A spirituall consolation, written by Iohn Fyssher Bishoppe of Rochester, to hys sister Elizabeth, at suche tyme as hee was prisoner in the Tower of London. Uery necessary, and commodious for all those that mynde to leade a vertuous lyfe: also to admonishe them, to be at all tymes prepared to dye, and seemeth to bee spoken in the person of one that was sodainly preue[n]ted by death
¶ A Sermon verie fruitfull, godly, and learned, vpon thvs sētēce of the Prophet Ezechiell, Lamentationes, Carmen, et vae, very aptely applyed vnto the passion of Christ:
¶ A Sermon very fruitful, godly, and learned, upon thus sentence of the Prophet Ezekiel, Lamentations, Carmen, et vae, very aptly applied unto the passion of christ:
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Much comfortable knowledge and swéetnesse this Prophette gate by this booke, (as he saith in the Chapter next ensuing, factum est in ore meo sicut mell dulce, thys booke was in my mouthe as swéete as honye.
Much comfortable knowledge and sweetness this Prophet gate by this book, (as he Says in the Chapter next ensuing, factum est in over meo sicut mell dulce, this book was in my Mouth as sweet as honey.
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Is it not a wonderfull thyng, that he whych is most to bée dreade and feared, would be in so muche feare, that for verie feare and dreade of payne hée had to suffer, he swet water and bloud.
Is it not a wonderful thing, that he which is most to been dread and feared, would be in so much Fear, that for very Fear and dread of pain he had to suffer, he sweated water and blood.
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Is it not a wonderfull thing, that he yt was most inestimable in price, and moste precyous, woulde suffer hys bodie to bée solde for so little a pryce,
Is it not a wonderful thing, that he that was most inestimable in price, and most precious, would suffer his body to been sold for so little a price,
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Is it not a wonderfull thing, that hée that is the Lord of Angels, would be spytted and bobbed of a sorte of Lorrelles in that moste dispytefull maner?
Is it not a wonderful thing, that he that is the Lord of Angels, would be spytted and bobbed of a sort of Lorrelles in that most dispytefull manner?
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Thus who that list with a méeke harte, and a true fayth, to muse and to maruayle of this most wonderfull booke (I say of the Crucifixe) hée shall come to more fruitefull knowledge,
Thus who that list with a meek heart, and a true faith, to muse and to marvel of this most wonderful book (I say of the Crucifix) he shall come to more fruitful knowledge,
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And so euer he meruayled of the most excelent noblenesse of Christ, and compared it with hys owne naughtynesse, alwayes meruaylynge that Christ being of so incomparable worthynesse, woulde suffer that moste paynefull death for so vnworthye sinners, which lesson is so playne,
And so ever he marveled of the most excellent nobleness of christ, and compared it with his own naughtynesse, always meruaylynge that christ being of so incomparable worthiness, would suffer that most painful death for so unworthy Sinners, which Lesson is so plain,
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This holie Sainct Fraūces so profited in this lesson, that it caused in hys hearte such a feruent loue, such a deuotion, suche an affection to Christ, that the capitall woundes which he behelde in the handes and féete,
This holy Saint Fraūces so profited in this Lesson, that it caused in his heart such a fervent love, such a devotion, such an affection to christ, that the capital wounds which he beheld in the hands and feet,
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The meditation and imagination of this booke was so earnest, and so continuall, that the token of the fiue woundes of Christ, were imprinted and ingraued in thys holy Saynctes bodye.
The meditation and imagination of this book was so earnest, and so continual, that the token of the fiue wounds of christ, were imprinted and engraved in this holy Saints body.
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Neuerthelesse, who that will exercise this lesson, though he come not to this hygh poynte of perfection, he shall neuerthelesse greatly profite in ye same,
Nevertheless, who that will exercise this Lesson, though he come not to this high point of perfection, he shall nevertheless greatly profit in you same,
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Likewyse the rich man may do in his businesse that concerneth him. And the poore women also in theyr businesse, whē they be spinning of their rocks, or seruing of their pullen.
Likewise the rich man may do in his business that concerns him. And the poor women also in their business, when they be spinning of their Rocks, or serving of their pullen.
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Thinke wt thy self, O christan soule, how great a person he is that is the sonne of God? And thinke againe how vilaynous and how wretched thou art, in cōparison of him.
Think with thy self, Oh Christian soul, how great a person he is that is the son of God? And think again how villainous and how wretched thou art, in comparison of him.
yet he dooth farre passe and surmount all that, as the Scripture sayth, Glorificantes dominū, quantum cūque poteritis super valebit ad huc et admirabilis magnificentia illius.
yet he doth Far pass and surmount all that, as the Scripture say, Glorificantes dominū, quantum cūque poteritis super valebit ad huc et admirabilis Magnificence Illius.
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Now then, O thou sinfull creature, maruell at his excellent worthines, that was thus crucified. And maruell also at thy naughtinesse, for whose loue he was thus crucified.
Now then, Oh thou sinful creature, marvel At his excellent worthiness, that was thus Crucified. And marvel also At thy naughtiness, for whose love he was thus Crucified.
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But you maruell peraduenture why I call ye crucifix a booke? I will now tell you the consideracion why? A booke hath boardes, leaues, lynes, wrytinges, letters booth small and great.
But you marvel Peradventure why I call you crucifix a book? I will now tell you the consideration why? A book hath boards, leaves, lines, writings, letters booth small and great.
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These lorells that crucifyed him, drewe by vyolence his moste precious armes, with ropes vnto either braunche of the crosse, that the sinowes burst in sonder,
These lorells that Crucified him, drew by violence his most precious arms, with ropes unto either branch of the cross, that the sinews burst in sunder,
neuerthelesse this one word compryseth in it, as sayth saint Paule, the whole treasure of al cunning and wisdome partayning vnto God, In quo sunt omnes thesauri sapientiae dei, in whome are all the treasure of the wisedome of god.
nevertheless this one word compriseth in it, as say saint Paul, the Whole treasure of all cunning and Wisdom pertaining unto God, In quo sunt omnes thesauri sapientiae dei, in whom Are all the treasure of the Wisdom of god.
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Of this worde Saint Iohn speaketh, saying, In principio erat verbum, the word was in ye begynning before all creatures, thys worde is the second person in the godhead, the sonne of God which by the holie Ghost was written in the inward syde of thys parchment.
Of this word Saint John speaks, saying, In principio erat verbum, the word was in the beginning before all creatures, this word is the second person in the godhead, the son of God which by the holy Ghost was written in the inward side of this parchment.
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but euery where it was eyther drawne with lynes, or els wryttē with letters, for these scourges fylled not onely his moste precyous bodie with lynes drawne euerie where,
but every where it was either drawn with lines, or Else written with letters, for these scourges filled not only his most precious body with lines drawn every where,
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These cruell Iewes put vpon hys heade a Crowne of thornes, and pressed it downe vpon the same, as harde as they myght presse it by vyolence, beatyng it downe with a strong Réede. Et Arundine percuciebant caput eius.
These cruel Iewes put upon his head a Crown of thorns, and pressed it down upon the same, as harden as they might press it by violence, beating it down with a strong Reed. Et Arundin percuciebant caput eius.
Thus you perceyue that this booke was full of lynes and small Letters, whyche were of dyuers coulers, (as I sayde) some black, some blewe, some reade, some blewyshe, that is to saye, full of stroakes,
Thus you perceive that this book was full of lines and small Letters, which were of Diverse colors, (as I said) Some black, Some blew, Some read, Some blewyshe, that is to say, full of Strokes,
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Roset is a reade colour lyke vnto the coulour of a Rose, which colour that most precyous bloude, whiche issued out of his hands and féete, doeth represent vnto vs, with this most precious blud was illumined the fyue great Capital letters in this wonderful booke.
Roset is a read colour like unto the colour of a Rose, which colour that most precious blood, which issued out of his hands and feet, doth represent unto us, with this most precious blood was illumined the fyue great Capital letters in this wondered book.
But first héere, let vs make our prayer for grace, beséechyng almyghtie God, to gyue vnto our hartes the gracyous lyght of his beames, whereby wée may the more clearely perceiue the writings of this booke,
But First Here, let us make our prayer for grace, beseeching almighty God, to gyve unto our hearts the gracious Light of his beams, whereby we may the more clearly perceive the writings of this book,
Fyrst is lamentation, and this verie conuenientlye is written in thys booke of the Crucyfixe. For whosoeuer will ioye wyth Christ, must fyrst sorow with him.
Fyrst is lamentation, and this very conveniently is written in this book of the Crucyfixe. For whosoever will joy with christ, must fyrst sorrow with him.
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But hée that will not sorrowe and lament wyth Christ héere in thys lyfe, hée shall come fynallye to the place where is euerlastyng woe, I saye woe that shall neuer haue ende.
But he that will not sorrow and lament with christ Here in this life, he shall come finally to the place where is everlasting woe, I say woe that shall never have end.
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When Holophernes with a mightie power was entred into ye countrey of Iurie, & terribly threatned to distroy all before hym, the people were in a greate feare and dreade to be oppressed,
When Holofernes with a mighty power was entered into you country of Jury, & terribly threatened to destroy all before him, the people were in a great Fear and dread to be oppressed,
and so fell downe before almyghtie God, and with great lamentation, dyd call for hys helpe, omnius populus cetidit in faciē, adorantes dominum cum lamentatione et fletu, all the people fell on theyr faces, worshyppyng our Lorde with wéepyng and lamentation.
and so fell down before almighty God, and with great lamentation, did call for his help, omnius populus cetidit in facien, adorantes dominum cum lamentatione et fletu, all the people fell on their faces, worshipping our Lord with weeping and lamentation.
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The storyes telleth of Cambises the King of Persia, yt where one of hys Iudges had giuen a false and a wrong iudgement, he depriued him of hys offyce,
The stories Telleth of Cambyses the King of Persiam, that where one of his Judges had given a false and a wrong judgement, he deprived him of his office,
Furthermore bicause of hys falsehoode he caused him to be slayne, and his skinne to be hanged vp before the place of the commen iudgement, to the entent that this newe Iudge beholdyng ye gréeuous punishment of his predecessor, might beware of falshood,
Furthermore Because of his falsehood he caused him to be slain, and his skin to be hanged up before the place of the come judgement, to the intent that this new Judge beholding you grievous punishment of his predecessor, might beware of falsehood,
In like maner ye Image of the Crucifix is hunge vp in euery Church, to the entent that we may sée how gréeuouslie sinne was punyshed in that moste blessed bodye of our Sauyour Christ Iesu, not for him self,
In like manner you Image of the Crucifix is hunge up in every Church, to the intent that we may see how grievously sin was punished in that most blessed body of our Saviour christ Iesu, not for him self,
But yet neuerthelesse he bare the paynes, and burthens of our sinnes vpon his backe. As wryteth Sainct Peter, Peccata nostra ipse pertulit in corpore suo super ligium crucis.
But yet nevertheless he bore the pains, and burdens of our Sins upon his back. As writes Saint Peter, Peccata nostra ipse pertulit in corpore Sue super ligium crucis.
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And therefore when we behold the Image of the Crucifixe in anye place set vp, we should thynke howe gréeuously sinne was punyshed in the body of our sauiour Christ.
And Therefore when we behold the Image of the Crucifix in any place Set up, we should think how grievously sin was punished in the body of our Saviour christ.
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If thou beléeue not thys, thou arte worse then the dyuylles ▪ For as Sainct Iames sayeth, demones credunt et contremiscunt, the diuilles doe beléeue, and tremble.
If thou believe not this, thou art Worse then the Devils ▪ For as Saint James Saith, demones credunt et contremiscunt, the Devils do believe, and tremble.
For sith almightie God the father woulde gyue hys moste dearely beloued sonne vnto suche an horrible death, onely for to quenche and to extincte sinne, thou mayest bée sure that he hateth sinne very much.
For sith almighty God the father would gyve his most dearly Beloved son unto such an horrible death, only for to quench and to extinct sin, thou Mayest been sure that he hates sin very much.
then that sinne shoulde haue domynion vpon our soules, séeyng then that thou knowest that bothe they hate sinne? Howe shouldest thou dreade to receue any sinne into thy soule.
then that sin should have dominion upon our Souls, seeing then that thou Knowest that both they hate sin? How Shouldst thou dread to receive any sin into thy soul.
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If sinne were so displeasant to almighty God the father, that rather then hée would suffer it, he would giue his owne sonne vnto death for the expulsion of it.
If sin were so displeasant to almighty God the father, that rather then he would suffer it, he would give his own son unto death for the expulsion of it.
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How much rather now doth it displease him, when his sonne hath suffered death therfore, and yet sinne rayneth neuerthelesse, and more generally then euer it dyd before.
How much rather now does it displease him, when his son hath suffered death Therefore, and yet sin raineth nevertheless, and more generally then ever it did before.
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Furthermore, if sinne was so greuously punished in him that neuer did sinne, how bytterly shall it be punished in thée O sinfull creature, the which haste done so many great outragious sinnes.
Furthermore, if sin was so grievously punished in him that never did sin, how bitterly shall it be punished in thee Oh sinful creature, the which haste done so many great outrageous Sins.
Who yt déepely considerith this that I haue sayde, and with an earnest study resorteth often to looke vppon this booke I maruell if he doo not fynde here in, great cause and earnest matter of dread.
Who that deeply considerith this that I have said, and with an earnest study resorteth often to look upon this book I marvel if he do not find Here in, great cause and earnest matter of dread.
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Here also may euery sinner quicken his sinne, if any be within hist breast, for it is maruell that a sinner can wt out shame beholde this blessed Image? If a sinner call to remembrance his great vnkyndnesse,
Here also may every sinner quicken his sin, if any be within hist breast, for it is marvel that a sinner can with out shame behold this blessed Image? If a sinner call to remembrance his great unkindness,
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Say to me thou sinful creature, wilt thou not looke that other men, when thou haste béene vnto them in anye thinge beneficiall, I saye, wylt thou not looke that they shall be kynde and louing vnto thée againe? And if any person be vnkynde vnto thée, wylt thou not rebuke him fully,
Say to me thou sinful creature, wilt thou not look that other men, when thou haste been unto them in any thing beneficial, I say, wilt thou not look that they shall be kind and loving unto thee again? And if any person be kind unto thee, wilt thou not rebuke him Fully,
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I doo a certayne thée that the least of them stryketh him more paynefully vnto the hart then any vnkyndnesse that euer was done vnto thée in all thy lyfe.
I do a certain thee that the least of them striketh him more painfully unto the heart then any unkindness that ever was done unto thee in all thy life.
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For as Sainct Barnerd sayth in the person of Christ, when he hath rehersed all ye gréeuous paynes of his passion, he putteth vnto these wordes, Extat interius plauctus pregrauior, quum te ingratum experior, that is to say,
For as Saint Barnard say in the person of christ, when he hath rehearsed all the grievous pains of his passion, he putteth unto these words, Extat Interius plauctus pregrauior, Whom te Ungrateful experior, that is to say,
Alas man, heare what the King and Prophet sayth, Tota die verecundia mea cōtra me est, et confusio faciei meae cooperuit me, All the day long my shame is before mée,
Alas man, hear what the King and Prophet say, Tota die Verecundia mea cōtra me est, et Confusion faciei meae cooperuit me, All the day long my shame is before me,
& specially to theyr friend? Albeit the worlde is now full of such lorrells, yt doo no more regard to break their promise, thē for to drīk whē they be drye.
& specially to their friend? Albeit the world is now full of such lorrells, that do no more regard to break their promise, them for to drink when they be dry.
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How often hast thou broken thy promise? Alas man learn to be ashamed and saye with the Prophet Esdras, Deus meus, cōfundor et erubesco leuare faciem meam quoniam iniquitates nostrae leuatae sunt super caput nostrum, that is to say, O my god I am confounden and ashamed to lyft vp my face vnto thée,
How often hast thou broken thy promise? Alas man Learn to be ashamed and say with the Prophet Ezra, Deus meus, cōfundor et erubesco leuare Face meam quoniam Iniquities Nostrae leuatae sunt super caput nostrum, that is to say, Oh my god I am confounden and ashamed to lift up my face unto thee,
& with all these gréeuous paynes dyd wash and wype, & clense our soules from euery spot of deadly sinne, ye should be much ashamed to defyle them againe? If you be ashamed for a foule myrie shoo,
& with all these grievous pains did wash and wipe, & cleanse our Souls from every spot of deadly sin, you should be much ashamed to defile them again? If you be ashamed for a foul miry shoo,
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What shal I say but Frons meretricis facta est tibi, noluiste erubescere, that is to say, thou hast takē vpon thée the face of a brothell, thou wylt not be ashamed.
What shall I say but Frons Harlots facta est tibi, noluiste erubescere, that is to say, thou hast taken upon thee the face of a brothel, thou wilt not be ashamed.
& cōmitted so great vnkindnes against this moste louing charitie, that was shewed vnto thée for thy loue & for thy sake by our sauiour on ye crosse I suppose thou shalt fynde matter,
& committed so great unkindness against this most loving charity, that was showed unto thee for thy love & for thy sake by our Saviour on you cross I suppose thou shalt find matter,
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for here your sauiour pitiously cryeth & complayneth of his great sorrowes, saying, O vos omnes qui transitis per viam attendite et videte si est dolor similis sicut dolor meus.
for Here your Saviour piteous Cries & Complaineth of his great sorrows, saying, O vos omnes qui transitis per viam Attendite et Videte si est dolour Similis sicut dolour meus.
If thou saw (O Christiā man) thyne enimie thus mangled and wounded, it might styrre thée to take compassiō vpon him? If thou sawe any Iew or Sarazin thus tormented, it mighte moue thée to pittie? But much rather to sée thy Lord, thy sauiour,
If thou saw (Oh Christian man) thine enemy thus mangled and wounded, it might stir thee to take compassion upon him? If thou saw any Iew or Sarazin thus tormented, it might move thee to pity? But much rather to see thy Lord, thy Saviour,
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For say to me, for whome supposest thou that our sauyour Christe Iesus suffered all those gréeuous paines? surely for thy sinne, Pro impijs Christus mortuus est.
For say to me, for whom Supposest thou that our Saviour Christ Iesus suffered all those grievous pains? surely for thy sin, Pro impijs Christus Mortuus est.
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And when had shée this dread, shame, and sorrow? truely before that our sauiour hung on the crosse? yet she knew not that hir sin was cause & occasion of his most cruell death.
And when had she this dread, shame, and sorrow? truly before that our Saviour hung on the cross? yet she knew not that his since was cause & occasion of his most cruel death.
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But when shée sawe him hange so painfully on the Crosse, and considered that for hir sin he suffered all the paynes, hir harte was then so full of sorrow that for very payne it myght haue brast.
But when she saw him hang so painfully on the Cross, and considered that for his since he suffered all the pains, his heart was then so full of sorrow that for very pain it might have braced.
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(Alas) howe great is thy hardnesse? Howe obstinate is thy harte, that will suffer no pittie to enter in to it? Uerely, thou arte more harder then are the stones? for they were moued by his passyon,
(Alas) how great is thy hardness? Howe obstinate is thy heart, that will suffer no pity to enter in to it? Verily, thou art more harder then Are the stones? for they were moved by his passion,
Sinne is so odious, and so great an iniury to god, that it was necessary for the recompence of this iniury, yt the sonne of god should suffer this most paineful death of the crosse.
Sin is so odious, and so great an injury to god, that it was necessary for the recompense of this injury, that the son of god should suffer this most painful death of the cross.
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Sinne so prouoked almightie god ye father so déeply to displeasure, & wrath, & to take vengance vpon sinners that without the sacrifice of his owne sonne in ye gybbet of the crosse, he wold not be appeased, ne recōciled vnto sinners againe.
Sin so provoked almighty god you father so deeply to displeasure, & wrath, & to take vengeance upon Sinners that without the sacrifice of his own son in you gibbet of the cross, he would not be appeased, ne reconciled unto Sinners again.
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Sinne so deadly wounded & blotted the soule of man, that with out shedding of ye most precious bloud of our sauiour Christ Iesu, no lyfe could be restored vnto sinners,
Sin so deadly wounded & blotted the soul of man, that with out shedding of the most precious blood of our Saviour christ Iesu, no life could be restored unto Sinners,
vnlesse we had béene raūsomed with this most precious treasure, that was shed for vs on ye crosse-O sinful creature hast thou not great cause to hate sinne, that hath brought thée into that miserable cōdicion, that by thy sinne thou hast done,
unless we had been ransomed with this most precious treasure, that was shed for us on the crosse-O sinful creature hast thou not great cause to hate sin, that hath brought thee into that miserable condition, that by thy sin thou hast done,
and committed high iniurie against almighty god, and hast prouoked him to vengeaunce. That by thy sinne, thou hast thus mortally wounded thyne owne soule.
and committed high injury against almighty god, and hast provoked him to vengeance. That by thy sin, thou hast thus mortally wounded thine own soul.
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And this is nothing els but an extreame madnesse, for they should contrarywyse loue our sauiour, that so louingly for theyr weale indured the gréeuous paynes of the Crosse,
And this is nothing Else but an extreme madness, for they should contrariwise love our Saviour, that so lovingly for their weal endured the grievous pains of the Cross,
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for when Moyses had rehearsed the great benifites which almightie God had giuen vnto man, he sayth, Et nunc audi quid dominus deus tuus requirat a te, nisi vt diligas eū.
for when Moses had rehearsed the great benefits which almighty God had given unto man, he say, Et nunc audi quid dominus deus Thy requirat a te, nisi vt diligas eū.
So now if thou wylt fréely giue thy loue thou canst not more wysely, nor better bestow it then vpon him which is so excelent and hath all the condicions aboue saide,
So now if thou wilt freely give thy love thou Canst not more wisely, nor better bestow it then upon him which is so excellent and hath all the conditions above said,
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I say vnto thée O man, and I assure thée that as fruitefully hée dyed for thée (if thou wilt dispose thy selfe to be partener of this death) as if there had beene no more,
I say unto thee Oh man, and I assure thee that as fruitfully he died for thee (if thou wilt dispose thy self to be partner of this death) as if there had been no more,
and of this most precious blud, which by the reason of the godhead abundauntly suffyseth for the redemption of innumerable soules, were theyr sinnes neuer so many, neuer so horrible, neuer so abhominable.
and of this most precious blood, which by the reason of the godhead abundantly Suffices for the redemption of innumerable Souls, were their Sins never so many, never so horrible, never so abominable.
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When then for thy sake, & for thy loue, he suffered thys most horryble death, which was so painfull that the onely remembraunce of it made him to sweate bloudy sweate,
When then for thy sake, & for thy love, he suffered this most horrible death, which was so painful that the only remembrance of it made him to sweat bloody sweat,
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Or what might he more haue done for thy loue, as he saith himself, quid vltra facere debui, et non faci, what myght I further haue done, whiche I did not for thy loue.
Or what might he more have done for thy love, as he Says himself, quid vltra facere debui, et non faci, what might I further have done, which I did not for thy love.
He that dyd not spare his own sonne, but gaue him vnto the death for vs all, what shall hée denye vs? what greater euidence canst thou aske? that almightie God the father wil forgiue thy sin,
He that did not spare his own son, but gave him unto the death for us all, what shall he deny us? what greater evidence Canst thou ask? that almighty God the father will forgive thy since,
then thys that he would not forsake to giue vnto the death hys own sonne, I say his own most dearly beloued sonne of whom hée sayde, Hic est filius meus dilectus in quo mihi cōplacui.
then this that he would not forsake to give unto the death his own son, I say his own most dearly Beloved son of whom he said, Hic est filius meus Beloved in quo mihi cōplacui.
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What greater euydence and proofe mayest thou desire, that he will forgyue thy sinne, then yt he would put this most inestimable Iuell into such a daunger for thy sake,
What greater euydence and proof Mayest thou desire, that he will forgive thy sin, then that he would put this most inestimable Jewel into such a danger for thy sake,
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But peraduenture thou thynkest that our sauiour bycause thou haste bin so vnkynde vnto him, will not receyue thée vnto his mercy? I say therfore forsake thy sinne,
But Peradventure thou Thinkest that our Saviour Because thou haste been so kind unto him, will not receive thee unto his mercy? I say Therefore forsake thy sin,
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Beholde earnestly the maner how thy sauiour Iesu hanged on ye Crosse, and thou shalt sée great cause of hope of his mercy if thou thus returne. Sainct Barnerd sayth.
Behold earnestly the manner how thy Saviour Iesu hanged on you Cross, and thou shalt see great cause of hope of his mercy if thou thus return. Saint Barnard say.
Quis non rapiatur ad •pem, impetrandique fiduciam, quā do considerat corporis cius dispositionem, caput inclinatum ad osculum, brachia extenta ad amplexandum, manus proforatas ad largiendum, latus opertum ad diligendū pedum confixionem ad manendum nobiscum corporis extensionem ad se nobis totaliter impendendum.
Quis non rapiatur ad •pem, impetrandique fiduciam, quā doe considerate corporis cius dispositionem, caput inclinatum ad osculum, branchia extenta ad amplexandum, manus proforatas ad largiendum, latus opertum ad diligendum Pedum confixionem ad manendum nobiscum corporis extensionem ad se nobis totaliter impendendum.
Who may not bée rauished to hope and confidence, if he consider ye order of his body, his head bowing downe to offer a kisse, hys armes spreade to embrace vs, hys handes bored thorow to make lyberall giftes, his side opened to shewe vnto vs the loue of his harte, his féete fastened with nayles, that hée shall not starte away but abyde with vs. And all his bodie stretched, forcesing him selfe to giue it wholly vnto vs. Surely O man, he that would thus and after this maner exhibite his bodie vnto thée on the Crosse, (if thou wilt indeuer thée vpon thy parte, hée will not refuse thée,
Who may not been ravished to hope and confidence, if he Consider you order of his body, his head bowing down to offer a kiss, his arms spread to embrace us, his hands bored thorough to make liberal Gifts, his side opened to show unto us the love of his heart, his feet fastened with nails, that he shall not start away but abide with us And all his body stretched, forcing him self to give it wholly unto us Surely Oh man, he that would thus and After this manner exhibit his body unto thee on the Cross, (if thou wilt endeavour thee upon thy part, he will not refuse thee,
And therfore Sainct Paule did say Mihi autem absit gloriari nisi in cruce domini Iesu Christi, God forbid that I reioyce in any other thing then in the Crosse of our Lorde Iesu Christ.
And Therefore Saint Paul did say Mihi autem absit Gloriari nisi in Cruce domini Iesu Christ, God forbid that I rejoice in any other thing then in the Cross of our Lord Iesu christ.
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The first is that by the death of our sauiour on the Crosse, and sheding of his moste precious bloude on the Crosse we be fully reconciled to almighty God, as often as we doe true repentaunce, with a fast purpose of amendement.
The First is that by the death of our Saviour on the Cross, and shedding of his most precious blood on the Cross we be Fully reconciled to almighty God, as often as we do true Repentance, with a fast purpose of amendment.
as to be made attone with almighty God and to be at friendship with hym. As two men when they haue bene at variaunce to be made louers together againe.
as to be made atone with almighty God and to be At friendship with him. As two men when they have be At variance to be made lovers together again.
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and be taken for his sonne as thou waste before and restored thereby to thine enheritance, haddeste thou not great cause to be ioyous and reioyce, that by this means, thou hast recouered againe thy fathers loue, with all the commodities belonging vnto the same? In like manner it is of euery sinner,
and be taken for his son as thou waste before and restored thereby to thine inheritance, Hadst thou not great cause to be joyous and rejoice, that by this means, thou hast recovered again thy Father's love, with all the commodities belonging unto the same? In like manner it is of every sinner,
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for on the Crosse our sauyour by his death gatt the victory vpō thē, for the which Sainct Paule saide, expolians principatus et potestates traduxit confidenter, triumphans cos in seme tipso.
for on the Cross our Saviour by his death gatt the victory upon them, for the which Saint Paul said, expolians Principatus et potestates traduxit Confidently, Triumphans cos in seem tipso.
A blessed virgine sainct Christian had suche a confidence in the token of the Crosse, that when shée féelt hyr selfe tempted with hyr ghostly enimy, shée marked hyr selfe with the same token,
A blessed Virgae saint Christian had such a confidence in the token of the Cross, that when she féelt her self tempted with her ghostly enemy, she marked her self with the same token,
And if we repent vs not of the same, & be hartily sory for it before our death, thys booke of our conscience shal be shewed against vs in ye dreadfull day of iudgement.
And if we Repent us not of the same, & be heartily sorry for it before our death, this book of our conscience shall be showed against us in the dreadful day of judgement.
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Neuerthelesse if we repent vs and confesse vs, and doe true repentance therfore, then by the vertue of this passion it shall be scraped out of the booke of our conscience.
Nevertheless if we Repent us and confess us, and do true Repentance Therefore, then by the virtue of this passion it shall be scraped out of the book of our conscience.
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Therfore Sainct Paule calleth sinne our own hand writing, Deleuit quod aduersū nos erat chirographum decreti quod erat contrarium nobis, et ipsū tulit de medio affigens illud cruci.
Therefore Saint Paul calls sin our own hand writing, Delevit quod aduersū nos erat chirographum Decree quod erat Contrary nobis, et ipsū tulit de medio affigens illud Cruci.
When thou perceiuest (O sinfull creature) that by the Crosse of Christ, and by that most precious bloud which was shed on the crosse thou art reconciled and made at one with God,
When thou perceivest (Oh sinful creature) that by the Cross of christ, and by that most precious blood which was shed on the cross thou art reconciled and made At one with God,
& is broght euen to the plunge of the matter, and yet by the meanes of helpe he is deliuered from the same, is not this his deliuerance from this open shame, a comforte vnto hym? yes doubtlesse?
& is brought even to the plunge of the matter, and yet by the means of help he is Delivered from the same, is not this his deliverance from this open shame, a Comfort unto him? yes doubtless?
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for we sinners haue deserued great shame for our abhominable sinne, surelye so great that if we verely knew the greatnes of the shame, that we haue deserued, we might neuer sustaine the remembraunce therof.
for we Sinners have deserved great shame for our abominable sin, surely so great that if we verily knew the greatness of the shame, that we have deserved, we might never sustain the remembrance thereof.
And against ye feast of Easter, when the most number of people did assemble vnto ye temple of ye Iewes, nigh vnto the Citie of Ierusalem, that all the people might commodiouslye resort to gase vppon this cruell spectacle.
And against the feast of Easter, when the most number of people did assemble unto you temple of the Iewes, High unto the city of Ierusalem, that all the people might commodiously resort to gaze upon this cruel spectacle.
And moreouer, and besides that he was hanged on the same with the most dispight and villany th•• could be thought or deuised for any creature to be put vnto.
And moreover, and beside that he was hanged on the same with the most despite and villainy th•• could be Thought or devised for any creature to be put unto.
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for thy loue, to ye entent that if thou wilt amend thy life, and forsake thy sin and do true penance, thou shalt by his shame be deliuered frō al shame.
for thy love, to the intent that if thou wilt amend thy life, and forsake thy since and do true penance, thou shalt by his shame be Delivered from all shame.
Let euery persō héere think wt them selues what déedes they haue done worthie of great shame, which if they had come to light and bene openlye knowne, thei should haue bene blotted wt opē infamye here in this lyfe,
Let every person Here think with them selves what Deeds they have done worthy of great shame, which if they had come to Light and be openly known, they should have be blotted with open infamy Here in this life,
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Hée hath mercifully spred his mantle ouer them, and kept them from those importable shames. Of this couering also the Prophet Dauid sayth, Beati quorum tecta sunt peccata.
He hath mercifully spread his mantle over them, and kept them from those importable shames. Of this covering also the Prophet David say, Beati quorum Tecta sunt Peccata.
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why that shée regardeth hyr infamye no more? Truely as far as I can iudge, the cause is for that al the light of honestie is quēched in hyr, shée is so blynded with hyr wretched pleasure that shée is paste all shame,
why that she Regardeth her infamy no more? Truly as Far as I can judge, the cause is for that all the Light of honesty is quenched in her, she is so blinded with her wretched pleasure that she is past all shame,
A Romane woman also, whose name was Lucretia, whom by force & againste hir wil in the absence of hir husband, one mā called Sextus Tarquinius, had abused hir,
A Roman woman also, whose name was Lucretia, whom by force & against his will in the absence of his husband, one man called Sextus Tarquinius, had abused his,
If the sinner clearely considered al these thinges, (as they be matter in very déed) he would be doubtlesse greatly ashamed of him selfe, and in a great discomforte.
If the sinner clearly considered all these things, (as they be matter in very deed) he would be doubtless greatly ashamed of him self, and in a great discomfort.
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Neuerthelesse a penitent soule, yt is sore prest and wrong with vtter shame, lyke as was the womē of whō I spake before I meane Susanna and Mary Magdalen,
Nevertheless a penitent soul, that is soar pressed and wrong with utter shame, like as was the women of whom I spoke before I mean Susanna and Mary Magdalen,
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I say such a soule being holdē in such distresse of shame, and cōsidering that by the approbrious and shamefull death, which our sauiour did suffer on ye Crosse.
I say such a soul being held in such distress of shame, and considering that by the approbrious and shameful death, which our Saviour did suffer on you Cross.
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and that he there by tooke all their sinne in hys owne necke, hath great cause (as me séemeth) to take a wonderful comforte in the most blessed Crosse.
and that he there by took all their sin in his own neck, hath great cause (as me Seemeth) to take a wondered Comfort in the most blessed Cross.
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If thou first truly lament with Christ, thou shalt after ioyfully sing with him, and eche of these shal induce other, hatred of sinne shall bring into thy harte the loue of Christ, dreade shall bring in hope, sorow shal bring in ioy.
If thou First truly lament with christ, thou shalt After joyfully sing with him, and eke of these shall induce other, hatred of sin shall bring into thy heart the love of christ, dread shall bring in hope, sorrow shall bring in joy.
as hée said vnto the Iews Cecinimus vobis et non saltastis, lamentauimus vobis et non planxistis, that is to saye, we sunge vnto you, and you sorrowed not.
as he said unto the Iews Cecinimus vobis et non saltastis, lamentauimus vobis et non planxistis, that is to say, we sung unto you, and you sorrowed not.
And they for all that did no maner of pennaunce for theyr sinne, to such there he tirribly threatneth saying, Vae tibi Corozaine, Vae tibi Bethsaida, wo shal be to thée Bethsaida, by thys we maye learne that such whiche will not stir in them selues these affections aboue rehearsed, whereby they may lament,
And they for all that did no manner of penance for their sin, to such there he tirribly threatens saying, Vae tibi Corozaine, Vae tibi Bethsaida, woe shall be to thee Bethsaida, by this we may Learn that such which will not stir in them selves these affections above rehearsed, whereby they may lament,
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and comfort and so singe with Iesu, doubtlesse they shall come to the wo of euerlasting dampnation, which woe is the thirde writinge that as we sayde before is written on the Crosse.
and Comfort and so sing with Iesu, doubtless they shall come to the woe of everlasting damnation, which woe is the Third writing that as we said before is written on the Cross.
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And if thou wilte not by such aflictions, as I now haue rehearsed enforce thy selfe to be made parteiner of ye same paines in this lyfe, thou shalte in the life to come endure like manner of paines and that euerlastingly where he suffered them on the Crosse for a time.
And if thou wilt not by such afflictions, as I now have rehearsed enforce thy self to be made parteiner of you same pains in this life, thou shalt in the life to come endure like manner of pains and that everlastingly where he suffered them on the Cross for a time.
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The mothes that shall teare and gnaw thy body, shall lie vnder thée acd the burninge wormes and serpents shal sprale aboue thée & dig away part of thy body.
The moths that shall tear and gnaw thy body, shall lie under thee and the burning worms and Serpents shall sprale above thee & dig away part of thy body.
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The seconde, when our sauiour was reared vp aloft on the Crosse, that same hanging there was very paynefull vnto him, O what payne was it vnto that most delicate and tender bodye of hys to hange so longe in that tormentrye.
The seconde, when our Saviour was reared up aloft on the Cross, that same hanging there was very painful unto him, Oh what pain was it unto that most delicate and tender body of his to hang so long in that tormentry.
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For be thou well assured that if thou shalt suffer for thine owne sinne in hell, thou shalte suffer a more gréeuous tormentry then he dyd, & that without seasing.
For be thou well assured that if thou shalt suffer for thine own sin in hell, thou shalt suffer a more grievous tormentry then he did, & that without seizing.
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For as it is sayd in the Apocalipses, fumus tormentorum ascendet in secula seculorum, the smoke of the tormentries of that place shall ascende by innumerable worlds, that is to say without ende.
For as it is said in the Apocalipses, Fumes tormentorum ascendet in secula seculorum, the smoke of the tormentries of that place shall ascend by innumerable world's, that is to say without end.
The thyrd, our sauiour endured an extreme heate, & feruour, when he for the great afflictiō & 〈 ◊ 〉 agony whiche he did suffer, was cōstrained for yt gréeuous anguish to sweat water & blud.
The Third, our Saviour endured an extreme heat, & fervour, when he for the great affliction & 〈 ◊ 〉 agony which he did suffer, was constrained for that grievous anguish to sweat water & blood.
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But this heat is nothing to ye heat of the burnyng fyre of hell which neuer shall be quenched, Ignis ille non extinguetur, As the gospell sayth, that fyre shall neuer be quenched.
But this heat is nothing to you heat of the burning fire of hell which never shall be quenched, Ignis Isle non extinguetur, As the gospel say, that fire shall never be quenched.
The Prophet Esay sayeth, Quis ex vobis poterit habitare cum ardoribus sempiternis which of you may continually inhabite with the heates that neuer shal cease.
The Prophet Isaiah Saith, Quis ex vobis poterit habitare cum ardoribus sempiternis which of you may continually inhabit with the heats that never shall cease.
O Iesus, a tender hand wherin ye froste and snowe it hath bene made extreme colde and sodenly is brought into the heate of the fier, it féeleth a greater payne,
O Iesus, a tender hand wherein you frost and snow it hath be made extreme cold and suddenly is brought into the heat of the fire, it feeleth a greater pain,
The fift, our sauior in his crosse hard blasphemous & opprobrious words, and much insultinge of his enimies against him, which doubtles was very paynefull vnto him.
The fift, our Saviour in his cross hard blasphemous & opprobrious words, and much insulting of his enemies against him, which doubtless was very painful unto him.
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But the damned sinners shall in hel heare nothīg els but continual outcryes, opprobrious insulting, blasphemes of the diuells and other that be dampned.
But the damned Sinners shall in hell hear nothing Else but continual Outcries, opprobrious insulting, blasphemes of the Devils and other that be dampened.
And they shall sée before their faces continually the most horrible and ireful countenaūce of their immortal enimies the diuells. The vi. our sauiour wept on ye crosse for ye sinnes of other, as s.
And they shall see before their faces continually the most horrible and ireful countenance of their immortal enemies the Devils. The vi. our Saviour wept on you cross for you Sins of other, as s.
Paul saith, cū clamore et lachimis, with crying & teres but the damned sinners that would not here wepe wt Christ, such teares as might washe theyr sinnes, shall wepe in hell for theyr owne sinnes, such teares as shall skalde theyr bodies,
Paul Says, cū Noise et lachimis, with crying & teres but the damned Sinners that would not Here weep with christ, such tears as might wash their Sins, shall weep in hell for their own Sins, such tears as shall skalde their bodies,
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But howe vnmeasurable drighnesse shall ye dampned soules endure in the fyre of hell? The rich glutton yt was buried in hel teacheth vs what drighnesse is there,
But how unmeasurable drighnesse shall you dampened Souls endure in the fire of hell? The rich glutton that was buried in hell Teaches us what drighnesse is there,
for he would haue gyuen all this worlde to haue had one drop of water or lycour to haue refreshed his tongue, that was made so drye with the flame of that fyre.
for he would have given all this world to have had one drop of water or liquour to have refreshed his tongue, that was made so dry with the flame of that fire.
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If he for the onely remembrance of the paine for to come was in so great an agony that he sweat water & bloud, who can expresse or think what sorrow and heauinesse he suffred when all the paynes were present, & presently did oppresse hym.
If he for the only remembrance of the pain for to come was in so great an agony that he sweat water & blood, who can express or think what sorrow and heaviness he suffered when all the pains were present, & presently did oppress him.
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for the which it is writtē in the booke of Sapience, penitentiam Agentes et pretristitia spiritus gementes, they verely lamentably repent them selues,
for the which it is written in the book of Sapience, penitentiam Agents et pretristitia spiritus Gementes, they verily lamentably Repent them selves,
Almightie God sayeth, to suche by his Prophet Naum, Reuelabo pudenda tua in facie tua. I wil make open all thy shamefulnesse and euill dealyng in thine owne face.
Almighty God Saith, to such by his Prophet Naum, Reuelabo pudenda tua in fancy tua. I will make open all thy shamefulness and evil dealing in thine own face.
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for the which hée sore complayneth on his Crosse, crying vnto his father Deus meus Deus meus, vt quid dereliquistī me, O my God, O my God, why hast thou forsakē me.
for the which he soar Complaineth on his Cross, crying unto his father Deus meus Deus meus, vt quid dereliquistī me, Oh my God, Oh my God, why hast thou forsaken me.
and fully be depryued, not onely from all ioye & comforte, but from that moste glorious sighte of the face of almighty God, wherein standeth all blessednesse and consummation of all comforte.
and Fully be deprived, not only from all joy & Comfort, but from that most glorious sight of the face of almighty God, wherein Stands all blessedness and consummation of all Comfort.
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But the dampned sinner that must paye his owne debtes in hell, shal suffer euerlasting death, not so that the sinners shal haue no lyfe nor féeling in them,
But the dampened sinner that must pay his own debts in hell, shall suffer everlasting death, not so that the Sinners shall have no life nor feeling in them,
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and yet they shall haue no perfecte sense of the paynes, and neuer dye. The paynes shall be to them so vyolent, that they shall perish a thousand tymes,
and yet they shall have no perfect sense of the pains, and never die. The pains shall be to them so violent, that they shall perish a thousand times,
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The third sense may be this, death shall be theyr continuall meate, for they shall euer long and desire for to dye, they shal euer aboue all other things couet to haue death,
The third sense may be this, death shall be their continual meat, for they shall ever long and desire for to die, they shall ever above all other things covet to have death,
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O thou christian soule) that if thou shalt come to that place to pay thy debtes of thine own sinnes, it shall bée to gréeuous and to importable for thée to sustayne,
O thou christian soul) that if thou shalt come to that place to pay thy debts of thine own Sins, it shall been to grievous and to importable for thee to sustain,
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If wée be not before our death by such affections (as I before did rehearse) made perteyners of his sufferyng, we shall suffer all the same paynes in hel perpetually.
If we be not before our death by such affections (as I before did rehearse) made perteyners of his suffering, we shall suffer all the same pains in hell perpetually.
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But if thou doe refuse this remedy, and follow the desires of thys world, and of the fleshe, be thou well assured that then thou shalt pay thine owne debtes amongest the diuils in hell, with euerlasting woe.
But if thou do refuse this remedy, and follow the Desires of this world, and of the Flesh, be thou well assured that then thou shalt pay thine own debts amongst the Devils in hell, with everlasting woe.
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From the which he defend vs, that for our loue as this day suffered on the Crosse, his most paynfull and sorrowfull death, our sauiour Christ Iesus. Amen. Per Iohannem Fyssher Episcopum Rofensem. Memoria crucifixi: vitia crucifigit.
From the which he defend us, that for our love as this day suffered on the Cross, his most painful and sorrowful death, our Saviour christ Iesus. Amen. Per John Fisher Bishop Rofensem. Memoria crucifixi: Vices crucifigit.
