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<T SERMON>
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[^FISHER, JOHN.
TEXT:  SERMONS BY JOHN FISHER.
THE ENGLISH WORKS OF JOHN FISHER,
BISHOP OF ROCHESTER. PART I.
EARLY ENGLISH TEXT SOCIETY, E.S. 27.
ED. J. E. B. MAYOR.
LONDON, 1935 (1876). 
PP. 314.4  - 322.25      (SAMPLE 1)
PP. 396.14 - 403.6       (SAMPLE 2)^]

<S SAMPLE 1>
<P 1,314>
   The fyrste instruccyon is offerd vnto vs of these 
fyrst wordes of the gospell. (\Quum venerit 
paracletus quem ego mittam vobis. spiritum 
veritatis qui a patre procedit.\) In the whiche 
wordes is promest vnto vs the spyryte of trouthe. to be 
our comforte in all doutefull opinyons that may ryse in 
chrystes chirche.
   Touchynge this instruccyon thre 
thynges I wold do. First I wold shewe that the instruccyons 
of this holy gospell perteyneth to the vniuersal 
chirche of chryst. Secondly that the heed of the 
vnyuersall chirche [{ (\iure diuino\) {] is the pope. Thyrdly 
that Martyn luther (whiche deuydeth hymselfe from this 
heed) hath not in him the spiryte of trouth.
   For the 
fyrst martyn luther can not denye. but this promesse is 
made vnto the vnyuersall chyrche. & ther vnto we shall 
bynde hym by his owne reason. he sayth in the booke (\de 
captiuitate babilonica\) . (\Quod si demus vnam aliquam 
epistolam Pauli. aut vnum alicuius epistole 
locum. non ad vniuersalem ecclesiam pertinere. 
iam euacuata est tota Pauli authoritas.\) that is to 
say yf we wyll afferme that any one epistle of saynt 
Paule. or any one place of his epistoles. perteyneth not 
vnto the vnyuersall chirche of chryst. we take away all 
saynt Paules authoryte.
   Now yf it be thus of the 
wordes of saynt Paule. moche rather this is a trouthe 
of the gospels of christ. & of eury place wryten in the 
same gospels. In the vniuersall chyrche than this holy 
spyryte of trouthe resteth. & shal contynue vnto the 
worldes ende. (\vt maneat vobiscum ineternum.\) 
he shall abyde in the vnyuersall chyrche for euer. (\et
<P 1,315>
docebit vos omnem veritatem.\) And he shall in 
euery doute teche vs the trouthe. Thus moche for the 
fyrst.
   Now for the seconde where I sayd that the pope 
(\iure diuino\) is the heed of the vnyuersall chyrche of 
christ. whan ye se a tree stande vpright vpon the ground 
& his braunches spred a brode. full of leues. & fruyte. 
yf the sonne shyne clere. this tree maketh a shadowe. 
in the whiche shadowe ye may perceyue a fygure of the 
braunches. of the leues. & of the fruyte. Euery thynge 
that is in the tree. hathe somwhat answerynge vnto it 
in the shadowe. And contrary wyse. euery parte of the 
shadowe hath some thynge answerynge vnto it in the 
tree. A mans eye may leade hym from euery part of 
the tree. tyll euery parte of the shadowe. & agayne. 
from euery parte of the shadowe tyll euery parte of the 
tree. answerynge ther vnto. Euery man may poynt any 
certayne parte of the shadowe. & say this is the shadowe 
of suche a braunche. & this is the shadowe of suche a 
lefe. & this is the shadowe of the bole of the tree. & this
is the shadowe of the top of the tre.
   But so it is
that the lawe of Moyses. & the gouernaunce of the 
synagoge of the Iewes. was but a shadowe of the 
gouernaunce of the vnyuersall chirche of christ. So sayth 
saynt Paule. (\vmbram habens lex futurorum bonorum.\) 
that is to say the lawe had but a shadowe of 
thynges for to come. And (\ad corinthios. omnia in 
figura contingebant illis\) . All theyr gouernaunce 
was but a fygure & shadowe of the chirche.
   Now than 
to my purpose. In the gouernaunce was twayne hedes 
appoynted. one vnder another. Moyses & Aaron. to condyth 
that people thurgh the deserte. vnto the controy 
that was promysed vnto them. we woot that that people
<P 1,316>
of the Iewes was a shadow of the chrysten people. & that 
theyr Iorney by the desert. toward the countre promysed 
vnto them was a shadow of our iourney. thrugh this 
wretched world vnto the countre of heuen. But Moyses 
& Aaron whiche were the hedes of that people. wherof 
than be they shadow? withouten doute they must be 
the shadowe of chryste & of his vycare saynt Peter 
whiche vnder christ was also the heed of chrysten 
people.
   And wyll ye se this more manyfestly by .iij. lykenesses. 
Fyrste Moyses & Aaron bothe of them were 
preestes. Moyses was made by god. & Aaron made by 
Moyses at the commaundement of god. to whom was 
commytted the cure of the Iewes in the absence of 
Moyses. So christ & saynt Peter bothe were preestes 
of the new lawe. Chryst made by his father all myghty 
god as it is wrytten of hym. (\Tu es sacerdos ineternum 
secundum ordinem Melchisedech.\) that is to 
saye thou art a preest for euer accordyng to the ordre of 
Melchesidech. And Peter was made by christ. to whom 
he commysed in his absence the cure of the christen 
people sayenge. (\pasce oues meas pasce. pasce. pasce.\) 
The second likenes is this. Moyses was meane bytwene 
almyghty god and Aaron for the causes of the people. 
& Aaron was meane bytwene Moyses & the people 
touchynge the causes of god. So scrypture techeth 
Exodi .iiij. Almighty god sayd vnto Moyses spekynge 
of Aaron. (\Ipse loquetur pro te ad populum. & 
erit os tuum. Tu autem eris ei in iis que ad 
deum pertinent.\) that is to saye. he shall speke in thy 
stede vnto the people. & thou shalt be for hym agayn. 
in thoo causes that perteyne vnto god. wyll ye se how 
christ was the mouthe of Peter towardes almighty god. 
he sayd to saynt peter. (\Simon Simon ecce sathanas
<P 1,317>
expetiuit vos, vt cribraret sicut triticum. Ego 
autem rogaui pro te vt non deficiat fides tua. 
et tu aliquando conuersus confirma fratres tuos.\) 
that is to saye. Simon Simon lo Sathanas hath coueyted 
gretly to syft you as a man syfteth his whete. But I 
haue prayed for the to thentent that thy faythe do not 
fayle. And thou ones tourned to the stabyll waye conferme 
thy brethren. Se now here wheder chryst was 
not the mouthe of Peter whan he promoted his cause. 
before almyghty god the father. & prayed for hym that 
his faythe sholde not fynally perysshe. And contrary 
wyse was not Peter the mouthe of christ. whan he to the 
true waye conuerted dyd conferme his brethren. here note 
well what authoryte was gyuen to Peter vpon them to 
conferme all the other of his bretheren in the stabyll 
waye.
   The thyrde lykenes is this. Moyses ascended 
vnto the mounte to speke with almyghty god. and Aaron 
remayned behynde to instructe the people. Dyd not 
christ lykewyse ascend vnto his father vnto the grete 
mounte of heuen? And to what entent I praye you? 
Saynt Poule telleth. (\vt appareat vultui dei pro 
nobis.\) to appere before the face of almyghty god for 
vs. & there to be our aduocate as sayth saynt Iohan.
And dyd not Peter remayne behynde to teche the people. 
the whiche our sauyour commytted vnto his charge.
lyke as Aaron was lefte for to do the people of the Iewes.
whan Moyses was aboue in the mount with god.
   Thus
euery man maye se how that shadowe & this thynge
agreeth & answereth one tyll another fully & clerly. But
now let vs pause here a whyle. I wyll construe this
fygure yet by another dede of christ in the gospel. So it
was. that the Iewes were tributaryes vnto the romaynes.
& for that tribute the heed of euery housholde dyd paye
a certayne coyne called (\didrachma\) . So whan they that
<P 1,318>
were the gaderers of this trybute came to saynt Peter.
our sauyour bad hym go vnto the see. And tolde hym
that in a fysshes bely there he shold fynde (\staterem\) .
whiche was a double (\didrachma\) . and bad hym paye that
vnto the gaderers. bothe for hymselfe and for christ.
Marke here that this trybute was heed money payed for
them that were heedes and gouernours of housholdes. &
christ commaunded this to be payed for no moo. but
onely for hym & for saint Peter. & therby quyted all
the resydue. Ioyne this facte of the gospell vnto that
fygure byfore. & what can be more euydent to shewe
that Peter vnder christ was the heed of al the houshold
of christ. But yet thyrdly let vs here the testymony of
some father of the chyrche that this is the veray meanynge 
of the gospell. Saynt Austyn in the boke of
questyons of the newe & of the olde testament the .lxxv.
questyon sayth in this maner. (\didrachma capitum
solutio intelligitur.\) the payment of this money was
heed money payde for the heedes. And after foloweth.
(\Saluator quum pro se et Petro dari iubet. pro
omnibus exoluisse videtur. quia sicut in saluatore
erant omnes causa magisterii. ita & post saluatorem 
in Petro omnes continentur. ipsum enim
constituit caput eorum.\) that is to saye. whan our
sauyour commaunded this double trybute. to be payed
for hymselfe & for Peter. & in so commaundynge he
dyd quyte all the resydue of the apostles. for all they
were conteyned in hym. bycause he was theyr mayster.
And as al they were conteyned in our sauyour. So after
our sauyour all they were conteyned in Peter. For
christ made hym the heed of them all. Here note
of saynt Austyn that saynt Peter bycause he was heed
of theym all. & all they were conteyned in hym. therfore
this trybute that was payed for hym was payed for them
al. But yet by an other scrypture whiche I rehersed
<P 1,319>
before. Saynt Austyn proueth that all the other apostles
were conteyned in saynt Peter. (\Simon Simon. ecce
sathanas expetiuit vos. vt cribraret sicut triticum.
Ego autem oraui pro te. vt non deficiat fides
tua. et tu aliquando conuersus confirma fratres
tuos.\) that is to say. Symon Symon. loo sathanas hath
coueyted to syft you as a man syfteth whete. but I
haue prayed for the that thy faythe shall not fayle. &
thou ones conuerted to the stable waye. do conferme thy
brethren. Upon the whiche wordes saint Austin saythe.
Christ dyd not praye for Iames and Iohan & for the other.
but he prayed for saynt Peter in whome the resydue
was conteyned.
   Consyder now how eche of these testymonyes
conferme & strengthe one another. Fyrste the fygure
& shadow of the olde lawe. Secondly the testymony of
the gospels answerynge vnto the same. Thirdly the
declaracyon of saynt Austyn vpon the same. And here I
brynge but one doctour. whose testymony in the balaunce
on any trewe christen mans herte. me thynketh sholde
weye downe Martyn Luther. But saynt Ambrose spekynge 
(\de didrachmate\) calleth it also (\capitum solutionem\) .
that is to say heed money. And of saynt Peter he
saythe. (\Petra enim dicitur. eo quod primus in
nationibus fidei fundamentum posuerit. & tanquam 
saxum immobile totius operis christiani
compagem. molemque contineat.\) that is to saye.
Peter is called petra. bycause that he fyrste amonge the
gentyles dyd establysshe the grounde of our fayth. & as a
stone not easy to be remoued. he conteyneth in hym &
stayeth all the frame & gretnes of the worke of christ.
And saynt Gregory saythe. (\Certe Petrus apostolus
primum membrum sancte et vniuersalis ecclesie
est. Paulus. Andreas. Ioannes quid aliud quam
<P 1,320>
singularium plebium sunt capita.\) that is to saye.
Peter is the chefe membre of the vnyuersall chirche.
Paule & Andrew. & Iohan what els be they. but heedes
of certayne & synguler people. wherby it appereth that
as they were chefe euery man of the people that they
had cure of. So saynt Peter was chefe of the vnyuersall 
chyrche. Saynt Hierome also sayth spekynge
of Peter. (\Propterea inter duodecim vnus eligitur.
vt capite constituto. schismatis tolleretur occasio.\) 
that is to say that Peter was one chosen out
amongest twelfe to thentent that he beynge theyr
heed al occasyons of schysmatyke dyuysyon sholde be
take away. Saynt Cypriane forthermore sayth. spekyng
of Peter whan he dyd confesse cryst Iesu to be the sone
of god. (\Loquitur illic Petrus super quem edificanda 
fuerat ecclesia.\) that is to saye there speketh
Peter vpon whome the chirche was for to be buylded.
But how shold the chirche be buylded vpon hym yf he
were not the heed and chefe membre of the chyrche.
   All these be of the latyn chyrche. holy fathers.
all men of grete lernynge. all men of synguler holynes.
whose vertuous lyuynges be confirmed by myracles
bothe done in theyr lyfes & after theyr dethe. Of grekes
lyke wyse. Chrysostome after that he hath praysed
saynt Paule speketh of saynt Peter sayenge. (\quod ipse
qui fuit apostolorum caput talis fuit.\) that is to
saye that saynt Peter whiche was the heed of the apostles 
was suche another and often he called saynt Peter
(\eximium apostolorum. et os discipulorum ac
verticem collegii.\) that is to saye the chefe of the
apostles and mouthe of the dyscyples & the top and heed
of all the college. And Orygene saythe. (\Magno illi
ecclesie fundamento petreque solidissime super
<P 1,321>
quam christus fundauit ecclesiam suam. vide
quid dicatur a domino. Modice fidei quare
dubitasti.\) that is to say. Se what was sayd of our lorde
to that grete foundament of the chirche and moost
stable stone. O man of lytle faythe why dydest thou
doute.
   Yf all these so many testymonyes bothe of
grekes and latyns shall not counterpease agaynst one
frere. what reason is this? I trust there is no true
crysten man but that he wyll be moued with the testimonye 
of all these. specyally whan they be grounded
of so playne & euydent a fygure of the olde lawe. and
of so clere a lyght of the holy gospels.
   But here
Luther wyll saye that he can not conceyue (\duos summos\) .
Of the whiche I meruayle gretly. Sithen it is manyfest 
that Aaron was called (\summus\) in scrypture. & yf he
were (\summus sacerdos\) & Moyses was no whit benethe
hym. than must they two eyther of them be (\summus\) .
one of them vnder another in comparyson of the other
people. So as saynt Paule maketh many hedes sayenge.
(\Caput mulieris vir. caput viri christus. christi
vero deus.\) Se here be thre heedes vnto a woman. god,
chryst, & hyr husbande. & yet besyde al these she hath
an heed of hyr owne. It were a monstrous syght to se
a woman withouten an heed. what comforte sholde hyr
housbande haue vpon hyr. Yf than one woman not
withstandynge she hathe an heed of hyr owne to gouerne
hyr accordynge to the wyll & pleasure of hyr housband.
yet she hath hyr housbande to be hyr heed & chryst
to be hyr heed. and god to be hyr heed. How moche
rather our mother holy chyrche which is the spouse of
christ. hath an heed of her owne. that is to saye the
pope. and yet neuerthelesse chryst Iesu hyr housbande 
is her heed. & almyghty god is hyr heed also.
   But now let vs retourne to our instruccyon.
Thus than ye vnderstande how that in the vnyuersall
<P 1,322>
chyrche of chryste remayneth the spyryte of trouthe
for euer. and that the heed of this chyrche the
pope is vnder chryst. By this breuely it may appeere
that the spyryte of chryst is not in Martyn luther. The
spyryte of euery naturall body gyueth lyfe noo forther.
but to the members & partes of the same body. whiche
be naturally ioyned vnto the heed. And so lykewyse
it must be in the mystycall body of our mother holy
chirche.
   For asmoche than as this wretched man
hath deuyded hymselfe from the heed of this body.
whiche is the vycare of chryst. how can he haue in hym
the spyryte of this body whiche is the spyryte of
trouthe. & specyally whan he hath deuyded hymselfe
with suche pryde, arrogancye. & presumpcyon. whiche
is moost odyous vnto this holy spyryte. and so dyspytyously. 
so presumsttuously. so malycyously contemneth 
& setteth at nought. & all to raggeth the heed of
chrystes chyrche. to whome as to his chefe spyrytuall
father. by the reason of his relygyon he hath vowed and
promest obedyence. How can this man haue in hym
the spyryte of god this holy spyryte of trouthe. And
here I make an ende of the first instruccyon.

   Here foloweth the seconde instruccyon
agaynst the pernycyous doctryne
of Martyn luther.

<S SAMPLE 2>

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<D ENGLISH>
<V PROSE>
<T SERMON>
<G X>
<F X>
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<Y 40-60>
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<U X>
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<Z INSTR REL>

<P 1,396>
   These fyue great woundes were ingraued with 
sharpe & vyolent 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 bee the boardes of this booke, 
and what be the leaues, how it is written within, and 
without, howe it is lyned and leathered, and what bee 
the Letters, as well the small as the great. Now wee 
shall heare what maner of wryting is contayned in thys 
booke. But first heere, let vs make our prayer for 
grace, beseechyng almyghtie God, to gyue vnto our 
hartes the gracyous lyght of his beames, whereby wee 
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 see, 
was written three maner of things, (\Lamentationes, 
Carmen, et vae\) , which is to say, Lamentations, songes, 
and woe. And the same three things, in lyke maner 
be wrytten in thys booke on the Crucifixe. Fyrst is 
lamentation, and this verie conuenientlye is written in 
thys booke of the Crucyfixe. For whosoeuer will ioye 
<P 1,397>
with Christ, must first sorow with him. And by sorowe 
and lamentation hee may come vnto ioye: But hee 
that will not sorrowe and lament wyth Christ heere in 
thys lyfe, hee shall come fynallye to the place where 
is euerlasting woe, I saye woe that shall neuer haue 
ende. Heere therfore is written all these three, lamentation, 
songe, and woe.
   Fyrste then wee will speake of lamentation.
   Lamentation aryseth of foure affections, eyther of a 
great feare, or dreade, or of a great shame, or of some 
sorrowe, or els of some hatred. When Holophernes 
with a mightie power was entred into the countrey of 
Iurie, & terribly threatned to distroy all before hym, 
the people were in a greate feare and dreade to be 
oppressed, and so fell downe before almyghtie God, 
and with great lamentation, dyd call for hys helpe,
(\omnis populus cecidit in faciem, adorantes 
dominum cum lamentatione et fletu\) , all the 
people fell on theyr faces, worshyppyng our Lorde with 
weepyng and lamentation.
   The cause of this lamentation, was the great dreade 
whych they were in. Heere first then let vs learne to 
dread, and doubtlesse thou Christian soule, thou mayest 
heere learne greater matter of dread, then the Iewes 
then were in. For the Iewes then were onelye in 
perill of temporall death, thou arte in perill of euerlastyng 
death.
   Consider man how greeuouslie thou hast sinned: 
And also behold how greeuously sinne was reuenged, 
and punished in the blessed bodye of Christ. And 
thou shalt anon fynde here great cause and matter of 
dread. The storyes telleth of Cambises the King of 
Persia, that where one of hys Iudges had giuen a false 
and a wrong iudgement, he depriued him of hys offyce, 
and made an other in his place their Iudge after him.
<P 1,398>
Furthermore bicause of hys falsehoode he caused him 
to be slayne, and his skinne to be hanged vp before the 
place of the commen iudgement, to the entent that this 
newe Iudge beholdyng the greeuous punishment of his 
predecessor, might be ware of falshood, and alway dread 
to giue any wrong iudgement. In like maner the 
Image of the Crucifix is hunge vp in euery Church, to 
the entent that we may see how greeuouslie sinne was 
punyshed in that most blessed bodye of our Sauyour 
Christ Iesu, not for him self, nor for hys owne sinne, 
but for ours was he thus cruellye intreated, wee were 
the cause, wee committed the sinne. But yet neuerthelesse 
he bare the paynes, and burthens of our sinnes 
vpon his backe.
   As wryteth Sainct Peter, (\Peccata nostra ipse 
pertulit in corpore suo super lignum crucis\) .
And therefore when we behold the Image of the Crucifixe 
in anye place set vp, we should thynke howe 
greeuously sinne was punyshed in the body of our 
sauiour Christ.
   And there by learne to dreade the greeuous punishment 
of sinne. (Alas) man thynkest thou not, that thys
was matter of dreade. This I say, that the verie sonne
of God, was for thy sinne put vnto thys cruell death of
the Crosse: If thou beleeue not thys, thou arte worse
then the dyuylles. For as Sainct Iames sayeth, (\demones
credunt et contremiscunt\) , the diuilles doe beleeue,
and tremble. And if thou verely beleeue it, thou
mayest thereby thynke and learne howe muche our
sauyour and hys father both doeth hate sinne. For
sith almightie God the father woulde gyue hys moste
dearely beloued sonne vnto suche an horrible death,
onely for to quenche and to extincte sinne, thou mayest
bee sure that he hateth sinne very much.
   Our Sauyour also must needes hate sinne when hee
<P 1,399>
rather would suffer thys moste vyllanous death, then
that sinne shoulde haue domynion vpon our soules,
seeyng then that thow knowest that bothe they hate
sinne? Howe shouldest thou dreade to receue any
sinne into thy soule. If sinne were so displeasant to
almighty God the father, that rather then hee would
suffer it, he would giue his owne sonne vnto death for
the expulsion of it. How much rather now doth it
displease him, when his sonne hath suffered death therfore, 
and yet sinne rayneth neuerthelesse, and more
generally then euer it dyd before.
   Furthermore, if sinne was so greuously punished in
him that neuer did sinne, how bytterly shall it be
punished in thee O sinfull creature, the which haste
done so many great outragious sinnes. Surely wher he
hath one nayle in his handes & feete, thou sinfull
creature hast deserued one hundreth. And for euery
one thorne, that he suffred in his head, thou hast
deserued a thousande. And for euery one lash that
he felt of the scourges, thou art worthy to haue
innumerable.
   Who that deepely considerith this that I haue sayde,
and with an earnest study resorteth often to looke vppon
this booke I maruell if he doo not fynde here in, great
cause and earnest matter of dread.
   Here also may euery sinner quicken his sinne, if
any lie within his breast, for it is maruell that a sinner
can without shame beholde this blessed Image? If a
sinner call to remembrance his great vnkyndnesse, &
repute the same vnkyndenes any maner of vice, I trow
that he wylbe much ashamed of his moste vnkynde
and vngentle dealing against so louing a Lorde.
   Say to me thou sinful creature, wilt thou not looke
that other men, when thou haste beene vnto them in
anye thinge beneficiall, I saye, wylt thou not looke that
<P 1,400>
they shall be kynde and louing vnto thee againe? And
if any person be vnkynde vnto thee, wylt thou not
rebuke him fully, and lay it vnto his reproofe to make
him ashamed thereof? I am suer that thou wylt. Now
then let me see, wher is thy shame? beholde and vew
euery part of this blessed body, what payne it endured
for thy sake?
   Seest thou not his eyes, how they bee fylled with
blood and bytter teares?
   Seest thou not his eares, how they be filled with
blasphemous rebukes, and obprobrious words?
   His cheeke & necke with buffets, his shoulders with
the burthen of the crosse?
   Seest thou not his mouth, how in his dryghnesse
they would haue filled it with Asell and Gaule?
   Seest thou not, how his backe is payned against the
hard Crosse?
   Seest thou not his sydes, how they were skourged
with sharpe whyps?
   Seest thou not his armes, how they were strayned
by the violence of the ropes?
   Seest thou not his handes, how they be nailed iust
vnto the crosse? Seest thou not his legges, how they
be wearyed with labour?
   Seest thou not his feete, how paynefully they stay
and bere vp the wight of his whole body?
   O most vnkinde sinner, all this he suffred for thy
sake. No greater kyndes euer was, or could be shewed
to thee by any creature, then this which sweete Iesus
dyd shewe for thee and for thy sake, & wher is now
thy kindenes againe?
   No 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 acertayne
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thee that the least of them stryketh him more paynefully
vnto the hart then any vnkyndnesse that euer was
done vnto thee in all thy lyfe.
   For as Sainct Barnerd sayth in the person of Christ,
when he hath rehersed all the greeuous paynes of his
passion, he putteth vnto these wordes, (\Extat interius
planctus 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 bee, 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
beene sore ashamed of them, Christ knoweth them,
and saw thee doo them, for (\Omnia nuda et aperta
sunt oculis eius\) , All thinges be naked and open
before his eyes: and yet thou art not ashamed of all
thy vnkindnes.
   Alas man, heare what the King and Prophet sayth,
(\Tota die verecundia mea contra me est, et confusio
faciei meae cooperuit me\) , All the day long
my shame is before mee, 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 been 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
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multiplying of many foule and abhominable sinz, &
by often renewing of the same. Thou dyddest promise
once at the sacrament of baptisme to keepe 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,
then to drink when they be drye. How often hast
thou broken thy promise? Alas man learn to be ashamed
and saye with the Prophet Esdras, (\Deus meus, confundor
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 thee, 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
greeuous 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; noluisti erubescere\) ,
that is to say, thou hast taken vpon thee 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
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vtterly broken thy promise vnto god, & committed so
great vnkindnes against this moste louing charitie, that
was shewed vnto thee 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? 



