buzinesse I put it aside and delayed thys prouysion alway to an other tyme and promysed with my selfe that at suche a tyme I would not fayle but doe it but when that came an other buzinesse arose and so I deferred it agayne vnto an other tyme And so alas from time to tyme that now death in the mean tyme hath preuented mée my purpose was good but it lacked execution My will was strayghte but it was not effectuall my mynde well intended but no fruite came therof All for bicause I delayed so often and neuer put it in effect that that I had purposed And therefore delay it not as I haue done but before all other buzinesse put this first in suertie which oughte to bée chiéefe and princypall buzinesse Neyther buildyng of Colleges nor makyng of Sermons nor giuing of almes neyther yet anye other manner of buzynesse shall helpe you without this Therefore first and before all things prepare for thys delaye not in any wyse for if you doe you shall be deceyued as I am now I read of manye I haue hearde of manye I haue knowne many that were disappoynted as I am nowe And euer I thought and sayde intended that I would make sure and not be deceiued by the sodayn comming of death Yet neuerthelesse I am now deceyued and am taken sléeping vnprepared and that when I least wéened of his comming and euen when I reckoned my selfe to be in most healthe and when I was most buzie and in the middest of my matters Therfore delaye not you any farther nor put your trust ouer much in your friends Trust your selfe while ye haue space and libertie and doe for your self now while you may I would aduyse you to doe that thing that I by the grace of my Lord God would put in execution if his pleasure were to sende me longer lyfe Recounte your selfe as dead thinke that your soules were in pryson of Purgatorie that there they must abyde till that the Raunsom for them be truly payde eyther by long sufferance of payne there or els by suffrages done héere in earth by some of your speciall friendes Be yâ—u your owne friend doe you these suffrages for your owne soule whether they be praiers or almes déedes or any other penitentiall paynefulnesse If you will not effectually and hartely doe these thinges for your own soule looke you neuer that other will doe them for you and in dooyng them in your own persons they shal be more auayleable to you a thousaÌ„d folde then if they were done by any other If you followe this counsayle and doe thereafter you be gracious and blessed and if you doe not you shall doubtlesse repent your follyes but to late ¶ The wayes to perfcet Religion made by Iohn Fyssher Byshop of Rochester being Prysoner in the Tower of London SIster Elizabeth gladlye I would wryte vnto you some thing that myght be to the health of your soule and furtheraunce of it in holye Relygion But well I knowe that without some feruor in the loue of Christ Relygion can not bée to you sauerie nor anye worke of goodnesse can bée delectable but euerie vertuous déede shall séeme laboryous and paynefull For loue maketh euerie worke appeare easie and pleasaunt though it bée ryghte displeasaunt of if selfe And contrariwyse ryght easie labour appeareth gréeuous and paynefull when the soule of the person that doeth the déede hath no desyre ne loue in doing of it This thing may wel appear by the lyfe of hunters the which out of doubt is more laborious and painfull then is the lyfe of relygious persons and yet nothing sustayneth them in theyr labour and paynes but the earnest loue and hartie desire to fynde theyr game Regard no lesse my writing good sister though to my purpose I vse the example of hunters for all true christian soules be called Hunters and their office and duetie is to séeke and hunt for to fynde Christ Iesu And therefore scripture in many places exhorteth vs to séeke after him assureth that he will be found of them that dyligently séeke after him Inuenietur ab hijs qui querunt eum That is to say he will be founde of them that séeke hym well happy are all those that can fynde him or can haue any sent of him in this life here For that sent as Saint Paule saith is the sent of the verie lyfe And the deuout soules where they féele thys sent they runne after hym a pace Curremus in odorem vnguentorum tuoruÌ„ That is to say we shall runne after the sent of thy swéete oyntmentes Séeyng then all deuoute soules maye bée called Hunters I will farther prosecute the comparysoÌ„ made before betwéene the lyfe of the Hunters and the lyfe of the relygious persons after this maner A comparison betvveene the lyfe of Hunters and the lyfe of religious persons WHat lyfe is more paynefull and laborious of it self then is the life of Hunters which most early in the mornyng breake their sléepe and ryse when other doe take their rest and ease and in his labour he may vse no playne high wayes and the softe grasse but he must treade vppon the fallowes runne ouer the hedges créepe thorowe the thicke bushes and crye all the long day vppon his dogges and so continue without meate or drinke vntill the verie night dryue him home these labours be vnto him pleasaunt and ioyous for the desire loue that he hath to sée the poore Hare chased with dogges Uerely verely if hée were compelled to take vppon hym such labours and not for thys cause he would soone be wearie of theÌ„ thinking them full tedious vnto him neither would he ryse out of his bed so soone ne faste so longe ne endure these other labours vnlesse he had a verie loue therin For the earnest desire of his mynd is so fixed vppon his game that all these payns be thought to him but verie pleasures â–ª And therfore I may well say that loue is the principall thyng that maketh anye worke easie though the worke bée right painfull of it selfe that without loue no labour can be comfortable to the dooer The loue of this game deliteth him so muche that he careth for no worldlye honour but is content with full simple and homely aray Also the goodes of the world hée séeketh not for nor studieth howe to attayne them For the loue and desire of his game so greatly occupyeth his mynde and harte The pleasures also of his flesh he forgetteth by wearinesse and wasting of hys bodie in earnest labour All his mynde all his soule is buzied to knowe where the poore Hare may be founde Of that is his thought and of that is his communication and all his delight is to heare and speake of that matter euerie other matter but this is tedious for him to giue eare vnto in all other things he is dull and vnlustie in this onely quicke and sturryng for thys also to be done there is no office
and clensed from the spottes and mallice of deadly sinne they bée the brighter glasses and more cléerly receyue this loue such also be néere vnto our Sauior for nothing putteth vs farre from him but onely sinne And therefore they that haue more diligently scoured their soules from the rust of sinne be néerer vnto him then the other that so haue not done Such soules also as of their parte enforce them selues to a great loue and to a more ample feruor they doe inlarge the capacitie of their soules to receyue a more large abundaunce of loue agayne those that lesse enforce them haue a lesse capacitie in receyuing and therfore so much the lesse they receyue of this loue Euen as a man that openeth his bosome wyde and enlargeth it is more able to receiue a greater thing into it then hée that doeth not But yet as I haue sayde before of the glasses euery one of the soules receyue as full and as whole a loue of Iesu Christ as though there were no moe soules in all the world but that one alone for the loue of Christ Iesus infinite And therfore wheÌ„ innumerable of soules haue euerie one of them receyued as much the loue of Christ Iesu as to euerie one of them is possible yet hath he still in him self loue suffitieÌ„t for infinite moe this his loue therby is not in any point diminished nor lessened though it be deuided vnto many be the number of them neuer so great None of them that be beloued receiue the lesse bicause of the multitude of his fellowes nor if he had no moe but him selfe he shoulde not thereby haue any more abundance of loue to his parte but according to the cleÌ„sing and capacitie of his soule nighnesse vnto Christ his parte in loue shall be the lesse or more Wherefore good sister I pray you bée you dylygent to scoure your soule cleane and to enforce your soule on your parte feruently to loue your spouse Christ Iesu and drawe nygh vnto hym with entiere deuotion then vndoubtedly you shall be partener to the more plentuous aboundaunce of his loue notwithstanding any other multitude which beside is beloued of him for he neuerthelesse is as studious of you and as mindfull as ferueÌ„ly careth for your weale as though ther wer no mo beloued of him but you alone in all thys world The ninth Consideration THe ninth coÌ„sideratioÌ„ is this wher peraduenture you would obiect to me again say Brother if it bée thus as you say that my Lord Iesu loueth me so much and is so mindfull of me and so feruently enteÌ„deth my weale what néede me to care whatsoeuer I doe he will not cast me away he wil not forsake me nor suffer mée to perish Good sister without doubt as I haue said our sauior Christ Iesu is in loue towards you he is myndfull more louing towards you then I can expresse And sure you may be that hée will neuer cast you away ne forsake you if you before cast not your selfe away ne forsake your selfe But if you giue any place to sinne in your soule and suffer it to enter vpon you verely then you forsake your self and cast your selfe awaye and willinglie destroye your selfe that is your déede not hys for he neuer forsaketh any creature vnlesse they before haue forsakeÌ„ them selues And if they will forsake them selues were they neuer in so great fauour with hym before they then incontinently lose his fauour the which thing well appeareth in his first spirituall creatures the noble Angelles Lucifer and hys compâ—nie which were created in excelent brightnesse and were muche in the fauour of almightie God they presumptuously offeÌ„ded him in pride for the which not onely they lost hys fauour but also their merueylous brightnesse became incoÌ„tinently horrible foule and were expelled out of the glorious kingdom of heauen that they were in and throwen into perpetuall darkenesse into the pryson of hell The first man Adam also who was created in singular honour and was put into Paradise a place full of gladnesse there to liue in comfort of all pleasure the which was done to him for a singular loue that almightie God had towardes him yet anon as hâ— fell to sinne he was in lyke maner expelled out from that pleasure and sent into this miserable world to endure miserie and payne If those noble creatures which were lift vp into so great fauour with almightie God so lightly by their misdemeanor in sin lost his gracious fauour let none other creature thinke but if they admit any sinne to their soule they shal be likewyse excluded out of his fauor For sinne is so odible vnto almightie God that not the dearest friends that euer he had in all the worlde but if there were founde in their soules any deadly sin after death they should neuer be receiued into the ioy of heauen Not the blessed Mary Magdalen for all hir loue towardes him nor yet his owne blessed mother that bare him into this world if one deadly sin were fouÌ„d in their soules they shuld incontinent be throwen into the darke dungeon of hell Wherfore good sister say not if his loue be so muche vppon you and he so desirouslie entendeth your profite that you may doe what you list you néed not to care what you doe But contrariwise the more that he loueth you the more you shoulde take héede vnto your self and beware that you offend him not for so did the blessed Mary Magdalen of whome I spake before Shée notwithstandyng the great loue that both our sauiour had to hir and shée vnto him agayne for the which also hyr sinnes were forgiuen hyr yet after his death shée fled from the companie of men lyued in the wildernesse farre from any worldly comforte in great wayling fasting and prayer such other painefulnesse of hir body was nothing the lesse diligent to kéepe hir selfe warely from sinne for the great loue that our lord sauiour had to hir but for that the more studiously she did auoid eschu euery thing wherby she might run into any displeasure against him The tenth consideration THe tenth consideration is this it were wel done and much it shuld farther this cause if you truly esteme of how little value your loue is how vaine how light howe triflelous a thing it is how few ther be that would much regarde it or set muche pryce thereby for fewe there be or none to whom it may doe any profit or auail Contrariwise you should consider the loue of your spouse the swéet Iesu how exceleÌ„t it is how sure how fast howe constantly abiding how many haue much specially regarded it Martirs innumerable both men and women for his loue haue shead theyr bloud and haue endured euery kind of martirdom were it neuer so cruell were it neuer so terrible No paine no tormentrie might compell them to forsake his loue so desirous were they of his loue that rather
for very payne it myght haue brast O thou sinfull creature If thou can not sorrow come learne of thys blessed woman to sorrow for thy sin Thinke that thy sinne was the cause and occasion of all this payne and sorrow that thy Lorde and sauiour dyd suffer on the Crosse. And not onely she giueth the example of sorrowe but his blessed mother abundantly thē sorowed at his death Sainct Iohn sorrowed Sainct Peter sorrowed and wepte bitterly All the Apostles were in sorrow But wherevnto speake I of reasonable creatures the vnreasonable and the vnsensible creatures shewes a maner of sorrowe The earth quaked The mighty stones brast in sunder The monuments opened the dead courses issued out of theyr monuments All these were moued with compassion And onely thou wretched sinner for whose cause he suffred all this paine and gréeuance hast no pitie nor compassion vpon him Alas howe great is thy hardnesse Howe obstinate is thy harte that will suffer no pittie to enter in to it Uerely thou arte more harder then are the stones for they were moued by his passyon so myghtely that they brake in sunder Petrae scissae sunt When then the harde stones and all the other vnreasonable creatures were thus moued and stirred to take some compassyon of the paynfull death of Christ and yet felt no profite by his death Thou much rather shouldest be moued for whose loue he dyd endure all this gréeuous pains Looke thou therfore vpō this booke thou shalt here fynde great cause matter of sorrow Fourthly if thou canst not sorrowe yet thou maiest here learne to hate Thou maiste learne to hate sinne which was cause of all this trouble It is not for nought that the scripture sayth Quasi a facie colubri fuge peccatū dentes leonis dentes eius interficientis animas hominum Flée from sinne euen as thou wouldest flée from the face of an Adder for as the téeth of the Lion deuoureth the body of man so death doth sleay their soules Sinne is so odious and so great an iniury to god that it was necessary for the recompence of this iniury that the sonne of god should suffer this most paineful death of the crosse Sinne so prouoked almightie god the father so déeply to displeasure wrath to take vengance vpon sinners that without the sacrifice of his owne sonne in the gybbet of the crosse he wold not be appeased ne recōciled vnto sinners againe Sinne so deadly wounded blotted the soule of man that with out shedding of the most precious bloud of our sauiour Christ Iesu no lyfe could be restored vnto sinners nor the soules might be washed from the fowle abhominable corruption of sinne Sinne so debarreth and shutteth frō sinners the gates of heauen that they might not haue béene opened but only by the merit of this moste bytter passion suffering this most painfull torments on the crosse Sinne set the gates of hell so wyde open brought all this world into that daunger and thraldome of the diuell that all we should haue béene deuowred of the pyt of hell vnlesse we had béene raūsomed with this most precious treasure that was shed for vs on the crosse-O sinful creature hast thou not great cause to hate sinne that hath brought thée into that miserable cōdicion that by thy sinne thou hast done and committed high iniurie against almighty god and hast prouoked him to vengeaunce That by thy sinne thou hast thus mortally wounded thyne owne soule That by sin thou haste brought thy selfe into the daunger of the dyuill and be dampned in hell perpetually That by thy sinne thou hast shut the gates of heauē against thy selfe Alas man where canst thou fynde greater occasion of hatred If thy neyghbour doe vnto thée but a lyght iniurie thou canst anon hate him yea and so hate him that thou wilt say thou mayest not finde in thy harte to loue him Sinne hathe done vnto thée all these great iniuries and yet thou loueste sinne and canste not hate it Alas what madnesse is this Ioab sayde vnto Kyng Dauid dilegis odientes te et odio habes diligentis te Thou loueste them that hate thée and thou hatest them that loue thée The same worde may well be sayde vnto euery sinner that followeth the course of sinne And lykewyse vyce doeth procure the dystruction of sinners and yet the sinners doe follow after them Our sauiour with all grace vertue procureth the saluation of sinners but him they will not heare nor take any wayes after his counsayle And this is nothing els but an extreame madnesse for they should contrarywyse loue our sauiour that so louingly for theyr weale indured the gréeuous paynes of the Crosse and hate the diuill and sinne which was the very cause of death By thys then you may perceyue that in this booke ye may fynde matter inough of lamentation sith you may read in this booke so much cause of dread of shame of sorrow and of hatred And this is the first wryting wherof we promised for to speake The secōd writing that I said was also writtē in this booke was Carmē that is to say Songe Surely if eyther loue or hope or ioye or comfort wil make a soule to sing here he may take great occasion to sing Fyrst here is great matter of loue and so great that if any person will eyther gyue hys loue fréely or els for some certayne pryce sell it hée that died on the crosse is best worthy to haue it If thou search in heauen in earth one person vpon whom thou maist best bestowe thy loue Thou shalt fynde none comparable vnto Christ Iesus so wyse so myghty so gentle so kynde so amyable far passing all other and there to he is much desirous of thy loue for when Moyses had rehearsed the great benifites which almightie God had giuen vnto man he sayth Et nunc audi quid dominus deus tuus requirat a te nisi vt diligas eū Now here what thy Lord God dooth require of thy parte truely but that thou loue him So now if thou wylt fréely giue thy loue thou canst not more wysely nor better bestow it then vpon him which is so excelent and hath all the condicions aboue saide and there to also is so desirous to haue thy loue And if thou wylt sel thy loue I trow there is none that wyl giue vnto thée more liberally for the same than he hath done Where shalt thou finde him that wyll shedde one droppe of bloud out of his harte for thy sake Where shalte thou finde hym that will giue hys owne soule and lyfe for thy loue There can no more bée asked of any man then that Maiorem charitatem nemo habet nisi vt animam suam ponat quis pro amicis suis. No man can shewe greater charitie then for to put hys owne life in ieopardie for his friendes But thou peraduenture wilt say Syr if he had done this
cōmeth not of a singular loue shewed vnto you by your lord god before all them And shall not this cōsideration pearce your harte and moue you muche to loue him againe The fifth consideration THe fifth consideration is this Peraduenture after that thus by your repentance askyng mercy you were taken to this grace of your God yet far more gréeuously and farre more vnkindly you fell againe to sinnne and kepte not the purpose and promyse that before you did make but more without shame and dread of hys hyghnesse tooke your libertie in your sinfull wayes abusing his gentlenes presuming vppō hys mercie not regarding any benifite or kindenesse shewed by his most excelent goodnesse vnto you before so defiling your soule by innumerable wayes and makyng it filthie more vngoodly then is the Sowe that waltereth hir self in the foule myrie puddle and more pestilently stinketh in the sight of God then is the stinking carion of a dead dogge being rotten and lying in a ditch yet neuertheles for all these misbehauiors your Lord God of his farre passing goodnes hath called you agayne from your sinfull life and hath graciously stirred your soule to forsake your sin to leue this wretched worlde to enter the holy relygion Wherby after the sentence of holy doctors your soule is made as cleane as it was at your baptisme and restored agayne to the puritie and cleanenesse of your first innocencie And not onely that but also hée hath appointed you to be of the number of them that be assigned for hys best beloued spouses And what hygh point of singular fauour is this How many weomen farre better then you be lefte behinde in this worlde not called to this high dignitie nor admitted to thys most speciall grace When the noble Kinge Asuerus as it is written in the scripture commaunded many fayre yong maydens to be chosen out and to be séene vnto with all things that might make them fayr◠and beautifull and pleasaunt to his sight to the intent that they at all tymes when it should like him to appoynte any of them to come to his presence and to be his spouse they might be the more readie This thing no doubt of it was to them that were thus chosē a comfort that they were preferred before other and also euerie one of them might lyue in hope to come to the kings presēce haue some likelihood to be accepted for his spouse in so much that all other but they were excluded In like maner it is with religious women All they by the gracious calling of the great king of heuen be gathered into Gods religion and disseuered from thother seculer women that be of the world there a season to abide vntill they be sufficiently prepared by the holy sacraments and the holy obseruacions of religiō to come to his gracious highnesse presence and to be brought into his secret chamber aboue in heauen there to abide with him in endles ioy and blisse Blessed is that religious woman that so doth prepare her selfe for this litle time that héere she shal tarry by prayer by meditation by contemplatiō by teares of devocion by harty loue burning desyre that after this transitory life she may be admitted to the most excellēt honor not with shame rebuke be repelled therfro whē the day shal com The sixt consideration THe sixt consideration that you call wel to your remembrāce who it is that doth thus exhorte you for to loue verely he is the person that if eyther you wil fréely giue your loue or els sell your loue he is most worthie to haue it aboue all other First if ye were of that mynd to giue your loue frée it were good yet there to bestow it that you shoulde choose suche a one as both in goodlinesse of person as also in prowesse wisdom and good gentil maners may be worthie your loue For if there be any deformitie in him whō you would loue it is an impediment and great let for to loue hym But in our sauiour Christ the sonne of God is no deformitie for hee is all goodlye and surmounteth all other in goodlynesse And therefore of hym the Prophet Dauid affyrmeth in thys maner Speciosus forma pre filijs hominum that is to say he is goodly before the chyldren of men And of truth much goodlie must he néedes be that hath made so many goodly creatures Behold the Rose the Lillie the Uyolet beholde the Pecockes the Feasaunt the Popingaye Behold all the other creatures of this world All these were of his making all there beautie and goodlinesse of hym they receyued it Wherfore this goodlinesse discribeth that he him self must néedes of necessitie be verie goodly beautifull And for that in the booke of Canticles the Spouse discribeth his goodlinesse saying Dilectus meus candidus et rubicūdus electus ex millibus That is to saye hée that I loue is whyte and redde chosen out amōgest thousands And this beautie and goodlines is not mortal it can not fade ne perish as doeth the goodlinesse of other men which lyke a flower to day is fresh and lustie and to morrowe with a little sicknesse is withered and vanisheth away And yet it is sensible to the goodlinesse of mans nature for the which also he is more naturallie to bée beloued of many For lykenesse is the grounde of loue lyke alway doeth couet like and the néerer in lykenesse that any person bée the sooner they may bée knit togither in loue The same lykenes he hath you haue like body and lyke soule touching his māhood your soule is also like vnto him in his godhead For after the Image similitude of it your soule is made Furthermore of his might and power you may bée likewise a certayne season He made this world by the onely commaundement of his mouth and gaue to the herbes and all other creatures their vertue might that they haue And may also by his power saue dampne creatures eyther to lifte them vp in bodie and soule into heauen aboue or els to throw them downe into euer during payns of hell If ye doubt of his wisdom behold all this world and cōsider how euery creature is set with an other and euery of them by him selfe how the heauens are apparelled with starres the ayre with Foules the water with Fishes the earth with herbes trées beastes how the starres be clad with light the Foules with feathers the fish with scales the beastes with heare herbes trées with leaues and flower with sent wherin doth wel appear a great merueilous wisdō of him that made thē Finally his good gentil maner is all full of pleasure cōfort so kinde so friendly so liberall beneficious so pittious and mercifull so readie in all oportunities so mindfull circumspect so dulcet swéet in communicatiō For as scripture saith Non licet amaritudinem conuersatio vel tedium cōuetas illius Sed letitiam
et gaudeum That is to say hys maners be so swéet pleasauÌ„t that the coÌ„uersacioÌ„ of him hath no bitternes yea his coÌ„pany hath no loathsomnes ne wearines in it but all gladnes and ioye Here peraduenture you wil say vnto me how may I loue that I sée not if I might sée him with all the coÌ„ditioÌ„s ye speak of I could with al my hart loue him Ah good sister that time is not come yet you must as I said now for the time prepare your self in cleannesse of bodie and soule against the tyme so that when that tyme commeth you may be able and worthie to sée him or els you shall be excluded from him with the vnwise virgins of whom the gospel telleth that they were shut out from his presence with great shame coÌ„fusioÌ„ bicause they had not suffitiently prepared theÌ„selues Therfore good sister for this time be not negligent to prepare your selfe with all good workes that theÌ„ you may be admitted to com vnto his presence from the which to be excluded it shall be a more gréeuous payne theÌ„ any paine of hell For as Chrisostome sayth Si decem mille geheÌ„nas quis duerit nihil tale est quale ab illa beata visione exadere that is to saye if â—ne would rehearse vnto mée tenne thousand hels yet all that should not be so great paines as it is to be excluded from the blessed sighte of the face of Christ. The seuenth consideration THe seueÌ„th coÌ„sideratioÌ„ is this wher now it appeareth vnto you that if you will giue your loue fréelie there is non so worthy to haue it as Iesu the sonne of the virgin Mary I will further shewe vnto you that if you will not fréely giue it but you will looke peraduenture to haue some thing agayne yet there is none so well worthie to haue it as he is for if an other will giue more for it then he I will not be agaynst it take your aduantage But sure I am there is none other to whome your loue is so deare and of so greate price as it is vnto him nor any that will come nigh vnto that that he hath giuen or wil giue If his benifits and kyndnesse shewed towardes you wherof I speak somewhat before were by you well pondered they be no small benifites and especially the loue of so great a prince and that he would thus loue you anâ— preferre you before so many innumerable creatures of his and that when there was in you no loue and when you could not skill of loue yea and that that more is when you were enimie vnto him yet he loued you and so wonderfully that for your loue and to washe you from sin and to deliuer your soule from the extreame perrill he shead his most precious bloud anâ— suffered the most shamefull the most cruel and the most painefull death of the crosse his head to be perced with thornes his handes and féete to bée thorough holed with nayles his side to be launced with a speare and all his most tender bodie to be torne and rent with whippes scourges Beléeue this for a very truth good sister that for your sake he suffered all as if there had bene no moe in all the world but onely your selfe which I will declare more largely vnto you in the next consideration following Beléeue it in the meane tyme certainely for so it is in déede and if you belieue it not you doe a great iniurie and shewe a full vnkindenesse vnto him that thus muche hath done for you And if this beliefe truly settle in your harte it is to me a meruaile if you can content your heart without the loue of him of him I say that thus déerely hath loued you and doeth loue you still For what other louer will â—â—e thus much for your loue What creature in all the world will die for â—our sake what one person wil depart with one drop of his hart bloud for your sake wheÌ„ theÌ„ the son of God the prince of heaueÌ„ the Lord of Angels hath done this for your sake which thing no other creature wil do what frost could haue vngeled your harte that it may not releÌ„t against so great an heat of loue if he so exceleÌ„t in all noblenesse should haue giuen you but one fauourable countenance from the heauens aboue it had bene a more precious benifit then euer you could recompence by your loue againe It were impossible for your loue to recompence that one thing But nowe much rather when he hath descended into this wretched worlde for your sake and here hath become man and hath endured all miserie pertaining vnto man saue onely sinne and ignoraunce and finally hath suffered this great horrible death for your loue how shall you euer now recompence this by any loue or seruice to be done for your pittie And he hath not onely don al this for your sake but also hath prepared for you after this transitory lyfe a rewarde aboue in heauen so great that neuer mortal eye saw the lyke nor any tonge can expresse nor yet any hart can think Ah sister wheÌ„ your wretched soule shall hence departe which can not be verie longe héere who shall giue you refreshing the space of one hour Good therfore it is that you looke vnto your selfe vppon him bestow your loue that which hitherto hath done most for you best hath deserued it beyond all other and yet after this life he wil giue for it a rewarde so inestimable that it shall neuer fayle you The eight consideration THe eight coÌ„sideration is this that albeit there are many other which also are beloued of christ Iesu yet the loue that he sheweth to them nothing minisheth his loue towards you as if there were no moe beloued of him in all the kinde of maÌ„ This may euidently be shewed vnto you by this exaÌ„ple folowing If before any Image of our sauior were disposed set in a long rowe many glasses some great and some litlle some high and some lowe a conuenient distance from the Image so that euerie of them myght receiue a presentmeÌ„t of the Image it is no doubt but in euerie of these glasses should appeare the verie likenesse of the same Image I will not say but this lykenesse should be longer in the great glasses then in the lesse and clearer in the better clensed glasses and in them that were nigh vnto the Image then in the other that were not so well clensed much farther of But as to the likenesse it selfe it shall be as full and as whole in euerie one glasse as though there were but one Now to my purpose if you consider lykewise that all the good soules that be scourged from deadly sinne be in the maner of glasses set in an order to receiue the loue of our sauiour Christ iesu Such soules as by true pennaunce doing by sighing by wéeping by praying by watching by fasting by other lyke be the better scoured
then they would forgo it they gaue no force of the losse of all this world beside theyr owne life also So deare and precious was that loue to them that all the honors pleasures and possessions of this life they recompted as verie trifles in comparisō of that And what be you in comparison of thē but naughty wretched and miserable where then they which be now glorious saincts aboue in heauen so much haue valued and so greatly estéemed this most excelēt loue and you may haue the same loue for yours that is so naughtie and so little worth what should you doe of your parte howe muche should you enfore your selfe not onely to obtayn this loue but studiouslie to kéepe it sithens that you haue it once and for nothing to departe therefro He of his goodnesse doeth not repell any creature from hys loue but permitteth them assuredly that if any draw nigh vnto him by loue he will loue them agayne and giue his most precyous loue for theirs he sayeth Ego diligentes me diligo That is to say I loue them that loue mée And in an other place En qui venit ad me nō equam foras That is to say what person so euer commeth vnto me I wil not cast him away Sister if you consider this déeply it should moue you to fall downe vpon your knées with all your hart and mynde say vnto your Spouse in this maner O my blessed Sauiour Lord Iesu thou askest my loue thou desirest to haue my harte and for my loue thou wilt giue me thy loue agayne O my swéete Lorde what is this for thée to desire which arte so excelent if my poore harte were of so much value as all the hartes of men and weomen that euer were if they were put togither in one if it were as precious noble as there is price and noblenesse in all the orders of Angels if furthermore it did contayne in it all bodelie and spirituall treasure that is within the compasse of heauen or without yet it were but a little gift to giue vnto so great a lord for his most delicate precious loue to be had of him againe much rather my loue and hart as it is now naughtie wretched and miserable so is it but a small gift and of little value Neuerthelesse such as it is sithens it is thy pleasure to haue it thy goodnesse doeth aske it of mée saying Prebe mihi cor tuum That is to say giue me thy harte I fréely gyue it vnto thée and I most humbly beséech thy goodnesse and mercy to accept it and so to order me by thy grace that I may receiue into it the loue of nothing contrarie to thy pleasure but that I alwayes may kéepe the fyre of thy loue auoyding from it all other contrarie loue that may in anie wyse displease thée The finall conclusion of all NOw thē good Sister I trust that these considerations if you oftē read them with good deliberation and truelie imprint them in your remembraunce they will somewhat inflame your harte with the loue of Christ Iesu and that loue once established in you all the other points and ceremonies of your religion shall bée easie vnto you and no whit painefull you shall then comfortriblie doe euerie thing that to good religion appertayneth without any great wearynesse Neuerthelesse if it so fortune that you at any tyme begin to féele any dulnesse of mynde quicken it again by the meditatiō of death which I send you here before or els by some effectuall prayer earnestly calling for helpe succour vpon the most swéete Iesu thinking as it is in deed that is your necessitie that no where els you can haue any helpe but of him And if you will vse these short prayers following for euerie day in the wéeke one I thinke it shall be vnto you profitable For thus you may in your hart shortly pray what companie so euer you be amongest The Prayers be these O blessed Iesu make me to loue thée intierlie O blessed Iesu I would fayne but without thy helpe I can not O blessed Iesu let me déeply consider the greatnesse of thy loue towards mée O blessed Iesu giue vnto mée grace hartilie to thanke thée for thy benifites O blessed Iesu giue me good will to serue thée and to suffer O swéete Iesu giue me a natural remembraunce of thy passion O swéete Iesu possesse my hart holde and kéepe it onelie to thée THese short praiers if you wil often saye and with all the power of your soule harte they shall merueylouslie kindle in you this loue so that it shal be alway◠feruent and quicke the which is my especiall desire to knowe in you For nothyng may be to my comfort more then to heare of your furtheraunce and profiting in God in good religion the which our blessed Lorde graunte you for hys great mercie Amen FINIS ¶ A Sermon verie fruitfull godly and learned vpon thvs sētēce of the Prophet Ezechiell Lamentationes Carmen et vae very aptely applyed vnto the passion of Christ Preached vpon a good Friday by the same Iohn Fissher Bishop of Rochester THe Prophet Ezechyell telleth that hée sawe a booke spread before him the which was written both within and without there was written also in it Lamentationes Carmen et vae that is to say lamentation songe woe This was a wonderfull booke and much to be merueiled vpon Much comfortable knowledge and swéetnesse this Prophette gate by this booke as he saith in the Chapter next ensuing factum est in ore meo sicut mell dulce thys booke was in my mouthe as swéete as honye This booke to our purpose may bée taken vnto vs the Crucifixe the which doubtlesse is a merueylous booke as wée shall shewe héereafter In the which if wée doe exercise our admiration wée shall come to wonderfull knowledge Meruayling was the cause why that the Philosophers came to so greate knowledge as they had They behelde and sawe many wonderfull thynges and effectes in thys worlde as the marueylous earthquakes Thūders lightnings Snow Rayne Frostes blasinng Starres the Eclipses of the Sunne and of the Moone and suche other effectes And those marueylous wonders moued them to search for the causes of the same And so by dyligent searche and inquisition they came to great knowledge and cunning which cunnyng men call Philosophie naturall But there is an other higher Philosophie which is aboue nature which is also gottē with marueyling And this is the verye Philosophie of Christian people And doubtlesse amongest all other things concerning a christian man it is a thyng muche marueylous and most wonderfull that the sonne of God for the loue that he had vnto the soule of man woulde suffer hym selfe to bée crucified and so to take vpon him that most vyllanous death vpon the Crosse. Of thys the Prophet Abacuck sayeth Admiramini et obstupescite quia opus factum est in
earth all that is in them His power is infinit most to be dreade Omnipotens rex et metuendus nimis His wisedome is incomprehensible O altitudo diuitiarum sapientiae et scientiae dei His greatnesse passeth all measure Magnus dominus et laudabilis nimis et magnitudinis eius non est finis Shortly to saye when a man hathe spoken or thought all that can be to the prayse of his excellencie yet he dooth farre passe and surmount all that as the Scripture sayth Glorificantes dominū quantum cūque poteritis super valebit ad huc et admirabilis magnificentia illius Now then O thou sinfull creature maruell at his excellent worthines that was thus crucified And maruell also at thy naughtinesse for whose loue he was thus crucified Thus I say dyd the holy sainct Francis Quis es tu et quis sum ego domine Who arte thou my Lord so excellent and who am I for whome thou wouldest endure all this payne O Christen soule often beholde this booke and saye with this holy man Quis es tu et quis sum ego Marueyle that his inestimable goodnesse would thus dye for so myserable a vanitie And so maruelinge thou shalt profyt in a gracious knowledge of Christ and thy heart shall taste maruelous swéetenesse and be replenished with a deuoute sauour of his most excelent goodnesse But you maruell peraduenture why I call the crucifix a booke I will now tell you the consideracion why A booke hath boardes leaues lynes wrytinges letters booth small and great Fyrst I saye that a booke hath two boardes the two boardes of this booke is the two partes of the crosse for when the booke is opened spread the leaues be cowched vpon the boardes And so the blessed body of Christ was spred vpon the crosse The leaues of this booke be the armes the handes legges and féete with the other members of his most precious and blessed body Neuer anye Parchement skynne was more strayghtlye stratched by strength vpon the tentors then was this blessed body vpon the crosse These lorells that crucifyed him drewe by vyolence his moste precious armes with ropes vnto either braunche of the crosse that the sinowes burst in sonder and so nayled his handes fast with spykinge nayles of yron vnto the crosse After they stretched his féete lykewyse vnto an other hole beneath in the crosse and there nayled them with the third nayle thorough bothe his féete And so they reared vp this body a loft against the sunne euen as a parchment skinne is sette foorth before the heat of the Sun for to drye It was set vp a loft to the entent that all the worlde might looke vpon this booke This booke was written with in and without Fyrst within was wrytten but one worde neuerthelesse this one word compryseth in it as sayth saint Paule the whole treasure of al cunning and wisdome partayning vnto God In quo sunt omnes thesauri sapientiae dei in whome are all the treasure of the wisedome of god Of this worde Saint Iohn speaketh saying In principio erat verbum the word was in the begynning before all creatures thys worde is the second person in the godhead the sonne of God which by the holie Ghost was written in the inward syde of thys parchment For the Godheade of Christe was couered and hidde vnder the lykenesse of man The holy Ghost was the penne of almyghtie God the father He set hys most mightie word vnto the body of Christ within the wombe of the Uyrgine Marye and so this booke was written within For as Sainct Paule sayeth si cognouissent nunquam dominum gloriae crucifixissent That is to saye if they had knowne the sonne of God whiche was and is the Lorde of euerlasting glorie they woulde neuer haue crucified hym They sawe his manhood which was in outwarde sight but they sawe not hys Godheade whych was couered within the same The Godhead was the inward syde and the manhoode was the outwarde syde Furthermore when a booke is spread you sée that in the leaues are many lynes drawen And many letters some read some blacke and some blewe so in this booke the moste blessed bodie of Christ was drawne many lynes for it was all to scourged with whippes so that euery where the print of the cordes of the scourges was left behynd that in euery place from the necke downward vnto the soles of his féete so that there was no margent lefte in all thys booke there was no voyd place but euery where it was eyther drawne with lynes or els wryttē with letters for these scourges fylled not onely his moste precyous bodie with lynes drawne euerie where but also left many small Letters some blacke some blewe some reade For the bloud by the vyolence of the schourges sprunge out in euery place And for bycause no parte of thys booke shoulde bée vnwritten hys head also was pearsed with sharpe thornes These cruell Iewes put vpon hys heade a Crowne of thornes and pressed it downe vpon the same as harde as they myght presse it by vyolence beatyng it downe with a strong Réede Et Arundine percuciebant caput eius And hys blessed heade so Crowned they dyd beate it downe with a gadde or a harde Réede Thus you perceyue that this booke was full of lynes and small Letters whyche were of dyuers coulers as I sayde some black some blewe some reade some blewyshe that is to saye full of stroakes and lasshes where by the skynne was toarne and rente in a thousande places Besides these small letters yet was there also greate Capytall Letters precyouslie illumyned with Roset colour Roset is a reade colour lyke vnto the coulour of a Rose which colour that most precyous bloude whiche issued out of his hands and féete doeth represent vnto vs with this most precious blud was illumined the fyue great Capital letters in this wonderful booke I mean by these capital letters the great woūds of his body in his handes and in hys féete and in his side These fyue great woundes were ingraued with sharpe vyolēt pennes that is to say the sharpe nayles and the speare And they doe represent vnto vs the fyue capytall Letters of thys booke Thus then you maye perceyue what bée the boardes of this booke and what be the leaues howe it is written within and without howe it is lyned and leathered and what bée the Letters as well the small as the great Now wée shall heare what maner of wryting is contayned in thys booke But first héere let vs make our prayer for grace beséechyng almyghtie God to gyue vnto our hartes the gracyous lyght of his beames whereby wée may the more clearely perceiue the writings of this booke and that they may bring foorth some good fruite to our soules health Now you shall heare what wrytings be contayned in thys booke in the booke which Ezechiel did sée was written thrée maner of
kyndnesse thou canst shewe but much vnkyndnesse thou haste often shewed vnto him and yet thou art not ashamed Alas man where is thy shame Thincke with thy selfe how many abhominable sinnes thou hast done against his pleasure I doo a certayne thée that the least of them stryketh him more paynefully vnto the hart then any vnkyndnesse that euer was done vnto thée in all thy lyfe For as Sainct Barnerd sayth in the person of Christ when he hath rehersed all the gréeuous paynes of his passion he putteth vnto these wordes Extat interius plauctus pregrauior quum te ingratum experior that is to say but inwardly mourning is much more greuous bicause I perceue thou arte to me so much vnkynd So many sinnes so much vnkyndnesse And the more haynous and the more accustomable that they bée the more abhominable is thyne vnkyndenesse If the least of many of thy sinnes had come to lyght and to the knowledge of men thou wouldest haue béene sore ashamed of them Christ knoweth them and saw thée doo them for Omnia vnda et aperta sunt oculis eius All thinges be naked and open before his eyes and yet thou art not ashamed of all thy vnkinddes Alas man heare what the King and Prophet sayth Tota die verecundia mea cōtra me est et confusio faciei meae cooperuit me All the day long my shame is before mée and my face is couered with confusion Thus sayd this holy Kinge when our sauiour as yet had not suffered his passion for him This high poynte of kindenesse was not as yet shewed vnto this man by our sauiour Christ and he neuerthelesse was ashamed of his sinne Thou hast peraduenture done much more outragious sinne and hast béen much more vnkynde after this his moste wonderfull passion suffered for thy sake then euer that king was that also maketh thy sinne much more horryble Thou hast after thy promise made vnto him falsified the same promise and vntruely broken it by multiplying of many foule and abhominable sinz by oftē renewing of the same Thou dyddest promise once at the sacramēt of baptisme to kéepe thy fayth trueth vnto thy sauiour to forsake the diuel all his works An honest man or an honest woman would be much ashamed to brek their promise specially to theyr friend Albeit the worlde is now full of such lorrells that doo no more regard to break their promise thē for to drīk whē they be drye How often hast thou broken thy promise Alas man learn to be ashamed and saye with the Prophet Esdras Deus meus cōfundor et erubesco leuare faciem meam quoniam iniquitates nostrae leuatae sunt super caput nostrum that is to say O my god I am confounden and ashamed to lyft vp my face vnto thée for our sinnes be rysen far aboue our heads Ye women when there is any black spot in your faces or any moole in your kerchiues or any myer vpon your clothes be you not ashamed yes forsooth syr But I shall tell you where of you ought to be ashamed Surely if your sowls haue any spots of deadly sinne in them for when our sauiour so dearely with his most precious bloud with all these gréeuous paynes dyd wash and wype clense our soules from euery spot of deadly sinne ye should be much ashamed to defyle them againe If you be ashamed for a foule myrie shoo and not of a foule stincking soule ye make more dearer your shooes then your soules If ye be ashamed of a spot in your clothes haue no shame for many great blots in your soules What shal I say but Frons meretricis facta est tibi noluiste erubescere that is to say thou hast takē vpon thée the face of a brothell thou wylt not be ashamed If thou then depely consider how many shameful blots of sinne be in thy soule before the eyes of almightie God all the glorious court of heauen how by them thou hast vtterly broken thy promise vnto god cōmitted so great vnkindnes against this moste louing charitie that was shewed vnto thée for thy loue for thy sake by our sauiour on the crosse I suppose thou shalt fynde matter cause of great shame if any sparkle of honesty be yet left in thy soule Thirdly thou maist here take matter inough of sorrow for here your sauiour pitiously cryeth complayneth of his great sorrowes saying O vos omnes qui transitis per viam attendite et videte si est dolor similis sicut dolor meus All ye that passe foorth by take héede sée whether any sorrow was euer lyke vnto myne Alas to sée so noble a man so gentle so innocent so cruelly intreated in euery parte of his most delicate body And to here him so pitiously complayninge who shall not be sory surely none except hys hart be harder then any flynte stone or Adamant stone These same foure poynts alone may suffice to styrre any gentle hart to sorrowe I say his excelent noblenesse his innocēcie the crueltie that he dyd suffer and his pitious complayning If thou saw O Christiā man thyne enimie thus mangled and wounded it might styrre thée to take compassiō vpon him If thou sawe any Iew or Sarazin thus tormented it mighte moue thée to pittie But much rather to sée thy Lord thy sauiour and for thy sake thus cruelly entreated thus with out any pittie crucified and payned hanging on a crosse should moue thée to compassion For say to me for whome supposest thou that our sauyour Christe Iesus suffered all those gréeuous paines surely for thy sinne Pro impijs Christus mortuus est For sinners Christ Iesus died there was no cause but sinne Thy sinne was the cause of his death Thy sinne gaue him his deathes wound O sinful creature how much cause hast thou for to be sory For thy sinne was the roote foūtayne of all his sorrow yet thou ceasest not dayly by thy sin to encrese his sorrow O what floud of teares dyd the blessed Magdalene shed remembring hir gréeuous sinne She firste conceiued a great dread in hir soule for hir sinne Secondly she was greatly ashamed of hir abhominacyons with in hir soule for she regarded much more the inward shame of hir conscience then the outward shame of the world And therfore she let not in the presence of many persons to come to the féete of our sauiour to shewe hyr selfe a sinner And there tooke great sorrow and wept ful bitterly for hyr sinne Thus after dread and shame followed hyr sorrow And when had shée this dread shame and sorrow truely before that our sauiour hung on the crosse yet she knew not that hir sin was cause occasion of his most cruell death But when shée sawe him hange so painfully on the Crosse and considered that for hir sin he suffered all the paynes hir harte was then so full of sorrow that
for me alone I had béene bounde then to haue gyuen him my loue whollye agayne Why man arte thou so enuyous that thou wouldest haue no parteners of this moste precious deathe with thée but thine owne selfe This were a very malicious desire to exclude all other specially when thy profite and merite shall not be mynished Albeit there bée neuer so manye besides that take commoditie there by I say vnto thée O man and I assure thée that as fruitefully hée dyed for thée if thou wilt dispose thy selfe to be partener of this death as if there had beene no more but thy selfe in all thys world Truth it is there bée many moe besides thée that bée parteners of this death But all they yea if there were a thousand thousande tymes innumerable moe then there be All that multitude shall nothyng mynish any one crum of merit of this most blessed death belongyng vnto thée And agayne if thou take much more fruite thereof then any one of them yet shall they take no impayrement or receyue the lesse bicause thou hast so much Wilte thou sée by some example that thys is trueth that I nowe say When thou séest a torch lyght in an house where many persons bée doeth not that torche gyue as muche light to them all as if there were but one person there Euery person after the quicknesse of theyr sight taketh more or lesse profitte of that lyght then doeth an other but yet he that taketh more hyndereth hys fellowes nothyng in so takyng nor he that taketh lesse giueth thereby anye occasion for his fellowes to take any more And if it be thus of the light of a torche muche rather it is so of the merite of this most gracyous death and of this most precious blud which by the reason of the godhead abundauntly suffyseth for the redemption of innumerable soules were theyr sinnes neuer so many neuer so horrible neuer so abhominable Surely as Sainct Iohn sayth ipse est propitiatio pro peccatis nostris non pro nostris tantum sed et totius mundi Hée was and is a sacrifice abundantly sufficyent for the sinnes of all this world When then for thy sake for thy loue he suffered thys most horryble death which was so painfull that the onely remembraunce of it made him to sweate bloudy sweate and that in so great aboundance that it trickled downe by hys syde vnto the ground If the onely thinking of thys death was so painfull howe paynefull was the suffring of the same in déede Howe might he more euideÌ„tly expresse vnto thée the loue of his harte then by thys means Or what might he more haue done for thy loue as he saith himself quid vltra facere debui et non faci what myght I further haue done whiche I did not for thy loue Thou mayest then fynde héere in this booke great matter of loue Héere is also great matter of hope specially to sinners will vtterly forsake their sinne and amend theyr liues for Christ Iesu sake Doubtles for such he suffered this moste bitter death Pro impijs Christus mortuus est for wicked sinners Iesus Christ dyed And in an other place the same s. Paul sayth Christus Iesus venit in hunc munduÌ„ saluos facere peccatores Christe Iesus came into this world for to saue sinners that will amend theyr lyues O christian soule take thou vpon thée the crosse of pennaunce and bée crucyfied with him then without doubt thou shalt be partener of the the merit of his crucifying and of his most fruitfull passion What shall exclude thée from hys merite Almightie God the father Nay qui proprio filio suo non peporcit sed pro nobis omnibus tradidit illum quomodo non cum illo nobis omnia donauit He that dyd not spare his own sonne but gaue him vnto the death for vs all what shall hée denye vs what greater euidence canst thou aske that almightie God the father wil forgiue thy sin then thys that he would not forsake to giue vnto the death hys own sonne I say his own most dearly beloued sonne of whom hée sayde Hic est filius meus dilectus in quo mihi coÌ„placui This is my welbeloued sonne in whom is all my pleasure What greater euydence and proofe mayest thou desire that he will forgyue thy sinne then that he would put this most inestimable Iuell into such a daunger for thy sake and sende it vnto thys most painfull and shamefull and sorrowfull death of the Crosse. But peraduenture thou thynkest that our sauiour bycause thou haste bin so vnkynde vnto him will not receyue thée vnto his mercy I say therfore forsake thy sinne and accuse thy vnkyndnesse and be sory for it And doubt not but he will forgiue forget thyne vnkyndnesse and receyue thée agayne vnto hys great mercy And therfore he sayth by his Prophet Hieremie when a woman saith he is gone from hyr husbande and hath accompanyed hyr bodye with an other man will hyr husband receiue hir againe As who say that it is not verie lyke but yet heare what comforte he giueth to a sinner tu autem fornicata es cum amatoribus multis tamen reuertere ad me et ego suscipiam te Neuerthelesse he sayeth to the soule of a sinner Albeit thou hast forsaken me and playde the brothell with manye other yet returne thou agayne vnto mée and I shall receyue thée But here thou sinfull soule deceyue not thy selfe Thou mayest dissemble a returning and be not in déede returned And if thou set not thy backe toward all sinne and turne thy harte fully vnto thy sauiour thou arte not returned But bée thou truly returned and doubt not Beholde earnestly the maner how thy sauiour Iesu hanged on the Crosse and thou shalt sée great cause of hope of his mercy if thou thus returne Sainct Barnerd sayth Quis non rapiatur ad â—pem impetrandique fiduciam quaÌ„ do considerat corporis cius dispositionem caput inclinatum ad osculum brachia extenta ad amplexandum manus proforatas ad largiendum latus opertum ad diligenduÌ„ pedum confixionem ad manendum nobiscum corporis extensionem ad se nobis totaliter impendendum Who may not bée rauished to hope and confidence if he consider the order of his body his head bowing downe to offer a kisse hys armes spreade to embrace vs hys handes bored thorow to make lyberall giftes his side opened to shewe vnto vs the loue of his harte his féete fastened with nayles that hée shall not starte away but abyde with vs And all his bodie stretched forcesing him selfe to giue it wholly vnto vs Surely O man he that would thus and after this maner exhibite his bodie vnto thée on the Crosse if thou wilt indeuer thée vpon thy parte hée will not refuse thée but take thée vnto his mercy This most precious bloud that he shed on the Crosse cryeth alwayes mercye for
shamles And in like maner euery sinner that lacketh the light of faith neither considereth the greatnes of his sinne nor the presence of almightye God which looketh vpon the same He regardeth nothing the blessed Angels the which doth behold theâ— abhominable conscience to their great discomfort nor the deuilles his mortal enimies which be ful ioyous of his shameful demainer If the sinner clearely considered al these thinges as they be matter in very déed he would be doubtlesse greatly ashamed of him selfe and in a great discomforte Neuerthelesse a penitent soule that is sore prest and wrong with vtter shame lyke as was the womeÌ„ of whoÌ„ I spake before I meane Susanna and Mary Magdalen the woman that was apprehended in aduoutry I say such a soule being holdeÌ„ in such distresse of shame and coÌ„sidering that by the approbrious and shamefull death which our sauiour did suffer on the Crosse. He that deliuered all true peniteÌ„t sinners from the shame which he deserued for their sinne and that he there by tooke all their sinne in hys owne necke hath great cause as me séemeth to take a wonderful comforte in the most blessed Crosse. 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 eyther loue or hope or ioy or comfort wil make vs sing Here in thys booke of the Crucifixe is great occasion of song If thou first truly lament with Christ thou shalt after ioyfully sing with him and eche of these shal induce other hatred of sinne shall bring into thy harte the loue of Christ dreade shall bring in hope sorow shal bring in ioy And shame here taken for thy sin shal bringe into thy soule perpetuall comfort And thus much I haue sayde for the second writing The thyrde wrytinge that is written in this booke I sayde is ve that is to say wo ve betokeneth in scriptures euerlasting dampnation And doubtlesse this woe may such sinners here reade that neither wil lament nor sing with Christ on the Crosse as hée said vnto the Iews Cecinimus vobis et non saltastis lamentauimus vobis et non planxistis that is to saye we sunge vnto you and you sorrowed not And soone after the Gospell telleth that he reprochfully spake vnto the cities to the whiche he had shewed many great myracles And they for all that did no maner of pennaunce for theyr sinne to such there he tirribly threatneth saying Vae tibi Corozaine Vae tibi Bethsaida wo shal be to thée Bethsaida by thys we maye learne that such whiche will not stir in them selues these affections aboue rehearsed whereby they may lament or els singe with Christ on the Crosse they shall come to euerlasting woe I say who that will not stir in theyr hartes dreade shame sorrowe and hatred of theyr sinne and so truely lament with Iesu eyther els quicken in theyr hartes loue hope reioysing and comfort and so singe with Iesu doubtlesse they shall come to the wo of euerlasting dampnation which woe is the thirde writinge that as we sayde before is written on the Crosse. Behold O thou christian soule the extreme paines that our sauiour suffered on the crosse for thy sinne And if thou wilte not by such aflictions as I now haue rehearsed enforce thy selfe to be made parteiner of the same paines in this lyfe thou shalte in the life to come endure like manner of paines and that euerlastingly where he suffered them on the Crosse for a time Let vs therefore déepely consider what paines he did endure suffer on the crosse The first when he was crucified he was spoyled and made naked of al his clothes And so violently throwne downe vppon the hard tymber and his handes féete cruelly digged in with nailes as he sayeth in the 21. Psalme Foderunt manus meas et pedes meos they haue digged my handes and my féete this he suffered for thy sinne O sinfull creature and if thou wilt not amend thy life be times thou shalt be spoyled of all thy clothes and so cast downe into hell vpon a more painefull couch then was the Crosse. The Prophet Esay saith vnto such a sinner Subtus te seruatur timea et opera mentum tuum verinis The mothes that shall teare and gnaw thy body shall lie vnder thée acd the burninge wormes and serpents shal sprale aboue thée dig away part of thy body O think what an horrible paine it were for to lye in a bed full of snakes adders and todes créepinge and sprawling and byting and pinching thée on euery parte The seconde when our sauiour was reared vp aloft on the Crosse that same hanging there was very paynefull vnto him O what payne was it vnto that most delicate and tender bodye of hys to hange so longe in that tormentrye But where he did hange here but for a time if thou amende not thy life thou shâ—â—â— hang in the gibbet of hell for euermore For be thou well assured that if thou shalt suffer for thine owne sinne in hell thou shalte suffer a more gréeuous tormentry then he dyd that without seasing For as it is sayd in the Apocalipses fumus tormentorum ascendet in secula seculorum the smoke of the tormentries of that place shall ascende by innumerable worlds that is to say without ende The tormentes which he suffered on the Crosse was the nayles the thornes the rops the schourges the speare But the torments that thou shalt suffer shal a thousande folde passe them Looke howe far the mallice and wit of the diuils passeth the mallice and witte of the Iewes so farre excéede the engynes which the diuilles haue coÌ„ceiued and forged for the dampned soules to be tormented Aboue them that the Iewes maliciously deuysed agaynst our sauiour Christ. The thyrd our sauiour endured an extreme heate feruour when he for the great afflictioÌ„ 〈◊〉 agony whiche he did suffer was coÌ„strained for that gréeuous anguish to sweat water blud But this heat is nothing to the heat of the burnyng fyre of hell which neuer shall be quenched Ignis ille non extinguetur As the gospell sayth that fyre shall neuer be quenched The Prophet Esay sayeth Quis ex vobis poterit habitare cum ardoribus sempiternis which of you may continually inhabite with the heates that neuer shal cease O sinfull creature thinke with thy self the largenes of these two wordes Euer and neuer thinke with thy self howe paynefull it shall be euer to be in that brenning fyre and neuer to be released of thy payne If thou shouldest be compelled to lye but one sennight vpon a softe featherbed I suppose thou wouldest be weary thereof But how weary shalt thou be euer to lye stewing and brenning without ceasing The fourth our sauiour Christ endured also colde not onely for his nakednesse but also when his naturall heate by death lefte his bodye