[^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)^]

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

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

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

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

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

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

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

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

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.

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

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.

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

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

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

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

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

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?