Here after ensueth two fruytfull sermons, made [and] compyled by the ryght Reuerende father in god Iohn̄ Fyssher, Doctour of Dyuynyte and Bysshop of Rochester

¶ Here after ensueth two fruytfull Sermons , made & compyled by the ryght Reuerende father in god John Fyssher ▪ Doctour of Dyuynyte and Bysshop of Rochester .

¶ Here begynneth the fyrst Sermon . ¶ Nisi abundauerit iustitia vestra plusquam Sribarum et Phariseorum non intrabitis in regnum celorum . Mathee . 5.

THese wordes be wryten in the Gospell of Mathew , spoken by our sauyour Chryst. which be thus moche to say in Englyssh . Oneles your ryghtwyse lyfe be more habundaunt than was the lyuynge of the Scribes and Pharisees , ye shall nat entre into the kyngdome of heuyn .

¶ what the lyues & Justyce of the Pharysees was , & what our Justyce that be chrysten men ought to be , I intende to speke of at som other layser . Now for this day , because it is the feest of all Sayntes , it is conuenyent somwhat to speke of the soueraygne Joyes and pleasures which be aboue in the kyngedome of heuyn / where these blessed Sayntes be present now with our sauyour Chryst. And for asmoche also as many blessed soules whiche are ordeyned to come thyder into the same kyngedome , be let and taryed by the way in the greuouse paynes of Purgatory ( of whome the chyrche as to morow maketh specyall remembraunce : we shall also by the grace of god somwhat speke of the greuouse paynes which be there . ¶ Thyrdly as concernynge our owne soules , which as yet be abydynge in this worlde : we may by the remembraunce of bothe those two places , somwhat quycken and styre theym so to lyue here , that after our departure hence we be nat arested by the waye , and so cast into the pryson of Purgatory , but streyght to be receyuyd into that moost gloryouse place and kyngdome of Heuyn , wthouten any great delayes .

¶ These thre thynges by the leue and grace of almyghty god I intende to speke of by order / but fyrst of all we shall call for grace and say a Pater noster .

NIsi abundauerit iustitia vestra plusquam scribarum et Phariseorum non intrabitis in regnum celorum . Mathei . 5. ¶ Fyrst than we shall endeuour our selfe somwhat to speke of the meruelous Joye & pleasure whiche now the blessed sayntes haue aboue in the kyngdom of heuen / which is so great that no tonge can tell or expresse , nor hart can thynke the same . That Joy , that pleasure , that conforte , passeth all other / nat only suche as can be spoken of man , but also suche as any man can thynke or deuyse in his hart of this mater . Oculus non vidit , nec auris audiuit , neque in cor hominis ascend it , que preparauit deus diligentibus se. Neyther the iye of man hath sene the lyke , nor the ere of man hath herde the lyke , nor the herte hath thought the lyke . ¶ Duriyen hath sene many pleasures , many gay sightes , many wonderfull thynges that hath appered & semed vnto vs Joyous & confortable . But yet all these were but countrefeytes of the true Joyes / all these were but dull and darke ymages of the perfyte confort which the blessed sayntes haue now aboue in the kyngdom of heuyn . I doubte nat but ye haue herde of many goodly syghtes whiche were shewed of late beyonde the see , with moche Joy and pleasure worldly . was it nat a great thynge within so shorte a space , to se thre great Prynces of this worlde ? I meane the Emperour , and the kyng our mayster , and the Frenche kynge . And eche of these thre in so great honour , she wyng theyr ryalty , she wyng theyr rychesse , she wyng theyr power / with eche of theyr noblesse appoynted and apparellyd in ryche clothes , in sylkes , veluettes , clothes of golde , & suche other precyouse araymentes . To se thre ryght excellent Quenes at ones togider , and of thre great realmes . That one , the noble Quene our mastresse , the very exampler of vertue and noblenesse to all women . And the Frenche Quene . And the thyrde Quene Mary , somtyme wyfe vnto Lowys Frenche kynge , syster to our souereygne lorde , a ryght excellent and fayre Lady . And euery of them accompanyed with so many other fayre ladyes in sumptuouse & gorgeouse apparell / suche daunsynges , suche armonyes , suche dalyaunce , and so many pleasaunt pastymes , so curyouse howses and buyldynges , so precyously apparayled , suche costely welfare of dyners , souppers , and bankettys , so delycate wynes , soo precyouse meatys , suche and soo many noble men of armes , soo ryche and goodly tentys , suche Justynges , suche tourneys , and suche feates of warre . These assuredly were wonderfull syghtes as for this worlde / and as moche as hath ben redde of in many yeres done , or in any Cronycles or Hystoryes here tofore wryten , and as great as mennes wyttes and studyes coulde deuyse and ymagyn for that season . Neuerthelesse , these great syghtes haue a farre dyfference from the Joyes of heuyn / and that in fyue poyntes .

FYrste , the Joyes and pleasures of this lyfe , be they neuer so great , yet they haue a werynesse and a fastydyousenes with them adioyned , whereby men at length of tyme be wery of theym , as thus . There is no meate nor drynke so delycate , so pleasaunt , so delectable , but yf a man or a woman be longe accustomed therwith , he shal haue at the length a lothsomnes thereof . Take the mooste delycate and pleasaunt fysshe or flesshe that thyne hart standeth vnto , and vse it customably & none other , and thou shalte be full soone wery thereof . And in lyke maner it was of those goodly syghtes whiche were had and done beyonde the see . I say nat the contrary but they were very pleasaunt syghtes . But yet doubtlesse many were full wery of theym at length , and had a lothsomnes and a fastydyousnes of theym , and som of theym had moche leuer haue bene at home . And verely in suche a condycyon are and shall be the pleasures of this worlde . For the which kynge Salamon the which past all other kynges of Israhell that reygned before hym / gyuynge his harte and studye to folow all maner of pleasure , fynally sayd that all pleasure , all myrth , and all Joye worldly , was but onely Vanitas , labor , et afflictio spiritus . That is to saye , vanytye , werynesse , and dyspleasure . And suche a kynge that had tastyd soo many pleasures , and of the moost exquysyte , and had suche a great wysdom to deserue them dyd thus say : we may well be assured that there is no pleasure of this worlde so perfyte , but that fynally it hath a werynesse , a fastydyousnes , and a very displeasure adioyned therunto .

¶ But contrary wyse it is of the Joyes of heuyn / for they be pure , clene , and parfyte withouten any admyxture of dyspleasure or werynesse . The Joyes of heuyn neuer shal make one wery . They haue in theym no lothesomnes , no fastydyousnes , ne no werynesse , at all / but euer they be lusty , euer newe and newe , euer alyke fresshe , and neuer doth wydder . For the whiche saynt Peter calleth it ( Immarcessibilem ) The pleasure of heuyn wydderyth nat nor corruptyth nat for any longe tyme . And therfore the Prophete Dauyd spekyng of the Joyes of that kyngdom , sayth ( Melior est dies vna in atriis tuis super milia ) . Better is one day within thyne entresse , than many thousandes els where . This is than one great difference of the Joyes of heuyn fro the Joyes of this worlde .

THe seconde dyfference is this . The ioyes of this worlde haue adioyned with them many dredes . ¶ we be certayne that ones we must forgoo these pleasures here , we knowe it well , and therfore we can nat but alway drede to forgo and lese them . And the more dere they be vnto vs , & the deplyer we set our hertes vppon them , the more we shall drede to forgo them . ¶ A lytle sykenes , a lytle trouble , a nye lykelyhood of dethe , dysapoynteth all these pleasures . we must nedes therfore drede and fere sikenes , feare trouble , and fere the sodeyne comynge of dethe , and fere euery thynge that may let or breke our pleasures . And verely of suche pleasures aryseth theyr owne dystruccyon at the ende / the whiche dyd ryght well appere in the pleasaunt syghtes wherof I spake before . For by the reason of them , great money was spent , many great mennes coffers were emptyed / & many were brought to a great ebbe & pouerty . This ebbe caused a greater flowe of Couytyse afterwarde in many mennes hartes . Sumof them were the syker & the weker in theyr bodyes , & dyuers toke theyr deth therby . Sum by reason of theyr sumptuouse apparelment , lernyd so great pryde , that hytherto they coulde nat shyfte it fro them . Neuer was sene in England suche excesse of apparelment before , as hath ben vsed euer syns . And thereof also must nedes aryse moche harte brennynge and secrete enuye amongest many for the apparell . They whiche had the leest , dyd enuye the other whiche had rycher apparell than they had or myght reche vnto . Thus , many for these pleasures were the worse , bothe in theyr bodyes & in theyr soules . ¶ But the pleasures of heuyn be after another maner . No man is enpayred by theym . There is no dred of pouerty / there is no gredynesse of Couytyse / there is no wekenes of any maner of sykenesse , nor feare of any maner of dethe . There is no pryde nor enuye , nor desyre of honour / but charyte , concorde , peace , tranquylyte , and perfyte rest / and euery persone Joyeth as well of his neyghbours furtheraunce as of his owne / as glad of his neyghbours welth as of his owne . ¶ Oh , what Joyfull place is this ? Oh , how confortable it were to dwell in this kyngedome ? . For these be the thynges whiche we all desyre / we flye pouertye , and we wolde haue rychesse / and there is plenty . Gloria et diuitie in domo eius . we flye sykenes and dethe , and wolde haue contynuaunce of helth . Here we get it nat / there we may haue it . Mors vltra non erit . After that we be entred thether , we shall no more fele dethe , nor any cause or occasyon therof / we flye trouble and busynes , and wolde haue rest / which can nat be gotten nor had here . There we may be sure to haue it / and therfore it is called ( Eterna reqies ) euerlastyng rest . And saint Paule sayth ( Festinemus ingredi in requiem illam ) . Let vs make spede to entre into that rest / for as it is wryten in the Apocalipsis ( Neque luctus , neque clamor , neque dolor erit vltra ) . There shall neuer be mournynge , or complaynyng of any maner of sorow . For these causes the Joyes of heuen incomperably passeth all the Joyes that can be deuysed in this wretchyd world , or conceyued by mortall mennes wyttes .

THe thyrde dyfference is , that the pleasures whereof I spake , had many interrupcyons . For that lytell whyle that we were there , somtyme there was suche dust , and therewithall so great wyndes , that all the ayre was full of dust . The gownes of veluet , and clothe of golde were full of dust / the ryche trappers of horses were full of dust / hattes , cappes , gownes , were full of dust / the here and faces of men were full of dust / & briefly to speke , horse & man were so encombred with dust , that scantly one myght se another . The wyndes blewe downe many tentes / shakyd sore the houses that were buylded for pleasure , and let dyuers of them to be buylded . Somtyme agayne we had raynes and thunders so vnmeasurably that noo man myght styre forth to to se no pleasures . Somtyme whan men wolde lenger haue dysportyd them at the Justes , cam the nyght & darkenes vpon them , & interruptyd theyr pleasure . ¶ In Heuyn is no suche interrupcyons . There is no dust nor droughtes / there is no raynes nor no wetes / there is no blastes nor stormes of wyndes / there is no thunder ne tempestes . There is no nyght nor darkenes , but a contynuall day , a contynuall temperaunce , a clere ayre without mystes and cloudes . wherfore the Joyes of that place be neuer interrupted , abated , nor mynyshed in any poynt .

THe fourth , the pleasures aforsayd were sone done / they dyd nat abyde / where be all tho pleasures now ? they were but shadowes , & lyke shadowes they be past , lyke shadowes they be slyd away , lyke shadowes they be now vanysshed away from vs . Ye se somtyme a clowde that is alofte in the ayre betwene the sonne & the grounde , make a shadow vpōye grounde & tarieth nat but slydeth away , & euen so slydeth away the pleasures of this life . But the pleasures of Heuyn contynually abyde . They passe nat , they slyde nat , they vanyssh nat away , they neuer lesse , but rather encrease / they neuer enpayre ne dye , but waxe better and fressher . Therfore the Prophete Dauyd sayd ( Cūcupiscit et deficit anima mea in atria dni ) . My soule couetith & faiteth for desyre to be within the house of my Lorde / . that is to say , within the kyngdome of heuyn .

THe fyft & last difference is , that all the gloryous syghtes worldly that can be deuised of men , be but countrefeytes in comparyson of the Joyes aboue in heuyn . All the glory whiche is shewed i this world & of worldly prynces , be borowed of other creatures / it is nat theyr owne natural glory . Fyrst the cloth that they were . it cometh onely of the poore shepes backes . The fyne & costely furres , from other vnreasonable beestes . The sylkes wherwith they couer theyr bodyes , were taken of the intrales of wormes . The fresshe colours bothe of clothe and sylke , be made by the craft of diynge , and by the myxture of dyuers thynges taken of ryght vyle creatures . The golde whiche by crafte is tourned into theyr garmentes / what is it els but erthe ? . The precyous stones lykewyse , be gadered , som out of beestes , some out of fysshes , som out of the see , some out of the erthe . In these thynges stande all the gloryous syght of man / and this is nat his owne naturall glory whiche he hath by nature / yet for synne , remaineth in vs the wounde of shame , that we dare nat shew our owne naturall glory , but couer it with a borowed glory , taken and begged of other creatures / which is nat naturall vnto vs , but may be layd asyde & remoued whan so euer we lyst . And whan this apparell is remoued fro vs , where is than our glory ? Take away the glysteryng garmentis , take away the cloth of golde , take away the precyouse stones , & the other rychesse of apparell , & what dyfference is betwyxt an Emperour and another pore man ? Take from the ladyes theyr gaye clothes , cheynes , and other Juels / & what dyfference of theym as concernynge this outwarde glory , & of a pore woman ? . The Actes of the Apostels tellyth of Kyng Herode , that he in ryche apparell shewed hym selfe vpon a tyme vnto the people / & they for his glysteryng apparell & goodly ornacyon , magnyfyed & praysed hym soueraynly , as though he had been a god / but bycause he referred nat that honour due vnto god , but toke it vnto hym selfe , almyghty god forthwith stroke hym with a soore sykenesse , wherupon he dyed / and so dyenge , he sayd ( En ego deus vester morior ) . Loo sayde he , I your god must dye . ¶ Kynges & Emperours , all be but men , all be but mortall . All the golde & all the precyouse stones of this worlde , can nat make them but mortall men . All the ryche apparell that can be deuysed , can nat take from theym the condycyon of mortalyty . They be in them selfe but erth & asshes , & to erthe they must retourne / & all theyr glorye well consydered & beholden with ryghtiyen , is but very myserable . ¶ But the gloryous apparell of the blessyd aungels and of the blessed sayntes , is nat after this maner / for theyr glory is so annext & so adioyned vnto them , & it is so fastened vnto theyr substaunce , that it can not be taken away / they neuerley it aparte / they neuer put it of / nor they nede nat / for it neuer fadeth nor widereth / nor may in no wyse enpayre . It is the garment of gloryous immortalytye , more bryght than the sonne . In the which also shall be clad all the bodyes of them that shall be sauyd . O what maruelous Joy shall it be to se that gloryous syght of that court , where the leest grome is clad soo rychely aboue all the Kynges and Prynces of this worlde / & than to se so great a multytude of them , to se so many orders of aungels , and in euery order such innumerable companyes / nat a seuen or eyght thousandes , but many hundred thousandes , ye many thousandes thousandes . And than to se so many dyuers orders of other blessyd sayntes , Patryarkes , Prophetes , Apostels , Martyres , Confessours , vyrgyns , wydowes , and such as haue trewly kept theyr bonde of matrymony . To se there our speciall frendes and acquayntaunce which we had here before in this lyfe / to se the other sayntes whiche we dyd chuse for our aduowrers and patrons here in erthe , and whom specyally we dyd worshyp in this worlde . To se our owne good aungels that were our guyders in this lyfe . Specyally to se the gloryouse vyrgyn Mary , the mother of Chryste , and the Quene of that moost gloryouse kyngedome . But aboue all other thynges to se that glory , that worthynesse , that excellency of that gloryouse Trynytyte , the Father , the Son , and the holy Goost . ¶ The father , which is the father of all mercyes , and his most blessed son our sauyour Chryst Jesu , and the holy spyryte , whiche is the fountayne of all graces .

¶ These thre , though they be thre dyuers persons , yet they be but one god perfytely knyt to gyder in a perfyte amytye , in one loue , in one wyll , in one wysdom , in one power inseperably . ¶ Tho thre Prynces of whome we spake of before , were nat so / but they had dyuers wylles , dyuers councels , & no perdurable amyty , as after that dyd well appere . These Prynces were mortall and mutable , and so theyr wylles dyd chaunge & nat abyde . But in the gloryous Trynyty ▪ amonge tho thre moost excellent persons hath been , is , & euer shal be , a very stabylnes , a sure concorde , & perfyte / & theyr realme & gouernaunce euer perdurable . wherfore in theyr kyngdome be the gloryous sightes that make a man blessed to beholde them . And all the other syghtes worldly , be but as countrefeyt ymages in comparison of these , as ye wolde say mydsomer games , Chrystmas games & playes . In these syghtes is the very trew Joye , the moost blessed & excellent glory that neuer shal haue ende . ¶ Thus moche than we haue spoken as concernyng the kyngdom of heuyn / wherby ye may conceyue som lytle glymyryng of the ioyes & pleasures that the blessyd saintes beynge delyueryd from the myseryes of this worlde , be now most plentyously refreshed with .

SEcondly , I sayd that I wolde also speke of the other blessed soules which lykewyse be departed out of this myserable worlde / but they for theyr dettes lye now deteyned in the pryson of Purgatory , & let , as it were to com vnto the presence of the gloryouse Trynytye , and to be made parteners of the Joyes and pleasures inestymable of that most noble kyngdom . And therfore our mother holy chyrche as this nyght and tomorow , remembrynge theyr greuous paynes maketh specyall intercessyon vnto almyghty god for theyr delyueraunce out of that paynfull place . And truely many consyderacyons shold moue vs effectually to remember them / but in especyall fyue .

FYrst , the nighnes which they haue to vs & we to them by manyfold bondꝭ / we haue all one father , almyghty god , the which made vs & them after the lykenes and ymage of hymselfe . They be his reasonable creatures and chyldren as we be , and our spyrytuall bretheren in hym . He hathe prouysyon and cure of theym , lyke as he hath of vs / for theym our Sauyour Cryste Jesu shed his moost precyous blood vppon the crosse , lyke as he dyd for vs . They be of the same fayth , hope , and charyte , that we be of . They haue ben made parteners of the same sacramentes . Wherfore whan there is so great a lykenes betwene vs and them , and in so many qualyties , this shold moue & styre vs greatly to haue some tender compassyon vpon them . ¶ we may se the vnreasonable creatures how soon they be moued to haue ruthe , pytie , & compassyon of theyr resemblaunce , of suche as be lyke vnto them in nature onely . The hogge , whiche is but a very churlysshe beest , yet whan one of theyr kynde cryeth , all the resydew nygh there about , gader to the relief of the same . whan one Sparow or other byrde is taken in a gylder or with a lyme twygge / all the other nere about gadereth about her to saue & socour her lyfe . And yf this the vnreasonable beestes & fowles do , for the lykenes onely of nature and kynde : how moche rather sholde we ( beynge reasonable creatures ) be moued to haue pytye , & styred to take compassyon of the blessed soules / which nat onely be lyke vs in nature , but also by soo many spyrytualll bondes be Joyned vnto vs . This is the fyrst consyderacyon .

THe seconde consideracyon , & that which peraduenture ye wyll the more regarde , is this . Euery one of vs hath som of his frendes and kynsfolke there / eyther father or mother / syster or brother , neuew or nece , or some of his nygh acquayntaunce . There is non here , but he hath there sum of his kynrede , or som of his alyaunce , or som of his frendes to whom he had in this worlde here tofore som fauour and frendeshyp . And whan is this frendeshyp moste to be shewyd , but whan his frende is in greate dystresse ? for than hath he most nede of his helpe / & specyally whan he is in that condycyon that he can not helpe hymselfe . Now doubtles they be so , as I shal shew vnto you hereafter . Now therfore yf our frendeshyp be a trew frendshyp and nat fayned nor simulate ( as god knoweth moche semblyd frendshyp reigneth now in this worlde ) now let vs do lyke frendes , now let vs study to releue them by our prayers and almose dedes / now let vs be louyng vnto them as we pretentyd loue before vnto theym whyles they were conuersaunt with vs in this worlde here . For as scrypture sayth . Omni tempore diligit qui amicus est . Nat onely for the tyme of prosperyte ( as many do now adays ) but also for the tyme of aduersyte . They that only for the tyme of prosperytye shewe theyr frendeshyp , they be lyke vnto the Swalowes / which all the tyme of Somer abyde with men / but as sone as any blast of wynter or of colde wedder doth appere , they shrynke away and prately conuey them self , and leue the other to suffre the stormes . In lyke maner doth this fayned frendshyp / so long as any man hath prosperytye and possessyon of goodes , honours , & pleasures in this life , so long they be his frende . But whan the stormes of aduersytye begyn to blow , they shrynke & conuey themselfe away quyckly . ¶ For as moche than as vnto many of them that be now in Purgatory , we dyd pretende fauour and amyty , eyther by the reason of kyndred , or of alyaunce , or els by some other famylyar acquayntaunce of the same : let vs now be glad in this tyme of theyr suffraunce & trouble , to socour theym with our prayers . And this is the second consyderacyon .

THe thyrde consyderacyon is theyr necessyte . They be now in that condicyon that they can nat helpe them selfe . They be the prysoners of almyghty god , and lye there in pryson for theyr dettes . Great is the paynes that they there indure . ¶ Fyrst they haue no pleasures of this lyfe for to conforte theym withall , nor any resorte of suche as were theyr frendes here . It is a great refresshynge whan a man or a woman is in sykenesse or trouble or any payne , that may haue som refresshyng though it be but ryght lytle / and that theyr frendes wyll vysyt them and offre som kyndenes vnto them . But they want bothe these two confortes / for no frende of theyrs in this worlde can resorte vnto them for theyr conforte / nor yet any worldly refresshynge can be mynystred vnto them .

¶ Furthermore they be deferryd from the pleasures of that other worlde / they be delayed from the Joyes of heuyn and fro the gloryouse company and from the blessed sight of theyr father . And so longe they shall be delayed and kepte therfro , tyll tyme they haue payd the vttermost ferthyng of theyr dettys . Donec reddideris nouissimum quadrantem . Oh , this is no lytle payne to them that be in the state of grace , and know that they shall come vnto the kyngdome of heuyn , & haue suche a longyng desyre to be there , and is thus delayed for lacke of helpe . Spes que differtur animam . Hope , whan it is delayed it tourmentyth a soule / and specyally this hope of so great a mater and so certaynly beleuyd . Besyde this , the sencyble paynes that they fele , is greuouse . Saynt Austyn sayth in a sermon . Ille purgatorius ignis durior erit , quam quicquid potest in hoc seculum penarum videri , sentiri , aut cogitari . That is to say , the fyre of Purgatory is more greuouse than any maner of payne that can be sene in this worlde , or felte , or yet thought . Oh , we se many paines in this world , and we fele many / and yet our thought may deuyse many moo . It is a great payne of the hedache / it is a great payne of the tothe ache / it is a great payne of the gowte . It is a great and dolorouse payne of the stone , colycke , and strangury / who may know or thynke his frende to be in any of these paynes and be nat sory for them , nor take any compassion vpon him , or haue wyll to releue and helpe hym yf he myght so do .

¶ whan than the paynes of Purgatory be many tymes moche more greuouse than any of these that I haue rehercyd , or that euer were felt or thought in this worlde here tofore : we sholde the rather in this theyr great necessite be redy for to helpe them after our power . For doubt lesse the paynes of that place ( as saynt Austyn sayth ) be so great , that one day there , semeth to be a thousande yeres for payne . And as many Doctours holde oppynyon , the paynes of Purgatory haue no dyuersyte in greuousnes ( saue onely they be nat euerlastyng and perpetuall ) but as the paynes of Hell be .

THe fourth consyderacyon is , that they crye vnto vs for helpe / they crye pytyously , they crye lamentably , they crye myserably , Miseremini mei miseremini mei saltem vos amici mei . Eche of them sayeth vnto vs , frendes haue pytye vpon me , haue pytye vppon me . Oh mercyfull lorde , yf our eres myght here that sorowfull , pyteous , and lamentable crye of so many persons endurynge so greuous paynes , It wolde meue vs to pytye yf any pytye were lodged in our brestes . But though we here it not , we must neuerthelesse thynke that trouth it is that the holy doctours haue assured vs of by theyr holy doctrynes . There the faders that haue sore laboured & swet for theyr good which they lefte vnto theyr chyldren , crye now for helpe vppon them . There the husbandes that hath lefte vnto theyr wynes theyr substaunce , and put them in trust to do for them , now crye vpon them for socour . There the wyues which in this lyfe dyd bere true loue and fayth vnto theyr husbandes , now crye vppon theym for relyef . There euery person as they loued & shewyd frendeshyp and kyndnes in this worlde , now loke for kyndnes and frendeshyp agayne , and cryeth vnto theyr frendes for conforte , and sayth ( Miseremini mei miseremini mei saltem vos amici mei ) . Oh yf the chyldren beyng alyue myght here theyr fathers crye in tho greuous paynes , and the fathers the chyldren in lykewyse / & the husbandes beynge alyue myght here theyr wyues / and the wyues agayne theyr husbandes / and so euery frende that now is lyuynge myght here his frendes complaynt in tho fell and bytter paynes : I suppose his hart wolde somwhat erne , or els he shold be very harde & cruell bothe , yf he wolde nat therby be moued to some pytye . For as I sayde , the paynes there be wonderfull great / and the blessyd soules lye there only for the payeng of theyr dettes / wherin we myght ease them either with procuryng of masses to be sayd for them , or prayers of deuout persons / or fastynges / & wylfull paynes sufferynge of our owne bodyes / or doynge of almose and charytable dedes . Of the which bycause I haue spoken vnto you in other yeres past , I shall nat nede now to reherce the same agayne .

THe fyfte consyderacyon is , for that our owne profyte and our owne welth hangeth therby . ¶ who that wyll haue mercy of god must shew mercy fyrst into other , yf thou wylt that almyghty god shall haue pytye on the / begyn thou & haue pyte of other which haue nede and be in that necessytye / & than almyghty god wyll haue pytye vpon the. Our sauyour cryste sayth in the Gospell . Eadem mensura qua mensi fueritis remecietur vobis . In lyke measure as ye haue pytyed other , so shall pyty be measured vnto you . Shew your charyte vpon these prysoners of god / take some pytye and compassyon vpon them / study to releue them in theyr necessytye by your prayers or other good workes / and than almyghty god shal haue pytye of you agayne / and els it shall be sayd vnto euery of vs that wyll haue no pyty , that that is wryten in a parable . Serue neque nonne oportuit te misereri conserui tui , sicut et ego tui misertus sum .

Secondly thou shalt be rewarded of these blessyd soules for whom thou prayest . For whan they shall be delyueryd out of that paynfull pryson & set aboue in the kyngdome of heuyn , they shal there agayn be as myndefull of the , & a meane for thy delyueraunce , eyther fro the lust of synne in this present lyfe , or els from Purgatory , yf peraducnture thou shalt com thyder . Scrypture tellyth that Joseph was benefycyall to one beynge Sargeant of the Celler to kyng Pharo / & the sayd Sergeant & he were in pryson / & as it chaunced after the sergeant was delyuered & restored vnto his offyce agayn / & he so delyuered , wolde nat forget the gentylnes of Joseph , but was so myndefull of hym , that by his wysdome he gate hym also delyuered out of pryson .

¶ Do thou lykewyse / be thou now benefycyall vnto these blessed soules in this tyme of theyr moost nede , whyles they be in this pryson of Purgatory , and they in the same wyse shall be benyfycyall agayne to releue the whan thou shalt peraduenture be there .

THyrdly thou shalt hereby do a great pleasure vnto theyr good aungels that be appoynted there to gyue theyr attendaunce vpon these blessyd soules in Purgatory . For these good aungels neuer leue them that shal be sauyd from the fyrst houre of theyr byrth into this worlde , tyll they brynge them before the face of almyghty god aboue in heuyn . Therfore whan these soules be delyuered out of that pryson , it is to theyr aungels a great Joy & conforte . And so by the same benefyte which thou doost exhybyt vnto any blessed soule there , thou byndest his good aungell to haue the , the rather in remembraunce , & lyke wyse to pray for the at thy necessyte .

¶ Now whan we haue spoken , fyrst of the ioyes that the gloryouse & holy saintes haue aboue in the kyngdom of heuyn , that we may Joy with them in this feestfull day , & secondly of the soules beyng in the myserable pryson of Purgatory , which so desyrously loke after the confort of our prayers : let vs nat forget our owne soules as yet lyuynge in this wretchyd worlde , but speke also somwhat concernyng the profyte of them .

¶ The remembraunce of these two places sholde greatly moue and styre our hartes and myndes / that one to withdraw our appetytes from this worlde , wherby we dayly gather the dust at the leest of venyall synnes , and to make vs to couyte and desyre that ioyfull kyngdom of heuyn , where is all conforte and pleasure . That other , shold quycken vs to lyue so for this lytle whyle that we haue to abyde i this world that we be nat taryed nor arested by the way , and so peraduenture cast into that ferefull pryson of Purgafory , tyll tyme we haue payd euery ferthynge of our dettys / which hange as yet vpon our hedes for our synnes past .

FYrst here I say that the remembraunce of the Joyes of Heuyn , sholde greately styre vs to forsake the false pleasures of this lyfe , and to desyre to be there where be the very sure abydynge pleasures . ¶ whiche of vs wolde nat gladly be in that place where is neuer werynesse , nor lothsomnesse , ne fastydyousnes / where there is no pouertye , no sykenes , no feare of dethe , no maner of trouble , no enuy , no malice , no hatred , no pryde , no couertise , but true peace and perfyte rest . where there is no intertupcyon of pleasures , neyther by hetes nor coldes , neyther by dustes ne by raynes , neyther by wyndes ne by tempeslys , neyther by nyght ne by darknes / but euer a fayre bryght clere ayre , euer a styll goodly calme , euer a swete pleasaunt attemperaunce . where the pleasures vanysshe nat away as do the shadowes , the smokes , the blases , the dremes , & other fantasyes / but euer styll abyde a lyke fresshe , a lyke new , a lyke confortable / where be no countrefeyt ymagys or dysguysynge for a tyme : but the very thynges , the true ioyes , the sure pleasures , the very glory that euer shall indure and neuer shall ende . where we shall se face to face , nat hym that is a kynge but for a few yeres , and vppon a Realme that is subiect vnto many myseryes : But hym that is the kynge of all kynges , the lorde of all realmes , the Emperour of heuyn and of erthe , the gouernour of all the worlde .

¶ Halas , what meane we ? Oh myserable dulnesse of our hartes ? Crysten men , what do we ? what thynke we ? . Oh hartes so sore congelyd in the frosty colde of synne , that can nat warme nor delyte in the remembraunce of these moost confortable Joyes . Oh Jesus , we can take paynes , we can take labours to get the transytory pleasures of this lyfe , whiche we be nat sure to kepe the space of halfe an houre / and tho Joyes and pleasures that be so excellent and that euer shall endure and abyde , & that also which with moche lesse paynes and labours myght be goten , we nothynge study for to get .

¶ Halas , what cursed blyndenes is this ? how be men thus deceyued , ye thus wretchyd , thus inchaunted and charmed with subtyll craftes of the deuyll , that they clene forget theyr owne moste welthe , which they myght attayne vnto with moche lesse labour and payne than they now take ? . And yet they wery them selfe , toylynge and labourynge with moche care , trouble , and study for the wretchyd pleasures & vanytes of this transytory worlde , that nat only wyll nat abyde with them , but also lede theym to euerlastynge werynesse and to perpetuall trauayle and labour in the moste extreme paynes of hell , which euer shall endure .

SEcondly , the remembraunce of Purgatory sholde make vs so to lyue here , that whan we depart hence , we be nat taryed by the waye and be arested for our dettes , & so be cast into that paynfull pryson / from the whiche , no man shall be delyueryd , tyll tyme he haue payd the vttermost ferthynge .

¶ Marke well what Saynt Austyn sayth of this fyre / that it is more greuouse than any paynes that thou canst se , fele , or thynke in this world / wherby thou mayst be sure that it farre passeth the common fyre that we haue here in this worlde .

Take than a profe of this fyre whether thou mayst endure to suffre thy fynger in it by the space of halfe an houre . Consyder whether thou mayst indure that payn ye or nay . And yf thou mayst nat indure that payne whiche is a thousande partes lesse . what vnwysdome is it for the to Jeoparde thy soule vnto the fyre of Purgatorye , where thou canst nat tell how many houres , how many days , how many yeres thou shalte there abyde .

¶ Do therfore as dyd a ryghte good father an holy man / whan he was tempted to synne , and was almoste ouercome by temptacyon , he sayd vnto hym selfe , let me fyrst proue and assay whe ther I may endure the payne that is ordeyned for synne , before that I do take any pleasure or the same . And forthwith into the fyre that was before hym , he put in his fynger . But whan the payne of brennyng waxed so great that he myght no longer suffre his fynger in fyre , he cryed / sayeng . It is a great madnes to take that pleasure that nedes must haue so greuous payn folowyng . This gracyouse man vsed a synguler wysdom . Yf we shall do well , we must do in lyke manner / we must folow the same wysdome . Before we entre into synne , let vs fyrst assay how painfull that fyre is . And than I suppose we shall deuyse and study with our selfe how that we may escape the fyre of Purgatory .

THyrdly for a conclusyon of my tale , I wolde aduyse euery chrysten man and woman that hath begon a new gracyouse lyfe in chryste , to reken with theym selfe as though theyr owne soules were now in that same greuous pryson of Purgatory / and that they must lye there for the satiffaccyon of theyr synne tyll tyme euery parcell of theyr dettys be fully contendyd and declared , how longe that shall be no man can tell .

¶ Saynt Bernarde , which was a man of great & synguler holynesse , sayth in a sermon , that yf after this lyfe he myght be delyuered fro the pry son of Purgatory at any tyme before the dredfull day of Jugement : he wolde reken that he were well and mercyfully delt withall . And yf this synguler holy man thought within hym selfe thus longe for to abyde in Purgatorye : what shall become of vs , whose lyues be farre from the great holynes of this man ? ¶ Let vs than study to delyuer our pore soules from that paynfull pryson by prayers and good workes whyle we lyue here . ¶ Do this crysten man thy selfe , while thou hast space for thyn owne soule , and trust non other with the doynge therof after thy dethe . Be now thyne owne frende in this vrgent and necessary cause . Thou ought moost specyally to do for thy selfe . Thou sholde do this moost effectually / and thou maist do the same moost merytoryously .

Fyrst I saye thou ought to do this moste specyally for thyne owne soule . Thyne owne soule vnder god sholde be most dere vnto the. Our sauyour Cryste sayth in the Gospell . ( Quid ꝓderit homini si vniuersum mundum lucretur , aīe vero sue detrimentum pacietur . Aut quam commutationem dabit homo pro anima sua ? . ¶ what shall it profyte any man to wynne all this world ▪ and for the same to suffre an harme in his owne soule ? . Or what thynge hathe a man more precyouse or acceptable for to gyue for the recouerynge of his soule agayne , whan it is in peryll , than is it selfe ? . ¶ By this than euery man may lerne how dere his owne soule ought to be vnto hym selfe . So dere was euery of our soules vnto our sauyour Jesu Chryste , that he for the welth and saluacyon of theym , dyd shede all the precyouse blode of his moost noble & blessed body . And for this cause doubtlesse our soules ought to be moche more dere vnto euery one of vs / that is to saye bycause they be so dere and precyouse in the eres of our sauyour Jesu Chryste . For this derenesse , euery one of vs shold indeuour hym selfe more largely to delyuer his soule from this paynfull pryson . Oh chrysten man for thy workes , for this wretchyd pleasures takynge , and for thyne offencys , thy bere soule must suffre tho greuouse paynes . Thou art the cause of suffraunce / and therfore of ryght thou oughtest moste specyally to labour for this delyueraunce .

SEcondly I say thou sholdest do this most effectually . Supposest thou that any frende of thyne wyll do this more studyously & more effectually after thy departure hence , than thou thyne owne selfe wyll do ? . If thou do so thynk I fere me that thou shalt be sore beceyued / and that for two reasons especyall .

¶ The fyrst is this . Yf thou to whome thyne owne soule ought to haue ben moost dere ( as I haue sayd ) forget the welth therof and made it to folow thy vayne desyres , and take no care ne study for this present tyme here for the delyueraunce of the same out of Purgatory , what maruell is it yf other do forget the same after thy dethe . For how mayst thou thynke that any other shall be more dylygent for thy soule than thou thy selfe was ? Thy soule can nat be more dere to any other , than it was vnto thy selfe . And therfore yf thou be thus neglygent therof , thynke nat that any other shal be more dylygent than thy selfe was for thyne owne soule .

¶ The seconde reason is this . Thou mayst ryght well and easely perceyue that other of thy frendes haue soules of theyr owne whiche of ryght must be more dere vnto them than is thy soule / and that of theyr owne soules they must be more myndefull than of thy soule / or els they be ryght vnwyse .

¶ Forthermore thou mayst consider that euery man hath ynough to do to satysfy for his owne synnes . And therfore as our sauyour tellyth in a parable . whan the fyue folyssh vyrgyns wold haue borowed som oyle of the other fyue vyrgyns for theyr lampes agaynst the comynge of theyr great spouse . The fyue wyse vyrgyns answered , and bad them prouyde som where els , Ne forte nonsufficiat nobis et vobis . That is to say , leest peraduenture it can nat suffyse bothe for you and for vs . Euery mannes good workes there shal be lytle ynough for his owne soule / & therfore thy frende shall haue ynough to do to prouyde for hym selfe .

THyrdly I say that any man may more merytoryousty helpe & conforte his owne soule whan that he is here lyuynge , than any other frende of his after his dethe . For now is the tyme of merytynge . And after this lyfe whan the nyghnes of dethe is come , thou canst meryt no more . And therfore our sauyour sayth ( Veniet antem nox quando nemo potest operari ) . whan deth is comen ones , farewell the tyme of merytoryouse workynge .

¶ I wyll nat say the contrary but thy frendes prayers after thy dethe may moche profyte the : Neuerthelesse I say that thyne owne prayers as deuoutly sayd for thy selfe here in this lyfe , sholde haue profyted vnto the moche more . For as all the dysputers agree , the hyghest degree of fruyte in euery mannes prayer retourneth vnto hym selfe . And it is but a secondary fruyt that retourneth into other .

¶ Now therfore chrysten man whyles thou art in this lyfe , and whyle thou haste tyme and space . Study to make amendes for thy synnes . Study to store thy soule by trew contrycyon and sorow for thy synnes . Study here for to wasshe the same often with the gracyouse water of teares . Study to clense thy soule with often renewynge of thy confessyon . Study here by thy good and gracyouse workes to pay thyne owne dettys before thy departure hence . Study to kepe the commaundementes of god ▪ without the whiche thou can nat entre into the kyngdome of heuyn . Be now redy to forgyue al iniuryes and wronges done vnto the , that there by almyghty god may the rather forgyue the suche trespasses or iniuryes as thou haste before tyme commytted vnto hym . Praye for thy selfe fast . For thy selfe gyue almesse . For thy selfe pray , and procure other to pray for the lyke wyse . Better is now one peny spent for the welth and saluacyon of thy soule whan thou mayst kepe it vnto thy selfe , than a thousande after thy dethe whan thou mayst no longer haue the vse the vse therof . ¶ Do thus , & by the grace of god thou shalt eschew that paynefull pryson . ¶ Do thus ▪ and thy soule shall be clensyd & stored agaynst thy departure out of this worlde , that thou shalt without any longe delayes or taryenge by the way , be receyued into the Joyous kyngdome / where thou shalt se the gloryouse syghtes of that moste wonderfull contrey , and be made partyner of the moost excellent Joyes and pleasures whiche there euery where dothe abounde , and euer shall endure / to the which he brynge vs that for vs all dyed vppon the crosse , our sauyour . Chryste Jhesu . amen .

¶ Finis .

¶ Thus endeth the fyrst Sermon , and here after foloweth the seconde .

¶ Here begynneth the seconde sermon . ¶ Nisi abundauerit iustitia vestra plus quam Scribarum et Phariseorum , non intrabitis in regnum celorum . Math. 5.

I Dyd remember vnto you in my fyrst Sermon this other day , somwhat of the Joyes that be aboue in the kyngdom of heuyn . And to that intent I labored to brynge into your myndes an ymage of that gloryous courte , by a comparyson of the plesures that we haue sene in this lyfe here . I than declared vnto you that the pleasures of this lyfe , be they neuer so great : they haue fyue maner of dyuersytees from the pleasures of heuyn . ¶ Fyrst , the ioyes of this worlde , haue at length a werynesse . The Joyes of heuen neuer haue werynesse / but a. M. yeres is there but one day . ¶ Secondly , the Joyes of this lyfe , haue feares adioyned vnto them / eyther of sykenesse , of dethe , or of trouble . In heuen is no fere of any of these . ¶ Thyrdly , the Joyes of this worlde , haue many interrupcyons / by hetes and coldes , by stormes , by tempestes , by nyght , and darkenes , by slepe , and dulnes . In heuen is no interrupcyon at all / but a pure contynuall Joy without any myxture of dyspleasure . ¶ Fourthly , the ioyes of this worlde vanysshe away lyke the smoke , and abideth nat / the ioyes of heuyn shal neuer passe . ¶ Fyftly the Joyes of this worlde , be lyke myd somer games / & Chrystmas games / or playes . The Courte of kynge Edwarde , the Courte of kynge Rycharde , & the courte of the kynge that now is ded / where be they now ? all they were but counterfeyt ymages and dysguysynge for a tyme / it was but a playe for a tyme . But the courte of heuyn is alway stable in one poynte / where the offycers chaunge neuer . There is the true noblenesse , the sure honour , the very glory . This glory , this honour , this noblenes , we shal neuer se , we shal neuer come vnto it , oneles our lyfe be more ryghtwyse than was the lyues of the Jewes . ¶ A sore worde , a sore threte , neuer theles it is true . These be nat my wordes , these be nat my thretes , I wrote nat these wordes in the Gospels . The holy Euangelist wrote them , our sauyour Chryste Jesu spake them / they be his wordes that can nat lye / they be his wordes that may perfourme them .

¶ Oh crysten soule , marke well these wordes , ponder theym , wey them / thynke what it is to be excludyd from that place of all pleasure , and to be throwen into the moost horryble dongeon of hell , from the whiche thou shalt neuer be delyuered . This lyfe is shorte , and the Joyes of this lyfe be but as dremes and fantasyes .

They be lyke to the pleasures that a pore man hathe in his dreme / whan he dremeth that he hath gotten a fayre wyfe & innumerable good with her , he thynketh hym selfe cladde in precyouse garmentes , and that he doth handell the golde and syluer and the goodly plate / some of syluer , som of golde / he seeth houses , gardeyns , feldes of his owne , and hath many pleasures . But whan he dothe awake out of his dreme , and fyndeth none of all these thynges , he is a sory man . Suche dremes many men haue had before this .

¶ Francys Petrarke wrytyth hym selfe that he had suche a dreme / and that he had founde a great heuy hurde full of golde / and he had great sorowe and care for the conueyaunce of the same / but as soone as he awaked out his slepe , his treasour was gone . So longe as such a dreme lastyth , who is more ioyouse than such a man is , in his owne oppinyon ? who is more ioyous than he is in his owne fantasy ? . But al that is but fantasye in dede / it is but a very dreme . And so whan he is awakyd out of his slepe , he fyndeth it in very trouthe / and than perceyueth he ryght well that all that , was but a fantasy .

¶ And in lyke maner , scripture calleth all this lyfe of man but a dreme & fantasy . Dormierunt somnium suum , et nihil inuenerint omnes viri di uitiarum in manibus suis. These wyse men saith scrypture , whan they be awaked out of theyr slepe , none of all these fantasayes wherof they dremyd before , they than fynde in theyr handes . For whan dethe shaketh them out of theyr dremes , and maketh theym to awake : they must than depart hence with empty handes / and neyther they shall haue these pleasaunt fantasyes of lyfe with them , nor yet they shall fynde before them the Joyfull pleasures of the lyfe to come . Better it is therfore to wake bytymes , accordynge to the wordes this dayred of saint Paule ( Hora est iam de somno surgere ) . Now it is tyme for vs to aryse out of our slepe . A wake man out of these dremes , and fantasies / and lese not for these dremes and fantasyes whiche be full vncertayne / and how sone we shal for goo them we knowe not / lese not I say for these transytory fantasyes , the Joyes euerlastynge . For whan we shal be shakyd out of this slepe : yf than we haue not the ryghtwysnes of good lyuyng , we shal be excludyd from the kyngdom of heuyn accordyng to the wordes aboue rehersyd . Nisi abundauerit iustitia vestra plusquam scribarum et phariseorum non intrabitisin regnum celorum . ¶ Onelesse your ryghtwysnes be more large than was the ryghtwysenes of the scrybes and the pharyseys , ye shall not enter in to the kyngdom of heuyn . Scrypture tellyth how that the fyrst man Adam was put into a place all of pleasure , named paradyse . In the which was moche pleasaunt & delycate fruit / but especyally there was two trees , that is to saye the tree of lyfe , whiche was assygned vnto hym to eate vpon , and the tree of knowlege of good and bad , whiche was for bod vnto hym . Almyghty god gaue vnto hym vnder payne of deth that he shold not eate of this tree . But not withstandynge this commaundement , Adam folowyng the mynde of his wyfe , left the tree of lyfe whiche was assigned vnto hym , and ▪ ate of that other whiche was forbed hym . ¶ For this dysobedyence , for this vnryghtwysnes , and for brekynge of this commaundement , almyghty god excludyd hym out of paradyse , out of that place of excellent pleasure , and put hym into this vale of mysery , this wretchyd worlde . And fynyally to the entent that the waye of entresse into that place sholde be kept he set before hym an aungell of the order of Cherubin , and a brennynge swerd two egged that neyther he nor yet any other of his posteryty , sholde haue entresse there , oneles he were iustified . ¶ This , Scripture euydently declaryth the wordes of our sauyour chryst aboue rehersyd ( that is to say ) that no man shall enter in to the kyngdome of heuyn , that hath in hym any spot of synne or of vnryghtwysnes . For the whiche more clerely to be shewyd ▪ I wyll here touche thre thynges by order . ¶ Fyrst , how the demeanour of Adam representeth the demeanour of euery synner in this worlde . ¶ The second , how that for the brekynge of iustice and dysobedyence vnto the commaundemente of god , we be excludyd fro the pleasure of heuyn , lyke wyle as he was from the pleasures of paradise . ¶ The thyrde , what those lettes do mene which he set in the entresse in paradise , that no synner can entre thyder oneles he be iustifyed before .

¶ Euery man and woman that lyueth in this worlde , hath in them by a maner of representacyon , these two persones Adam & Eue / for they haue a soule and a body / and the soule representeth Adam , and the body , Eue. For as the man sholde order his wyfe , soo sholde the soule rule and gouerne the body . And as the wyfe sholde be ruled by her husbande , soo the body sholde be gouerned and be obedyent vnto the soule .

¶ where the soule gouerneth , there wysdom gouerneth , there reason gouerneth , there Adam is mayster , and there is all well . ¶ where the body gouerneth , there foly gouerneth , there bestelynes gouerneth , there Eue is maystresse , and all is amysse .

¶ But here we shall declare thre poyntes necessary to be knowen . ¶ Fyrst , what these fruytes do meane and betoken vnto vs . ¶ The second ▪ whan we synne by tastynge of this fruyte , and whan nat . ¶ Thyrdly , the great foly of Adam , and how all synners be in lyke foly .

THre maner of frutes there was i Para dyse . One that was called the fruyt of the tree of lyfe . This , Adam ▪ ate nat of , all the tyme he was in Paradyse / as apereth . Ne forte mittat manum suam et sumat etiam de ligno vite & viuat ineternum . ¶ Than was there another fruyte of the tree , that was called the tree of knowlege of good & bad . And the taste of this fruyte , was to Adam the fruyt of dethe . Besyde these two was the thyrde maner of fruyte / the whiche neyther gaue lyfe nor dethe / but onely refresshed the eater , and was as ye wolde say , Indyfferent . These thre fruytes betoken thre kynde of pleasures that we men taste in this wolde . Fruyt , may well betoken vnto vs pleasure / because that fruyt is pleasant for to taste . And therfore these thre fruytes betoken thre dyuers maners of pleasures whiche be offred vnto vs in this lyfe .

THe fyrst maner of pleasures be the pleasures of lyfe / which fruyt comyth of the tree of lyfe / that is to say ( of Cryst Jesu ) which is called in Scriptutes ( the tree of lyfe ) . Out of this tree spryngeth moche dylycyouse fruyt . wherof to taste is to be made partyners of euer lastynge lyfe . ¶ we taste of this fruyt whan we delyte in his wordes , whan we conforte vs in his doctryne , whan we Joy in his moost blessed byrth , passyon , & Resurreccyon , whan we take pleasure in redyng of his moost gpacyous lyfe . And generally all pleasures in god and godly thynges , is the fruyte that spryngeth of thys moost gracyouse tree . For by hym and of hym aryseth all these gracyouse pleasures vnto vs . And for the tastynge of this fruyt , we shal haue the rewarde of euerlastynge lyfe .

¶ we taste & ete of this fruit whan for the loue of Chryste we gyue almesse vnto the nedy , and do forgyue iuiuryes done vnto vs . ¶ whan we pray , fast , watch / any of these to do for the loue of Cryste , is to taste of the fruyt and of the tree of euerlastynge lyfe .

THe seconde maner of pleasures , be the pleasures of deth , and bryng our soules to euerlastynge deth . And these be suche pleasures as be forbed by the law of god . They be forbed by the commaundementes of god . who that foloweth these pleasures , and taste of this fruyt : breketh the commaundementes of almyghty god . Suche be they that lyuyth in auowtry / the man that taketh an other woma besyde his wyfe , and that woman that takyth an other man besyde her husbande / they that beleuyth not trewly of almyghty god and of his doctryne / they that commyt periuryes and wyllyngly for swere them selfe vpon a boke or other wyse / they that breke theyr holy dayes , and commyth not to the seruyce of god , and to here the worde of god as other chrysten people do . They that brybe and stele , & by wrongfull meanes get other mennes goodes / they that do nat nat due honour to theyr fathers and mothers / they that commyt , assent , or councell to any murder doynge . They that bere false wytnesse , or brynge vp false slaunders of theyr neyghbours . All these be dedly pleasures and be the fruyte of dethe . And the synall rewarde of these pleasures and of this fruyte , shall be euerlastynge deth .

THe thyrde maner of pleasures be those that be indyfferent / so that neyther we shall haue greate rewarde for theym , ne yet great punysshment . And these pleasures , be necessary eatyng , drynkyng , kepyng , walkyng , & spekynge , and necessary recreacyon . For these we shall neither haue euerlastyng punysshment , nor yet the rewarde of euerlastyng lyfe . These pleasures be comon to all folke , and indifferent to good & bad / without these pleasures no man may contynue . Euery man must eat , drynke , & slepe . And in these , so longe as they passe nat the bondes of necessytye , neyther make a man good ne bad , nor make it to deserue other ponysshment or any rewarde by theym . Thus ye perceyue what is ment by these thre maner of frutes .

¶ Now secondly I wyll shew vnto you whan the tastynge of this fruyte is dedly synne .

¶ Loke man or woman , whan thou folowest the desyres of thy body : Eue is the ruler .

Whan thou folowes the desyre of thy soule & of thy reason : than Adam is orderer . Therfore saynt Austyn sayth . whan thou begynnest to fele in thy selfe any vnlefull pleasure aryse : there Eue he sayth , tastyth of the apple , and offreth it vnto Adam for to eat / yet Adam is at his lyberty whether he will taste of this apple , ye or nay . That is to say , after that the body be styred to vnclennes , the ●●reasonable soule is at his lyberty whether it wyll assent to the styrynges & vnclene delytes of the flesshe ye or nay . But yf it assent , than Adam eteth of the Apple .

¶ Also yf thy reason and thy wyll do assent to this vnlefull pleasure : than doste thou taste of this dedly fruyte of deth . For by this fruyt is betokened ( as I sayd before ) all vnlefull pleasures / specyally those which be contrary vnto the commaundement of almyghty god . ¶ whan so euer for our pleasure to be done , we breke the commaundement of almighty god : than we taste of this myscheuous fruyt . Our flesshe & carnall desyres , are prone & redy to tast of this fruit of deth , & of all that nought is & perillous vnto our soules . Our flesshe wolde haue the carnall pleasures , the worldly rychesse , the commodytees & honours of this life . All these desyres aryse in vs by the reason of our flesshe / & no man lyueth , but he felyth in him selfe som desyre of these . Neuertheles , yf his soule & wyll assent nat vnto these desyres : yet Adam hath nat tastyd of the fruyte of deth , nor hath as yet broken the commaundement of almighty god . Many a good man , & many a good woman , felyth in them selfe great temptacyons , great mocions , & styringes / now to lechery , now to pryde , now to couetise . But if they be sory for them in theyr soules , & resyst & wrastyll against them , & kepe them selfe so , that they do nat assent inwardly by theyr wylles to folow these same mocyons , Yet they kepe them fro the eatyng of the apple . This is no synne in them / but it shall be gretly to theyr meryt . These batailes which they make agaynst the sterynges & desyres , so longe as Adam is nat wyllyng to take & folow this pleasure , all is well . So long as the reason of man is content to forbere , & stryueth , there is no synne . But whan Adam ( that is to say mannes reason & wyll ) agreeth to the eatyng of this apple , whan he doth assent & is content to take any pleasure contrary to the commaundement of god : than is synne done , than is synne commytted in thy soule , though thou neuer made further in doyng the dede . This consent is syn . ¶ Marke what I say . Thou man seest peraduenture a fayre woman , & thou haste a carnall lykynge of her , & a pleasure to beholde her / so that thy body is styred & moued with an vnclene desyre to haue her at thy wyll / yf thy soule do nat assent vnto this steryng & mocyon of thy body , yet art thou safe front any certayne syn / except thy negligence to repell this thought fro the , & the suffraunce of it to abyde in thy mynde without any resistence / which by the fathers is thought to be synne . But yf thy wyll ones assent to this desyre of thy flesshe , though they neuer go any forther , or though thou neuer come to the actuall dede , thou doost offende and synne deedly by this only consent of thy selfe . Neuerthelesse , yf thou reuoke this consent betymes , & repent thy selfe , it is moche lesse offece , & more pardonable , than yf thou perfourmed thy desyre with the actuall dede . ¶ By this that I haue sayd , thou mayst perceyue whan thou doest synne by tastyng of this fruyt . Now let vs here the great foly of synners .

¶ Many there be whiche folow the steppes of the olde Adam / they leue the moost profytable fruyte and take the worse . ¶ Adam lefte the fruyte of lyfe , and tastyd of the fruyte of dethe .

¶ Adam , all the whyle that he was in Paradyse , he neuer touched the tree of lyfe / as playnly it dothe appere by the wordes wryten in the same storye . Ne forte sumat etiam de ligno vite et comedat et viuat in eternum . That is as moche to saye , leest peraduenture he eate of the tree of lyfe , and so lyue for euer .

¶ Almyghty god wolde betymes haue hym excludyd out of paradyse , leest he sholde haue etyn of the tree of lyfe , lyke as he had done before of the tree of dethe . Adam tasted of the tree of deth , & so brake the commaundement of almyghty god thereby / wherby he became mortall , & was assured for to dye . But yf he had absteined therfro & kept hym selfe to the fruyt of the tree of lyfe : he sholde neuer haue dyed , but haue lyued euer lastyngly . Thus all synners do / they leue the gracyous fruyt wherby they myght meryt the lyfe euerlastyng , & boldly taste & eat of the pestylent fruit , wherby they deserue the deth euerlastyng . Yf Adam had had any lyke example before hym of som punysshment taken for synne , as was taken vpon hym selfe for brekyng of this commaun dement : it is full lyke that he wolde haue eschewed that offence / but he neuer saw example of suche ponysshement . And for this consyderacyon the madnes of synners in tastyng of this vnlefull fruyte is moche more greuous & odyous be-before the tyme of god / for whan they haue nat only the example of this sore punisshment , but many other mo before theyr iyes : yet they wyll nat beware , but styll contynue in theyr foly & madnes . This one example , yf there were no mo wryten in all scrypture , myght suffyse to make the synner to represse & leue his wretchyd pleasures that be agaynst the lawes & commaundementes of almyghty god / seyng so greuous punysshment was taken vpon the fyrst man Adam for so lytle a defaut . This greuous punysshment was taken vpon hym for eatyng of an apple . Thus he that was so perfytely created & made by the handes of god nat many houres before & was lifted vp to suche a dygnyty . Yet for the fyrst faut that euer he made , & for so lytle a faut , he was spoyled of his dygnyte : & cast out of Paradyse , the place of excellent pleasures , into mysery & wretchydnes / & fynally striken with dethe / & nat only in hym selfe , but in all his postorytye . ¶ Yf this one defaut in hym that neuer herde ne saw any example of punysshment before , were thus sore punysshed / how greuously shall in other men the multytude of defautes be toutmentyd , whiche hath herde and sene many great & greuous punysshmentes taken for synne , & for brekyng of the commaundementes of almighty god ? . ¶ Yf this lytle defaut was thus roughly intreated / how roughly shall be punysshed the horryble & abhomynable trespasses that stynke before the nostrels of god , & crye vengeaunce at his eares , whan so openly without any chaunge , they be commytted & done before the face & iyen of god , & prouoke hym to be reuengyd of them . ¶ For what may ye suppose or thynk , whan this fyrst defaut of man which neuer offended before , nor saw any correccyon done before for synne , was thus straytly correctyd , but that moche more straitly the contynuaunce & longe lyuyng in syn , hepyng syn vpon syn from day to day / and after so many examples of correccyon done & shewed before , shall at the last be greuously correctyd & punysshed , yf betymes they wyll nat repent them selfe and sue for remedy .

¶ The great foly of Adam , apereth many wyse .

¶ First in that , that he wolde preferre the pleasure of his lyfe before the pleasure of god , Secondly in that , that he lefte the fruyt of the tree of lyfe , & tastyd of the fruyte of the tree of dethe . For by this meanes he lefte the Joyes of Paradise , the which he myght haue kept , & also was throwen out therof into the myseryes of this lyfe , whiche he endured by the space of . M. yeres almost . And at the last he suffred deth , which he myght haue eschewyd . And fynally after his deth was kept in the pryson of darkenes , called ( limbus patrum ) from the face of almyghty god , & fro the ioyes of heuyn by thre thousande yeres . And all this ponysshment fell vpon hym for the tastyng of an apple . was nat this a wonderfull foly ? .

¶ But yet greater is the madnes of them that folow his steppes / in the whiche condycyon be all synners that breketh the commaundement of almyghty god . They preferre the pleasures of theyr flesshe , before the pleasure of god . They taste of the fruyte of the tree of dethe , and leue the fruyte of lyfe vntastyd of . ¶ And therfore as Adam lost the Joyes of Paradyse : so they lese the Joyes of a clere conscyence . As Adam was cast into mysery : so they euer after indure mysery , and suffre the frettynge and gnawynges of theyr troubled conscyence , whiche hath a contynuall remors & a corsy of theyr synfull dealynge . ¶ Adam suffred temporall dethe / and they shall suffre euerlastynge dethe . Adam was kept in darke pryson fro the face of god , and fro the Joyes of heuyn by thre . M. yeres / and they shall be kept in the pryson of hell from the face of god and all the gloryouse court of heuyn , by innumerable thousandes & thousades of yeres / that is to say , for euer .

¶ By this than ye may lerne to know the great foly of synners , that for a lytle transytory pleasure , they do exclude them selfe from the place of euer lastynge pleasure , and for the same also they must nedes be throwen into euer lastyng mysery . ¶ Adam , as ye haue herde , myght haue continued many yeres in Paradise / and fynally at the last sholde haue ben translate into the Joyes of heuyn / but for the castynge of an apple contrary to the commaundement of god , he was soon excluded from thens , and so lyued in this worlde in payne and mysery almoost . M. yere / and after his dethe , yet was he kept fro the syght and face of almyghty god by the space of thre thousande yere and more .

¶ But ye wyll say vnto me after this maner . Syr we were borne and ordeynyd for to haue the Joyes and pleasures of heuyn for our inherytaunce / and it was derely bought for vs by the bytter passyon of our sauyour Chryste Jesu , and by the same it was assuredly promysed vnto vs .

¶ To this I answere and say , that no mannes inherytaunce is so sure vnto hym , but he may lese it by his foly . ¶ we haue herde of many noble men , & great Erles & Dukes , that for theyr mysbehauour agaynst theyr Prynce , for theyr treason & traitoury haue lost theyr inheritaunce , & yet they were borne vnto the same , & theyr auncetours many yeres before , had possessyon therof .

¶ And thou crysten man , whan so euer thou commyttest any dedly iyn , thou deest great treason vnto thy Prynce ye , vnto the prynce of all prynces our sauyour cryste Jesu / for to hym y thou hast promysed to kepe thy fayth & treuth , & to forsake the deuyll & all his workes . This promise thou made whan thou becam a crysten man & receyued the sacrament of Baptyme . But contrary to this promyse thou haste done many tymes thou hast falsed this promyse , thou haste vyolate this promyse , & betrayed thy prynce . Thou hast folowyd the councell of his enemy & set at nought the commaundement of thy moste gracyous & louynge prynce . That strong holde which he most specyally desyred , & with blody swete laboured to haue goten & kept vnto hym selfe ( that is to say thyne hart ) thou hast betrayed into the handes of his enemy the deuyll , & let hym haue entresse there , & suffereth hym to reigne there , & there to make his donghyll agaynst thy promise , against the commaundement of thy prynce , & therfore ryghtwysly thou shalt be excluded from thyne inheritaunce . And where thou sayst that our sauyour cryste Jesu bought this inheritaunce with his moste bytter passion for the it is of a trouth . But this is more to thy condempnacyon . For the more payne that he hath taken to bryng the to this inheritaunce , the greater is thyne vnkyndnes , & the more odyous & detestable is thy treason & traytory towarde hym But know this for a certayn / he nether bought this inherytaunce for the , ne made promyse therof , but with condicion / which condicyon yf thou kepe , thou shalt be sure to haue this inherytaunce / and yf thou breke it , than shalt thou be sure to forgoo the same .

¶ Ye here dayly of promyses and of leases that be made with certayne condycyons / that he that taketh this lease , shall do thus or thus as the case requyryth . And yf case be that he obserue these condycyons , well / this lease is good and sure . But yf the condycyon be broken , the lease is of no valew .

¶ Oh chrysten man , the very condycyon of thy lease , is this . Si vis ad vitam ingredi , serua mandata . Yf thou wylt entre into the kyngdome of lyfe , thou must obserue and kepe the commaundementes of god . This condycyon obseruyd , thou shalt entre . But yf this condycyon be broken , than farewell , thy lease is broken .

¶ And therfore man , yf thou wylt nat obserue this condicyon ( that is to say ) yf thou wylt nat kepe the commaundementes of our Sauyour Chryste , neyther loke for to haue this inherytaunce , nor that any promyse shall be perfourmed vnto the , or that any benefyte shall aryse vnto the by the passyon and precyous blood of our sauyour chryste Jesu .

¶ Oh wretchid synners , Oh most stynkyng lechours , that lyue thus synfully against the lawes & commaundementes of our sauyour Jesu that so waste your bodyes and dystroye your soules in the foule synne of Lechery / to you this aunswere appertayneth . ¶ And you moost horryble bawdes , the whiche kepe this foule bawdry and brodelry in your houses , stynkynge bothe in the syght of god and also before the worlde . And you that vse these blasphemous othes and great periuryes , and that breke your holy days ordeyned by the chyrche . To you and vnto all other suche that breketh the lawes and commaundementes of our lorde , this worde appertayneth . ¶ I say vnto you that ye shall neuer enioye that inherytaunce aboue in heuen , bycause ye wyll nat endeuour your selfe to kepe the condycyons therunto belongynge . Ye wyll nat labour to get a ryghtwyse lyfe / and therfore nat I , but our sauyour sayth vnto you the wordes aboue rehersyd , Nisi abundauerit iustitia vestra plusquam Scribarum et Phariseorum non intrabitia in regnum celorum .

NOw thyrdly we haue to speke of the stopnes that be in the way , that ( without suffycyent Justyce ) shall let many to entre / and these thre be they . ¶ First , the double two edged swerde . The seconde , the brennynge flambe .

The thyrde , the aungels of the order of Cherubyn . Euery one of these thre , yf there be nat in vs perfyte Justyce , shall let vs frome the entresse into the moost gloryouse kyngedome .

Shortely to saye yf there be dedly synne in vs , it must take punysshemente by the two edged sworde / the whiche of that one syde sleeth the body , and of that other , the soule / and bothe at one stroke . Yf there be any venyall synnes abydyng in vs , they must be clene scoured by the flambe of this sayd fyre / and they shall be swyn gedere they passe . Yf there be neyther deedly synne nor venyall synne in vs remaynynge / Yet yf our soules be nat apparellyd accordyngly with good workes , we shal nat entre there . For the aungels shall so duely and streyghtly examyn and make serche of euery suche person that shall couet or prese to entre there , that nothynge can escape ne passe with out theyr streyght examynacyon .

FYrst the sworde betokeneth that terryryble punysshment , that moost dredfull punysshment , that punysshment of euerlastyng dethe bothe in soule and body .

¶ There is a greate dyfference betwyrte thys sworde and the sworde of temporall Prynces / and especyally for two causes .

¶ This is a wonderfull swerde / for at the fyrst stroke it sleeth bothe soule and body . A kynges sworde dothe nat so . Quum occiderint corpus , non amplius quid faciant . whan that sworde hathe slayne the body , it can nat rage no further . But this sworde sleeth bothe the bodye and the soule . And in a token therof it is two edged . ¶ Forthermore the dethe stroke that this sworde dothe gyue , takyth nat awaye the felynge from a man / neyther of the soule nor of the body . The kynges sworde taketh away the felynge from the body forthwith / for pryck it , bete it , bounche it , brenne it / it felyth none of all these paynes . But contrary wise , this sworde gyueth rather a more perfyte selynge , & a more clere perceyuynge of the payne than had the persones before they were stryken with it . And therfore our sauyour tellyth of the great payne that the ryche glotton felt , whiche lay dampned and broyled in the fyre of hell . Amongest other of his paynes , he felt so great and so paynfull a dryenesse in his tongue , that he was fayne to begge one drop of lycour to refressh his tongue , and coulde nat get it in his thyrst . Many synners peraduenture wolde be glad that they sholde haue neyther felynge nor beynge , neyther in soule nor bodye , after this lyfe / for than they sholde fele no payne . But that can nat be so / for they shall haue perfyte felynge , & very perfytely fele the greuous paynes that they shal be in / whiche shall be as greuouse as thoughe they were in the contynuall paynes of dethe euery moneth . desiderabunt mori et mors fugiet ab eis . Theyr paynes shall be so excedyngly greuous , that they shall wysshe to dye a thousand tymes , and dethe shall alway flee from theym . They shall neuer dye , but lyue euer in the contynuall paynes of deth . ¶ Our sauyour saith of Judas , consyderynge the paynes that he sholde suffre for his offence , Melius ei esset si natus non fuisset homo ille . It had ben better for hym that he neuer had ben borne . whiche worde may in lyke wyse be sayd of all them that shall be excludyd from the heuyn celestyall ▪ into the dongeon of dampnacyon / for it had ben moche better for theym that they neuer had ben borne into this worlde , than to endure that greuous stroke of that two edged sworde .

By this than ye may conceyue , that this swerde meanyth euerlastynge ponyshment / and that it shall be a stop to all them that shall be founde in dedly synne ( that is to saye ) that hath broken the lawes and the commaundementes of almyghty god and hath so commyt any dedly synne , of the whiche here before theyr deth and departure hence out of this world , they haue nat suffycyently repentyd them . ¶ Neuertheles , who that eyther hath taken sufficyent repentaunce in this lyfe , or els hath trewly kept the commaundementes of almyghty god / to them this swerde shal be no stop nor any impedyment . The stroke of this swerde can nat anoye them , nor they shall nat be stryken with this swerde .

THe flambe of this swerde betokenyth vnto vs the fyre of purgatory / the whiche is ordeynyd for them that be founde in any venyall synne / for euery venyall synne must be scouryd out of our soules , ere we can be suffryd to haue any interest . ¶ But here peraduenture ye wyll aske me what venyall synnes be . To this quest yen saynt Austyn sayth that venyall synnes be these synnes that we dayly commyt / without the whiche the fraylty can nat contynue in this lyfe . In to these maner of synnes we dayly fall & offende / whan we eate and drynke more than very necessytye requyryth / whan we speke more ydle wordes than nedyth to be spoken / whan we holde our peace & le iust cause to speke , as in tellynge other folkes theyr fautes , and so forbere for lothnesse of dyspleasure / whan we be more neclygent in prayer than were profytable for vs / whan we be slacke in hauynge pytye and compassyon vpon the pore / whan we cheryshe and nourysshe our bodyes to delycatly without cause / whan we let the tyme passe from vs vnfruytefully / whan we iangle ydelly and vnfruytefully / whan we be dull and slepy in the seruyce of god / whan we speke more roughly than the cause requyryth / or agayne flater more than is expedyent . These and other lyke vnto those ( as sayth saynt Austyn ) be suche as must be scouryd in the fyre of purgatory . But ye wyll say agayne / Syr no man lyuyth so parfytely but that he dayly fallyth in some of these . A trouth it is / and therfore the same saynt Austyn sayth , that the holy saynt lyuyd nat without many of these . But whan so euer they fel in any of these , they were sory and knew theyr offence . And so must we do whan we so fall in any of these , we must be sory therfore , and knowlege our offencys / and almyghty god wyll than be mercyfull vnto vs yf we so do . But in no wyse we may repute them as nought , and rekyn them to be no synnes , for than we shall fynde them great synnes . And especyally whan we shal approche into that fire , we may nat therfore I say recompt them as nothynge / for than they shall encrease vpon vs dayly more & more , & that so largely that the nomber of them shall be importable . These durynge this lyfe may be lyghtly put asyde by betynge of our brestes , & by ostēdynge the wordes in the Pater noster , Dimitte nobis debita uostra , forgyue vs father our dettes , By vysityng also of them that be seke / by confortynge of them that be in trouble / by forgyuynge of our iniuryes / by pacyent suffrynge of aduersytye and by many other suche . But we may nat accompt them as nought / for saint Austyn saith / though they be lytle , yet many lytels makyth a moche . It is but a lytle thynge he sayth one corne of grauell / but yet thou mayst ouerlade thy bote with many of them . Thou mayst put so many cornes in to thy bote , that it shall be ouerchargyd / and fynally drowned . And so lyke wyse yf thou be neglygent of these lytle synnes / thou mayst hepe so many of them togyther , that fynally they shall drowne thy soule . And in another place the same saynt Austyn dothe lyke them to lytle blaines and scabbes / and the dedly synnes to great mortall woundes . Many blaynes or scabbes in a man or a woman , though they slee nat , yet they defourme and dysfygure the face and the body of man , and makyth it lothsom to be lokyd vpon . And so sayth he , these lytle synnes defourme our soules , and makyth them vngoodly to be loked vpon / and vnworthy the presence of almyghty god . They may be also lykenyd to the rust of a knyfe , and the dedly synnes to the cancre . The rust that is nat cankeryd may more easely be remoued with a lytle rubbynge and scourynge , than may the very cancre , And so lykewyse these lytle synnes , albeit they cancrenat the soule lyke as dothe the greate synnes : yet they rust the soule . And therfore they must haue a scouryng / either in this worlde , or els in the fyre of purga ory . we shall nat escape nor passe by that flambe , tyll tyme we be clene scoutyd from all venyall synnes . A trouth it is , the two edged swerde can nat harme the , yf thou haue no dedly synne in thy soule . But yf the brennynge flambe shall swynge away thy venyall synnes ere thou passe that way .

THe thyrde stop that we shall fynde before vs whan we shall couet to enter , shal be Cherubyn . ¶ Cherubyn betokenyth the streyght examynacyon that shall be made of euery person the whiche shall passe and enter into that kyngdome / for these aungels shall gyue hede that all suche as shall entre there , be accordyngly aparelled with the iustyce of good workes . Ye se that in the kynges courte , the porters standynge ▪ before the gate , wyll nat suffre any person to entre that is nat in honest apparell . For yf his garment be raggydor torne , he shall nat entre there . In lyke maner these blyssyd aungels of Cherubyn , which is as moche to say as ( plenitudo scientie ) that is plentye of connynge and knowlege , and nothynge can escape theyr iyes , but that they wyll anon perceyue yf we want our apparell ( that is to say ) the ryghtwysenes of good workes . For it suffysyth nat to them that shall entre there , yf they be scouryd of theyr euyll workes / but they must haue also many good workes . For of theyr apparell the prophete sayth , Domine quis habitabit in tabernaculo tuo ? My lorde who shal inhabyt in thy tabernacle ? And he answereth , Qui ingreditur sine macula , et operatur institiam , He that entreth without any spot , & worketh rightwysenes . ¶ we must bothe be clene of al scabbes of synnes , & also be apparellyd with the workes of ryghtwysenes . And our sauyour sayth of hym that was nat apparellyd accordyngly , that he sholde be bounde hande and fote , and so throwen out into outwarde darkenes , where shall be wepynge and gnastynge of teeth . Thou must therfore haue thy garment made of ryghtwyse workes , or els thou shalt nat entre into that kyngdom . ¶ whan thou art clensyd from dedly synne , and purged from venyall synne / yet yf there be founde in the no good workes , thou shalt nat be suffryd to entre there . Thou must brynge with the a clene garment of iustyce / whiche was betokenyd by that whyte garment that was taken vnto the at the Sacrament of baptysme by the preest whan he sayd vnto the , Accipe vestem candidam quam perferas ante tribunal dni nostri Jesu christi , Take here this whyte garment , to the entent that thou maist bryng it before the trone of our lorde Jesu chryst . This garment yf thou haue lost , or torne , or solde , thou must study bytymes to repayre it agayne by / som good workes . But alas I feare me that this garment be farre to seke with many persons . Som hath smodged this garment with the smoke of worldly affeccyon / some hath male it and spot it with many venyall synnes / som hath foule blottyd it by dedly synne / som hath made it vggly by pryde / som by wrath and enuy hath torne it / some hath made it horrybly stynkynge by lechery / som by couytyse hath clerely cast it from them . But none of these as saynt Paule sayth , Regnum dei possidebunt , Shall haue possessyon of the kyngdome of god . ¶ we must therfore study to recouer this clene white garment agayne by ryghtwyse lyuynge , and kepyng of the commaundementes of almyghty god / of the which my purpose is to speke at large for the tyme that I inten●● to be occupyed with you / for doubtlesse as I 〈◊〉 ●●hersyd vnto you the wordes of our sauy●ur , 〈◊〉 ●●etyng vs all , Nisi abundauerit , &c. Onelesse your ryghtwyse lyse be more amyle , than was the lyfe of the scrybes and pharyseys : ye shall nat entre into the kyngdom of heuen . & Thus than I suppose ye conceyue those thre thynges that I promysed to declare . ¶ Fyrst , how after the example of Ada● and Eue whiche brake the commaundement of god : euery other synner fallyth vnto synne . ¶ The , seconde how that for the vnryghtwysnes of synne , and brekynge of the commaundementes of god : all synners nat amendynge theyr lyfe , shal be excludyd from the intresse into the kyngdom of heuyn . ¶ The thyrde , that there standeth suche stoppes in our way , that oneles we begyn ones to enfouime our lyfe by the true kepynge of the commaundementes of god , to recouer agayn this vnryghtwysnes that we haue lost , we shal neuer haue entresse into that kyngdome .

¶ wherfore it shall be expedyent for euery true chrysten man and woman to lerne to know the commaundementes of our lorde / to the entente that he may endeuour hym selfe to kepe them / and so by the kepynge of them , he may recouer agayne the possybylytye to entre into that ioyfull and gloryous place / the whiche he graunt vs , qui cum patre et spiritu sancto viuit et regnat deus .

Amen .

¶ Finis .

¶ Newly Enprynted at London , by me w. Rastell , the. xxviii . day of June / the yere of our lorde . M. CCCCC . xxxii .

¶ Cum priuilegio .

¶ These bokes be to sell at London in Southwarke by me Peter Treuerys .