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 begynneth the fyrst Sermon. (Book 1)

¶ Nisi abundauerit iustitia vestra plus{quam} Sribarum et Phariseorum non intrabitis in regnum celorum.

Mathee. 5.

THese wordes be wryten in the Gospell of Mathew, spo¦ken by our sauyour Chryst. which be thus moche to say in Englyssh. Oneles your ryghtwyse lyfe be more ha∣bundaunt than was the ly∣uynge 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 al∣so 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 mo∣row

maketh specyall remembraunce: we shall also by the grace of god somwhat speke of tho greuouse paynes which be there. ¶ Thyrdly as concernynge our owne soules, which as yet be abydynge in this worlde: we may by the re∣membraunce of bothe those two places, som∣what quycken and styre theym so to lyue here, that after our departure hence we be nat are∣sted 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 plus{quam} scriba∣rum et Phariseorum non intrabitis in reg∣num celorum. Mathei. 5. ¶ Fyrst than we shall endeuour our selfe somwhat to speke of the mer¦uelous Joye & pleasure whiche now the blessed sayntes haue aboue in the kyngdom of heuen / which is so great that no tonge can tell or ex∣presse, 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 al∣so suche as any man can thynke or deuyse in his hart of this mater. Oculus non vidit, nec au∣ris audiuit, ne{que} in cor hominis ascend it, que pre∣parauit 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, ma¦ny gay sightes, many wonderfull thynges that hath appered & semed vnto vs Joyous & confor¦table. 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 kyngdō of heuyn. I doubte nat but ye haue herde of ma¦ny 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, vel∣uettes, clothes of golde, & suche other precyouse araymentes. To se thre ryght excellent Que∣nes 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 Lo∣wys Frenche kynge, syster to our souereygne lorde, a ryght excellent and fayre Lady. And euery of them accōpanyed with so many other fayre ladyes in sumptuouse & gorgeouse appa∣rell / suche daunsynges, suche armonyes, suche dalyaunce, and so many pleasaunt pastymes,

so curyouse howses and buyldynges, so precy∣ously apparayled, suche costely welfare of dy∣ners, souppers, and bankettys, so delycate wy∣nes, soo precyouse meatys, suche and soo many noble men of armes, soo ryche and goodly ten∣tys, suche Justynges, suche tourneys, and suche feates of warre. These assuredly were wonder∣full 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 wry∣ten, and as great as mennes wyttes and stu∣dyes coulde deuyse and ymagyn for that sea∣son. 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 accusto∣med therwith, he shal haue at the length a loth∣somnes thereof. Take the mooste delycate and pleasaunt fysshe or flesshe that thyne hart stan∣deth vnto, and vse it customably & none other, and thou shalte be full soone wery thereof. And in lyke maner it was of those goodly sygh¦tes whiche were had and done beyonde the see. I say nat the contrary but they were very plea¦saunt syghtes. But yet doubtlesse many were full wery of theym at length, and had a loth∣somnes

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 kyn∣ges of Israhell that reygned before hym / gy∣uynge his harte and studye to folow all ma∣ner of pleasure, fynally sayd that all pleasure, all myrth, and all Joye worldly, was but one∣ly Vanitas, labor, et afflictio spiritus. That is to saye, vanytye, werynesse, and dyspleasure. And suche a kynge that had tastyd soo many plea∣sures, 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 plea∣sure of this worlde so perfyte, but that fynally it hath a werynesse, a fastydyousnes, and a ve∣ry displeasure adioyned therunto.

¶ But contrary wyse it is of the Joyes of he∣uyn / for they be pure, clene, and parfyte with∣outen any admyxture of dyspleasure or wery∣nesse. 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 corrup∣tyth nat for any longe tyme. And therfore the Prophete Dauyd spekyng of the Joyes of that kyngdom, sayth (Melior est dies vna in atriis tu∣is 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 dyfferēce is this. The ioyes of this worlde haue adioyned with thē 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 vp∣pon them, the more we shall drede to forgo thē. ¶ A lytle sykenes, a lytle trouble, a nye lykely∣hood 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 plea∣sures 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 body∣es, & dyuers toke theyr deth therby. Sum by re∣ason of theyr sumptuouse apparelment, lernyd so great pryde, y^t 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 a∣mongest 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 ho∣nour / 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 di∣uitie 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 vl∣tra non erit. After that we be entred thether, we shall no more fele dethe, nor any cause or occa∣syon 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 ingre∣di

in requiē illam). Let vs make spede to entre into that rest / for as it is wryten in the Apoca∣lipsis (Ne{que} luct{us}, ne{que} clamor, ne{que} dolor erit vl∣tra). There shall neuer be mournynge, or com∣playnyng of any maner of sorow. For these cau¦ses the Joyes of heuen incomperably passeth all the Joyes that can be deuysed in this wretchyd world, or cōceyued by mortall mennes wyttes.

THe thyrde dyfference is, that the plea∣sures whereof I spake, had many inter∣rupcyons. For that lytell whyle that we were there, somtyme there was suche dust, and there∣withall 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, gow∣nes, 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. Som∣tyme 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 wyn∣des / there is no thunder ne tempestes. There is

no nyght nor darkenes, but a contynuall day, a contynuall temperaūce, a clere ayre without mystes and cloudes. wherfore the Joyes of that place be neuer interrupted, abated, nor myny∣shed in any poynt.

THe fourth, the pleasures aforsayd were sone done / they dyd nat abyde / where be all tho pleasures now? they were but shado∣wes, & lyke shadowes they be past, lyke shado∣wes 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 sōne & the groūde, make a shadow vpōy^e groūde & tarieth nat but slydeth away, & euen so slydeth away y^e pleasures of this life. But the pleasures of Heuyn contynually abyde. They passe nat, they slyde nat, they vanyssh nat away, they ne∣uer lesse, but rather ēcrease / they neuer enpayre ne dye, but waxe better and fressher. Therfore the Prophete Dauyd sayd (Cūcupiscit et deficit aīa mea ī atria dn̄i). 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, y^t all the glo∣ryous syghtes worldly y^t can be deuised of men, be but coūtrefeytes in cōparyson of the Joyes aboue in heuyn. All the glory whiche is shewed i this world & of worldly prynces, be bo¦rowed 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 creatu∣res. The golde whiche by crafte is tourned into theyr garmētes / 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 na¦ture / yet for synne, remaineth in vs the woūde of shame, that we dare nat shew our owne na∣turall 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 garment{is}, take away the cloth of golde, take away the pre¦cyouse 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 out∣warde 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 appa¦rell & goodly ornacyon, magnyfyed & praysed hym soueraynly, as though he had bē 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 ap∣parell 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 & beholdē with ryghtiyen, is but very myserable. ¶ But the gloryous apparell of the blessyd aun¦gels and of the blessed sayntes, is nat after this maner / for theyr glory is so annext & so adioy∣ned vnto thē, & it is so fastened vnto theyr sub∣staunce, that it can not be taken away / they ne¦uerley 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 bo¦dyes of them that shall be sauyd. O what mar∣uelous 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 hūdred

thousandes, ye many thousandes thousandes. And than to se so many dyuers orders of other blessyd sayntes, Patryarkes, Prophetes, Apo∣stels, Martyres, Confessours, vyrgyns, wydo∣wes, 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 glory¦ouse kyngedome. But aboue all other thynges to se that glory, that worthynesse, that excellen¦cy 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 spy∣ryte, whiche is the fountayne of all graces.

¶ These thre, though they be thre dyuers per∣sons, yet they be but one god perfytely knyt to gyder in a perfyte amytye, in one loue, in one wyll, in one wysdō, in one power inseperably. ¶ Tho thre Prynces of whome we spake of be∣fore, were nat so / but they had dyuers wylles, dyuers councels, & no perdurable amyty, as af∣ter that dyd well appere. These Prynces were mortall and mutable, and so theyr wylles dyd chaūge & nat abyde. But in the gloryous Try∣nyty▪ amonge tho thre moost excellent persons

hath bē, is, & euer shalbe, a very stabylnes, a sure cōcorde, & perfyte / & theyr realme & gouernaūce euer {per}durable. wherfore in theyr kyngdome be the gloryous sightes y^t make a mā blessed to be∣holde thē. And all the other syghtes worldly, be but as coūtrefeyt ymages in cōparison 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 cōceyue som lytle glymy¦ryng of the ioyes & pleasures y^t the blessyd sain∣tes beynge delyueryd from the myseryes of this worlde, be now most plētyously refreshed with.

SEcondly, I sayd y^t 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 kyng¦dom. 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 consy∣deracyons shold moue vs effectually to remem¦ber them / but in especyall fyue.

FYrst, the nighnes which they haue to vs & we to thē by manyfold bōd{is} / 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 chyl∣dren 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 vp∣pon 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 sa∣cramentes. Wherfore whan there is so great a lykenes betwene vs and them, and in so ma∣ny qualyties, this shold moue & styre vs great∣ly to haue some tender compassyon vpon them. ¶ we may se the vnreasonable creatures how soon they be moued to haue ruthe, pytie, & com∣passyon of theyr resēblaunce, 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 reasona∣ble 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 peraduēture 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 aly∣aunce, or som of his frendes to whom he had in this worlde here tofore som fauour and frende∣shyp. And whan is this frendeshyp moste to be shewyd, but whan his frende is in greate dy∣stresse? 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 frēdes, 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 pros∣peryte (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 ad¦uersytye begyn to blow, they shrynke & conuey themselfe away quyckly. ¶ For as moche than as vnto many of them that be now in Purga¦tory, 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 consyderacyō is theyr necessy¦te. They be now in that condicyon that they can nat helpe them selfe. They be the pryso¦ners 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 wo∣man 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 vn¦to them for theyr conforte / nor yet any worldly refresshynge can be mynystred vnto them.

¶ Furthermore they be deferryd from the plea∣sures of that other worlde / they be delayed frō the Joyes of heuyn and fro the gloryouse com∣pany 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 no∣uissimum quadrantē. 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 he∣uyn, & 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 purgatori{us} ignis durior erit, {quam} quicquid po∣test 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 de¦uyse many moo. It is a great payne of the hed¦ache / 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 stran∣gury / who may know or thynke his frende to be in any of these paynes and be nat sory for them, nor take any cōpassion vpon him, or haue wyll to releue and helpe hym yf he myght so do.

¶ whan than the paynes of Purgatory be ma∣ny 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 thē 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 Pur∣gatory 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 pyty∣ously, they crye lamentably, they crye mysera∣bly, 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 so∣rowfull, pyteous, and lamentable crye of so ma ny persons endurynge so greuous paynes, It wolde meue vs to pytye yf any pytye were lod∣ged in our brestes. But though we here it not, we must neuerthelesse thynke that trouth it is y^t 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 vn∣to 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 cō¦playnt 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 ther∣by be moued to some pytye. For as I sayde, the paynes there be wonderfull great / and the bles syd soules lye there only for the payeng of theyr dettes / wherin we myght ease them either with procuryng of masses to be sayd for thē, or pray∣ers of deuout persons / or fastynges / & wylfull paynes sufferynge of our owne bodyes / or do∣ynge of almose and charytable dedes. Of the which bycause I haue spokē 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 han geth 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 / be∣gyn 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 men∣si fueritis remecietur vobis. In lyke measure as ye haue pytyed other, so shall pyty be measured vnto you. Shew your charyte vpon these pry∣soners of god / take some pytye and compassyon vpon them / study to releue them in theyr neces∣sytye 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 ne{que} nonne oportuit te mise∣reri conserui tui, sicut et ego tui misertus sum.

SEcōdly y^u shalt be rewarded of these blessyd soules for whom thou prayest. For whā 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 delyueraūce, eyther fro the lust of synne in this present lyfe, or els from Purgatory, yf peraduc̄ture thou shalt com thyder. Scrypture tellyth that Joseph was benefycyall to one be∣ynge Sargeant of the Celler to kyng Pharo / & the sayd Sergeant & he were in prysō / & as it chaūced after the sergeant was delyuered & re∣stored 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 ple asure vnto theyr good aungels that be appoynted there to gyue theyr attendaūce vpō these blessyd soules in Purgatory. For these good aūgels neuer leue them y^t shalbe sauyd frō the fyrst houre of theyr byrth into this worlde, tyll they brynge them before the face of almygh ty god aboue in heuyn. Therfore whā these sou les be delyuered out of that pryson, it is to theyr aungels a great Joy & conforte. And so by the same benefyte which y^u doost exhybyt vnto any blessed soule there, thou byndest his good aūgell to haue the, the rather in remembraunce, & lyke wyse to pray for the at thy necessyte.

¶ Now whā 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, & secōdly of the soules beyng in the myserable pryson of Purgatory, which so desyrously loke after y^e 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 pry∣son of Purgafory, tyll tyme we haue payd eue∣ry 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 ve∣ry sure abydynge pleasures. ¶ whiche of vs wolde nat gladly be in that place where is ne∣uer werynesse, nor lothsomnesse, ne fastydyous∣nes / 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 inter∣tupcyon of pleasures, neyther by hetes nor col∣des, 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 pleasaūt 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 con∣fortable / where be no countrefeyt ymagys or

dysguysynge for a tyme: but the very thynges, the true ioyes, the sure pleasures, the very glo∣ry 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 Re∣alme 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 dul∣nesse 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 cōfortable Joyes. Oh Jesus, we can take pay∣nes, 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 go∣ten, 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, toy∣lynge and labourynge with moche care, trou∣ble, and study for the wretchyd pleasures & va∣nytes 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 pay∣nes of hell, which euer shall endure.

SEcondly, the remembraunce of Purga∣tory 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 thou∣sande partes lesse. what vnwysdome is it for the to Jeoparde thy soule vnto the fyre of Pur gatorye, 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 y^t he myght no longer suffre his fynger in fyre, he cryed / say eng. It is a great madnes to take that pleasure y^t 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 de∣uyse 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 gre∣uous pryson of Purgatory / and that they must lye there for the satiffaccyon of theyr synne tyll tyme euery parcell of theyr dettys be fully con∣tendyd and declared, how longe that shall be no man can tell.

¶ Saynt Bernarde, which was a mā 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 dred∣full 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 af∣ter 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 {pro}derit homini si vniuersū mundū lucre¦tur, aīe vero sue detrimentum pacietur. Aut quā 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 doubt∣lesse 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, eue∣ry one of vs shold indeuour hym selfe more lar∣gely to delyuer his soule from this paynfull pry¦son. Oh chrysten man for thy workes, for this wretchyd pleasures takynge, and for thyne of∣fencys, 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 y^u sholdest do this most ef∣fectually. Supposest thou that any frēde of thyne wyll do this more studyously & more effectually after thy departure hēce, 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 delyue∣raūce of the same out of Purgatory, what mar¦uell 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 shalbe more dylygēt 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 y^e other fyue vyrgyns for theyr lampes agaynst the comynge of theyr great spouse. The fyue wyse vyrgyns āswered, 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 / & ther∣fore thy frende shall haue ynough to do to pro∣uyde for hym selfe.

THyrdly I say that any man may more merytoryousty helpe & cōforte 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 antē nox quādo 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 de∣gree of fruyte in euery mannes prayer retour∣neth 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 wa∣ter 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 clen∣syd & stored agaynst thy departure out of this worlde, that thou shalt without any longe de∣layes or taryenge by the way, be receyued into the Joyous kyngdome / where thou shalt se the gloryouse syghtes of that moste wonderfull con¦trey, and be made partyner of the moost excel∣lent Joyes and pleasures whiche there euery where dothe abounde, and euer shall endure / to the which he brynge vs that for vs all dyed vp∣pon the crosse, our sauyour. Chryste Jhesu. Am̄.

¶ Finis.

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