¶ A spiritual consolation, written by john Fyssher Bishop of Rochester, to his sister Elizabeth, at such time as he was prisoner in the Tower of London. Very necessary, and commodious for all those that mind to lead a virtuous life: Also to admonish them, to be at all times prepared to die, and seemeth to be spoken in the person of one that was suddenly prevented by death.  2. Corinthians. vj. 
Behold now is the acceptable time▪ now is the day of salvation.  Matthew. xxiv. 
Watch therefore, for ye know not what hour your Lord doth come.   

¶ A spiritual consolation written by john Fyssher Bishop of Rochester, to his sister Elizabeth.  
SIster Elizabeth, nothing doth more help effectually to get a good and a virtuous life. Then if a soul when it is dull and unlusty without devotion, neither disposed to prayer, nor to any other good work, may be stirred or quickened again by fruitful meditation. I have therefore devised unto you this meditation that followeth. Praying you for my sake and for the weal of your own soul, to read it at such times as you shall feel yourself most heavy and slothful to do any good work. It is a manner of lamentation and sorrowful complaining made in the person of one that was hastily prevented by death, (as I assure you every creature may be) none other surety we have, living in this world here. But if you will have any profit by reading of it, three things you must do in any wise. First when you shall read this meditation, devise in your mind as nigh as you can, all the conditions of a man or woman suddenly taken and ravished by death: and thynke● with yourself that ye were in the same condition so hastily taken, and that incontinent you must needs die, and your soul departed hence, & leave your mortal body, never to return again for to make any amends, or to do any release to your soul after this hour.  
secondly, that ye never read this meditation but alone by yourself in secret manner, where you may be most attentive thereunto. And when ye have the best leisure without any let of other thoughts or business. For if you otherwise behave yourself in the reading of it, it shall anon loose the virtue and quickness in stirring and moving of your soul when you would ratherest have it stirred.  
Thirdly, that when you intend to read it, you must afore lift up your mind to almighty God, and beseech him that by the help and secure of his grace the reading thereof may fruitfully work in your soul a good and virtuous life, according to his pleasure and say, Deus in adiutorium meum intend, Domine adiuvandum me festina. Gloria patri. etc. Laus tibi domine rex eternae glory. Amen.  
Alas, alas, I am unworthily taken, all suddenly death hath assailed me, the pains of his stroke be so sore and grievous that I may not long endure them, my last home I perceive well is come. I must now leave this mortal body, I must now depart hence out of this world never to return again into it. But whether I shall go, or where I shall become, or what lodging I shall have this night, or in what company I shall fall, or in what country I shall be received, or in what manner I shall be entreated, God knoweth for I know not. What if I shall be dampened in the perpetual prison of hell, where be pains endless and without number. grievous it shall be to them that be dampened for ever, for they shall be as men in most extreme pains of death, ever wishing and desiring death, and yet never shall they die. It should be now unto me much weary, one year continually to lie upon a bed were it never so soft, how weary then shall it be to lie in the most painful fire so many thousand of years without number? And to be in that most horrible company of devils most terrible to behold, full of malice and cruelty. O wretched and miserable creature that I am, I might so have lived and so ordered my life by the help and grace of my Lord Christ jesus, that this hour might have been unto me much joyous & greatly desired. Many blessed & holy saints were full joyous and desirous of this hour, for they knew well that by death their souls should be translated into a new life: To the life of all joy and endless pleasure, from the straits and bondage of this corruptible body, into a very liberty and true freedom 'mong the company of heaven, from the miseries & grievances of this wretched world, to be above with God in comfort inestimable that can not be spoken ne thought. They were assured of the promises of almighty god which had so promised to all them that be his faithful servants. And sure I am that if I had truly & faithfully served him unto this hour, my soul had been partner of these promises. But unhappy & ungracious creature that I am, I have been negligent in his service, and therefore now my heart doth waste in sorrows seeing the nighness of death, and considering my great sloth & negligence. I thought full little thus suddenly to have been trapped: But (alas) now death hath prevented me, and hath unwarily attached me, & suddenly oppressed me with his mighty power, so that I know not whither I may turn me for succour, nor where I may seek now for help, ne what thing I may do to get any remedy: If I might have leisure and space to repent me and amend my life, not compelled with this sudden stroke but of my own free will and liberty, and partly for the love of God, putting aside all sloth & negligence. I might then safely die without any dread, I might then be glad to depart hence and leave my manifold miseries & encombraunces of this world. But how may I think that my repentance or mine amendment cometh now of mine own free will, sith I was before this stroke so cold and dull in the service of my Lord God. Or how may I think that I do this more rather for his love, then for fear of his punishment, when if I had truly loved him, I should more quickly and more diligently have served him heretofore? Me seemeth now that I cast away my sloth and negligence compelled by force. Even as a Merchant that is compelled by a great tempest in the sea to cast his merchandise out of the Ship, it is not to be supposed that he would cast away his riches of his own free will, not compelled by the storm? And even so likewise do I if this tempest of death were not now raised upon me, it is full like that I would not have cast from me my sloth and negligence. O would to God that I might now have some farther respite, and some longer time to amend myself of my free will and liberty. O if I might entreat death to spare me for a season, but that will not be, death in no wise will be entreated, delay he will none take, respite he will none give, if I would give him all the riches of this world, not if all my lovers and friends would fall upon their knees and pray him for me. Not if I & they would weep (if it were so possible) as many tears as there be in the seas drops of water, no piety may restrain him. (Alas) when opportunity of time was, I would not use it well, which if I had done, it would now be unto me more precious than all the treasures of a Realm. For than my soul as now should have been clothed with good works innumerable, the which should make me not to be ashamed when I should come to the presence of my Lord God, where now I shall appear loaden with sin miserably, to my confusion & shame. But (alas) to negligently have I letted pass from me my time not regarding how precious it was, ne yet how much spiritual riches I might have gotten therein, if I would have put my diligence and study thereunto. For assuredly no deed that is be it never so little, but it shall be rewarded of almighty God. One draft of water given for the love of God, shall not be unrewarded: And what is more easy to be given than water. But not only deeds, but also the lest words and thoughts shall be in likewise. O how many good thoughts, deeds, and works might one think, speak, and do, in one day? But how many more in one whole year. O (alas) my great negligence, O (alas) my foul blindness, O (alas) my sinful madness that knew this well, and would not put it in effectual execution. O if now all the people of this world were present here to see & know the perilous condition that I am in, & how I am prevented by the stroke of death, I would exhort to take me as an example to them all, & while they have leisure and time to order their lives and cast from them sloth and idleness, & to repent them of their misbehaviour towards God, and to bewail their offences, to multiply good works, and to let no time pass by them unfruitfully. For if it shall please my Lord God that I might any longer live, I would otherwise exercise myself then I have done before. Now I wish that I may have time and space, but righteously I am denied. For when I might have had it I would not well use it: And therefore now when I would well use it, I shall not have it. O ye therefore that have and may use this precious time in your liberty, employ it well, and be not to wasteful thereof, lest peradventure when you would have it, it shall be denied you likewise, as now it is to me. But now I repent me full sore of my great negligence, and right much I sorrow that so little I regarded the wealth & profit of my soul, but rather took heed to the vain comforts and pleasures of my wretched body. O corruptible body, O stinking carrion, O rotten earth to whom I have served, whose appetites I have followed, whose desire I have procured, now dost thou appear what thou art in thy own likeness. That brightness of thy eyes, that quickness in hearing, that liveliness in thy other senses by natural warmness, thy swiftness and nimbleness, thy fairness and beauty. All these thou hast not of thyself, they were but lent unto thee for a season, even as a wall of earth that is fair painted without for a season with fresh and goodly colours, and also guilded with gold, it appeareth goodly for the time to such as consider no deeper than the outward craft thereof. But when at the last the colour faileth, and the gilting falleth away, then appeareth it in his own likeness. For then the earth plainly showeth itself. In likewise my wretched body for the time of youth it appeareth fresh and lusty, and I was deceived with the outward beauty thereof, little considering what naughtiness was covered underneath: but now it showeth itself. Now my wretched body, thy beauty is faded, thy fairness is gone, thy lust, thy strength, thy liveliness all is gone, all is failed: Now art thou then returned to thine own earthly colour: Now art thou black, cold, & heavy, like a lump of earth: Thy sight is darkened, thy hearing is dulled, thy tongue flaltereth in thy mouth, and corruption issueth out of every part of thee: Corruption was thy beginning in the womb of thy mother, and corruption is thy continuance. All thing that ever thou receivest, were it never so precious, thou turnest into corruption, and nought came from thee at any time but corruption, and now to corruption thyself returnest: altogether right vile & loathly art thou become, where in appearance before thou waste goodly, but the good lines was nothing else but as a painting or a gilting upon an earthen wall, under it was covered with stinking & filthy matter. But I looked not so deep, I contented myself with the outward painting, & in that I took great pleasure: For all my study & care was about thee, either to apparel thee with some clothes of divers colours, either to satisfy thy desire in pleasant sights, in delectable hearings, in goodly smells, in sundry manner of tastings & touchings, either else to get thee ease and rest aswell in sleep as otherwise. And provided therefore pleasant and delectable lodgings, and to eschew tediousness in all these, not only lodgings but also in apparel, meats and drinks procured many and divers changes, that when thou wast weary of one, then mightest thou content thyself with some other. O (alas) this was my vain and naughty study whereunto my wit was ready applied, in those things I spent the most part of my days. And yet was I never content long, but murmuring or grudging every hour for one thing or other. And what am I now the better for all this? what reward may I look for of all my long service? Or what great benefits shall I receive for all my great study, care, and diligence? Nothing better am I but much the worse, much corruption and filth my soul thereby hath gathered, so that now it is made full horrible & lothly to behold. Reward get I none other than punishment, either in Hell everlasting, or at the lest in Purgatory, if I may so easily escape. The benefits of my labour are the great cares and sorrows which I now am wrapped in: May not I think my wit to have been well occupied in this lewd and unfruitful business? have not I well bestowed my labour about this service of my wretched body? hath not my time been well imploy●● 〈…〉 miserable studies, whereof now no comfort remaineth, but only sorrow & repentance. (Alas) I heard full often that such as should be dampened, should grievously repent themselves, and take more displeasure of their misbehaviour then ever they had pleasure before. And yet that repentance than should stand them in no steed, where a full little repentance taken in time might have eased them of all their pains. This I heard and read full often, but full little heed or regard I gave thereunto, I well perceived it in myself, but all to late I dread me. I would that now by the example of me all other might beware, and avoid by the gracious help of God these dangers that I now am in, and prepare themselves against the hour of death better than I have prepared me. (Alas) what availeth me now any delicacy of meats and drinks which my wretched body insatiable did devour? What availeth my vanity or pride that I had in myself either of apparel or of any other thing 〈…〉 unto me? what availeth 〈…〉 and unclean delights and lusts of the stinking flesh, wherein was appearance of much pleasure, but in very deed none other then the Sow hath, waultering herself in the miry puddle. Now these pleasures be gone my body is nothing better, my soul is much the worse, and nothing remaineth but sorrow and displeasure and that a thousand fold more than ever I had any pleasure before. O lewd body & naughty which hast brought me to this utter discomfort, O dyrtie corruption, O satchel full of dung, now must I go to make answer for thy lewdness, thy lewdness I say for it all cometh of thee. My soul had nothing need of such things as was thy desire, what need my soul that is immortal, either clothing or meat or drink? what need it any corruptible gold or silver? what need it any houses or beds, or any other things that appertaineth to these. For thee O corruptible body which like a rotten wall daily needeth reprati●ns and botching up with meat and drink, and defence of clothing against cold and heat was all this study and diligence taken, and yet now wilt thou forsake me at my most need, when account and reckoning of all our misdeeds must be given before the throne of the judge most terrible. Now thou wilt refuse me and leave me to the jeopardy of all this matter. O (alas) many years of deliberation suffice not before so great a judge to make answer which shall examine me of every idle word that ever passed my mouth. O then how many idle words, how many evil thoughts, how many deeds have I to make answer for, & such as we set but at light, full greatly shall be weighed in the presence of his most high majesty. O (alas) what may I do to get some help at this most dangerous hour? Where may I seek for secure? Where may I resort for any comfort? My body forsaketh me, my pleasures be vanished away as the smoke, my goods will not go with me. All these worldly things I must leave behind me: if any comfort shall be, either it must be in the prayers of my friends, or in mine own good deeds that I have done before. But as for my good deeds that should be available in the sight of God: (alas) they be few or none that I can think to be available, they must be done principally and purely for his love. But my deeds when of their kind they were good, yet did I linger them by my folly. For either I did them for the pleasure of men, or to avoid the shame of the world, or else for my own affection, or else for dread of punishment. So that seldom I did any good deed in that purity and streaightnesse that it aught of right to have been done. And my misdeeds, my lewd deeds that be shameful and abominable be without number, not one day of all my life, not not one hour I trow was so truly expended to the pleasure of God, but many deeds, words, and thoughts, miscaped me in my life. (Alas) little trust than may I have upon my deeds. And as for the prayers of my friends such as I shall leave behind me, of them many peradventure be in the same need that I am in. So that where their own prayers might profit themselves, they can not so profit an other. And many of them will be full negligent, and some forgetful of me. And no marvel, for who should have been more friendly unto me than mine own self. Therefore I that was most bounden to have done for myself, forget my own weal in my life time, no marvel therefore if other do forget me after my departing hence. Other friends there be by whose prayers souls may be holpen, as by the blessed and holy saints above in heaven, which verily will be myndfulll of such as in earth here have devoutly honoured them before. But (alas) I had special devotion but to a few, & yet them I have so faintly honoured, and to them so coldly sued for favour, that I am ashamed to ask aid or help of them. At this time in deed, I had more effectually meant to have honoured them, & more diligently to have commended my wretched soul unto their prayers, and so to have made them my special friends: but now death hath prevented me so, that no other hope remaineth but only in the mercy of my Lord God, to whose mercy I do now offer myself, beseeching him not to look upon my deserts, but upon his infinite goodness and abundant piety. (Alas) my duty had been much better to have remembered this terrible hour, I should have had this danger ever before my eyes, I should have provided therefore, so that now I might have been in a more readiness against the coming of death, which I knew assuredly would come at the last, albeit I knew not when, where, or by what manner, but well I knew every hour and moment, was to him indifferent, and in his liberty. And yet my madness ever to be sorrowed. Notwithstanding this uncertainty of his coming, and the uncertainty of the time thereof, I made no certain nor sure provision against this hour. Full often I took great study and care to provide for little dangers, only because I thought they might hap, and yet happened they never a deal. And but trifles they were in comparison of this, how much rather should I have taken study and care for this so great a danger which I knew well must necessarily fall unto me once. For this can not be eschewed in no wise, and upon this I aught to have made good provision: For in this hangeth all our wealth, for if a man die well, he shall after his death nothing want that he would desire, but his appetite shall be satiate in every point at the full. And if he die amiss, no provision shall avail him that ever he made before. This provision therefore is most effectually to be studied, sithence this alone may profit without other, and without this none can avail. O ye that have time and space to make your provision against the hour of death, defer not from day to day like as I have done. For I often did think and purpose with myself that at some leisure I would have provided, nevertheless for every tryfelous business I put it aside, and delayed this provision always to an other time, and promised with myself that at such a time I would not fail but do it, but when that came an other business arose, and so I deferred it again unto an other time. And so (alas) from time to time, that now death in the mean time hath prevented me, my purpose was good, but it lacked execution: My will was straight, but it was not effectual, my mind well intended, but no fruit came thereof. All for because I delayed so often and never put it in effect, that, that I had purposed. And therefore delay it not as I have done, but before all other business put this first in surety, which ought to be chiéefe and principal business. Neither building of Colleges, nor making of Sermons, nor giving of alms, neither yet any other manner of buzynesse shall help you without this.  
Therefore first and before all things prepare for this, delay not in any wise, for if you do, you shall be deceived as I am now. I read of many, I have heard of many, I have known many that were disappointed as I am now. And ever I thought and said, & intended, that I would make sure and not be deceived by the sudden coming of death. Yet nevertheless I am now deceived, and am taken sleeping, unprepared, and that when I least wéened of his coming, and even when I reckoned myself to be in most health, and when I was most buzie, and in the midst of my matters. Therefore delay not you any farther, nor put your trust over much in your friends: Trust yourself while ye have space and liberty, and do for yourself now while you may. I would advise you to do that thing that I by the grace of my Lord God would put in execution if his pleasure were to send me longer life. Recount yourself as dead, & think that your souls were in prison of Purgatory, & that there they must abide till that the ransom for them be truly paid, either by long sufferance of pain there, or else by suffrages done here in earth by some of your special friends. Be y●u your own friend, do you these suffrages for your own soul, whether they be prayers or alms deeds, or any other penitential painfulness. If you will not effectually and heartily do these things for your own soul, look you never that other will do them for you, and in doing them in your own persons, they shall be more available to you a thousand fold then if they were done by any other: If you follow this counsel and do thereafter, you be gracious and blessed, and if you do not, you shall doubtless repent your follies, but to late.   

¶ The ways to perfcet Religion made by john Fyssher, Bishop of Rochester, being Prisoner in the Tower of London.  
SIster Elizabeth gladly I would write unto you some thing that might be to the health of your soul and furtherance of it in holy Religion. But well I know that without some fervour in the love of Christ, Religion can not be to you savoury, nor any work of goodness can be delectable, but every virtuous deed shall seem laborious and painful. For love maketh every work appear easy and pleasant, though it be right displeasant of if self. And contrariwise right easy labour appeareth grievous and painful, when the soul of the person that doth the deed, hath no desire ne love in doing of it. This thing may well appear by the life of hunters, the which out of doubt is more laborious and painful then is the life of religious persons, and yet nothing sustaineth them in their labour and pains, but the earnest love and hearty desire to find their game. Regard no less my writing, good sister, though to my purpose I use the example of hunters, for all true christian souls be called Hunters, and their office and duty is to seek and hunt for to find Christ jesus. And therefore scripture in many places exhorteth us to seek after him, & assureth that he will be found of them that diligently seek after him. Inuenietur ab hijs qui querunt eum. That is to say, he will be found of them that seek him, well happy are all those that can find him, or can have any sent of him in this life here. For that sent (as Saint Paul saith) is the sent of the very life. And the devout souls where they feel this sent, they run after him a pace. Curremus in odorem unguentorum tuorum. That is to say, we shall run after the sent of thy sweet ointments. Seeing then all devout souls may be called Hunters, I will farther prosecute the comparison made before between the life of the Hunters and the life of the religious persons after this manner.  

A comparison between the life of Hunters, and the life of religious persons.  
WHat life is more painful and laborious of itself then is the life of Hunters which most early in the morning break their sleep and rise when other do take their rest and ease, and in his labour he may use no plain high ways and the soft grass, but he must tread upon the fallows, run over the hedges, & creep thorough the thick bushes, and cry all the long day upon his dogs, and so continued without meat or drink until the very night drive him home, these labours be unto him pleasant and joyous, for the desire & love that he hath to see the poor Hare chased with dogs. verily, verily, if he were compelled to take upon him such labours, and not for this cause he would soon be weary of them, thinking them full tedious unto him: neither would he rise out of his bed so soon, ne fast so long, ne endure these other labours unless he had a very love therein For the earnest desire of his mind is so fixed upon his game, that all these pains be thought to him but very pleasures▪ And therefore I may well say that love is the principal thing that maketh any work easy, though the work be right painful of itself, & that without love no labour can be comfortable to the doer. The love of this game delighteth him so much that he careth for no worldly honour, but is content with full simple and homely array. Also the goods of the world he seeketh not for, nor studieth how to attain them. For the love and desire of his game so greatly occupieth his mind and heart. The pleasures also of his flesh he forgetteth by weariness and wasting of his body in earnest labour. All his mind, all his soul, is buzied to know where the poor Hare may be found. Of that is his thought, and of that is his communication, and all his delight is to hear and speak of that matter, every other matter but this, is tedious for him to give ear unto, in all other things he is dull and unlusty, in this only quick and stirring, for this also to be done, there is no office so humble, ne so vile, that he refuseth not to serve his own dogs himself, to bathe their feet, and to anoint them where they be sore, yea and to cleanse their stinking Cannell where they shall lie and rest them. Surely if religious persons had so earnest a mind and desire to the service of Christ, as have these Hunters to see a corpse at a Hare, their life should be unto them a very joy and pleasure. For what other be the pains of religion but these that I have spoken of. That is to say, much fasting, crying, and coming to the choir, forsaking of worldly honours, worldly riches, and fleshly pleasures, and communication of the world, humble service, & obedience to his sovereign, & chartable dealing to his sister, which pains in every point, the Hunter taketh and sustaineth more largely for the love that he hath to his game, then doth many religious persons for the love of Christ. For albeit, the religious person riseth at midnight, which is painful to her in very deed, yet she went before that to her bed at a convenient hour, and also cometh after to her bed again. But the Hunter riseth early, and so continueth forth all the long day, no more returning to his bed until the very night, and yet peradventure he was late up the night before, and full often up all the long nights. And though the religious woman fall until it be noon, the which must be to her painful, the Hunter yet taketh more pain which fasteth until the very night, forgetting both meat and drink for the pleasure of his game. The religious woman singeth all the forenoon in the quire, and that also is laborious unto her, but yet the hunter singeth not, but he crieth, halloweth, & shooteh all the long day, & hath more greater pains. The religious woman taketh much labour in coming to the choir and sitting there so long a season, but yet no doubt of it more labour taketh the Hunter in running over the fallow and leaping over the hedges, & creeping thorough the bushes then that can be. And would to God that in other things that is to say, touching worldly honours, worldly riches, worldly pleasures, would to God that the religious persons many of them might profit as much in myndfulnesse in seeking of Christ, as the Hunter doth in seeking of his game, & yet all their comfort were to common and speak of Christ, as the Hunters hath all their joy to speak of the poor Hare, and of their hunting. And furthermore, would to God the religious persons would content themselves with the humble service done to their sovereign, and with charitable behaviour unto their sisters, and with as good a heart and mind as the Hunters acquit them to serve their heunds. I wisse it is a thing much more reasonable to love and serve reasonable creatures made to the Image of almighty God, rather than to love and serve dogs which be unreasonable creatures. And rather our duty were to speak of Christ, and of things belonging to his honour, then of the vain worldly matters which be but very trifles in deed. And also with more attentive mind we should seek after our saviour Christ jesus, to know our very comfort in him, wherein resteth the great merit of our souls. Then the Hunters should seek after the Hare, which when they have gotten, they have no great gains thereby. But as I said the cause why that so many religious persons so diligently pursue not the ways of religion as do the hunters, is the want of the observation of their game which is nothing else but the lack of love. For verily as I think the earnest love and hearty desire of game maketh all labours and pains pleasant and joyous unto the Hunter. And if there were in religious persons as great favour and love to the service of God, as be in Hunters to their game all their life should be a very Paradise and heavenly joy in this world. And contrariwise without this fervour of love it can not be but painful, weary, and tedious to them. My purpose therefore dear sister is to minister unto you some common considerations which if you will often resort unto by due remembrance, & so by diligent prayer call upon almighty God for his love, you shall now by his grace attain it.   

The first consideration.  
THe first consideration may be this: First consider by your own mind and reason, that almighty God of his own singular goodness & free will did created you and make you of nought, whereunto he was not bound by any necessity, nor drawn by any commodity that might rise upon him by your creation. No other thing moved him but his very goodness and special favour that he bore unto you, long or ever he did make you. This good sister take for a very truth & firmly believe it, for so it is in very deed innumerable creatures more than ever were made or ever shall be made, he might have made if it had been so pleasing unto him. For how many suppose you married men and married women have been and shall be hereafter in this world, that never had ne never shall have any children, yet they full gladly would have had, and by possibility of nature might have had many, if it had so pleased almighty God to have made and to have given unto them children. But all those be left unmade, and amongst them he might have left you also unmade, and never have put his hand to the making of you, if he had so would. Nevertheless as I said it pleased his goodness herein to prefer you of his special favour that he bear unto you, leaving unmade other more innumerable, electing you, & appointing you to be made refusing & setting apart all them which would peradventure have considered his special grace & favour more lovingly than you hitherto have done. And would have studied more for his pleasure and service then ever you did, and you occupy the room and place that some of them might have occupied by like favour, as almighty God hath showed unto you. Ah dear sister how much should this one consideration move you to the earnest love of this our so gracious a Lord, that thus hath appointed and chosen you to be his creature, before so many other where he might have, taken any of them at his pleasure, & repelled you, and left you as nought, without any manner of being.   

The second consideration.  
THe second consideration is this, where there is many manner of beings, some creatures have a goodly being, some have an ungodly being. It is a more goodly being Margarite of a precious stone, then of a pebble stone, of the fair bright gold, then of rusty iron, of a goodly Fesaund then of a venomous Serpent, of a pretty Faun then of a foul Toad, of a reasonable soul, then of an unreasonable beast. And it is not to be doubted but almighty God might have given to any of them, what being so ever he would, & might have transformed each of those into the nature and kind of any of the other at his pleasure and william. For of the stones he might make men, as in the gospel our saviour doth affirm, potens est deus de lapidibus istis suscitare filios Abrahe. Almighty God is of power to make of these stones the children of Abraham. And contrariwise he might of men have made stones as the wife of Loth was turned into a salt stone. And in likewise me or you or any other man or woman, he might have made a stone, or a Serpent, or a Toad, for his pleasure. There is no creature so foul, so horrible, or so ungoodly, but he might put you in the same condition that the most loathly of them be put in, and them, in contrariwise he might have put in the same condition that you be in. Consider now by your reason, that if you had been made in the likeness of an Owl, or of an Ape, or of a Toad, how deformed you should have been, and in how wretched & miserable condition. And thank your Lord God that hath given you a more excellent nature, yea, such a nature as excelleth in nobleness, in dignity, all other bodily natures: For it is made to the very likeness and Image of almighty God: whereunto none other bodily creature doth reach near. Metals ne stones be they never so precious, neither herbs nor Trees, neither fishes, ne fowls, neither any manner of beast be they never so noble in their kind, doth attain to this high point of nobleness to have in them the Image and likeness of almighty God, but only man. For as much then as our lord God, might have given this excellent dignity to other innumerable creatures, as to beasts, to Fowls, to fishes, to trees, to herbs, to metals, to stones. And hath not so done but before all those hath elected and chosen you to bear his Image & likeness, & to be endued with a reasonable soul, how much should his loving dealing move you to enfore yourself with all the strength and power of your heart & mind, to love him therefore again.   

The third consideration.  
THe third consideration is this, that where notwithstanding this great and excellent gift you nevertheless by the reason of original sin wherewith you were born of your mother into this world, had lost the great inheritance above in heaven, and purchased everlasting imprisonment in hell, he of his great and singular goodness had provided you to be borne within the precincts of Christendeome, where you have been instructed in the doctrine of his faith, and received the holy Sacrament of baptism, and have been made a christian woman, whereby you did receive again your inheritance before lost, and have etcaped that most horrible danger of everlasting damnation. How many suppose you in all the world that be not instructed in this law and faith of Christ, ne have not received the holy Sacrament of Baptism, both noble men & women, both Knights and Princes, which have great wisdom and reason, and many such as peradventure if they were taught it, would more readily apply their minds to Christ's faith than you do, and more heartily serve him, honour and love him, them ever you did. And yet lo thus graciously hath he provided for you before all them, and hath appointed you to be a Christian woman, & to be partaker of all those graces and benefits that belong unto the christian people, which be so many and so great, that it passeth the wits of men, not only to number, but also to think? And here good sister do deeply consider in your soul, how much this loving preferment of our Lord God should stir you to love him again, when he suffereth so innumerable a multitude of men and women to perish & to be lost for ever, amongst whom many do pass you in all natural virtues, both of body and soul, and also would farfarther pass you in profiting in the law of Christ, if they were received thereunto, and yet I say he suffereth them to perish everlastingly and perpetually to be dampened to: And for your safeguard hath provided of his singular goodness & mercy towards you, for the which sithence it is not possible of your part to recompense, why shall you not with all your power enforce yourself to love his most gracious goodness again, and after your possibility to give unto him most humble thanks therefore.   

The fourth Consideration.  
THe fourth consideration is this, that where sithence that time of your baptism and that you were made a christian woman, you have many times unkindly fallen into deadly sin, and broken his laws and commandments, setting at nought all these benefits which he before had given to you following your wretched pleasures, to the great displeasure and contempt of his most high majesty. And yet he furthermore did not strike you, ne yet revenge himself upon you rigoriously, punishing the transgressors & breakers of his law, as he might and should by his righteousness have done. But contrariwise he did long spare you by his excellent mercy, and mercifully he did abide your return to him again by sorrowful repentance, and asking of him mercy for your abominable offences. And where you so did with good hearty mind at any time, he received you to his grace, and by the Sacrament of penance you were taken into his favour again, and so yet escape the horrible pains of Hell due for your outrageous unkindness: No reason may judge the contrary but that you of good right have deserved them for your foul presumption, in breaking of the laws of your Lord God: and preferring your wretched appetites before his pleasure, and following your own wilful desires before his most high commandments. (Alas) what miserable condition should you now have been in, if he so incontinent after your offences had stricken you by death, & had sent you to the horrible pains of hell, where you should not only for a time have bidden but for ever, & without all remedy. Not prayers of your friends, no alms deeds, ne such other good works should have relieved you. Ah, sister imprint deeply in your soul this inestimable mercy of your Lord God showed unto you through his most gracious & merciful abiding for your return to him by true repentance & ask of his mercy. For innumerable souls of men & women for less offences than you have done, lie now in the prison of hell, & shall there continu without end: which if they might have had as great sufferance as you have had, & so long leisure to repent them, they would have taken more sorrowful repentance then ever you took, & do now more sorrowfully repent them than ever you did, but that as now can not profit them, for that sorrow & repentance is now to late. But to my purpose, how may you think that this loving sufferance & gracious abiding of your amendment & merciful accepting of your sorrows & repentance, for your great sins cometh not of a singular love showed unto you by your lord god, before all them. And shall not this consideration pierce your heart, and move you much to love him again.   

The fifth consideration.  
THe fifth consideration is this: Peradventure after that thus by your repentance & asking mercy, you were taken to this grace of your God, yet far more grievously, and far more unkindly you fell again to sin, and kept not the purpose and promise that before you did make, but more without shame and dread of his highness, took your liberty in your sinful ways, abusing his gentleness, & presuming upon his mercy, not regarding any benefit or kindness showed by his most excellent goodness unto you before, so defiling your soul by innumerable ways, and making it filthy & more ungodly than is the Sow that waltereth herself in the foul miry puddle, and more pestilently stinketh in the sight of God, then is the stinking carrion of a dead dog, being rotten and lying in a ditch, yet nevertheless for all these misbehaviours, your Lord God of his far passing goodness hath called you again from your sinful life, and hath graciously stirred your soul to forsake your sin, & to leave this wretched world, & to enter the holy religion. Whereby after the sentence of holy doctors, your soul is made as clean as it was at your baptism, and restored again to the purity and cleanness of your first innocency: And not only that, but also he hath appointed you to be of the number of them, that be assigned for his best beloved spouses. And what high point of singular favour is this? How many women far better than you, be left behind in this world not called to this high dignity, nor admitted to this most special grace? When the noble King Asuerus as it is written in the scripture commanded many fair young maidens to be chosen out, and to be seen unto with all things that might make them fair and beautiful and pleasant to his sight, to the intent that they at all times when it should like him to appoint any of them to come to his presence and to be his spouse, they might be the more ready. This thing no doubt of it, was to them that were thus choose a comfort, that they were preferred before other, and also every one of them might live in hope to come to the kings presence, & have some likelihood to be accepted for his spouse in so much that all other but they were excluded. In like manner it is with religious women. All they by the gracious calling of the great king of heaven be gathered into God's religion and dissevered from tother secular women that be of the world, there a season to abide, until they be sufficiently prepared by the holy sacraments, and the holy observations of religion to come to his gracious highness presence, and to be brought into his secret chamber above in heaven, there to abide with him in endless joy and bliss. Blessed is that religious woman, that so doth prepare herself for this little time that here she shall tarry by prayer, by meditation by contemplation by tears of devotion, by hearty love & burning desire that after this transitory life she may be admitted to the most excellent honour & not with shame & rebuke be repelled therefro, when the day shall come.   

The sixth consideration.  
THe sixth consideration that you call well to your remembrance, who it is that doth thus exhort you for to love, verily he is the person that if either you will freely give your love, or else cell your love, he is most worthy to have it above all other. First if ye were of that mind to give your love free, it were good yet there to bestow it, that you should choose such a one, as both in goodliness of person, as also in prowess & wisdom and good gentle manners may be worthy your love. For if there be any deformity in him whom you would love, it is an impediment and great let for to love him: But in our saviour Christ the son of God is no deformity, for he is all goodly and surmounteth all other in goodliness: And therefore of him the Prophet David affirmeth in this manner. Speciosus forma pre filijs hominum: that is to say, he is goodly before the children of men. And of truth much goodly must he needs be that hath made so many goodly creatures. Behold the Rose, the Lily, the Uyolet, behold the Peacocks, the Feasaunt, the popinjay: Behold all the other creatures of this world: All these were of his making, all there beauty and goodliness of him they received it. Wherefore this goodliness describeth that he himself must needs of necessity be very goodly & beautiful. And for that in the book of Canticles the Spouse describeth his goodliness saying: Dilectus meus candidus et rubicundus, electus ex millibus. That is to say, he that I love is white and red, chosen out amongst thousands. And this beauty and goodliness is not mortal, it can not fade ne perish as doth the goodliness of other men, which like a flower to day is fresh and lusty, and to morrow with a little sickness is withered and vanisheth away. And yet it is sensible to the goodliness of man's nature, for the which also he is more naturally to be beloved of many. For likeness is the ground of love, like always doth covet like: and the nearer in likeness that any person be, the sooner they may be knit together in love. The same likeness he hath & you have, like body and like soul, touching his manhood, your soul is also like unto him in his godhead: For after the Image & similitude of it, your soul is made. Furthermore of his might and power you may be likewise a certain season. He made this world by the only commandment of his mouth, and gave to the herbs and all other creatures their virtue, & might that they have. And may also by his power save & damn creatures either to lift them up in body and soul into heaven above, or else to throw them down into ever during pains of hell. If ye doubt of his wisdom behold all this world, and consider how every creature is set with an other, and every of them by himself, how the heavens are appareled with stars, the air with Foules, the water with Fishes, the earth with herbs, trees & beasts, how the stars be clad with light, the Fowls with feathers, the fish with scales, the beasts with hear, herbs & trees with leaves, and flower with scent, wherein doth well appear a great & marvelous wisdom of him that made them. Finally his good & gentle manner is all full of pleasure & comfort so kind, so friendly, so liberal & beneficious, so piteous and merciful, so ready in all opportunities, so mindful & circumspect, so dulcet & sweet in communication. For as scripture saith. Non licet amaritudinem conversatio vel tedium convetas illius, Sed letitiam et gaudeum. That is to say, his manners be so sweet & pleasant, that the conversation of him hath no bitterness, yea, his company hath no loathsomeness, ne weariness in it, but all gladness and joy. Here peradventure you will say unto me, how may I love that I see not, if I might see him with all the conditions ye speak of, I could with all my heart love him. Ah good sister that time is not come yet, you must as I said now for the time prepare yourself in cleanness of body and soul, against the time, so that when that time cometh, you may be able and worthy to see him, or else you shall be excluded from him with the unwise virgins of whom the gospel telleth that they were shut out from his presence with great shame & confusion, because they had not sufficiently prepared themselves. Therefore good sister for this time be not negligent to prepare yourself with all good works, that then you may be admitted to come unto his presence, from the which to be excluded, it shall be a more grievous pain, than any pain of hell. For as Chrisostome saith. Si decem mill gehennas quis duerit nihil tale est quale ab illa beata visione exadere, that is to say, if ●ne would rehearse unto me ten thousand hells, yet all that should not be so great pains as it is to be excluded from the blessed sight of the face of Christ.   

The seventh consideration.  
THe seventh consideration is this: where now it appeareth unto you, that if you will give your love freely there is none so worthy to have it as jesus the son of the virgin Mary. I will further show unto you that if you will not freely give it, but you will look peradventure to have some thing again, yet there is none so well worthy to have it as he is, for if an other will give more for it then he, I will not be against it, take your advantage. But sure I am there is none other to whom your love is so dear, and of so great price as it is unto him, nor any that will come nigh unto that, that he hath given or will give. If his benefits and kindness showed towards you, whereof I speak somewhat before, were by you well pondered, they be no small benefits, and especially the love of so great a prince, and that he would thus love you, an● prefer you before so many innumerable creatures of his, and that when there was in you no love, and when you could not skill of love: yea, and that, that more is, when you were enemy unto him yet he loved you, and so wonderfully that for your love and to wash you from sin, and to deliver your soul from the extreme peril he shed his most precious blood, an● suffered the most shameful, the most cruel, and the most painful death of the cross, his head to be pierced with thorns, his hands and feet to be through holed with nails, his side to be lanced with a spear, and all his most tender body to be torn and rend with whips & scourges. Believe this for a very truth good sister, that for your sake he suffered all, as if there had been no more in all the world but only yourself, which I will declare more largely unto you in the next consideration following. Believe it in the mean time certainly, for so it is in deed, and if you believe it not, you do a great injury and show a full unkindness unto him that thus much hath done for you. And if this belief truly settle in your heart, it is to me a marvel if you can content your heart without the love of him, of him I say, that thus dearly hath loved you, and doth love you still. For what other lover will ●●e thus much for your love? What creature in all the world will die for ●our sake? what one person will departed with one drop of his heart blood for your sake? when them the son of God, the prince of heaven, the Lord of Angels hath done this for your sake, which thing no other creature will do, what frost could have ungeled your heart, that it may not relent against so great an heat of love? if he so excellent in all nobleness should have given you but one favourable countenance from the heavens above, it had been a more precious benefit then ever you could recompense by your love again. It were impossible for your love to recompense that one thing. But now much rather when he hath descended into this wretched world for your sake, and here hath become man, and hath endured all misery pertaining unto man, save only sin and ignorance, and finally hath suffered this great horrible death for your love, how shall you ever now recompense this by any love or service to be done for your pity? And he hath not only done all this for your sake, but also hath prepared for you after this transitory life a reward above in heaven, so great that never mortal eye saw the like, nor any tongue can express, nor yet any heart can think. Ah sister when your wretched soul shall hence depart, which can not be very long here, who shall give you refreshing the space of one hour. Good therefore it is that you look unto yourself, & upon him bestow your love, that which hitherto hath done most for you, & best hath deserved it beyond all other, and yet after this life he will give for it a reward so inestimable that it shall never fail you.   

The eight consideration.  
THe eight consideration is this: that albeit, there are many other which also are beloved of christ jesus, yet the love that he showeth to them, nothing minisheth his love towards you, as if there were no more beloved of him in all the kind of man. This may evidently be showed unto you by this example following. If before any Image of our saviour were disposed & set in a long row many glasses, some great and some litlle, some high and some low, a convenient distance from the Image, so that every of them might receive a presentment of the Image, it is no doubt but in every of these glasses should appear the very likeness of the same Image I will not say but this likeness should be longer in the great glasses then in the less, and clearer in the better cleansed glasses, and in them that were nigh unto the Image, then in the other that were not so well cleansed, & much farther of. But as to the likeness itself it shall be as full and as whole in every one glass as though there were but one. Now to my purpose, if you consider likewise that all the good souls that be scourged from deadly sin, be in the manner of glasses set in an order to receive the love of our saviour Christ Jesu. Such souls as by true penance doing, by sighing, by weeping, by praying, by watching by fasting, & by other like, be the better scoured and cleansed from the spots and malice of deadly sin, they be the brighter glasses and more clearly receive this love, & such also be near unto our Saviour, for nothing putteth us far from him but only sin. And therefore they that have more diligently scoured their souls from the rust of sin, be nearer unto him, than the other that so have not done. Such souls also as of their part enforce themselves to a great love and to a more ample fervour, they do enlarge the capacity of their souls, to receive a more large abundance of love again, those that less enforce them, have a less capacity in receiving, and therefore so much the less they receive of this love. Even as a man that openeth his bosom wide and enlargeth it, is more able to receive a greater thing into it, than he that doth not. But yet as I have said before of the glasses, every one of the souls receive as full and as whole a love of jesus Christ, as though there were no more souls in all the world but that one alone, for the love of Christ jesus infinite. And therefore when innumerable of souls have every one of them received as much the love of Christ jesus, as to every one of them is possible, yet hath he still in himself love suffitient for infinite more, & this his love thereby is not in any point diminished nor lessened, though it be divided unto many be the number of them never so great. None of them that be beloved receive the less because of the multitude of his fellows, nor if he had no more but himself he should not thereby have any more abundance of love to his part, but according to the cleansing and capacity of his soul & nighness unto Christ, his part in love shall be the less or more. Wherefore good sister I pray you be you diligent to scour your soul clean, and to enforce your soul on your part fervently to love your spouse Christ jesus, and draw nigh unto him with entire devotion, & then undoubtedly you shall be partner to the more plenteous abundance of his love, notwithstanding any other multitude which beside is beloved of him, for he nevertheless is as studious of you, and as mindful, & as feruenly careth for your weal, as though there were no more beloved of him but you alone in all this world.   

The ninth Consideration.  
THe ninth consideration is this, where peradventure you would object to me again & say, Brother if it be thus as you say, that my Lord jesus loveth me so much, and is so mindful of me, and so fervently intendeth my weal, what need me to care whatsoever I do, he will not cast me away, he will not forsake me nor suffer me to perish. Good sister without doubt as I have said, our saviour Christ jesus is in love towards you, & he is mindful & more loving towards you then I can express. And sure you may be, that he will never cast you away, ne forsake you, if you before cast not yourself away, ne forsake yourself. But if you give any place to sin in your soul, and suffer it to enter upon you, verily than you forsake yourself and cast yourself away, and willingly destroy yourself, that is your deed & not his: for he never forsaketh any creature unless they before have forsaken themselves. And if they will forsake themselves were they never in so great favour with him before, they then incontinently loose his favour, the which thing well appeareth in his first spiritual creatures the noble Angels Lucifer and his company, which were created in excellent brightness, and were much in the favour of almighty God, they presumptuously offended him in pride for the which not only, they lost his favour, but also their marvelous brightness become incontinently horrible, foul, and were expelled out of the glorious kingdom of heaven that they were in, and thrown into perpetual darkness into the prison of hell. The first man Adam also who was created in singular honour, and was put into Paradise a place full of gladness, there to live in comfort of all pleasure, the which was done to him for a singular love that almighty God had towards him, yet anon as h● fell to sin he was in like manner expelled out from that pleasure, and sent into this miserable world to endure misery and pain. If those noble creatures which were lift up into so great favour with almighty God, so lightly by their misdemeanour in sin, lost his gracious favour, let none other creature think but if they admit any sin to their soul, they shall be likewise excluded out of his favour. For sin is so audible unto almighty God, that not the dearest friends that ever he had in all the world, but if there were found in their souls any deadly sin after death, they should never be received into the joy of heaven. Not the blessed Mary Magdalen for all her love towards him, nor yet his own blessed mother that bore him into this world, if one deadly sin were found in their souls, they should incontinent be thrown into the dark dungeon of hell. Wherefore good sister say not, if his love be so much upon you, and he so desirously intendeth your profit, that you may do what you list, you need not to care what you do. But contrariwise the more that he loveth you, the more you should take heed unto yourself and beware that you offend him not, for so did the blessed Mary Magdalen of whom I spoke before. She notwithstanding the great love that both our saviour had to her, and she unto him again for the which also her sins were forgiven her, yet after his death she fled from the company of men, & lived in the wilderness far from any worldly comfort, in great wailing, fasting, and prayer, & such other painfulness of her body, & was nothing the less diligent to keep herself warily from sin, for the great love that our lord & saviour had to her, but for that the more studiously she did avoid & eschu every thing whereby she might run into any displeasure against him.   

The tenth consideration.  
THe tenth consideration is this: it were well done and much it should farther this cause if you truly esteem of how little value your love is, how vain, how light, & how triflelous a thing it is, & how few there be that would much regard it, or set much price thereby, for few there be or none to whom it may do any profit or avail. Contrariwise you should consider the love of your spouse the sweet jesus, how excellent it is, how sure, how fast, how constantly abiding, how many have much specially regarded it, Martyrs innumerable both men and women for his love have shed their blood, and have endured every kind of martyrdom were it never so cruel, were it never so terrible. No pain, no tormentrie, might compel them to forsake his love: so desirous were they of his love, that rather than they would forego it, they gave no force of the loss of all this world beside, & their own life also. So dear and precious was that love to them, that all the honours, pleasures, and possessions of this life, they recompted as very trifles in comparison of that. And what be you in comparison of them, but naughty, wretched, and miserable? where than they which be now glorious saints above in heaven, so much have valued and so greatly esteemed this most excellent love, and you may have the same love for yours, that is so naughty and so little worth, what should you do of your part? how much should you enfore yourself not only to obtain this love, but studiously to keep it, sithence that you have it once, and for nothing to depart therefrom. He of his goodness doth not repel any creature from his love, but permitteth them assuredly that if any draw nigh unto him by love, he will love them again, and give his most precious love for theirs, he sayeth, Ego diligentes me diligo: That is to say, I love them that love me. And in an other place. En qui venit ad me non equam foras: That is to say, what person so ever cometh unto me, I will not cast him away. Sister if you consider this deeply, it should move you to fall down upon your knees, & with all your heart and mind say unto your Spouse in this manner. O my blessed Saviour Lord jesus thou askest my love, thou desirest to have my heart, and for my love thou wilt give me thy love again. O my sweet Lord, what is this for thee to desire, which art so excellent, if my poor heart were of so much value as all the hearts of men and women that ever were, if they were put together in one, & if it were as precious & noble as there is price and nobleness in all the orders of Angels, if furthermore it did contain in it all bodily and spiritual treasure that is within the compass of heaven or without, yet it were but a little gift to give unto so great a lord, for his most delicate & precious love to be had of him again: much rather my love and heart as it is now naughty, wretched, and miserable, so is it but a small gift and of little value. Nevertheless such as it is, sithence it is thy pleasure to have it, & thy goodness doth ask it of me saying, Prebe mihi cor tuum, That is to say, give me thy heart, I freely give it unto thee, and I most humbly beseech thy goodness and mercy to accept it, and so to order me by thy grace, that I may receive into it the love of nothing contrary to thy pleasure, but that I always may keep the fire of thy love avoiding from it all other contrary love that may in any wise displease thee.   

The final conclusion of all.  
NOw then good Sister, I trust that these considerations, if you often read them with good deliberation, and truly imprint them in your remembrance, they will somewhat inflame your heart with the love of Christ jesus, and that love once established in you, all the other points and ceremonies of your religion shall be easy unto you, and no whit painful, you shall then comfortriblie do every thing that to good religion appertaineth, without any great weariness. Nevertheless if it so fortune that you at any time begin to feel any dullness of mind quicken it again by the meditation of death, which I sand you here before, or else by some effectual prayer, earnestly calling for help & secure upon the most sweet jesus, thinking as it is in deed, that is your necessity, & that no where else you can have any help but of him. And if you will use these short prayers following, for every day in the week one, I think it shall be unto you profitable. For thus you may in your heart shortly pray what company so ever you be amongst.   

The Prayers be these.  
O blessed jesus make me to love thee entirely.  
O blessed jesus I would fayne, but without thy help I can not.  
O blessed jesus let me deeply consider the greatness of thy love towards me.  
O blessed jesus give unto me grace heartily to thank thee for thy benefits.  
O blessed jesus give me good will to serve thee, and to suffer.  
O sweet jesus give me a natural remembrance of thy passion.  
O sweet jesus possess my heart, hold and keep it only to thee.  
THese short prayers if you will often say, and with all the power of your soul & heart, they shall merueylouslie kindle in you this love, so that it shall be always fervent and quick, the which is my especial desire to know in you. For nothing may be to my comfort more then to hear of your furtherance and profiting in God & in good religion, the which our blessed Lord grant you for his great mercy. Amen.   
FINIS.   

¶ A Sermon very fruitful, godly, and learned, upon thus sentence of the Prophet Ezechiell, Lamentationes, Carmen, et vae, very aptly applied unto the passion of Christ: Preached upon a good Friday, by the same john Fissher, Bishop of Rochester.  
THe Prophet Ezechyell telleth that he saw a book spread before him, 
Ize. 2.  the which was written both within and without, & there was written also in it, Lamentationes, Carmen, et vae, that is to say, lamentation, song, & woe. This was a wonderful book, and much to be marveled upon. Much comfortable knowledge and sweetness this prophet gate by this book, (as he saith in the Chapter next ensuing, 
Eze. 3  factum est in ore meo sicut mell dulce, this book was in my mouth as sweet as honey. This book to our purpose may be taken unto us, the Crucifix, the which doubtless is a marvelous book, as we shall show hereafter. In the which if we do exercise our admiration, we shall come to wonderful knowledge. marveling was the cause, why that the Philosophers came to so great knowledge, as they had. They beheld and saw many wonderful things, and effects in this world, as the marvelous earthquakes, Thunders, lightnings, Snow, Rayne, & Frosts, blasinng Stars, the Eclipses of the Sun and of the Moon, and such other effects. And those marvelous wonders moved them to search for the causes of the same. And so by diligent search and inquisition, they came to great knowledge and cunning, which cunning men call Philosophy natural. But there is an other higher Philosophy which is above nature, which is also gotten with marvelling. And this is the very Philosophy of Christian people. And doubtless amongst all other things concerning a christian man, it is a thing much marvelous, and most wonderful, that the son of God, for the love that he had unto the soul of man, would suffer himself to be crucified, and so to take upon him that most villainous death upon the Crosse. 
Abac. 1 Act. 13.  Of this the Prophet Abacuch sayeth. Admiramini et obstupescite, quia opus factum est in diebus vestris, quod nemo credet quum narrabitur, marvel, and wonder you, for a work is done in your days, which when it shall be showed, no man will believe.  
Is it not a wonderful thing, that he which is most to be dread and feared, would be in so much fear, that for very fear and dread of pain he had to suffer, he sweat water and blood.  
Is it not a wonderful thing, that he that was most inestimable in price, and most precious, would suffer his body to be sold for so little a price, as for the value of thirty pence?  
Is it not a wonderful thing, that he that is the Lord of heaven and earth, and all other creatures, would suffer himself to be bound of those villains with ropes like a thief?  
Is it not a wonderful thing that he that hath so great might and power, would suffer himself to be taken of his cruel & mortal enemies, and so led unto all these pains?  
Is it not a wonderful thing, that he that is the judge of all the world, would thus wrongfully be judged?  
Is it not a wonderful thing, that he that had in hymall wisdom, would thus be mocked and reputed as a fool?  
Is it not a wonderful thing, that he that is so strong & mighty, would be made so weak, and feeble, that he fell under the weight and burden of the Cross?  
Is it not a wonderful thing, that he that is the Lord of Angels, would be spitted and bobbed of a sort of Lorrelles in that most despiteful manner?  
Is it not a wonderful thing, that he that is the King of everlasting glory would suffer his head in mockery to be crowned with thorns?  
Is it not a wonderful thing, that he that giveth life to every creature, would suffer this most shameful, sorrowful, and so painful death?  
Is it not a wonderful thing, that he that is the Lord, and Author of all liberty, would thus be bound with ropes, and nailed hand and foot unto the Cross?  
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, than many other which daily study upon their common books. This book may suffice for the study of a true christian man, all the days of his life. In this book he may find all things that be necessary to the health of his soul. Saint Frances could pass his time with this book, & was never weary thereof, and his great study was in the compass of a few words. Quis tu, et quis ego domine. That is to say, who art thou Lord, and who an 〈…〉. This thought always did run from himself to Christ: And again, from Christ unto himself. And so ever he marveled of the most excellent nobleness of Christ, and compared it with his own naughtiness, always marveling that Christ being of so incomparable worthiness, would suffer that most painful death for so unworthy sinners, which lesson is so plain, and so common, that every man (be he never so simple,) may somewhat profit in it. And again, it is so high, that few can attain to reach to the special fruit of it. This holy Saint Frances 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, and side of Christ, ware by miracle imprinted in his own hands and feet. This thing the B. of R. Innocent and his Cardinals did see, and had very proof thereof.  
The meditation and imagination of this book was so earnest, and so continual, that the token of the five wounds of Christ, were imprinted and engraved in this holy saints body. But to this high fruit (as I said) few or none besides him doth attain. It is a singular gift of almighty God, and not common to be looked for of other persons. Nevertheless, who that will exercise this lesson, though he come not to this high point of perfection, he shall nevertheless greatly profit in the same, and come to a great knowledge both of Christ & of himself. A man may easily say & think with himself (beholding in his heart the Image of the Crucifix, who art thou, and who am I Thus every person both rich and poor▪ may think, not only in the church here, but in every other place, and in his business where about he goeth. Thus the poor labourer may think, when he is at plough earring his ground, and when he goeth to his pastures to see his Cat-tail, or when he is sitting at home by his fire side, or else when he lieth in his bed waking and can not sleep. Likewise the rich man may do in his business that concerneth him. And the poor women also in their business, when they be spinning of their rocks, or serving of their pullen. The rich women also in every lawful occupation that they have to do. It is an easy thing for any man or woman to make these two questions with themself. O my Lord that wouldst die for me upon a Cross, how noble and excellent art thou? & again, how wretched and miserable am I? Doubtless O thou christian soul, he that hung for thy sake on the Cross, was verily the son of God, as the noble Centurio said, when at the death of Christ he saw so many wonderful tokens. He saw the sun withdraw his light, and the air in darkness, and felt all the earth tremble and quake, and the stones broke a sunder, than he said, vere filius dei erat iste. 
●at. 27.  That is to say, verily this person was the son of God. Think with thyself, O christan soul, how great a person he is that is the son of God? And think again how vilaynous and how wretched thou art, in comparison of him. What art thou but ashes, civis es, 
Gene. 3.  and unto ashes thou shalt return, et in cinera reverteris. Abraham which was a man of high perfection, yet when he should speak unto almighty God he said, quum sum pulvis et civis loquar ad dominum, 
Gene. 18.  that is to say, I am but dust and ashes, and yet I must speak unto my Lord. David also saith, 
Psal. 38.  universa vanitas omnis homo vivens, that is to say, man containeth in him all vanity. Furthermore job speaketh of man saying in this manner, 
job. 14.  Qui puasi flos egreditur, et conteritur, et fugit velut umbra. Man is like a flower, he doth issue forth into the world, and soon after he is trodden down, and so finally he passeth like a shadow. Man is but earth and ashes, & shall pass away like a shadow, and like a mere vanity.  
contrariwise Christ, was, is, and ever shallbe, the prince of heaven, the Lord of Angels, and the creator of all creatures, 
Act. 〈…〉  Qui fecit coelum et terram et omnia que in eyes sunt, 
Psal. 145.  He made heaven and earth & all that is in them. His power is infinite, & most to be dread, Omnipotens rex, et metuendus nimis. His wisdom is incomprehensible. O altitudo divitiarum sapientiae et scientiae dei. 
Rom. 11.  His greatness passeth all measure, 
Psal. 47. Psal. 144.  Magnus dominus et laudabilis nimis, et magnitudinis eius non est finis. Shortly to say, when a man hath spoken or thought all that can be to the praise of his excellency, yet he doth far pass and surmount all that, as the Scripture saith, 
Excle. 43.  Glorificantes dominum, quantum cumque poteritis super valebit ad huc et admirabilis magnificentia illius. Now then, O 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. Thus I say did the holy saint Francis, Quis es tu et quis sum ego domine, Who art thou my Lord so excellent, and who am I, for whom thou wouldst endure all this pain.  
O christian soul often behold this book, and say with this holy man, Quis es tu et quis sum ego. Marvel that his inestimable goodness would thus die for so miserable a vanity. And so maruelinge, thou shalt profit in a gracious knowledge of Christ, and thy heart shall taste marvelous sweetness, and be replenished with a devout savour of his most excellent goodness. But you marvel peradventure why I call the crucifix a book? I will now tell you the consideration why? A book hath boards, leaves, lines, writings, letters booth small and great. first I say that a book hath two boards: the two boards of this book is the two parts of the cross, for when the book is opened & spread, the leaves be couched upon the boards. And so the blessed body of Christ was spread upon the cross. The leaves of this book be the arms, the hands, legs, and feet, with the other members of his most precious and blessed body.  
Never any Parchment skin was more straightly stratched by strength upon the tentors than was this blessed body upon the cross. 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, and so nailed his hands fast with spykinge nails of iron, unto the cross. After they stretched his feet likewise unto an other hole beneath in the cross, and there nailed them with the third nail through both his feet. And so they reared up this body a fit against the sun, even as a parchment skin is set forth before the heat of the Sun for to dry. It was set up a fit to the intent that all the world might look upon this book.  
This book was written with in and without. first within was written but one word: nevertheless this one word compriseth in it, as saith saint Paul, the whole treasure of all cunning and wisdom pertaining unto God, In quo sunt omnes thesauri sapientiae dei, 
Col. 2.  in whom are all the treasure of the wisdom of god. Of this word Saint john speaketh, 
john. 1.  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. For the godhead of Christ was covered and hid under the likeness of man. The holy Ghost was the pen of almighty God the father, He set his most mighty word unto the body of Christ, within the womb of the Uyrgine mary, and so this book was written within. For as Saint Paul sayeth, 
1. Cor. 2●  si cognovissent nunquam dominum gloriae crucifixissent, That is to say, if they had known the son of God, which was and is the Lord of everlasting glory, they would never have crucified him. They saw his manhood which was in outward sight, but they saw not his godhead which was covered within the same. The Godhead was the inward side, and the manhood was the outward side. Furthermore when a book is spread, you see that in the leaves are many lines drawn. And many letters, some read, some black, and some blue, so in this book, (the most blessed body of Christ) was drawn many lines, for it was all to scourged with whips, so that every where the print of the cords of the scourges, was left behind, & that in every place, from the neck downward unto the soles of his feet, so that there was no margin left in all this book, there was no void place, 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, but also left many small Letters, some black, some blue, some read. For the blood by the violence of the schourges sprung out in every place. And for because no part of this book should be unwritten, his head also was pierced with sharp thorns. These cruel jews put upon his head a Crown of thorns, and pressed it down upon the same, as hard as they might press it by violence, beating it down with a strong Reed. 
Mat. 2●  Et Arundine percuciebant caput eius. And his blessed head so Crowned, they did beat it down with a gad, or a hard Reed. Thus you perceive that this book was full of lines and small Letters, which were of divers colors, (as I said) some black, some blue, some read, some blewyshe, that is to say, full of strokes, and lashes, where by the skin was toarne, and rent in a thousand places. Besides these small letters, yet was there also great Capital Letters precyouslie illumined with Roset colour: 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 five great Capital letters in this wondered book. I mean by these capital letters the great wounds of his body, in his hands, and in his feet, and in his side.  
These five great wounds were engraved with sharp & violent pens, that is to say, the sharp nails, and the spear. And they do represent unto us the five capital Letters of this book. Thus than you may perceive what be the boards of this book, and what be the leaves, how it is written within, and without, how it is lined and leathered, and what be the Letters, as well the small as the great. Now we shall hear what manner of writing is contained in this book. But first here, let us make our prayer for grace, beseeching almighty God, to give unto our hearts the gracious light of his beams, whereby we may the more clearly perceive the writings of this book, and that they may bring forth some good fruit to our soul's health.  
Now you shall hear what writings be contained in this book, in the book which Ezechiel did see, was written three manner of things. Lamentationes, Carmen, et vae, which is to say, Lamentations, songs, and woe. And the same three things, in like manner be written in this book of the Crucifix. first is lamentation, and this very conveniently is written in this book of the Crucyfixe. For whosoever will joy with Christ, must first sorrow with him. And by sorrow and lamentation he may come unto joy: 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. Here therefore is written all these three, lamentation, song, and woe.  
first than we will speak of lamentation.  
Lamentation ariseth of four affections, either of a great fear, or dread, or of a great shame, or of some sorrow, or else of some hatred. When Holophernes with a mighty power was entered into the 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 down before almighty God, and with great lamentation, did call for his help, omnius populus cetidit in facien, 
judith. 4.  adorantes dominum cum lamentatione et fletu, all the people fell on their faces, worshipping our Lord with weeping and lamentation.  
The cause of this lamentation, was the great dread which they were in. Here first than let us learn to dread, and doubtless thou Christian soul, thou mayest here learn greater matter of dread, than the jews than were in. For the jews than were only in peril of temporal death, thou art in peril of everlasting death.  
Consider man how grievously thou hast sinned: And also behold how grievously sin was revenged, and punished in the blessed body of Christ. And thou shalt anon find here great cause and matter of dread. The stories telleth of Cambyses the King of Persia, that where one of his judges had given a false and a wrong judgement, he deprived him of his office, and made an other in his place their judge after him. Furthermore because of his falsehood he caused him to be slain, and his skin to be hanged up before the place of the comen judgement, to the intent that this new judge beholding the grievous punishment of his predecessor, might beware of falsehood, and always dread to give any wrong judgement. In like manner the Image of the Crucifix is hung 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 jesus, not for himself, nor for his own sin, but for ours was he thus cruelly entreated, we were the cause, we committed the sin. But yet nevertheless he bore the pains, and burdens of our sins upon his back.  
As writeth Saint Peter, Peccata nostra ipse pertulit in corpore suo super ligium crucis. 
1. Peter. 2.  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.  
And there by learn to dread the grievous punishment of sin. (Alas) man thinkest thou not, that this was matter of dread. This I say, that the very son of God, was for thy sin put unto this cruel death of the Cross: If thou believe not this, thou art worse than the dyvylles▪ For as Saint james sayeth, demones credunt et contremiscunt, 
●●cob. 2.  the devils do believe, and tremble. And if thou verily believe it, thou mayest thereby think and learn how much our saviour and his father both doth hate sin. For sith almighty God the father would give his most dearly beloved son unto such an horrible death, only for to quench and to extinct sin, thou mayest be sure that he hateth sin very much.  
Our saviour also must needs hate sin when he rather would suffer this most villainous death, than that sin should have dominion upon our souls, seeing then that thou knowest that both they hate sin? How shouldest thou dread to receive any sin into thy soul. If sin were so displeasant to almighty God the father, that rather than he would suffer it, he would give his own son unto death for the expulsion of it. How much rather now doth it displease him, when his son hath suffered death therefore, and yet sin raineth nevertheless, and more generally than ever it did before. Furthermore, if sin was so grievously punished in him that never did sin, how bitterly shall it be punished in thee O sinful creature, the which haste done so many great outrageous sins. Surely where he hath one nail in his hands & feet, thou sinful creature hast deserved one hundredth. And for every one thorn, that he suffered in his head, thou hast deserved a thousand. And for every one lash that he felt of the scourges, thou art worthy to have innumerable. Who that deeply considereth 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.  
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, & repute the same unkindness any manner of vice, I trow that he will be much ashamed of his most unkind and ungentle dealing against so loving a Lord. Say to me thou sinful creature, wilt thou not look that other men, when thou hast 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 unkind unto thee, wilt thou not rebuke him fully, and lay it unto his reproof to make him ashamed thereof? I am sure that thou wilt. Now then let me see, where is thy shame? behold and view every part of this blessed body, what pain it endured for thy sake?  
Seest thou not his eyes, how they be filled with blood and bitter tears? Seest thou not his ears, how they be filled with blasphemous rebukes, and obprobrious words?  
His cheek & neck with buffets, his shoulders with the burden of the cross? Seest thou not his mouth, how in his dryghnesse's they would have filled it with Asell and Gaul?  
Seest thou not, how his back is pained against the hard Cross?  
Seest thou not his sides, how they were scourged with sharp whyps? Seest thou not his arms, how they were strained by the violence of the ropes?  
〈◊〉 thou not his hands, how they be nailed just unto the cross? Seest thou not his legs, how they be wearied with labour?  
Seest thou not his feet, how painfully they stay and bear up the wight of his whole body?  
O most unkind sinner, all this he suffered for thy sake. Not greater kinds ever was, or could be showed to thee by any creature, than this which sweet jesus did show for thee and for thy sake, & where is now thy kindness again?  
No kindness thou canst show, but much unkindness thou haste often showed unto him, and yet thou art not ashamed. Alas man where is thy shame? Think with thyself how many abominable sins thou hast done against his pleasure. I do a certain thee that the lest of them striketh him more painfully unto the heart than any unkindness that ever was done unto thee in all thy life. For as Saint Barnerd saith in the person of Christ, when he hath rehearsed all the grievous pains of his passion, he putteth unto these words, Extat interius plauctus pregravior, quum te ingratum experior, that is to say, but inwardly mourning is much more grievous because I perceive thou art to me so much unkind. So many sins so much unkindness. And the more heinous, and the more accustomable that they be, the more abominable is thine unkindness.  
If the lest of many of thy sins had come to light, and to the knowledge of men, thou wouldst have been sore ashamed of them, Christ knoweth them, and saw thee do them, for Omnia unda et aperta sunt oculis eius, 
Heb. 4.  All things be naked and open before his eyes: and yet thou art not ashamed of all thy unkinddes.  
Alas man, hear what the King and Prophet saith, 
Psal. 43.  Tota die verecundia mea contra me est, et confusio faciei meae cooperuit me, All the day long my shame is before me, and my face is covered with confusion. Thus said this holy King, when our saviour as yet had not suffered his passion for him. This high point of kindness was not as yet showed unto this man by our saviour Christ, and he nevertheless was ashamed of his sin. Thou hast peradventure done much more outrageous sin, and hast been much more unkind after this his most wonderful passion suffered for thy sake, than ever that king was, & that also maketh thy sin much more horrible. Thou hast after thy promise made unto him, falsified the same promise and untruly broken it, by multiplying of many foul and abominable sinz, & by often renewing of the same Thou didst promise' once at the sacrament of baptism to keep thy faith & truth unto thy saviour, & to forsake the devil & all his works? An honest man, or an honest woman would be much ashamed to break their promise, & specially to their friend? Albeit the world is now full of such lorrells, that do no more regard to break their promise, than for to drink when they be dry. How often hast thou broken thy promise? Alas man learn to be ashamed and say with the Prophet Esdras, Deus meus, confundor et erubesco levare faciem meam quoniam iniquitates nostrae levatae sunt super caput nostrum, 
●. Esdr●ea. 8  that is to say, O my god I am confounden and ashamed to life up my face unto thee, for our sins be risen far above our heads. You women when there is any black spot in your faces, or any moole in your kerchives, or any mire upon your clotheses, be you not ashamed? yes forsooth sir? But I shall tell you, where of you aught to be ashamed. Surely if your sowls have any spots of deadly sin in them, for when our saviour so dearly with his most precious blood, & with all these grievous pains did wash and wipe, & cleanse our souls from every spot of deadly sin, ye should be much ashamed to defile them again? If you be ashamed for a foul miry shoe, and not of a foul stinking soul, ye make more dearer your shoes, than your souls. If ye be ashamed of a spot in your clotheses & have no shame for many great blots in your souls. What shall I say but Frons meretricis facta est tibi, 
jere. 3  noluiste erubescere, that is to say, thou hast taken upon thee the face of a brothel, thou wilt not be ashamed. If thou then deeply consider how many shameful blots of sin be in thy soul, before the eyes of almighty God, & all the glorious court of heaven, & how by them thou hast utterly broken thy promise unto god, & committed so great unkindness against this most loving charity, that was showed unto thee for thy love & for thy sake by our saviour on the cross I suppose thou shalt find matter, & cause of great shame, if any sparkle of honesty be yet left in thy soul? Thirdly thou mayst here take matter enough of sorrow, for here your saviour piteously crieth & complaineth of his great sorrows, saying, O vos omnes qui transitis per viam attendite et videte si est dolour similis sicut dolour meus. 
Lamen. Hier. ca 1.  All ye that pass forth by, take heed & see whether any sorrow was ever like unto mine. Alas to see so noble a man, so gentle, & so innocent, so cruelly entreated in every part of his most delicate body. And to hear him so piteously complaining, who shall not be sorry? surely none, except his heart be harder than any flint stone or Adamant stone. These same four points alone may suffice to stir any gentle heart to sorrow. I say his excellent nobleness, his innocency, the cruelty that he did suffer, and his piteous complaining.  
If thou saw (O Christian man) thine enemy thus mangled and wounded, it might stir thee to take compassion upon him? If thou saw any jew or Sarazin thus tormented, it might move thee to pity? But much rather to see thy Lord, thy saviour, and for thy sake thus cruelly entreated, thus with out any pity crucified, and pained, hanging on a cross, should move thee to compassion. For say to me, for whom supposest thou that our saviour Christ jesus suffered all those grievous pains? surely for thy sin, Pro impijs Christus mortuus est. 
Rom. ●●  For sinners Christ jesus died, there was no cause but sin. Thy sin was the cause of his death. Thy sin gave him his deaths wound. O sinful creature, how much cause hast thou for to be sorry. For thy sin was the root & fountain of all his sorrow, & yet thou ceasest not daily by thy sin to increase his sorrow. O what flood of tears did the blessed Magdalene shed, remembering her grievous sin. She first conceived a great dread in her soul for her sin. Secondly, she was greatly ashamed of her abominations, with in her soul, for she regarded much more the inward shame of her conscience, then the outward shame of the world. And therefore she let not in the presence of many persons to come to the feet of our saviour, & to show her self a sinner. And there took great sorrow, and wept full bitterly for her sin. Thus after dread and shame followed her sorrow. And when had she this dread, shame, and sorrow? truly before that our saviour hung on the cross? yet she knew not that her sin was cause & occasion of his most cruel death.  
But when she saw him hang so painfully on the Cross, and considered that for her sin he suffered all the pains, her heart was then so full of sorrow that for very pain it might have braced.  
O thou sinful creature? If thou can not sorrow, come learn of this blessed woman, to sorrow for thy sin. Think that thy sin was the cause and occasion of all this pain and sorrow, that thy Lord and saviour did suffer on the Crosse.  
And not only she giveth the example of sorrow, but his blessed mother abundantly than sorrowed at his death. Saint john sorrowed, Saint Peter sorrowed and wept bitterly. 
Luke. 2.  All the Apostles were in sorrow.  
But whereunto speak I of reasonable creatures, the unreasonable, and the unsensible creatures shows a manner of sorrow. The earth quaked. 
Math. 27  The mighty stones braced in sunder. The monuments opened, the dead courses issued out of their monuments.  
All these were moved with compassion. And only thou wretched sinner, for whose cause he suffered all this pain and grievance, hast no pity nor compassion upon him.  
(Alas) how great is thy hardness? How obstinate is thy heart, that will suffer no pity to enter in to it? verily, thou art more harder than are the stones? for they were moved by his passion, so mightily that they broke in sunder.  
Petrae scissae sunt. 
Math. 27.  When then the hard stones, and all the other unreasonable creatures were thus moved, and stirred to take some compassion of the painful death of Christ, and yet felt no profit by his death.  
Thou much rather shouldest be moved, for whose love he did endure all this grievous pains. Look thou therefore upon this book, & thou shalt here find great cause & matter of sorrow. Fourthly, if thou canst not sorrow, yet thou mayest here learn to hate. Thou mayst learn to hate sin, which was cause of all this trouble. It is not for naught that the scripture saith, 
21.  Quasi a fancy colubri fuge peccatum, dentes leonis, dentes eius interficientis animas hominum. Flee from sin even as thou wouldst flee from the face of an Adder, for as the teeth of the Lion devoureth the body of man, so death doth sleay their souls. 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. Sin so provoked almighty god the father so deeply to displeasure, & wrath, & to take vengeance upon sinners that without the sacrifice of his own son in the gibbet of the cross, he would not be appeased, ne reconciled unto sinners again. Sin so deadly wounded & blotted the soul of man, that with out shedding of the most precious blood of our saviour Christ jesus, no life could be restored unto sinners, nor the souls might be washed from the fowl abominable corruption of sin.  
Sin so debarreth and shutteth from sinner's the gates of heaven, that they might not have been opened, but only by the merit of this most bitter passion, & suffering this most painful torments on the cross. Sin set the gates of hell so wide open, & brought all this world into that danger, and thraldom of the devil, that all we should have been devoured of the pit of hell, 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 injury against almighty god, and hast provoked him to vengeance. That by thy sin, thou hast thus mortally wounded thine own soul. That by sin, thou haste brought thyself into the danger of the devil, and be dampened in hell perpetually. That by thy sin thou hast shut the gates of heaven against thyself. (Alas) man where canst thou find greater occasion of hatred.  
If thy neighbour do unto thee but a light injury, thou canst anon hate him, yea, and so hate him, that thou wilt say thou mayest not find in thy heart to love him.  
Sin hath done unto thee, all these great injuries, and yet thou lovest sin and canst not hate it?  
(Alas) what madness is this? joab said unto King David, 
●. Reg. 19  dilegis odientes te, et odio habes diligentis te.  
Thou lovest them that hate thee, and thou hatest them that love thee. The same word may well be said unto every sinner that followeth the course of sin. And likewise vice doth procure the destruction of sinners, and yet the sinners do follow after them.  
Our saviour with all grace & virtue procureth the salvation of sinners, but him they will not hear, nor take any ways after his counsel. 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, and hate the devil and sin which was the very cause of death.  
By this than you may perceive that in this book ye may find matter enough of lamentation, sith you may read in this book so much cause of dread, of shame, of sorrow, and of hatred. And this is the first writing whereof we promised for to speak.  
The second writing that I said was also written in this book, was Carmen, that is to say, Song. Surely if either love or hope, or joy, or comfort, will make a soul to sing, here he may take great occasion to sing.  
first here is great matter of love, and so great, that if any person will either give his love freely, or else for some certain price cell it, he that died on the cross, is best worthy to have it. If thou search in heaven, & in earth one person upon whom thou mayst best bestow thy love. Thou shalt find none comparable unto Christ jesus, so wise, so mighty, so gentle, so kind, so amiable, far passing all other, and there to he is much desirous of thy love, for when Moses had rehearsed the great benefits which almighty God had given unto man, 
〈◊〉 10.  he saith, Et nunc audi quid dominus deus tuus requirat a te, nisi ut diligas eum. Now here what thy Lord God doth require of thy part, truly but that thou love him.  
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, and there to also is so desirous to have thy love.  
And if thou wilt sell thy love, I trow there is none that will give unto thee more liberally for the same than he hath done. Where shalt thou find him that will shed one drop of blood out of his heart for thy sake. Where shalt thou find him that will give his own soul and life for thy love. There can no more be asked of any man than that, 
john. 1●.  Maiorem charitatem nemo habet nisi ut animam suam ponat quis pro amicis suis. Not man can show greater charity, then for to put his own life in jeopardy for his friends.  
But thou peradventure wilt say, Sir if he had done this for me alone, I had been bound then to have given him my love wholly again?  
Why man art thou so envious, that thou wouldst have no partners, of this most precious death with thee, but thine own self? This were a very malicious desire to exclude all other, & specially when thy profit and merit shall not be minished.  
Albeit, there be never so many beside, that take commodity there by. I say unto thee O man, and I assure thee that as fruitfully he died for thee (if thou wilt dispose thyself to be partner of this death) as if there had been no more, but thyself in all this world. Truth it is, there be many more besides thee, that be partners of this death. But all they, yea, & if there were a thousand thousand times innumerable more than there be. All that multitude shall nothing minish any one crumb of merit of this most blessed death belonging unto thee. And again, if thou take much more fruit thereof, than any one of them, yet shall they take no impayrement, or receive the less because thou hast so much.  
Wilt thou see by some example that this is truth that I now say?  
When thou seest a torch light in an house where many persons be, doth not that torch give as much light to them all, as if there were but one person there? Every person after the quickness of their sight, taketh more or less profit of that light, then doth an other, but yet he that taketh more, hindereth his fellows nothing in so taking, nor he that taketh less giveth thereby any occasion for his fellows to take any more. And if it be thus of the light of a torch, much rather it is so of the merit of this most gracious death, and of this most precious blood, which by the reason of the godhead abundantly sufficeth for the redemption of innumerable souls, were their sins never so many, never so horrible, never so abominable. Surely as Saint john saith, ipse est propitiatio pro peccatis nostris, 
1. john. 2●  non pro nostris tantum sed et totius mundi. He was and is a sacrifice abundantly sufficient, for the sins of all this world.  
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, and that in so great abundance that it trickled down by his side unto the ground. If the only thinking of this death was so painful, how painful was the suffering of the same in deed. How might he more evidently express unto thee, the love of his heart, then by this means. Or what might he more have done for thy love, as he saith himself, quid ultra facere debui, et non faci, what might I further have done, which I did not for thy love.  
Thou mayest then find here in this book great matter of love.  
Here is also great matter of hope, & specially to sinners & will utterly forsake their sin, and amend their lives for Christ jesus sake. Doubtless for such he suffered this most bitter death. 
Rom. 5.  Pro impijs Christus mortuus est, for wicked sinners jesus Christ died. And in an other place, the same s. Paul saith. 
2. Tim. 1.  Christus jesus venit in hunc mundum saluos facere peccatores. Christ jesus came into this world for to save sinners that will amend their lives.  
O christian soul take thou upon thee, the cross of penance, and be crucified with him, & then without doubt thou shalt be partner of the the merit of his crucifying, and of his most fruitful passion.  
What shall exclude thee from his merit? 
Rom. 8.  Almighty God the father? Nay, qui proprio filio suo non peporcit, sed pro nobis omnibus tradidit illum, quomodo non cum illo nobis omnia donavit. 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 sin, than 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 dilectus in quo mihi complacui. 
2. Pet. ●.  This is my well-beloved son in whom is all my pleasure. What greater evidence 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, and send it unto this most painful and shameful, and sorrowful death of the Crosse.  
But peradventure thou thinkest that our saviour because thou haste been so unkind unto him, will not receive thee unto his mercy? I say therefore forsake thy sin, and accuse thy unkindness, and be sorry for it. And doubt not but he will forgive & forget thine unkindness, and receive thee again unto his great mercy.  
And therefore he saith by his Prophet Hieremie, when a woman (saith he) is gone from her husband, and hath accompanied her body with an other man, will her husband receive her again? As who say, that it is not very like, but yet hear what comfort he giveth to a sinner, 
Hiere. 3.  tu autem fornicata es cum amatoribus multis tamen revertere ad me et ego suscipiam te. Nevertheless (he sayeth to the soul of a sinner.) Albeit, thou hast forsaken me and played the brothel with many other, yet return thou again unto me, and I shall receive thee. But here, thou sinful soul deceive not thyself. Thou mayest dissemble a returning, and be not in deed returned. And if thou set not thy back toward all sin, and turn thy heart fully unto thy saviour, thou art not returned. But be thou truly returned and doubt not.  
Behold earnestly the manner how thy saviour jesus hanged on the Cross, and thou shalt see great cause of hope of his mercy if thou thus return. Saint Barnerd saith. Quis non rapiatur ad ●pem, impetrandique fiduciam, quam do considerate corporis cius dispositionem, caput inclinatum ad osculum, brachia 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 be ravished to hope and confidence, if he consider the 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, forcesing himself to give it wholly unto us. Surely O 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, but take thee unto his mercy.  
This most precious blood that he shed on the Cross, crieth always mercy for sinners, that do thus re-return. And therefore Saint Paul sayeth. 
Hebr. 12.  Accessistis ad sanguinem melius loquentem quam Abel. You become, and have returned you unto the blood, that speaketh more graciously, than did the blood of Abel. The blood of Abel cried vengeance before almighty God. As almighty God said unto Cain in the book of Genesis, Sanguis Abel fratris tui clamat ad me vindictam de terra. 
Gen. 4.  The blood of thy brother Abel crieth vengeance in mine ears from the ground where it is shed.  
But the most precious blood of our saviour jesus Christ crieth mercy for all sinners that doth repent. And our saviour now before the face of his father showeth his wounds, & showeth his most precious blood, & ceaseth not to procure mercy for them.  
This plainly doth affirm the blessed Apostle Saint john saying in this manner, 
●. john. 2.  filioli hec scribo vobis ut non peccatis, sed et si quis peccaverit advocatum habemus apud patrem jesu Christum justum et ipse, est propitiatio pro peccatis nostris. That is to say, Children I writ these things unto you, to the intent that you should not sin. Nevertheless if it fortune any man to sin, we have an advocate for us Christ jesus, before the face of his father. And he is righteous, and without sin, & a very satisfaction for all our sins. Who then attentively doth behold this Crucifix, & verily believeth that on the Cross was paid the ransom of all sinners, how may he not fully trust that if he ask mercy for his sins, they shall be forgiven him. So that here every sinner may find great matter and occasion of hope. In the Cross is also matter of joy. Here is occasion of such excessive joy, that a soul which verily tasteth it, can not but highly rejoice in the same. And therefore Saint Paul did say Mihi autem absit gloriari nisi in cruce domini jesu Christi, 
Gala. ●.  God forbidden that I rejoice in any other thing then in the Cross of our Lord jesus Christ. Here doubtless is great cause for every true Christian man to rejoice, and specially for three points.  
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. Thus Saint Paul saith, ad Col Complacuit per eum reconciliari omnia in ipsum per sanguinem cruicis. It hath pleased God the father, that by his son and by his blood shed on the Cross all should be reconciled.  
But you will ask me what meaneth this word reconciled? It is as much to sai, as to be made atone with almighty God and to be at friendship with him. As two men when they have been at variance to be made lovers together again. So the displeasure which he had against us for our sin, is taken away. And his great wrath against us is fully pacified. And where we were by sin the children of the devil, now we have recovered to be made again the children of God, and consequently the inheritors of heaven.  
O thou Christian man is not here great cause to rejoice.  
If thou have a rich man to thy father which had loved thee much, and he for thy misdemaner had cast thee out from his favour, and so thou wert in jeopardy to loose thy inheritance, if by means of a brother of thine thou mightest be brought into his favour again, and be taken for his son as thou waste before and restored thereby to thine inheritance, haddest 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, for he by his lewd demainer and by his sinful dealing hath so displeased his father, that he is cast out from the favour of his father, and is in peril to loose his inheritance, which his most loving father had provided for him.  
Nevertheless his only begotten son by his inestimable goodness and charity suffering the most painful death of the Cross, and shedding his most precious blood for amends and recompense of our ungracious dealing, hath reconciled us again, and made us at one with his father, and set us at a perfect peace, concord, and unity. And this is concerning the first point.  
The second by the virtue of the cross, and of his most blessed passion, the power of our enemies be much broken, 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 confidenter, triumphans eos in seem tipso. 
Col. 2●  Christ jesus spoiling the mighty power of the devil, hath openly detected their frauds, and gotten a very triumph of them in his own person. And therefore nothing is yet more tirrible unto them, than is the sign of the Crosse. A blessed virgin 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 at every temptation she got the better of the devils. And by this holy token chased them away, & put ever to flight. Thirdli by the virtue of the cross, & of this most fruitful death, our hand writing the which made most against us, was clearly put out. When where was it written? In the book of our own conscience, there is no manner of sin that we do, but it is written in the book of our conscience. 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. 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. Therefore Saint Paul calleth sin our own hand writing, 
Col. 2.  Delevit quod adversum nos erat chirographum decreti quod erat contrarium nobis, et ipsum tulit de medio affigens illud cruci. Christ jesus (he saith) put out the hand writing of the decree which was against us, and so withdrew it fastening it unto the Crosse. When thou perceivest (O 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, and that the power of thine enemies be greatly repressed. And fynallly that thy sin which was most against thee was crucified on the same Cross, so that thou mayst clearly see that here is great matter of excessive joy and to rejoice in the most blessed Crucifix.  
Finally in the Cross is also matter of great comfort, when a person hath deserved a great open shame, & 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?  
The noble woman Susanna, as the Prophet Daniel telleth, 
Daniel. 17.  all be it she was guiltless, yet for because she would not assent to the wretched desire of two lewd priests, she was by them wrongfully accused, and put to great shame, for they wrongfully slandered her, that she had taken an other man besides her husband, and that she had committed adultery. Nevertheless, when the matter was tried by the goodness of almighty God, and she was clearly discharged from this terrible occasion, and clearly delivered from this shame, it was a great comfort unto her.  

Luke. 7.  The blessed Magdalen which by her wretched living had deserved great shame, yet when she came to our saviour Christ and wept at his feet, and so by his great mercy was excused of her shame, her heart was set at a great rest, & in great comfort. The woman of whom the gospel telleth, that was taken in adultery by her enemies & so brought before our saviour Christ, 
Psal. 21  & there in his presence, & before all his people, her shameful dealing was published, who may think but that she was sore accombred with that open shame, but yet when our soviour had confounded her enemies and delivered her from that shame, she was restored to much ease and comfort of her heart. Why tell I this? Truly to the intent that we may see great matter of comfort in the Cross, 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 yet that most inestimable goodness of Christ by that horrible shame that he suffered on the Cross, delivered us from everlasting shame. He took there upon his back all the burden of our sin. There wanted no circumstances of horrible shame, for then the death of the Cross was the most shameful manner of death, that was put to any villain. It was then the most villainous death to be hanged on the gebbit of the Crosse. And this was done in no secret place, but high upon an open mountain, that all the people might behold and look upon him. And he was hanged there naked & between two thieves as though he were a prince and captain of misdoers. And against the feast of Easter, when the most number of people did assemble unto the temple of the jews, 
Ezech. 16.  nigh unto the City of jerusalem, that all the people might commodiously resort to gaze upon this cruel spectacle. This thing was done also in the open day, for from the midst of the day he thus did hung alive on the Cross by the space of three hours and more. And all the strangers as they passed foreby did wonder upon him. The soldiers opprobryously rebuked him. The priests with words of derision and mockerye assaulted him. The thieves that hung besides him blasphemed him. Finally all his enemies rejoiced in their victory against him. Alas what creature might be more shamefully entreated, then was our saviour christ jesus hanging thus on the Crosse. A troth it is, now the Cross is made honourable by his death, but then as I said, 
Psalm. 31.  it was more shameful than any gibbet or gallows, or any other instrument of death. And moreover, and besides 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. O thou christian soul, Christ jesus the son of God took upon him all this shame, for thy love, to the intent that if thou wilt amend thy life, and forsake thy sin and do true penance, thou shalt by his shame be delivered from all shame. His shame shall hide thy sins. He was there naked and spoiled of all his clothes, to the intent that thou shouldest be covered under his mantle fro thy shame. And therefore by the prophet Ezechiell he saith, Expandi amittum meum super 〈◊〉, et operui ignominiam tuam. I did spread my mantle upon thee, and so covered thee from shame. Let every person here think with themselves what deeds they have done worthy of great shame, which if they had come to light and been openly known, they should have been blotted with open infamy here in this life, and with out the special mercy of god in the day of judgement they should thereof have an open shame before all the world, and fyfally in hell an everlasting shame. But from all those shames by the gracious mantle of Christ many be covered. He hath mercifully spread his mantle over them, and kept them from those importable shames. Of this covering also the Prophet David saith, Beati quorum tecta sunt peccata. Blessed are those whose sins be covered. O thou sinful creature, if thou mightst see what shame thou hast deserved for thy sin, thou shouldest reckon this a singular comfort. But thou seest not the abomination of thy sin, and therefore thou perceivest not what shame thou hast deserved. Why doth a common brothel take no shame of her abomination? what is the cause, 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 passed all shame, and hath not left in her one spark of the light of honesty, where by she may value & esteem the horribleness of her offences. She reputeth more a little spot in her kyrchefe, or in her face, then a thousand blots of deadly sin in her soul. But if she had any honesty within her heart to think how foul & abominable her life were, surely she would be much ashamed of herself.  
Thamar the daughter of King David, when her brother Amon would have oppressed her, 
2 Reg▪ 13.  she said. Noli facere hanc stulticiam, ego enim far non potero opprobrium meum. O my brother said she, do not this folly, for this reproach that ye enforce to do unto me is greater than I may suffer. This woman had some light of honesty, within her breast, whereby she was moved to resist, and to withstand this shameful deed batwéene her and her brother.  
A Roman woman also, whose name was Lucretia, whom by force & against her will in the absence of her husband, one man called Sextus Tarqvinius, had abused her, albeit the thing was 〈◊〉, yet she was there of so much ashamed in her own mind that she might not bear the shame. But when her husband came home, she took a knife and in his presence slew herself. This noble woman had the light of honesty in her soul, she saw how abominable a thing it was to commit adultery. But a brothel hath in her no spark of honesty whereby she can take any shame, nor she doth not consider the foul abomination of, her wretched life, and therefore she is shameless. And in like manner every sinner, that lacketh the light of faith, neither considereth the greatness of his sin, nor the presence of almighty God, which looketh upon the same. He regardeth nothing the blessed Angels the which doth behold the● abominable conscience, to their great discomfort, nor the devils his mortal enemies which be full joyous of his shameful demainer. If the sinner clearly considered all these things, (as they be matter in very deed) he would be doubtless greatly ashamed of himself, and in a great discomfort. Nevertheless a penitent soul, that is sore priest and wrong with utter shame, like as was the women of whom I spoke before I mean Susanna and Mary Magdalen, & the woman that was apprehended in adultery. 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 the Crosse. He that delivered all true penitent sinners, from the shame which he deserved for their sin, 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 Crosse. So that here also (as I said) is great matter & cause of very comfort, & of solace incomparable. Wherefore to conclude my tale as touching this second writing, if either love, or hope, or joy, or comfort will make us sing. Here in this book of the Crucifix is great occasion of song. If thou first truly lament with Christ, thou shalt after joyfully sing with him, and each 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. And shame here taken for thy sin, shall bring into thy soul perpetual comfort. And thus much I have said for the second writing.  
The third writing that is written in this book, I said is ve, that is to say woe, ve betokeneth in scriptures everlasting damnation. And doubtless this woe may such sinners here read, that neither will lament, nor sing with Christ on the Cross, as he said unto the jews Cecinimus vobis et non saltastis, lamentavimus vobis et non planxistis, that is to say, 
Mat. ●●.  we sung unto you, and you sorrowed not. And soon after the Gospel telleth, that he reproachfully spoke unto the cities, to the which he had showed many great miracles. And they for all that did no manner of penance for their sin, to such there he tirribly threateneth saying, Vae tibi Corozaine, Vae tibi Bethsaida, 
Mat. 11.  woe shall be to thee Bethsaida, by this we may learn that such which will not stir in themselves these affections above rehearsed, whereby they may lament, or else sing with Christ on the Cross they shall come to everlasting woe.  
I say who that will not stir in their hearts, dread, shame, sorrow, and hatred, of their sin, and so truly lament with jesus, either else quicken in their hearts love, hope, rejoicing, and comfort and so sing with jesus, 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 Crosse.  
Behold O thou christian soul the extreme pains, that our saviour suffered on the cross, for thy sin. And if thou wilt not by such afflictions, as I now have rehearsed enforce thyself to be made parteiner of the 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. Let us therefore deeply consider what pains he did endure & suffer on the cross. The first, when he was crucified he was spoiled and made naked of all his clotheses. And so violently thrown down upon the hard timber, and his hands & feet cruelly digged in with nails, as he sayeth in the 21. Psalm. Foderunt manus meas et pedes meos, 
Io. ●.  they have digged my hands and my feet, this he suffered for thy sin O sinful creature, and if thou wilt not amend thy life be times, thou shalt be spoiled of all thy clotheses, and so cast down into hell, upon a more painful couch, than was the Crosse. The Prophet Esay saith unto such a sinner. Subtus te servatur timea et opera mentum tuum verinis. 
Esay. 14.  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. O think what an horrible pain it were for to lie in a bed full of snakes, adders, and toads, créepinge and sprawling, and biting, and pinching thee on every part.  
The second, when our saviour was reared up aloft on the Cross, that same hanging there was very painful unto him, O what pain was it unto that most delicate and tender body of his to hang so long in that tormentrye. But where he did hang here but for a time, if thou amend not thy life, thou sh●●● hung in the gibbet of hell for evermore. For be thou well assured that if thou shalt suffer for thine own sin in hell, thou shalt suffer a more grievous tormentry than he did, & that without seizing. For as it is said in the apocalypses, fumus tormentorum ascendet in secula seculorum, 
Apoca. 14.  the smoke of the tormentries of that place shall ascend by innumerable worlds, that is to say without end. The torments which he suffered on the Cross, was the nails, the thorns, the rops, the schourges, the spear. But the torments that thou shalt suffer, shall a thousand fold pass them. Look how far the malice and wit of the devils passeth the malice and wit of the jews, so far exceed the engines which the devils have conceived and forged for the dampened souls to be tormented. Above them that the jews maliciously devised against our saviour Christ. 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 sweated water & blood. But this heat is nothing to the heat of the burning fire of hell which never shall be quenched, Ignis ille non extinguetur, As the gospel saith, that fire shall never be quenched. The Prophet Esay sayeth, Quis ex vobis poterit habitare cum ardoribus sempiternis which of you may continually inhabit with the heats that never shall cease.  
O sinful creature think with thyself the largeness of these two words. Ever and never, think with thyself how painful it shall be ever to be in that brenning fire, and never to be released of thy pain.  
If thou shouldest be compelled to lie but one seven-night upon a soft featherbed, I suppose thou wouldst be weary thereof. But how weary shalt thou be ever to lie stewing and brenning without ceasing.  
The fourth, our saviour Christ endured also cold not only for his nakedness, but also when his natural heat by death, left his body. But the dampened sinner shall endure in hell a more excessive cold. job saith of such, transibunt ab aquis nivis ad calorem nimirem, they shall be shyfred out of the cold snow brought into the outrageous heats. O jesus, a tender hand wherein the frost and snow it hath been made extreme cold and suddenly is brought into the heat of the fire, it feeleth a greater pain, but nothing comparable unto that shyfting from that cold into that heat which is in hell.  
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. But the damned sinners shall in hell hear nothing else but continual outcries, opprobrious insulting, blasphemes of the devils and other that be dampened. Blasphemabunt deum caeli doloribus, they shall blaspheme the god of heaven for continual pain and sorrows. 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 the cross for the sins of other, as s. Paul saith, cum clamore et lachimis, 
Heb. 5.  with crying & tears 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 scald their bodies, and yet they shallbe never the better. Ibi erit flectus et stridor dentium, There shall be weeping & gnashing of teeth, 
Math. 22.  the smoke of the Fire shall make them for to weep, & the coldness of the snow shall make their teeth for to gnash, & chytter in their heads. Yea and that is more marvelous, neither the cold shall attemper the heat, nor contrariwise, the heat shall attemper the cold, but either of them shall increase the violence of the other. Even as in the forge of a Smith, the cold water when it is cast into the Fire, causeth the Fire to be much more fierce and violent. The seventh, our saviour on the cross had extreme drighnes, for the which he complained & said, Scitio, I am dry, And no marvel though he were dry, after so much pain and travail, after so much bleeding & sweating, whereby no moisture almost was left in his body. But how unmeasurable drighnesse shall the dampened souls endure in the fire of hell? The rich glutton that was buried in hell teacheth us what drighnesse is there, for he would have given all this world to have had one drop of water or liquor to have refreshed his tongue, that was made so dry with the flame of that fire.  
The eight, our saviour on the cross had much sorrow and heaviness. If he for the only remembrance of the pain for to come was in so great an agony that he sweated water & blood, who can express or think what sorrow and heaviness he suffered when all the pains were present, & presently did oppress him. Nevertheless every dampened person, by the reason of their continual and everlasting pains shall have much more sorrow and heaviness, for the which it is written in the book of Sapience, penitentiam Agentes et pretristitia spiritus gementes, they verily lamentably repent themselves, and for extreme heaviness of spirit mourn and sorrow, thinking, for how brief and transitory pleasures, they lost the joys everlasting, and gate the pains that ever shall endure.  
The ninth, our saviour on the cross did suffer much infamy and shame. And specially to deliver (as I said all sinners that would amend themselves, and forsake their sin,) from everlasting shame. But such as will not, shall suffer their own shame, as they have deserved. The true penitent soul shall be sacyate with perpetual glory, But he that will not repent himself shall have perpetual shame and infamy.  
Almighty God sayeth, to such by his Prophet Naum, Revelabo pudenda tua in fancy tua. I will make open all thy shamefulness and evil dealing in thine own face. And the Prophet Hieremy sayeth, saturabitur opprobrijs▪ he shall be sacyate with opprobrious shame.  
The tenth, above all other pains that our saviour did suffer on the Cross, was to be desolate of all comfort, yea of his father, and to be as a person forsaken of almighty God, and destitute of all help and succour, for the which he sore complaineth on his Cross, crying unto his father Deus meus Deus meus, ut quid dereliquistin me, O my God, O my God, why hast thou forsaken me. But this forsaking was but for a season, for within a short time after, he was raised again to immortal glory. But the dampened sinners which shall be punished for their own sins in hell, shall ever be forsaken, and fully be deprived, not only from all joy & comfort, but from that most glorious sight of the face of almighty God, wherein standeth all blessedness and consummation of all comfort. And this shall more pinch the dampened souls, than all the other torments of hell beside. For the which Chrisostome saith. Ego autem multo graviores cruciatus duco, quam gehenuam, removeri et ab duci ab illa gloria. I think (saith he) that to be removed and cast out from that everlasting glory, is more grievous torments then all the other pains of hell.  
Finally, our saviour on the cross, suffered the pains of death for our sins, whereby we had deserved death. And therefore he suffered death to deliver us from the death of sin. Nevertheless he remained no long time in the bonds of death. 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, but because that they shall be ever as though they were in the extreme pains of death, 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, and desire continually for to die, but death shall fly away from them, desiderabunt mori et mors fugie ab eis, they shall desire death, and death shall fly from them. O jesus in what misery shall they be in, that ever shall covet death, and never may fully die.  
The Prophet David speaking of their pain sayeth. Mors depascet eos, which words may have three senses, one is that death shall be their pastor and herdman, he shall order them, and lead them to their pastures. In hell is two pastures, the one is all full of snow, the other full of fire, for the which Jobe sayeth, Ad calorem nimium transient ab aquis nivium, they shall walk from the snow unto the fire. And again from the fire unto the snow, this may be one sense, an other may be this, they shall be the continual meat of death, as ye see in the pastures, where the sheep feed. They crop the grass ever as it riseth and keepeth it low, and so the grass is ever in eating, and never full eaten.  
In like manner death shall continually crop the dampened persons in hell. And he shall ever be gnawing and eating upon them, and yet they shall never be fully consumed. 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, and their desire shall always be a like fresh and fervent. another comfort and refreshing besides this, they shall have none, but whatsoever the sense of these words be, thou mayest well perceive by them. O thou christian soul) that if thou shalt come to that place to pay thy debts of thine own sins, it shall be to grievous and to importable for thee to sustain, for as I said, look any manner of pain that our saviour Christ suffered on the cross for all our sins. 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.  
And therefore it is a troth, we may read in the book of the Crucifix great matter of woe, which is the third writing that we had to speak off. Now thou sinful creature, have often before thine eyes this wonderful book which as I said is written within and with out. In the which also thou mayest read three manner of writings, that is to say, lamentation, song, and wo. If thou wilt begin to lament with jesus, thou shalt thereby come to sing with him. And thereby thou shalt be made so fully parteiner of his passion, that the debts of thy sins shall be thoroughly paid, and that thou shalt escape everlasting 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. 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 jesus. Amen.  Per johannem Fyssher Episcopum Rofensem. 
Memoria crucifixi: vitia crucifigit. Grego Quecumque momorderit astucia sathanae aspiciat Christum inligno pendentem August