted also and wayted for the kyngdom of god. Som sayth he was decurio bycause he was a captayne ouer .x. men. And this office agreith to a mistery, for he keapt the .x. commaundementes of god, and thus for his goodnes he was bolde to aske of Pylate the body of Iesus. Forthly it was for his dignytie, for as we sayd before, he was a noble man and riche, and well accept with Py∣late, and therfore he went the more boldly to Pylate: where as a poore mean man durst nat be so bolde. And therfore we may say that it was done of the prouision of god that Ioseph shuld haue that riches and noblenes wherby he myght the more honorably burye the body of our sauiour Iesu. &c. Of this we spake in the .lxiiii. artycle.

¶The .x. Myracle.

THe .x. Myracle or meruell was the watche & keapyng of the sepulcre, for y^e Iues desyred of Pylate, that they myght haue sawgiours to watch and keape the sepul∣cre, which was a rare and a meruelouse thyng, that he which was put to so vile and shamefull death: shuld be keapt and watched. And note, that I do nat take a Myracle here properly and in his most propre significacion: but largely, as euery rare and vn wonte thyng y^t is meruelouse may be called so a myracle.

And of this maruell, we spake sufficiently in the .lxv. article, of the second parte. Of other myracles that ware shewed that tyme: ye shal se hereafter in the treates of Bernardyne of the .xii. meru∣louse frutes of the tree of life, and of the wonderouse misteries of the most holye crosse. Also ye haue lyke myracles in the fyrst parte of this boke in the fyrst chapiter of the .v. particle. &c.

¶Why Christ wold suffre so many and such greiuouse paynes for vs. Capi. ii.

HEre sum doctours assygne diuerse reasons / as it ware by a manere of recapitulation, or rehersynge of suche thynges as haue ben spoken byfore of the passion of our lord, sayng that Christ suffred so many, and so greuouse paynes for vs: for that, that he wold by euery one of them / take from vs som euyll, and gyue to vs som good thyng. Which thyng is to be diligently attendyd / and strongly & also continually to be infixed and prynted in our hert. We deseruyd by our synnes: eternall he∣uines, agaynst the which our lord Iesu in the begynnyng of his passion after his last supper did wyllyngly take so great heauines that he his selfe sayd vnto his disciples.* 1.46 Tristis est anima mea vs{que} ad mortem. My soule is heuy vnto the death. And this heuines he toke vpon hym, that by it which he suffred īnocently: he myght take frome vs that euerlastyng heuines which we had deseruyd for our synnes, and also that he myght gyue to vs / eternal ioy and gladnes. Also we by our synnes deseruyd to be perpetually sub∣dued vnder y^e power and thraldom of the dyuell and so to be com∣mitted to the eternall prison of hell. But our lorde in his blessyd passion suffred hym selfe to be taken prisonar, that he by his suf∣feryng innocently that captiuitie: myght therby delyuer vs from the power and captiuitie of the dyuell and also preserue vs from that most darke prison of hell, and restore vs vnto the libertie of the childerne of god. Moreouer we by our synnes deseruyd to be perpetually associate and accōpanyed with the dyuels and other dampned soulys. Agaynst this our sauiour Iesu wold be associat with theuys and wold be accompted as one of thē: that he myght bye vs from the cumpaygnie of dampned soulys and from the feloweshyp of dyuels, and so to make vs the chyldern of god and felowes of aūgells. He to whom al the glorie of heuyn doth serue and which only of hym selfe is all beautie and glorie wold suffre shamys rebukes and mockynges: that he myght redeme vs from

confusion and etarnall derision of dyuels and theyr rebukes, and also that he myght reuoke and bryng vs agayne to the glorie of heuyn which we lost by our synne. He that onely hath power to louce and bynde, of his great mercy wold be bounde for vs: that he myght louce vs from the bondes of our synnes, and from al the paynes y^t we deseruyd by our synnes. And at last he suffred death innocently: that by his death he myght destroy our eternall death and also gyue to vs eternall lyfe in glory. And thus ye may vnder stonde of all other paynes of Christe. For vniuersally to speake ther was no thyng vayne, no thyng vnprofitable ī al his passion, but euery payne that he suffred, was ordenyd to take away from vs sum perpetuall euyll that we had deseruyd by our synnes, and to merite and gyue to vs sum eternal goodnes that we had lost by our synne. And therfore saynt Austen sayth, Christ suffreth to my profit / he is heuy for me, he soroweth to my cōforth. And the cause of these is this, for he hath louyd vs eternally, and hath desired to be louyd of vs agayne, for loue can nat be recompensyd but by loue.* 1.47 And hereunto also saynt Bernard sayth. Myght nat our creatoure and maker repare his creature agayne or redeme hym without that gret difficulty & hard paynes of his passion? Yes he myght haue done it without payne, if it had so pleased hym. But he wold rather do it with his great iniurie and payne: to wyn the loue of man and to gyue hym many and great causes of loue. For this great difficultie and greuouse paynes that he suffred for our redemption shuld moue that person to gyue hym thankes, which lityll regardyd the werke of his creasion, bicause it was done so easly. What (thynke you) sayd the vnkynd man, of his creacion? I was create and made lyghtly and frely, without any payne or la∣bour of my creatour and maker, he onely spake the worde: and I was creat, as al other thynges ware. So the wicked vnkyndnes of man lytyll regardyng the werke of his creasion: shewed there matter of vnkyndnes: where he shulde haue taken cause of loue. But now the mouth of those wicked men be stopped. For now it is more clere than the lyght, what payne and labour thy lord god had (o vnkynd man) for thy redempcion. Of a lorde: he becam a seruant, where he was riche: he was made poore / he beyng god: toke vpon hym a mortall body, and the son of god: despised nat / for the to be made y^e son of man. Remembre therfore (thou vnkynd man) though thou were made of nought: yet thou wart nat rede∣myd of nought. In .vi. dayes god made all the worlde, and the (o thou man) amonges them all. But .xxxiii. yere he labored con∣tinually

with great paynes to werke thy health and saluacion. What laboure had he in soueryng the incommodities of our na∣ture / as hunger, thyrst / heat / colde / and suche other. What tempta∣cions of the deuyll / what slaunders / rebukes / despisynges, moc∣kynges, beatynges with many greuouse paynes, and at last most paynefull and shamefull death. Therfore thou man be no more vnkynd, but loue and thanke god, and haue compassion of thy creatoure / redemar and sauiour. Amen.

¶How Christe descendyd vnto the helles. The thyrd Chapitre.

AFter that our sauiour Iesus had gyuen vp his spirit, and so was deed: furthwith his soule vnit and knyt or ioyned vnto the godhed: descendyd vnto the helles, vn¦to the holy fathers that were there in prison and there stode with them. Of this descension: Damascen sayth thus.* 1.48 The soule of Christe ioyned to his godhed: descendyd vnto the helles,* 1.49 that as he had bifore, comforted them that were in the world aboue the erth: so he myght shyne and comforte them that sat in darknes and in the shadowe of death. He descendyd to com∣forte the holy faythers / to glad them and to glorifie them. For as shortly as he presentyd hym selfe to them: they dyd se his godhed / and so then they ware in paradise, that is, they had the clere syght of the godhed: which is ioy and lyfe eternall. Of this descension also saynt Austen in a certen sermon sayth thus.* 1.50 Anon as Christe had gyuen vp his spirit: his soule knyt to his godhed: discendyd to y^e deapnes of helles. And whan he was cum to y^t place of derke∣nes, as a victoriouse captayne shynyng and terrible: tho wicked hell houndes and legions of derknes, beholdyng hym: begane to enquire and say. From whens cam this person, so strong, so ter∣rible, so shinyng and gloriouse? That worlde which hath bene euer subdued to vs: dyd neuer sende to vs such a deed person. He neuer sent to vs suche gestes before this tyme. What is he, that so boldly entreth in to our iurisdiction? And nat onely he doth nat fear our tormentes: but moreouer he dothe louce other frome our bondes. Beholde and see howe they whiche ware wonte to weape and more ouer vnder oure tormentes: nowe they rebuke vs and vpbrayde vs of theyr deliueraunce and sal∣uacion. And nat onely, they in nothynge feare vs: but more∣ouer they threten vs. There was neuer deed men so proud & stub∣bourne

borne agayst vs as these be. Nor neuer myght any persones in captiuitie: be so glad and ioyfull as these be. O thou Lucifer our captayne, why wold y^u bryng this person vnto our place? All thy myrth is paste, all thy ioy is turned in to weapyng and sorowe. Whan thou dyd hang Christe vpon the crosse: thou knewest nat what dammage thou prepared for thy selfe in hel. After these com¦playnyng voyces of these most cruell tormentoures of hell: there was a greate multitude of sayntes weapynge for ioy that sayde. Welcome our redemer, welcome our sauyour, whom we daylye and of long tyme with great desire haue loked for and taried thy cummyng. Thou haste now descendyd vnto helles for vs, forsake vs nat whā thou shalt returne agayne to heuyns. O deuote soule. Consider here howe tho holie fathers dyd ioy in the cummyng of Christ, how they ware replenished with great gladnes, al sorow and displeasure vtterly excludyd.* 1.51 And so they stode in songes and praysyng{is} byfore god sayng. Blessyd be he that is com in y^e name of god, our lord god hath shyned to vs. Thou art our god / our sa∣uiour,* 1.52 thou hast dryuen away al derknes from vs, and thou hast loused our bondes y^u hast broken y^e brason gates & the iren barres thou ī thy great strenght deliuers y^e bond prisoners, and y^u leades thy electe people frō prison, w^t great ioy. Therfore now we laude and worship the for euermore, and so they fell al prostrate & wor∣shypped him.* 1.53 Than answeryng to them / our lord Iesu sayd. Aten dite popule meus legem meam. O my people attende my lawe. Peace be to you and eternall ioy. I am your lord god y^t brought you out of Egipte. And many other thynges we may suppose that Christe spake to them, of the which the gospell maketh no mencion. Also he said, take hede and se, for I am your god, which hath create redemyd and sauyd you.* 1.54 It is written of me in the hede or begynnynge of the boke: that I shulde do the wyll and pleasure of my father.* 1.55 And for your health I haue descendyd. I haue ben poore and in greate laboures from my yong age enten∣dyng to the saluacion of your soules. They that shulde haue ben my chylderne:* 1.56 ware made straungers to me, and haue made false lies vpon me.* 1.57 My frendes and negboures thought euyll agaynst me.* 1.58 All that saw me: dyd mocke me. I was scourged all the day,* 1.59 and my betyng was in the mornyng.* 1.60 They haue diggyd my handes and my feet,* 1.61 and they haue nombred all my bonys. They put gall in to my meate,* 1.62 & they gaue me vinegre to drynke. I haue sleapte and slumberyd or dyed vpon the crosse and my

bodye reasteth in hope of my restrreccion,* 1.63 and so furth of diuers other thynges which the prophetes wrote vpon hym.* 1.64 As saynt Bonauenture sayth In his meditacions of the lyfe of Christ. And then al the holy soules answeryd, blessed be y^e name of thy maiesty for euermore and all the erth myght be replenyshed with thy ma∣iestie and glorie.* 1.65 Amen Amen.* 1.66 For thou art made to vs a refuge and a comforter for euermore. If thou had nat healpyd vs: our soules shuld haue abiden in hell eternally.* 1.67 But thou our lord god hast remembred vs and hast redemyd vs with thy preciouse blode thou hast shewyd vnto vs thy face which the aungelles in heuyn desire to beholde.* 1.68 All the world myght worshyp the our lord god and prayse thy holie name now and euer Amen. In such laudes / praysynges / songes and ioyenges: stode the holy soules in limbo patrum nygh vnto the tyme of Christes resurrection, and there was also with them a great cumpaigney of aūgelles ioyeng and praysyng god with them. And after this our lord toke those holy soules frō hel w^t great ioy, and w^t great glory goyng byfore them: brought them and put them in Paradise of pleasures. And there a lytyll while abydyng with them and with Enoch and Hely / which ther knowyng hym: dyd worshyppe hym and prayse hym. And then our sauiour sayd to them. It is time that I go and reyse my bodie. I will go and take it agayne. And all the holy fathers fallyng doune prostrate: sayd, go ye our lord and gloriouse kyng and retourne shortly agayne if it shal so please you, for we gretly desire to se your gloriouse bodye.

A prayer.

O Good Iesu, thy vnspekable pitie and charitie was nat yet saciate and content with thy death, but that thou wold visite the clausures of hell and redeme thy people there beyng in captiuite, therfore thy moste blessyd and gloriouse soule knyt to thy godhed, de∣scendyd vnto the helles delyueryng thy elect people from y^e derk∣nes and shadowe of death: I beseach the O merciful Iesu that thy grace and mercy myght descende vpon the soules of our parentes bretherne / sisterne and all our kynsfolkes / also vpon the soulys of our familiar aquayntance / benefactoures and al other that we be bounde to pray for and of al christen soulys, that thou wold dely∣uer them from y^e paynes that they haue deseruyd for theyr synnes, and that thou wold bryng them to eternall glorie. Amen.

¶Of the resurrection of our Lorde. The .iiii. Chaptre.

OUr Lord cummyng with an honorable multitude of aūgelles very early on the Sonday in the mornyng and reysyng his moste holy bodye from his sepulcre: dyd cum furth of the same by his owne power & ver∣tue it beyng closse or shut & sealid as the Iues left it. And hereof saynt Austen sayth. Our sauiour Iesus after his bea∣tynges and scornynges after the drynke of vinegre and gall, after the paynes of the crosse and his woundes, and at laste after his death and descendyng to hell: in a new fleshe and body but yet the same: he arose from death / the secreat and hyd lyfe, and health re∣seruyd in death: dyd rise and cum agayne more beautiouse and gloriouse after his death.* 1.69 Then was the age of Christe renuyd:* 1.70 as is in the Egle. Then the Lion dyd reyse his whelp. Then the byrd called Fenix dyd lyue agayne.* 1.71 Then the potter after that his pottes ware broken, of the same erth: made a newe pot, after his owne pleasure.* 1.72 Then Ionas cam out of the Whallys belye with out hurte.* 1.73 Then was the candelstike coueryd with golde. Then: (that is at this resurrection) the tabernacle of Dauid that was fallen:* 1.74 was reysed vp agayne. Then the son shone, Which byfore was in a cloude.* 1.75 Then was the whete grayne or corne quickned: which cast in to the erth was deed.* 1.76 Then the Hart toke his hornes agayn. Then Sampson toke the gates of the citie and went vn∣to the hyll.* 1.77 Then Ioseph brought out of prison: was ordeyned and made the lorde of al Egipt. Then the sacke that is the body of Christ cut and rent in his passion:* 1.78 was now clad with glorie and ioy. Wherfore this paschal solempnite is very greate and so∣lempne.* 1.79 In the which Christ arisyng from death / dothe nat now die, or is nat now deed and death hereafter shall neuer haue domi¦nion or power ouer hym. For god his father hath clothed hym with the stole of īmortalytie and glory. And in this solempnitie: we haue example of our resurrection, the hope and trust of the heuenly cuntre is offred to vs, the clausures of hell ben destroyd, and the gates of heuyn be openyd to vs. Therfore this is the day that our lorde hath made.* 1.80 Ioy we and be glad therin. For this day Christ hath taken away the burnyng swearde, and openyd the gates of paradyse, which no man myght cum before, vnto that Christ cam thyther with the holy thefe / sayng to y^e aūgelles. Open ye to me the gates of iustyce and I entred in to them,* 1.81 shall prayse god. This is the day in the which the sinagoge is deed or endid / and the church borne or begun. This is the day in y^e which

we syng Alleluya that is, we laude and prayse god. Prayse we therfore (frendes) our lord god in our lyfe and in our speach with herte and mouth, with our voyces and good maners for so will our lord god haue Alleluya (that is his praysynges) song to hym, that there be no discorde in the prayse / that his lite and wordes a∣grey in one. O blessyd Alleluya, or praysyng{is} of god that is song in heuyn, where as is the temple of god, and legions of aūgelies. There is the most hyghe concorde of the praysers. There is no repugnaunce in the membres agaynst the spirit. There is no stry¦uyng for couetise / wherby shuld perish y^e victorie of charitie. Let vs here syng Alleluya diligently: that there we myght syng it su∣rely here in hope: ther in the very presence of god / here in the way there in our heuenly contre / let vs here syng, nat for that we haue the delectacion of quietnes: but for the solace of our labour / as we se that men goyng or rydyng by the way, be wonte to syng, to comforte theyr labour, to quicken them in theyr iorney and to go forward merely. And herunto saint Bede sayth. O my soule arise with Christe from thy filthy sepulcre or custom of syn. Areise vp thy hert vnto the hope and trust of thy resurreccion and eternall lefe. Let vs now dye from syn in this present life for y^e loue of god that after our resurrection we may lyue in the life to com, for if we mortifie our body nowe for the loue of Christe: then we shall reygne with him in euerlastyng ioy. Let vs so enforce ourselfe to be present and to honoure god in these feastes in the cumpaigney of mortall men: that we may deserue to be present at the eternall feastes with aūgelles. For what shuld it profite vs to keape these feastes temporally, if we be excludyd from those eternal feastes? For these present solemnities ben but a shadowe: of the feastes to cum / therfore we keape these feastes reuerently and yerely: that we myght cum to those feastes that be continuall. When any feast is here keapt at his day assigned: our mynd shuld be referryd and occupied with the desire of that same feast that is in heuen conti∣nually & eternall. Therfore our hertes thorow the frequentacion and vse of spiritual ioy in these temporall feast{is}: shuld be kyndled and wax feruent to the desire of eternal ioyes, and so we shuld vse our meditacions here in the shadow of ioy: that in very truth we may here after haue the fruicion of the true and euerlastyng ioy. Amen All this is taken of saynt Gregory.* 1.82

A prayer.

O Lord Iesu Christe our eterne and onely swetnes, which breakyng the bondes of death hath glorified thy bodye / and hath risen from deathe in glorie vnspekable: I pray the and I beseach the for thy gloriouse and florishyng re∣surrection to graunt to me, that I risyng from vices and y^e death of soule may euer florishe in vertues and so walke in the newnes of good lyfe that I may sauer and folowe those thynges that be aboue and heuenly, and nat tho thynges that be erthly and transi¦torie. Also good lord by the vertue of thy clernes: purge my soule from the derknes of syn, that by the same vertue at the day of ge∣nerall resurrection my bodye may arise vnto glory, that I may ioy both in soule and body, eternally with the in thy glory. Amen.

¶Now Christ apperyd to his mother Mary the .v. Chapitre.

THe same houre that Christe rose, the thre Maries, that is. Mary Magdalene. Mary Iocobe, and Mary Salome desirynge licence of our Ladie: of great deuocion and loue they had to our sauioure Christ, began to go with swete oyntmentes vnto the sepulcre of Christ to anoynt his bodye. And our Lady remayned at home, continuyng in weapyng and prayers. And very conue∣niently, these thre women ware called by one name, for they ware of one wyll and mynde, and lyke desire towardes Christe. There be thre states of men that shalbe sauyd, and iche one of these dothe seke Christe, and without these thre states there is no man sauyd / that is, begynners, profiters, and perfite persones, or elles, pe∣nitentes, actiue / and contemplatyue persones, which thre states be signified by the thre. Maries which sought our lord, and that we may take by thre interpritacions of this worde. Maria. The state of begynners or penitentes is noted by. Mary Magdalene, which was a famouse and knowen synner, and afterwarde very penitent. And thought somtyme by her, may be signified the con¦templatiue life,* 1.83 as in the .x. chapitre of Luke. Yet at this tyme she may signifie to vs the state of penitentes for the euangelist sayth of her,* 1.84 that Christ cast out .vii. deuylles, that is, al vices, frō her. And also in the gospell of Luke she is knowen to be the capteyn and example of all true penitentes.* 1.85 And for this cause: she is con∣ueniently called Maria, that is, a better see / or elles after the He∣breus Maria, commyth of Mara, that is, interpreted bitter, And

hereunto the olde woman Ruth:* 1.86 sayde. Non vocetis me Noemy pulchramised vocate me Mara. &c. Call nat me fayre: but call me bitter, for our Lord hath fulfylled me with bitternes. And this was verefied in Mary Magdalen,* 1.87 when byfore the feet of our Lorde: she washed with her teares the spottes of her synnes. So Petre beyng penitent:* 1.88 weapt bitterly. And so to euery penitent soule may be sayd the wordes of the prophet.* 1.89 Magna velut mare contricio tua. O thou penitent soule, thy contricion is great and bitter as the see. The state of profiters or of actiue persons is sygnified in Mary Iacoby, that was the mother of Iames the selfe. Iacobus is asmoche to say by īterpretacion as a supplanter or a wrestlar, for it apperteyneth to actiue persons and profiters to supplante or to subdue vice, also to wrestle and laboure in the spirituall exercise of vertues. And herunto is also conuenient the second interpretacion of this name Maria, which after y^e Sire tonge or speach: is called Domina. A lady. For sith these profiters and actiue persons be in continual datel, for the pronitie that they haue to vice, and the difficultie vnto all goodnes and vertue: ther¦fore it is necessary that these profiters haue the dominion or ladi¦shippe ouer theyr owne passions / and that: by reason, so that they gyue no place vnto temptacions. And through this stryfe or wrastlyng whan reason hath the dominion ouer sensualitie: ver∣tues be generate and gotten. The state of contemplatiue and perfite persons is signified by Mary Salome, which was the mother of Iames the more and of Iohan the euangelist.* 1.90 This woman asked of Christ his kyngdome for her sonnys. So perfite and contemplatiue {per}sons ar chefely occupied about the kyngdom of god, for they haue in them selfe the kyngdom of god and here do partely taste therof. And hereunto, Salome, is called by inter∣pretacion, peacefull. For there is no peace to man in this lyfe: but in contemplacion. And hereunto accordeth the thyrd interpreta∣cion of this name Maria, that is, illuminate / and therfore it may be sayd to euery contemplatiue person.* 1.91 Surge illuminate Hierusa∣lem quia venit lumen tuum. Arise thou perfite soule and receyue lyght for thy lyght cummyth. And also iche one of these thre Ma∣ries had theyr oyntmentes, as ye may se in Ludolphe de Vita x••i 2. parte.* 1.92 But if any person moue this question why our blessyd Ladie dyd nat go to visite Christes sepulcre: as the thre other Maries dyd? Herunto we may assigne thre causes. Fyrst, for the mother of Christe myght nat se the sepulcre of her son without great sor••••, and specially beyng so lately buried. Second cause,

for she had weapt so moche the Friday and Saterday before, and brought her selfe so lowe: that she myght nat susteyne and suffre that laboure. And hereunto sayth saynt Bernard. The blessyd virgyn Marie was so feble & weake: that she was brought home from the crosse: as halfe deed. Third cause, for y^e forsayd women thought that the bodie of Christe was then liyng in his sepulcre, and therfore they wold haue anoynted (as of old custom haue ben vsed) his bodie, to preserue it frome corruption where as this gloriouse virgyn knewe that it shuld neuer corropte, and that he was risen from death to life immortall, or els shortly shuld rise. And therfore she went nat with them. But she sat in a secret place alone very feble and weake in all the powers of her bodie, for she had greatly tormentyd her selfe with great sorowe / watche and abstinence, from that tyme y^t she hard say that her onely and dere belouyd son was taken and scourged, and afterwarde when she se hym crucified / smytyng and knockyng with her delicate handes vpon her tendre breste. And thus (I say) very feble sat alone in contemplacion and prayer and also weapyng for those misteries and paynes that her son had suffred. And as she was thus in pra∣yer and swete teares of deuotion: sodenly her son Iesus cam and apperyd to her in most white clothes of glorie and in the newnes of his resurrection, beautiouse and gloriouse, with a glad and louely chere comfortyng his desolate and heuy mother. And ther¦with she knelyng downe worshipped hym, and then risyng vp: with teares and vnspeakable ioy embraced hym and then all the bitternes of her sorowe was torned in to ioy and comforth. After this they both setyng to gether: our Ladie besily and curiously be held hym in his face handes and feet and in al his bodie, whither he had the printes and sygnes of his woundes / searchynge and askyng whether all his paynes and sorowe were clene paste and gon from hym. And he sayd, yea my worshipful mother all my so∣rowes and paynes be now past and gon, and shall neuer retorne agayne to me. O with how great ioy (thynke you) was then that blessyd Lady repleat? When she se and beheld her son immortall and impassible and nat onely that he shuld liue euermore: but al∣so that he had the perpetuall dominion ouer heuen and erth and all creatures in them. And so they louyngly and pleasantly com∣mynyg and talkyng to gether: made a great ioyfull pasch, or so∣lempne feast. And though of this fyrst aperyng vnto his mother there be nothyng written in the gospels: yet we do godly beleaue / that Iesus fyrst appered vnto his mother Mary. For so it was

conuenyent as doctours don say that he shuld so do, and that he shuld fyrste conforth and glad his mother by his resurrection, which louyd hym aboue all other persones. Also bycause she had more sorow of his death than any other had: it was seamyng and worthy that he shuld fyrst comforthe her. And the church of Rome dothe seame to approue this same for fyrste in the mornynge of Ester daye she maketh a solempne stacion at the churche of our Lady, called our Lady the more. Maria maior. Mary the more. Herby notyng that Christ dyd fyrst appere vnto his mother. And where the euangelist sayth,* 1.93 that Christe dyd fyrste appere vnto Mary Magdalen: is to be vnderstondyd of these apperynges / wherby he wold proue his resurrection. For he apperyd fyrst of al vnto his mother, nat for that he wolde therby proue his resurrec∣cion: but for to comforth and glad her with his presence, and do his dutie and honour her as his mother.

A prayer.

O Mary the mother of god, most graciouse virgyn & com∣fortar of al desolate persons callyng and criyng vnto the: I beseche the for that gret ioy wherby thou was cōforted, when thou knowest that thy son Iesus Christe was risen y^e thyrd day from death vnto lyfe immortall & impassible: that thou wold be a comfortar of my soule, that what tyme I shall arise both in body and soule at the last day of iudgement and there appere be∣fore that same son of thyn Iesus Christ / and there to rendre myne accompte of al my thoughtes / wordes and deades: it wold please thy motherly pitie to healpe me / that by the (o blessyd mother and vigyn) I myght escape the sentence of eternall dampnacion: and graciously to cum to the euerlastynge ioy and glorie with all the electe and chosen people of god. Amen.

¶How Iesu apperyd to Mary Magdalen The syxte Chapitre.

MAry Magdalen ful of bitternes & sorow, burning in loue and nat knowyng what she shuld do: for w^tout her maister Christ: she myght nat lyue, and wher he was buried: she fonde hym nat and where to search for him she knew nat. Wherfore of great feruore & constancy: she stode as if she had ben amaised, for the vehemence of her loue: wold nother suffre her to

sit ne yet to lye, therfore she stode without in the garden byfore the holy sepulcre weapyng & lamentyng for her lorde. Her hert was so feruently kyndled in loue, she was moued with so great pytie / drawen with so myghty and strong bondes of charitie: that for∣gotten her owne infirmitie and frayltie: she was nat withdrawen and letted frome the visitynge of Christes sepulcre for the dar∣knes of the mournyng, nor yet for the crueltie of the Iues, but ra∣ther she abode there weapyng and searchyng for her lorde. She wold nat departe: thoughe the disciples went from thens, for she was so kindled in the fyre of loue, she was so burned with a feruēt desyre / she was so wounded with inpacient loue: y^t nothyng was pleasant to her, but onely weapyng, So that she myght well saye the wordes of the prophete Dauid.* 1.94 Fuerunt mihi lacrime mee pa∣nes die ac nocte. My teares ware to me my breade or meate, bothe by the nyght and the day / whan it was sayd to me dayly, where is thy god. She had lost her mayster whom she loued so syngulerly that besydes hym she could loue no body, nor trust to them. She was so drowned in his loue, he was so moche in her mynde: that in a maner she was insēsible to al other thyng{is}. Whyles she thus weapt for the absence of Christes body: she oftymes inclyned and bowed downe her body, lokyng in to the sepulcre, where as the bo¦dy was leyd, she had lost y^e lyfe of her soule, & therfore she thought it better for her to dye: than to lyue, for she peraduenture deynge myght fynd hym:* 1.95 whome she myght nat fynde lyuyng. And thus weapyng (I say) she loked oftymes into y^e graue, for as saynt Gre¦gorie sayth. It is nat sufficient for a louer, to loke ones, for the fer¦uour of loue encreaseth the desyre of searchyng or lokyng. And at last whan she so loked: she dyd se with her bodely yen .ii. Angels sittyng in whyt garmēt{is}, which sayd to her, why dost thou weap? thou hast no cause to weape: but rather to ioye of Christes Resur¦rection, he is nat here, he is arysen. Than she supposyng that they ware men and nat Angels: sayd to them shewyng the cause of her weapyng, they haue takē away my lorde, and I knowe nat where they haue put hym,* 1.96 for she se the stone takē away / and therfore she thought that somme other body had stollen the body of Christ and borne it to somme other place. And whan Mary Mag∣dalen dyd thus contynue in her sorowe and weapynge and no¦thynge regardynge the Angels: her mooste louynge mayster Christe: coulde absente hym selfe no lengar from her.

Than she turned her selfe about: that she myght se Iesus, for by∣fore that, her backe was towarde hym, and that was to signifie y^e doutfulnes of her soule, for she belyued nat that he was rysen from death vnto lyfe, & therfore her backe was towarde the face of our lorde. But yet for asmoche as she loued hym / thoughe she douted of his Resurrection: therfore she dyd se hym: and dyd nat knowe hym. She se hym: but nat in his glorious forme or body: for as yet she dyd nat belyue that he was rysen, And so he appered to her after that maner in his body: as he was in her mynde and soule, And than Iesus sayd to her,* 1.97 Mulier quid ploras, quem queris? wo¦man why weapest thou? whome dost thou seach? he doth nat aske this of any ignorance: but y^t hearyng her answer: he myght more conueniently instructe her in the fayth. And as saynt Gregory sayth,* 1.98 He asked the cause of her sorowe: to kyndle and augment or encrease her loue and desyre, that whā she shuld name hym whom she loued: her loue shuld be more feruēt towardes hym. And note here that Iesus appered to her in the likenes of a gardiner, & that very conueniently, For he was to her a spiritual gardyner, for he labored to plucke out the thornes and weades of infidelite and vi¦ces: and to sow and plante in the garden of her soule, the grene sea¦des of fayth and vertue, by the vertue of his feruent loue. Suche office / suche operation / suche exercise: and suche interpretacion of her name: is conuenient for begynners or penitentes. For it is cō¦uenient that a penitent vse hym selfe as a gardyner / that is, that he pull out by the rootes al vices / and plante in his soule: vertues and also that he haue contricion accordyng to the fyrst interpreta¦cion of this name Maria, As we shewed in the chapitre next by∣fore this.* 1.99 And than this blyssed woman (as in a maner dronke in loue) answered to Iesus: as to a gardyner, Domine si tu sustulisti eum, dicito mihi ʐc. Syr / if thou hast takē hym away: tell me wher he is: that I may go and take hym? A meruelous boldnes of this womā, for she was nat afrayd of y^e syght of a deed body / and wold also attempte to beare a deed cors: the which far passed her power But she thought that she could do it, for there is nothyng to hard to a louyng soule. And than our lorde Iesus hauyng cōpassion of her great sorowe / and willyng no lenger to suffre her to weape called her by her proper name. Bifore that he called her by a cōmē name / sayng, mulier, womā, & thā she knewe hī nat, but now whā he said Maria: furthwith she was turned both hert & soule / as she was byfore turned ī body / & as a good shepe: knew y^e voice of her

and so she reuyued?* 1.100 sayd to hym with vnspekable ioy, O Raboni: O mayster (for so she was wont to call hym byfore his passion) y^u art he whome I saught / and anon she ranne to hym, and fallynge downe to his feet, with great loue and deuocion wold haue em∣brased them and kyssed them as she was wont to do byfore / by an vnperfyte affection to his manhode, but our lorde as a spirituall gardyner willyng to plante true fayth in her hert / and to lyft vp her soule to his godhed and heuenly thynges:* 1.101 sayd to her. Noli me tangere, touche nat me in that erthly maner with thy bodely han∣des: whome as yet thou hast nat touched with true fayth of hert. And so he enstructe her in the true fayth of his godhed and resur∣rection. Let vs now lerne of this Mary to loue Iesus, to trust in hym / to seache hym without ceasyng, to feare none aduersities, to receyue no consolacion or cōforth but in Iesus, to despise al thyn¦ges but Iesus.

A prayer.

O Moste swete mayster, o moste swete Iesu, howe good art thou to them that be clene in hert, howe swete art y^u to them that loue the. O howe happy ar they that seache the and fynde the, howe blyssed ar they that trust in the, It is truth, that thou louyst all them that loue the, thou neuer forsakest them that trust in the / lo lord, this Mary thy true louer of a good siple mynd she saught the, and truly she foūd the, she was not forsaken of the, but she had more of the: than she looked for. I beseach the lorde, graunt me to loue the, to seache the and to trust in the, y^t I may deserue to fynde the and to be loued of the, and neuer to be forsaken of the. Amen.

¶Howe Iesus appered to his disciples: Thomas beyng also present. The .vii. Chapitre.

THe .viii.* 1.102 day of his Resurection / our lorde Iesus appe¦red to his disciples / Thomas beyng presēt with them, For the fyrst day of his Resurrection he appered to his disciples,* 1.103 what tyme Thomas was there absent,* 1.104 And whan Thomas was comme to theyr compaigney: the disciples sayd to hym, Vidimus dominum, we haue sene our lorde and oure mayster, and than Thomas sayd, excepte I see the sygnes or the

pryntes of the nayles in his handes and put my fynger in the ho∣les,* 1.105 and also put my hande into his syde: I wyl nat belyue. These wordes ware nat spoken of any malyce:* 1.106 but rather of ignorance, and of a great sorowe & heuynes for that he had nat sene our lorde and therfore his louyng and godly maister Iesus wold nat leaue his louyng discyple in that blyndnes and heuynes:* 1.107 but for to com¦forth hym and for to reforme his fayth: it pleased hym to appere a∣gayne.* 1.108 Therfore whan his discyples ware gadred to gyther in y^e mount of Syon, where as he kept his maūdy or supper / and also Thomas beyng with them:* 1.109 the good shepherd and herdman Ie∣sus / diligent to comforth his lytell small flock: cam vnto them the gates / dores / and wyndowes beyng shyt / and so stode in the myd∣dest of them, that he myght be sene of them all, and sayd to them. Pax vobis.* 1.110 Peace be to you. And note here that there can neuer be peace in a comynalty: except the prelate be in the myddest, so that he be nat enclyned more to one part: than to the other. A pillar can neuer susteyne and bear vp the house, if it be set nygh to y^e wal and nat in the myddest, and therfore the erth which is set in y^e myd¦dest of the world: is vnmoueable, to signifie that euery prelate or herde shulde nat be moued by any parcialite more to one persone than to an other. Our lorde Iesus dyd oftymes shewe peace vnto his disciples / dyd also cōmend it and perswade them to haue it, for without peace:* 1.111 we can nat haue god, the prophete to witnes whā he sayth. In pace factus est locus eius. His place and abydyng is in peace,* 1.112 Than Iesus said to Thomas. Infer digitum tuū huc et vide manus meas. Put in thy fynger here & se my hādes, & put forth thy hande and thurst it in to my syde, and be nat vnfaythfull, but be∣lyue. Than Thomas toyched the signes of Christes woūdes, & so byleued, nat onely with his hert: but also confessed it with his mouthe and sayd.* 1.113 Dominus meus et deus meus. Thou art my lorde after thy humanite / for thou hast redemed me with thy preciouse blode, & thou art my god in thy diuinite, for thou hast create me, I doute in nothynge nowe,* 1.114 but I am sure that thou art rysen from death to lyfe. Than Iesus said to hym, Quia vidisti me Thoma cre didisti, beati qui non viderunt et crediderunt. Thomas thou dost belyue bycause thou hast sene me, blyssed be they that belyue and haue not sene. In these wordes, is not only affirmed the fayth of Thomas: but also our fayth is moche commended and blessed, and the errour of the heretikes confounded: which sayd y^t Christ had no true body. And here se the goodnes and mercy of oure

lorde / howe that he wolde appere and shewe hym selfe with his woundes: to saue one soule. Also note here, that the infinite wys∣dome and goodnes of god suffred Thomas to doute: that the re∣surrection of Christ shuld be prouyd by euident and manyfest ar∣gumēt{is} or signes, therfore Thomas douted: y^t we shuld not dout. Herunto sayth saynt Gregory.* 1.115 It was not of chaunce: but of the ordynaūce of god that y^e welbeloued disciple of Christ, Thomas was absent whan Christ dyd fyrst appere, that he hearyng of his resurrection: shulde dowte, he so dowtyng: shuld feale and touche the places of the woundes of Christ, and so fealyng shuld beleaue, and that: to expell al dowtfulnes from our hertes. And so in fea∣lynge or puttynge in his hande into the syde of Christe: he cured in vs the woundes of our infidelite. Also the incredulite or dout∣fulnes of Thomas dyd more profyt vs vnto oure faythe: that the prompte and redy beleaue of the other disciples, for by his dow∣tyng and fealyng: our mynd is stablyshed in fayth / all dowtes set a parte. Mary Magdalen dyd lesse profyt to me by her swyft & redy fayth: than Thomas by his longe dowtyng, for he touched the pryntes of his woundes: and vtterly expelled from my soule the wounde of doutfulnes. Our lorde of his great goodnes reser¦ued the pryntes or signes of his woundes in his body after his re¦surrection, Not for that he could not cure thē: for he y^t destroyed the power of death: myght also haue cured & put away those sig∣nes of death if it had pleased hym, but he wold reserue them for dy¦uers causes. Fyrst to confirme our fayth, as ye se in Thomas, Secondly, for to shewe to his father: whan he wyl pray for vs. And thyrdly to shewe them at the day of dome to the dāpned peo∣ple to theyr confusion. And these tokens of his woundes ware in no thynge to the deformitie of his glorious body: but rather as Crisostom sayth: to his great beautie, for they shone more bryght than the sonne.* 1.116 And as saynt Austen sayth, the tokens of the woū¦des that holy sayntes haue suffred here for Christe: shall in heuen appere in theyr bodyes not to theyr deformite: but to theyr glory as a starre in the firmament, as a presiouse stone in a rynge, as a flowre in the medowe, ond as the red colour in a rose, which be to the fairnes and beauty of these thynges, and so be tho pryntes of theyr woundes in theyr bodyes to theyr glory and dignitie. O thou louyng soule, behold now thy lorde and consydre his wonte goodnes, meaknes and feruent loue, howe he sheweth his woun∣des to Thomas and to his other disciples: to put away all blynd∣nes & ignoraūce frō theyr soules, for theyr profyt and oures also.

Our lorde stode there with them a lytel whyle: speakyng comfor∣table wordes of y^e kyngdom of glory. And his disciples stode with hym ī great gladnes hearyng his godly wordes, & beholdyng his face full of fauour, beauty and glory. Beholde them howe they stande about hym, And stande thou reuerētly with ioy beholdyng them a far of: if paraduenture our lord moued of pytie and mercy wyl cause the to be called, thoughe thou of thy selfe be not worthy that compaygny. At last Iesus sayd vnto them, that they shuld goo into Galile and there he wold appere vnto them accordyng vnto his promisse. And so he blessed them and departed frō them, And they remayned in great comforth, but yet moche desyrous to se hym agayne.

A prayer.

O Lorde Iesu Christe which shewed vnto Thomas y^t douted of thy resurrection, the places of the nayles and the spear, & hathe reuoked hym from errour by the puttynge in of his fynger into the holes of thy hādes, and of his hande into thy syde / graūt to me that I hauyng euer the remembraunce of thy woundes and passion, may expēd and put in my fynger and hand, that is, what so euer good werk or discreacion be in me I may put it in and ex∣pende it all holl in thy seruice to thy honour, And that I may con¦fesse with Thomas, that thou art my lorde, whiche hath bought me with thy preciouse blode, and my god, which hath creat & made me, And that whiche thou sayd byfore of our fayth, that blyssed be they whiche haue not sene and yet beleaue: I may haue experiēce therof in my selfe, and that by thy grace: I may be founde blyssed in thy syght. Amen.

¶Of the Ascencion of our lorde. The .viii. Chapitre.

OVr lorde Iesus knowyng that the tyme was come,* 1.117 that he shulde departe from this worlde vnto his fa¦ther: he wold shewe, that not onely he loued his cho¦sen people in this lyfe, or whan he was mortall: but also y^t he loued them vnto the ende, or for euer more and therfore he said to them,* 1.118 Vado parare vobis locum, I go to pre¦pare a place for you in heuyn, yet byfore that he went: he wold cō∣fort them, and take his leaue of them, And therfore he appered to

them in the mownt of Syon in that place where as he made his supper byfore his passion, for as they ware sittyng and eatyng in that place with our blyssed lady and other frendes of our lorde: he appered to them and dyd eate with them byfore his Ascencion as wel for a signe or tokē of his special loue to his disciples / as to {pro}∣ue his resurrection. And after y^t they had eaten: he brought them all forth, not with hande: but with his worde and byddyng, and so they went from Hierusalem vnto Bethany, and than he had them go vnto the mownt of Oliuete, & there they shuld se hym ascende, and so he departed and vanished frō theyr syght. And at y^e mownt of Oliuete he appered to them agayne.* 1.119 And than some of his dis∣ciples sayd to hym, Domine si in tempore hoc restitues regnum Is∣rael. Shalt thou lorde restore at this tyme the kyngdome of Is∣rael, that is, wyll thou now delyuer the Iues from the subiection of the Romays. &c. our lorde answered, It ap{per}teyneth not to you to knowe tho secreat tymes or thinges, that my father hath in his onely power.* 1.120 And so after that Christ had spoken certen thynges to theyr instruction and also comforthe:* 1.121 he kyssed ych one of them (for as saynt Ambrose sayeth, he left to them y^e token of peace, that is he kyssed them),* 1.122 and so byddyng them fare wel: he lyfted vp his handes, to offre them all to his father, and blyssed them, gyuynge them grace and strenght to defend them from theyr enemyes, and also to werk good and godly werkes, and so he ascēded, And thā his mother and his disciples seyng hym eleuate and lyfted vp in to heuen: fell downe prostrate and worshypped hym, And for his departyng: they could not refrayne them selfe from weapyng, and yet they had great ioy and comforth: in that they se hym so glori∣ously ascende. And than there came and met hym all the ordres of Angels reuerently and in ordre, by dyuers compaygnyes and or∣dres, there was not one: but that he cam and dyd his deutye to his lorde god, And inclynyng to hym with all reuerence: they wayted vpon hym with Hympnes and songes of ioy vnspeakable. For as the prophete Dauid sayth,* 1.123 Ascendlt deus in iubilo, Christ god and man ascended in great songes of ioy, which is to be referred not onely to the great ioy of the Angels: but also to the ioy of the holy soules redeamed by the passion of Christ and ascēdyng with hym, with a wonderfull ioye. It folowed in the psalme. Et do minus in voce tube, And our lord ascēded in the voyce of the trūpe, And this is to be referred to the sowne and voyce of the prechyng of the apostles, whiche preachyng was than enioyned and com∣maundyd to them,* 1.124 our lorde sayng to them. Euntes in mundū vni∣uersum

predicate euangelium omni creature. Go ye through out all the world: and preache my gospell to euery nacion. Whan thus both the angelles and blessed soules dyd syng: our lorde ioynyng his handes to gyther deuotely, and lyftyng them vp streyght by∣fore his brest: ascendyd with a cloude vnder his feet, And so al the blyssed soules reuerently ascendyd with hym. Nowe for asmoche as all the actes of our redempcion ware complete in the ascencion of Christ: therfore that day is worthely acompted as a hyghe and a great ioyfull day. For it is the moste solempne feast of our saui¦our Iesus, for that day he began to sit on the ryght hand of his fa∣ther, in his humanite, and so toke rest of all the labour and payne that he suffred in this worlde. It is also the propre feast of al bles∣sed spirites in heuyn, for than began theyr ruyne and decay to be repayred. It is also the feast of patriarches and prophetes and of all holy soules, for that day they fyrst entred into the kyngdome of glorie. It is morouer the feast of our lady, for asmoche as than she saw her sonne Iesus very god and man ascend vp vnto heuen with great glory in the same fleshe and body that he toke of her. Yet that day is properly our feast, for than our nature was fyrste exalted aboue the heuyns, and so man that byfore was lost: was that daye brought agayne by our sauiour Iesus vnto the kyng∣dome of heuyn and vnto the compaigney of angelles. Therfore let vs now ascende in hert and mynde: that whan tyme shall come that we be called from this worlde: we may ascende in soule, and after the generall resurrection: ascende both in soule and body. Christ dyd ascende and withdrawe from vs his corporall ••sence: to prouoke our affection and loue, and that we shulde desyre to be with hym with all our herte.* 1.125 And therfore as the Apostle sayth, Quae sursum sunt queramus, quae sursum sunt sapiamus. Let vs serch and labour to knowe tho thynges that be in heuyn, and to tast or loue the same. Let vs flye all worldly and vayne desyres, let no thyng transytory please vs or content vs: whiche haue our father aboue in heuyn, And though we be here in body and also vse these temporal thyng{is} for the fraylty and infirmitie of our body: yet let vs go to god by our loue and desyre, as we reade of a certeyn de∣uote knyght, whiche with great deuocion went vnto Hierusalem to visite al the holy places where as our lorde suffred his passion or dyd ony notable thyng in his lyfe / and whan he had with fer∣uent deuocion visited all tho places: at last he cam vnto the moūt of Oliuete, vnto the place from whens our lorde ascended, where after that he had deuotely prayed: he sayd with teares. O good

lorde, I haue delygently saught the in many places here in erth, and where now to seache the: I knowe not, but in heuē, cōmaūde therfore swete Iesu my soule to departe fro my body: that I may fynde the in heuen where as thou syttes on the ryght hande of thy father in great glory, And with these wordes he yelded vp his spi¦rit without any sorowe.

A prayer.

O Iesu our crowne and glory, whiche rysyng from death dyd ascende vnto the ryght hande of thy father: drawe my soule vnto the: that I myght feruently seache and desyre y^e onely, graūt to me I beseache the that I maye with all my desyre and studye come to that place: to the whiche as I stedfastly belyue thou hast ascended, And that I beyng here in body: may be with the in loue and desyre, that my hert may be there: where as thou art my loue and treasure moste to be louyd and desyred. Drawe me after the, that by thy grace I ascēdyng from vertue to vertue: may deserue to se the my lorde god in the heuenly Syon. Amen.

¶Of the sendyng of the holy ghost. The .ix. Chapitre.

THe .L. day after y^e Resurrection of Christ, and the .x. day after the Ascension, that is on wytsonday: whan the dis∣cyples of Christe were gadred to gether in the place of mount Syon where as he made his supper / both men & women to the nombre of .C.xx. or there about / there contynuyng in prayer, and abydyng the comyng of the holy ghost acordyng to promysse of Christ: about the thyrd houre of that same daye, there cam sodenly from heuen a wonderfull noyse or sounde as if it had bene the commynge of a great wynde,* 1.126 and it fylled all the house, and there appered vnto them clouen tonges: or dyuyded / as they had ben fyre. And here note that the gyftes of the holy ghost be not gyuen, but to them: whiche be gadred to gyther by vnite or one assent in vertue, and lyfted vp by desyre vnto heuēly thynges. Also the .vii. gyftes of the holy ghost / be conueniently signified or shewed by fyre. Fyrst for the holy ghost doth purge lyke as fyre doth, and that is by the gyft of feare. Secondly, as the fyre doth melt: so doth the holy ghost by the gyft of pytie. Thyrdly, he beau¦tyfieth and maketh fayre by the gyfte of science or knowlege.

Fourthly, he strenghtheth by the gyft of strenght. Fyftly, he lyf∣teth vp the soule: by the gyft of councell. Syxtly, he doth illumy∣ne or lyghten the soule: by the gyft of vnderstandyng. And seuent¦ly, he doth make swete and pleasant by the gyfte of wysdom. And all that compaigny ware fylled with the holy ghost, and so began to speake dyuers speaches or langages, that is, whan they spake ony thyng to the glory of god: euery nacion {per}ceyued that speache as theyr owne speache / for so it sounded to them, and so they spake after the mocion of the holy ghost and as he gaue to thē vtteraūce whiche dyuydeth and gyueth his grace to euery person after his wyll and pleasure / where he wyl, whā he wyll, asmoche as it plea¦seth hym, by what maner he wyll, and to whome he wyll. Perad∣uenture thou wyll aske this question, Syth the ways and opera∣cions of god the holy ghost be vnserchable and can nat be percey∣ued: howe may I knowe that the holy ghost is in me? Surely I may greatly coniecture his presence in me: by the good mocions of my hert. Also I may aduerte and consydre the power of his ••∣tue in me: by that I auoyde all carnall vyces, and subdewe al in∣ordinate affections, Also I may perceyue his wysdom in me: by the ofte discussion of my conscience, and rebukyng of my selfe for my synnes, Also I may suppose his goodnes and myldnes to rest in me: by the amendement of my maners and lyuyng. And also by the reformacion & renouation of my spirite: I may coniecture the same. Let euery man looke well in his owne hert, If he loue his neyghbour: it is a signe that the spirite of god is in hym. Also if he loue peace and vnite, and that in al the membres of Christes churche through out al the worlde,* 1.127 And note here that these sig¦nes be taken dyuersly in dyuers degrees of persons. For the holy doth inspire, he doth enhabite, & doth replenishe or fulfyll, he doth inspire, or come to the begynners, he doth inhabite the profyters, and he doth fulfyll the perfyt {per}sons. The signes or tokens of the holy ghost, wherby he is perceyued to inspire the begynners ben [ 1] iii. after saynt Bernard. Fyrst is contricion or sorowe for the syn¦nes paste, For the holy ghost hateth the fylth y^e syn, and wyll not [ 2] inhabite nor come to that {per}son that is subdewed to syn. Seconde signe is a firme and a sure purpose to beware and auoyde al synne here after, and this purpose is nat had without the grace of y^e ho∣ly [ 3] ghost assistyng and hel••yng our infirmite and frayltie. Thyrd signe is a diligent redines to do good. For the loue of god which is the holy ghost: is neuer ydle / but always redy to do good. There be also .iii. tokens wherby we may coniecture that the holy

ghost doth inhabite the profiters that goo forward in vertue. Fyrst is the deligent true and ofte examination of his conscience, [ 1] nat onely of mortall synnes: but also of veniall synnes, for as the grace of the holy ghost is contrary to mortall synne: so is the fer∣uour of charite (whiche also cōmeth of the holy ghost) contrary to veniall syn, and expelleth it out of the soule, that in nothynge he shuld desplease the holy ghost, and hynder the soule from the {pro}fy∣tyng in vertue. The second to kē is the mynyshyng or subdewyng [ 2] of the inordinate concupiscence, for the more that charite is encre¦sed in the soule of the {pro}fyter: the more is his soule remoued from the loue of temporall thynges. Thyrd signe is the diligent kea∣pyng [ 3] of the cōmaundementes of god, which can nat be had with∣out true loue. There be also .iii. other signes, by the whiche we may coniecture that the holy ghost doth fulfyl the perfyte persōs. Fyrst is the manifestacion or shewyng of the godly truthe. For [ 1] sytghe the holy ghost is the spirit of truth: it is his propertie to teache and shewe all truthe necessarie for man, and therfore wher he fulfylleth: there he sheweth all godly truthe necessarie for that soule. Second signe is, whan a person feareth nothyng but god, [ 2] for perfyt charite putteth a way all seruile or worldly feare. And therfore saynt Paule sayth.* 1.128 Vbi spiritus domini: ibi libertas. where as is the spirite of god:* 1.129 there is libertie, and no vayne feare. For liberty can nat stande with y^t seruile feare. Thyrd signe is, whan [ 3] a mā of the vehemēt loue that he hath to god desireth to be desol∣ued and departed from this myserable lyfe: and to be with Christ. Besyde all these tokens: there be other thre wherby a man may cō¦iecture y^t he hath the holy ghost,* 1.130 And for this cause the holy ghost appered in .iii. similitudes or lykenes.* 1.131 Fyrst in the lykenes of a douue, and that was at the baptisme of Christ. In the lykenes al so of a clowde: whan Christ was transfygured in the mounte. And in lyknes of fyre vpon the disciples on Wytsonday.* 1.132 Fyrste signe (I say) wherby we may knowe or coniecture the presence of [ 1] the holy ghost by his grace: is the aboūidaunce of teares, and that is noted by the apperyng of y^e holy ghost in y^e lykenes of a clowd. For as the south wynd blowyng the clowdes be resolued into ru∣yne: so by the cōmyng of the holy ghost our hertes relent into tea¦res. The seconde signe is the forgeuyng of iniuries or wronges [ 2] done agaynst vs, and therfore the holy ghost appered in the lyke∣nes of a doue, that wanteth his gall. Thyrd signe is the desyre of [ 3] heuenly thynges, and therfore the holy ghost appered in y^e lyknes of fyre, whiche euer ascendeth vp ward, so the holy ghost makethe

our hertes assende vpwarde by desyre of heuenly thynges, which thynges if thou desyre: thou muste forsake and despy••e all vayne pleasures of the fleshe / or of the worlde. And herunto saynt Gre∣gory sayth, If we put awaye the pleasures of the fleshe: we shall shortly fynde that thyng whiche is pleasant to the spirite. Also spi¦rituall persons or carnall: may be knowen by the wordes of the Apostle sayng.* 1.133 Qui secundum carnem sunt: que carnis sunt sapiunt. ʐc. they that be carnall: loue carnal pleasures / and spiritual {per}sons loue spirituall and heuenly desyres. But than specially a man is knowen to be spirituall: if he as sone / as shortly / and asmoch wyl auoyde that place and compaigney where he maye be hurted or hyndred in spirite: as he wyll do y^t place where he may be hurted in body. Also if he as gladly wyll heare speake of spiritual thyn∣ges, as of the profytes of the body. Thyrdly if he be as diligent to procure for his soule: as the carnall man for his body.

A prayer.

O Iesu the gyuer of all gyftes whiche sent the holy ghost vn∣to thy disciples in the lykenes of fyre, I praye and beseache the O moste mercyfull lorde, that I (thoughe moste vnworthy) myght receyue to my perpetuall helth by thy grace, those gyftes whiche thy disciples receyued of thy onely beautiouse goodnes, and sende vpon vs (good lorde) thy seruantes y^e spirite of thy cha¦rite / and loue and peace: whiche myght vysite and comforth our hertes▪ purge them from vyces, lyghten them with vertues, bynd vs in the bondes of peace and loue / illuminate vs with the lyght of thy knowlege, and inflame vs with the fyre of thy charite, for∣gyue vs our synnes, and bryng vs to lyfe euerlastyng. Amen.

Of the Assumpcion and prayse of our glorious Lady. The .x. Chapitre.

AFter the sendyng of the holy vpon the disciples: the blyssed virgyn the mother of Iesus, aslong as she ly¦ued: dyd remayne in the mount of Syon. O ye chri¦stians, I beseache you, if ye haue any pitie or com∣passion in you: consyder what sorowe she had, how she was cruciate with loue / how she burned ī great desyre: whā she remēbred, and reuolued in her mynde al such thyn¦ges as she had hard / seen / and knowē of her most swete son Iesus.

And nowe to speake of her assumpcion: this is the true and vn∣doutfull sentence. We beleaue, that she was assumpte and exal∣ted aboue all the ordres of aungels / though we were sumtyme ig∣norant, whether she was assumpte in soule onely: or els / both in body and soule. But the church nowe meakly and godly beleuith that she is assumpte both in soule and body. And as we beleaue aungels ware present to honoure her, both at her death / buriyng and also assumpcion, and all the court of heuyn dyd greatly ioy therof. For it is to be beleauyd y^t all the court of heuyn with theyr cumpaigneys in ordre: cam gloriously to mete the mother of god and compassed her all about with a meruealouse lyght, and so brought her vp with great praysynges and spirituall longes vn∣to the trone, which was prepared and ordeyned for her byfore the creacion of the worlde. And no doute therof, all that blessyd cum∣paigney of heuenly Hierusalem then reioysed w^t an vnspeakable gladnes, then was comforted with an in estimable charitie / and then ioyed with a meruealouse gratulacion and reioysyng, for that feast of this blessyd virgyns assumpcion, which is but ones in the yere celebrate with vs: is to them a continual feast and ioy. And nat without cause,* 1.134 for as saynt Hierom sayth, our lorde Iesu the sauiour of all, cam with great glory and met with his mother and with greate ioy to all the court of heuyn: dyd set her in a glo∣riouse trone nygh vnto hym selfe. O thou gloriouse Lady, what may I say more? Who so laboreth to considre and declare the in∣mensitie and hudghnes of thy grace and glory: his tonge faileth, his wit wanteth, and his reason can nat com therto. For as all sayntes in heuyn by thy glorification be inestimably beautified and gladded: so al creatures vpon erth be vnspeakably exalted by the same glorificacion. For as god by his power / creatynge and makyng al creatures, is the father and lord ouer al: so our blessyd Lady / by her merites repayryng all thynges: is the mother and Lady of all. And as almyghtie god the father dyd generate of his owne godlie substance his eterne son, by whome he hath gyuen lyfe and begynnyng to all thynges: so blessyd Mary conceyuyd and bare hym of her owne body / which restored all thynges vnto the beautie and fayrnes of theyr fyrste condicion. And as there is no thyng made or hath his beyng, but by the son of god: so ther is no thynge condempned forsaken or put to etarnall dampnacion, but that person whome Christe absolueth frome her sauiour, or whome she dothe nat fauoure or defende. Who is he that consi∣derynge these thynges with a ryght sense or wit and a pure hert,

may fully know or perceyue thexcellency of this Lady / by whom the world is erecte and raysed vp with vnspeakable grace: from so great a fall and decay? Therfore we leauyng tho thynges that can nat be searched and knowen by our naturall reason: let vs la∣bour to opteyn by prayers that we may deserue to get that in hol∣som and fruyteful effecte: which we can nat perceiue by our vnder standyng. Hereby we may perceiue that it is vnpossible that any person shuld be dampned: that is truly turned to her, and whome, she fauoreth and beholdeth. She is the mother of Christe that is our iustifier / and also she is the mother of them that shalbe iusti∣fied. She is the mother of the sauiour: and of them that shalbe sa∣uyd. How therfore may we despeire seth our health or our damp∣nacion dependeth of the wyl of our good brother & pitiful mother? Shall our good brother suffre his bretherne to perishe eternally, whom he hath redemyd so derely? Or may our pitifull mother suffre her chyldren to be dampned, whose reademar she bare in her virginall wombe? Nay suerly if we wyll forsake our syn, and cum faythfully to them. Therfore let vs wretches ioy with y^e holy spirites and soules in heuen and with al creatures as moch as we may, and let vs study and labour to laude and prayse so gloriouse so mercifull a mother and virgyne / as far as our infirme & frayle nature wyl suffre.* 1.135 The assumpcion of this gloriouse virgyn was figured in the old lawe, when as the arke of god was translate in to the house of kynge Dauid. At which tyme kynge Dauid dyd harpe and daunce before the arke of god, and so brought it in to his house with great ioy.* 1.136 It was also figured in the mother of Salomon, for whom he made a trone, next vnto his trone, and set her therin, sayng, aske of me what thou wilt. It is nat conue∣nient or seamyng for me to deny it to the. Also it was figured by the woman which saynt Iohan speaketh of,* 1.137 in his reuelacions, sayng. Signum magnum apparuit in celo. Mulier amicta sole et luna sub pedibus eius. &c. A great signe apperyd in heuyn. A woman clad or coueryd with the son, and the mone vnder her feet, and a crowne of .xii. sterres vpon her heade. This woman signifieth our Lady, which when she was assumpte vnto heuyn: was clade or compassyd about with the son that is with the glorie of the di∣uinitie of Christe. The mone was vnder her feet, for she despised the world and worldly thynges, signified by the mutable mone. She had a crowne of .xii. sterres vpon her heed, for the .xii. apo∣stles ware present at her death / or elles. It signifieth her vnspeake∣able glory. For these consideracions: all men shulde crie and call

vnto our lady Mary shuld name Mary, & shulde loue her aboue all other creatures. Both yong and olde man and woman, euery profession: shulde diligently call vpon Mary. When by our syn, we haue offendyd god the highe kynge of glorie / when we haue lost the cumpaigney of all holie aungelles and sayntes in heuyn, when also we be greuouse and moch paynfull to our selfe, & know nat what to do and whether to go for helpe: then this onely reme∣dy haue we wretched synners, that we may lifte vp our ien of our soule and body vnto the (o mercifull mother Mary) for counsell and healpe. Therfore o pitifull Lady, intend to vs, that we may receyue that profitte and effecte: for the which our Lord god was made man in thy most chaste wombe, and so liuyd here amonges men, and at last suffred death for the health and saluacion of man. To the blessyd Mary we commende vs: procure for vs and de∣fend vs, that we do nat perish euerlastyngly. Amen.

A prayer.

O Lord the gyuer of ioy, the graunter of solace, the diligent releuer of the desolate person, the chaser away of all heuines and sorowe, which haste gladdyd & make ioyfull the most blessed virgyn Mary thy mother the glasse of thy maiestie / the solace of aūgelles, the ymage of thy goodnes, the begynner of our helth (thou hast gladdyd her I say) w^t manyfold ioyes both ī heuen and in erth: I beseach the graunt to me thy suppliant, that I which presume to com trustely and faythfully to her as to the well and fountayne of ioy in all my sorowes & trobles: may by her merites and prayers feale and receyue the effecte of her prayers and com∣forth in this present life, and finally to cum to that ineffable ioy, to y^e which she assūpte ioyeth with y^e eternally in heuyns. Amen.

¶Of the last iudgement and of the cummyng of the Iudge to the same the .xi. Chapiter.

WE reade in scripture of .ii. cōmynges of Christe.* 1.138 Fyrst is past, that was when he cam to be cum man and in our nature of his manhod suffred death for y^e redemp∣cion of man.* 1.139 Seconde shalbe when he shall com to iudge all man kynd. And the condycions of the iudge in this commynge:* 1.140 be contrary vnto his condycions in his fyrst commyng, for then he cam in great meaknes / with the cōpaignye

and felowshyp of very poore people his apostles, and in his pro∣pre infirmitie and feblenes. But contrarywyse, to y^e iudgement, he shall cum in great power and maiestie with the compaigney of angelles,* 1.141 and in his great dignitie as a iudge. Herunto Beda sayth. He that fyrst cam in the forme and meakenes of a seruant to be iudged and also condempned: shall here after com to iudge the worlde: in the great maiestie of his deitie. And that shalbe mani∣festly and openly, nat hid in a mortal body as byfore, that tho per∣sons that contempned hym in his humilitie and mortalitie: shuld now know hym in his power and maiestie.* 1.142 And then he shall syt vpon the seet of his maiestie. And there shall all people be gadred byfore him: as byfore theyr iudge, And he shal separate and diuide them a sondre: as the herd man diuideth the shepe from y^e gootes. In the day tyme he keapeth them to gedre in y^e pasture / but in the euyntyde: he doth seuer them a sondre. So in this present life, both the good persons and also y^e euyll: ben fedde to gedre in the church militante, but in the euyntyde of death or of the worlde: Christe shall seauer the good from the euyll, as shepe fro the gootes. In the shepe: is vnderstand the innocency of good men for theyr sim∣plicitie / myldnes and fruytfulnes. And in the gootes is noted the frowardnes of euyll men: for theyr filthynes, stynche stubbernes and barennes.* 1.143 And Christe shall set the shepe or good men on his ryght syde and the gootes: on his lefte syde, that by the same orde∣ryng in the ryght or left syde: euery person may knowe, to whom mercy shalbe shewyd: and to whom eternall payne remayneth. And the good men be conueniently set on the ryght hand: for they at theyr death ware founde on the ryght part, that is hauynge charitie and good workes. And the euyll men also be conueniētly set on the left hande: for they wolde nat folow the ryght parte by doyng of good werkes for y^e loue of god. Tho be on the lefte part: which here loue temporall & vayne thynges. Tho be on the ryght parte: which here loue eternall thynges. And then shall Christe recounte and remembre the werkes of mercy vnto the good men on the ryght hande, whiche they dyd to Christe in his membres, and so shal say thus.* 1.144 Venite benedicti patris mei. &c. Com ye bels∣syd chylderne of my father, possesse and receyue ye the kyngdom prepared for you byfore the begynnyng of the world. I was hun∣gry: and ye fedde me. I was thristy: and ye gaue me drynke. I was without lodgyng: and ye harbored me. I was seake: and ye dyd visite me. I was in prison: and ye cam to me. I was naked: and ye clothed me. Then the good and iuste persones (as fliynge

theyr owne commendacions and praysynges) shall aske, when they dyd any such thynge to hym. And Christe shall say to them truly I say to you, as ofte as ye dyd any of these thynges vnto one of these my leste bredren: ye dyd it to me. Tho be his bredren: that fulfyll the wyll of his father in heuyn, they be also called the leste: for that they be meke and in this life abiecte or dispised. And note here that though we spake here but of .vi. werkes of mercy, that is bicause,* 1.145 there be no mo remembred by our sauiour Christ in the gospell of Mathewe / yet we say cōmonly that there be .vii. werkes of mercy, and truth it is, for the .vii. is to bury the deed bodyes,* 1.146 which is taken of the boke of Toby, for he vsed the same to his great rewarde and our example. And these .vii. werkes be conteyned in this verse. Visito, poto, cibo, tego, redimo, colligo, condo. So that euery word noteth one werke of mercy. The fyrst worde. Visito, noteth the visityng of them that be seke. Second. Poto. to gyue drynke to y^e thristy. Thyrd. Cibo, to fede the hungry. Fourth. Tego. to couer the naked. Fyfth. Redimo. to redeame the prisoner.* 1.147 Syxt. Colligo. to lodge the harborles. Seuenth. Condo. to bury the deed.* 1.148 Also the iudge shall say to them that be on y^e lefte hand. Discedite a me maledicti in ignem eternum. &c. Depart from me you cursed people in to euerlastynge fyre, which is prepared for the deuyll and his aungelles. I was hungry: and ye wold nat feade me. I was thristy: and ye gaue me no drynke and so all the other .vi. forsaid werkes of mercy. Then the euyll men shall an∣swere. Lord when dyd we se the hungry / thristy, naked / seke / her∣borles or in prison: and we haue nat conforted the? Then our lord shall say, when ye wold nat do these thynges to one of these onys: ye wold nat do it to me. And here note that this question mouyd by the good or euyll persons: doth nat procede of any ignorance / for the iuste and good persons shal know that y^e werkes of mercy done to the membres of Christe in his name and for his loue: he reputeth those good dedes as done to hym selfe, & also they know that they shall haue a great reward therby. And in like maner the euyll persons shall knowe / that they shalbe dampned for the con∣trary. And therfore / they asked nat that question of any ignorāce: but it is a question of great admiration and meruell, for y^e great∣nes of grace and glorie, whiche shalbe gyuen to the iuste people for those good werkes, and also for the intollerable myserie and payne that shall fall vpon the euyll persons for theyr hardnes and vnmercifulnes.* 1.149 And so hard iudgement without mercy: shalbe done to hym that wold shewe or do no mercy. What shall they de∣serue

that steale and rauishe other mennys goodes: sythe they be eternally dampned, which wyll nat gyue theyr owne goodes in almosse? If the vnmerciful people shal suffre so greuouse paynes what shall they suffre that be cruell?* 1.150 And note here as Crisostom sayth, that the payne of euyll persons is euerlastyng, and so is the rewarde of good men. For as eternall synnes don passe for y^e acte or doyng after that they be don, but yet there remayneth the gylt or offence towardes god, which shalbe punished. So good wer∣kes don for the loue of god / don passe to speake of the acte or dede: but yet they remayne in theyr merite & so to be rewardyd of god. Also saynt Hierom sayth:* 1.151 thou wyse reader attende and remēbre diligently, that both the paynes of hell be eternall, and also the glorie of heuyn, for that life shall haue no feare of decay or death. And therfore the euangelist sayth,* 1.152 that the euyll men shall go to eternall fyre, and the iuste men to euerlastynge life / and ioy of he∣uyn which was prepared for them byfore the begynnynge of the worlde, for therunto they ware predestinate. And note wele here / that the predestination of god is nat the necessarie cause of thy sal¦uation. For the predestination of god is euer condicionally, that there is no thyng predestinate but vnder som cōdicion, as it was predestinate that the worlde shulde be sauid: but that was by the death of the son of god and by the watre of baptisme, so that they wold receyue it and liue therafter. Also all good and iuste men be predestinate to glorie eternall, yet with this condicion, if they contine we in true fayth / charitie / humilitie or meknes, pacience mercie / pitie, with other vertues & the operacion of them, whom our lord doth predestinate to life euerlastyng, he seeth & knoweth byfore that they shal haue such vertues, as if in his predestinacion he myght say to them. I do predestinate you to glorie: if ye haue such vertues: if ye keape my commaundimentes. &c. Who so wyll nat keape goddes commaundymentes / wyl nat continue in fayth with charitie and good werkes. &c. he shall nat com to the end of predestinacion, that is to the glory of heuyn: for he wyl nat keape the condicion therof. Therfore do nat ouermoch attend and trust to the predestinacion of god which thou knowes nat: but rather attend to the wordes of god, which thou heris, and knowis. For as god is true, and can nat be chaungeable: so his wordes be true and can nat be chaunged.* 1.153 But let vs here, what be those wordes of god.* 1.154 The prophet Ezechiel sayth in the person of god. Nolo mortem impij sed vt conuertatur a via sua et viuat. Si autem impius egerit poenitentiam ab omnibus peccatis suis, et custodierit omnia

precepta mea: vita viuet. I wyll nat (sayth almyghty god) the deth of a synner: but rather that he be conuertyd from his syn and liue in grace: for if the synner do penaunce or be sory for all his synnes that he hath don & keape all my preceptes and do true iudgement and iustice, he shalliue here in grace & he shall nat dye eternally. Also he sayth.* 1.155 Qui crediderit et baptisatus fuerit: saluuus erit. He that beleuith and is baptised and so continueth in that true fayth and promise made at his baptisme: he shalbe saued. Also he sayth. Si vis ad vitam ingredi:* 1.156 serua mandata. If thou wylt cum to lyfe e∣uerlastyng: keape the commaundimentes. And in an other place Christ sayth.* 1.157 Si dimiseritis homnibus pecata eorum: dimittet vobis pater me{us} pecata vestra. If ye forgyue to other men theyr offensis don to you: my heuenly father shall forgyue to you your synnes. In these wordes and many other lyke standeth our predestina∣cion to lyfe, or our reprouyng to death euer lastyng. And loke for none other predestinacion. If thou keape these saynges of god: thou shalbe sure. Therfore say nat as many vnwyse persons say. I am predestinate of god to be sauyd, therfore I can nat be damp¦ned, though I neuer pray, nor do any other good deade. For I assure the, that if thou keape nat the commaūdimentes of god. &c. thou shalbe damned, wherfore be ware of such folyshe saynges, for the predestinacion of god is so ordred: that it may be obteyned and goten by prayers and other good laboures and werkes. And hereunto saynt Austen sayth: if thou be nat predestinate: labour that thou may be predestinate. For as god seeth byfore that a man shalbe sauyd: so he seeth y^e meane and maner how he shalbe sauyd, that is he seeth how he shall for sake his syn, and labour for grace and keape the wyll of god and so be sauyd.

A prayer.

O Lord Iesu Christe iudge of both quicke and deed vouch¦safe to order and set me in the last iudgement on thy ryght hand, and that I may then heare thy most swete voyce to my comforth which thou shall then speake to thy chosen people, that is. Cum ye blessyd chylderne of my father, & take possessyon of the kyngdome of glorie: that was prepared for you byfore the begynnyng of the worlde. And also keape me, that I feare nat the hearynge of that moste terrible sentence / which then thou shalt speake vnto the reprouyd synners, saynge. Go ye cursed people in to euerlasting fyer prepared for the dyuel and his compaygny

O thou onely begoten son of god, haue mercy on vs, that we ne∣uer fele that incurable and intollerable payne, that is, to be ex∣cludyd from the glory and syght of god and to be burned perpetu¦ally in euerlastyng fyre. O my god my mercy and socour: be mer∣cifull to vs. Amen.

Notes

• * 1.1

  Math. 27. E.
• * 1.2

  Glosa īter∣••••earis. s••̄ Math. 27. 1.
• * 1.3

  Libro. xiii.
• * 1.4

  Ibidem.
• * 1.5

  Ibidem.
• * 1.6

  Math. xxvii. F.
• * 1.7

  Math. xxvii. F.
• * 1.8

  Tho. in ca∣thena super Luce. xxiii.
• * 1.9

  Omelia. xxxv.
• * 1.10

  Super. Math.
• * 1.11

  su{per}. Math. in fine.
• * 1.12

  Libro. vii. de bel. Iuda ico. Ca. xii.
• * 1.13

  Super. Mar. xv.
• * 1.14

  Thomas. Super. Mar. xv.
• * 1.15

  Math. xxvii. F.
• * 1.16

  Super. Math. in fine.
• * 1.17

  Libro. xiii.
• * 1.18

  Math. xxvii. F.
• * 1.19

  Ca. xiiii. A.
• * 1.20

  Super. Math. in fi••e. E.
• * 1.21

  Libro. xiii.
• * 1.22

  Ibidem.
• * 1.23

  Math. xxvii. F.
• * 1.24

  su{per}. Math. in fine.
• * 1.25

  Ezech. 37. D.
• * 1.26

  Math. xxvii. F.
• * 1.27

  Math. xxvii. F.
• * 1.28

  Libro. xiii.
• * 1.29

  Super. Math. 27.
• * 1.30

  Sermone. xiii. de pas∣sione. d••i.
• * 1.31

  Ioh. 19. F.
• * 1.32

  Libro. xiii.
• * 1.33

  Su{per}. Ioh. tractatu. C. xx.
• * 1.34

  Deut. 21. D
• * 1.35

  Ioh. 19. F.
• * 1.36

  Libro. xiii.
• * 1.37

  Exodi. 12. G.
• * 1.38

  Libro. xiii.
• * 1.39

  Tract. 120.
• * 1.40

  Ioh. 19. G.
• * 1.41

  Omel. 84.
• * 1.42

  Su{per}. Ioh.
• * 1.43

  Libro. xiii. {pro}pe finem.
• * 1.44

  Luce. 23. G
• * 1.45

  Beda su{per}. Lucam. Ca. 91.
• * 1.46

  Math. 26. D.
• * 1.47

  Su{per}. Cāti. Serm̄. xi.
• * 1.48

  Libro. iii.
• * 1.49

  Ca. xxix.
• * 1.50

  Sermone. C. xxxvii. de t{per}e. C.
• * 1.51

  Psal. C. xvii.
• * 1.52

  Psal. C. vi.
• * 1.53

  Psal. 77.
• * 1.54

  Psal. xxxix.
• * 1.55

  Psal. 97.
• * 1.56

  Psal. xvii.
• * 1.57

  Psal. 37.
• * 1.58

  Psal. xxi.
• * 1.59

  Psal. lxxii.
• * 1.60

  Psal. xxi.
• * 1.61

  Psal. 68.
• * 1.62

  Psal. iii.
• * 1.63

  It. lxxxvii.
• * 1.64

  Psal. lxxi.
• * 1.65

  Psal. lxxxix
• * 1.66

  Psal. x C. 3.
• * 1.67

  1. Pet. 1. C.
• * 1.68

  Psal. lxv.
• * 1.69

  Psal. C. iii.
• * 1.70

  Gene. 49. B.
• * 1.71

  Hebre. 18. A.
• * 1.72

  Ione. 2. D.
• * 1.73

  Zach. 4. A.
• * 1.74

  Amos. 9. C
• * 1.75

  Ioh. 12. D.
• * 1.76

  Iudicū. 16. A.
• * 1.77

  Gene. 41. C.
• * 1.78

  Psal. xxix.
• * 1.79

  Rōs. 6. B.
• * 1.80

  Psal. C. xvii.
• * 1.81

  Psal. C. xvii.
• * 1.82

  Omel. 2 9.
• * 1.83

  Luce. x. G.
• * 1.84

  Math. 16. C.
• * 1.85

  Luce. 7. F.
• * 1.86

  Ruth. 1. D.
• * 1.87

  Luce. 7. F.
• * 1.88

  Math. xxvi. G.
• * 1.89

  Tren̄. 2. D.
• * 1.90

  Math. xx. C.
• * 1.91

  Esaie. 60. A
• * 1.92

  Ca. lxx.
• * 1.93

  Mar. 16. C
• * 1.94

  Psal. 4.
• * 1.95

  Omel. 25.
• * 1.96

  Ioh. 20. C.
• * 1.97

  Ioh. 20. D.
• * 1.98

  Omel. 25.
• * 1.99

  Ioh. 20. D.
• * 1.100

  Ibidem.
• * 1.101

  Ibidem.
• * 1.102

  Ioh. 20. G.
• * 1.103

  E.
• * 1.104

  F.
• * 1.105

  Ci••illus 〈◊〉〈◊〉
• * 1.106

  Ioh. lib. 12.
• * 1.107

  Ca. 57.
• * 1.108

  Bonauen••. in medita. vite x••••.
• * 1.109

  Cap••. 74. et. 105.
• * 1.110

  Ioh. 20. G.
• * 1.111

  Psal. 77.
• * 1.112

  Io. 20. G.
• * 1.113

  Ibidem.
• * 1.114

  Ibidem.
• * 1.115

  Omel. 26. āte mediū.
• * 1.116

  Libro. 22. de Ciuitate dei. Ca. 20.
• * 1.117

  Ioh. 13. A.
• * 1.118

  Ioh. 14. A.
• * 1.119

  Actu••••. 1. A.
• * 1.120

  Bonauen••.
• * 1.121

  In medita∣tionib{us} vite Christi.
• * 1.122

  Ca. C. v.
• * 1.123

  Psal. 46.
• * 1.124

  Math. 19. D.
• * 1.125

  Collo. 3. A.
• * 1.126

  Ac••. 2. A.
• * 1.127

  Ludolphus de vita x••i {per}ce. 2. ca. lxxxiiii.
• * 1.128

  1. Io. 4. D.
• * 1.129

  2. Cor. 3. D.
• * 1.130

  Math. 3. D. &. 17. A.
• * 1.131

  Itē. Orig. su{per} Math. Omel. 3.
• * 1.132

  Actu. 2. A.
• * 1.133

  Ro. 8. A.
• * 1.134

  In sermo. de Assūpti¦one Ma∣rie ad Paulum & Eustachi.
• * 1.135

  2. Reg••••. 6. C.
• * 1.136

  3. Reg••••. 2. C.
• * 1.137

  Apo••••. 12. A.
• * 1.138

  Esaic. 62. D. 64. A. 〈◊〉〈◊〉 zacha. 6. B
• * 1.139

  Math. 24. C. 〈◊〉〈◊〉. 25. C.
• * 1.140

  Luce. 21.
• * 1.141

  Su{per}. Luc. Ca. 76.
• * 1.142

  Math. 25. C.
• * 1.143

  Math. 15. C.
• * 1.144

  Math. 25. C. D.
• * 1.145

  Math. 25. D.
• * 1.146

  Tob. 1. D. 2. A. & 12. C.
• * 1.147

  Ibidem.
• * 1.148

  Math. 25. D.
• * 1.149

  Iaco. 2. C.
• * 1.150

  S•• Math. omel. 80.
• * 1.151

  S•• Math. 25. in fine.
• * 1.152

  Math. 25. D.
• * 1.153

  Ca. 33. C.
• * 1.154

  Ca. 18. E. G.
• * 1.155

  Marci. xvi.
• * 1.156

  Math. 6. B
• * 1.157

  Math. 19. C.