A sermon no less fruitful than famous. made in the year of our lord god M.CCC.lxxxviii. 
* This Sermon was found hidden in a wall.  In these our later days most necessary to be known. Neither adding to nor diminishing fro. Save the old and rude english thereof mended here & there.   

☞ To the christian reader.  
LO christian reader, while the world not slumbered, but routed. and snorted in the deep and dead sleep of ygnorauncye, some lively spirits were waking, and ceased not to call upon the drowsy multitude of men, and to stir them up from the long dreams of sinful living, that once at the last they would creep out of darkness, & come forth to the hot shining sun of god's word, that both the filthy mists of their hearts might be driven away, and also their heavy and dying spirits recreated, refreshed, and quickened. So that no man can allege that in any age there wanted preachers of god's word. For he that keepeth Israel sleepeth not, ne slombreth. And though thorough his secret counsel, he sendeth more labourers into his harvest at one time then at another, yet he hath ever some to weed, to reap together sheaves together in to the barns of everlasting life. Read therefore diligently this little sermon so long sithence written, and thou shalt perceive the same quick spirit in the author thereof, that thou now merueilest at in other of our time.  
He sharply, earnestly. and wittily rebuketh the sins of all sorts of men, and speaketh as one having authority, and as the scribes, and pharisees, which with their leaded, and blunt darts could never touch the quick, though they have occupied, and worn the pulpits so many years. The word of God is lively, and mighty in operation, and sharper than any two edged sword and cuteeths even unto the division of the soul, and of the spirit, and of the jointures, and marry. etc. wherefore eftsoons I exhort the to read this little treatise diligently, 
●ebr. 4.  and not only to reverence antiquity, and the lively spirit, and word of God therein, but also to learn, both to acknowledge and more over to amend the wickedness of thy life.   
Red rtionem villicationis tuae Luce. xvi. 
christ the author and doctor of all truth. in his gospel, 
math. 2  likeneth the kingdom of heaven, to a householder, saying on this wise. Like is the kingdom of heaven to a householding man, that went forth first in the morning, to hire workmen into his vineyard, so did he about the third hour the sixth/ the ninth, and the eleventh. And as he found men standing idle, he said to them why stand ye here unoccupied, Go ye into my vineyard and that, that is dewetye, I shall give you. And when the day was ended, he called his steward, and bad that he should give every man a penny.  
Spiritually, this householder is our master and lord Christ the true householder and head of his church here in earth: which calleth men in divers hours of the day, that is in divers ages of the world. As in the time of nature, he called by insperation, Abel. Enoche, Noah, Abraham, and other like.  
In the time of the old law. he called Moses, david, Isaiah, and jeremy, with the prophets. And in the time of grace he called the apostles, martyrs confessors, and virgins. He called also some in childhood as johan baptist. Some in their youth as johan the evangelist, some in middle age as Peter and Andrew. Some in their later days. As Gamaliel, and joseph of Brimathye. And all those be called to labour in the lords vineyard that is his church. yea and that sundry ways. For right as ye see, that in trimming of this material vine, there be divers labourers. For some cut away the branches that be void. Some underset, and lay abroad the vine: yea, some pare away the old earth, and lay new to the root, which offices, all be so necessary to the vine. that if any of them fail, or want, it shall be either let, or utterly destroy the growing of the vine: For unless the vine be cut, she will wax wild except she berayled up and laid abroad, weeds and nettles will soon over grow her. And if the rote be not fatted with new and fresh dung for feablenesse, she shall wax barren. No less needful in Christ's church be these three officers, priesthood, knighthood, & labourers. To priests or preachers, it behoveth to cut away the void branches of sin, with the sword of god's word. To knights it falleth to let wrongs, & the hastes to be done, and to maintain God's law, and them that be teachers thereof. yea and to keep the land from insurrection, and invading of, other lands, The labourers must labour bodily, and with sore sweat, get out of the earth bodily sustenance both for themself and for other, And all these estates be so needful to the church, that none may well be without other. For if priests wanted, the people for default of knowledge of God's word, would wax wild in vices, and so die ghostly.  
And were not knighthood, and men to rule the people, by law and hardness, thieves and enemyr● would so increase, that no man could iyve in peace.  
And but for labourers, both priests and knights must be come artifie●rs, plowmen and herds, or else must for default of bodily sustenance, die And therefore sayeth the great clerk Auicenna. That every unreasonable beast, if it have that, 
Auicenna  that nature and kind hath ordained for it, as kind givest it, is sufficient to live by himself, without any other of the same kind. As if there were but one horse, or one sheep in the world, 
Comparatio.  yet if he had come and gr●sse, as nature and kind hath ordained for such a beast, he should live well enough. But if there were but one man in the world, although he had all the good that is therein yet for defau●e he should die, or his life should be worse then if he were not. And the cause is thus, for that thing that kind hath ordained for man's sustenance without other preparing, or altering then it hath of kind accordeth not to him. As if a man have corn as it cometh from the earth yet it is no meat according to him until it be by man's craft changed into bread And though he have flesh or fish, yet while it is raw, and not by man's labour sodden, roasted broiled, or baken it accordeth not to man's sustenance. Even so the will that the sheep beareth must needs, by divers crafts be altered, and changed, or it be able to clothe any man And ●rewlye a man by himself should never do at those thinges● And therefore saith this clerk, that it is needful, that some be husband men some men of occupations, some merchants to fetch that. that one land wanteth, from other, where as is plenty.  
As surely this one thing should be a great cause, why every estate should love other. And men of one craft should neither hate, neither despise men of an other craft. For one of them is so needful to another, that oftentimes, those crafts that seem most unhonest, might worst be forborn. And thus I dare say, that he that is not labouring in this world, either in praying and preaching, as behoveth priests. for the health of the people, or in defending the causes of the needy, in sighting against tyrrauntes, & enemies which is the office of knights or in labouring on the earth, that pertaineth to the commons. when the day of reckoning shall come, that is the end of this life, right as he lived here without labour or travail, so shall he want there the reward of the penny, that is the endless joy of heaven. And as he was living here, after no state, nor order, so shall he then be put into the place, where is no order, but everlasting horror and sorrow, that is hell. wherefore every man see to what estate. 
job, 10.  God hath called him. and live therein by labour according to his degree. They that be labouring men, or crafts men do it truly, 
1. Cor. 7. 1. Pet. 3.  if thou be a servant, or a bondman, be subject, and live in dread, to displease thy master or lord for Christ's sake. If thou be a merchant. deceive not thy brother, in chaffeting. If thou be a knight or a Lord, defend the poor and needy man, 
1. tes. 4.  from such as would harm him.  
Thou being a judge or a justice go not to the right hand for favour, nor into the life hand to punish for hate, Thou that art a pressed then. 
Pro ●. 2. Tim. 4.  Instruct praise, and reprove. Instruct the ignorant, praise the obedient, and reprove the disobedient, to god. Thus every man labour and travail after his degree. For when the evening commet● (that is the end of this world) then shall every man take reward good or bad, after as he hath laboured here.  
These be the words, that I have take to entreat upon. And be thus much to say in english. Come give a reckoning of thy bal●wike. Christ the author of pity, and lover of salvation of his people, in the process of the gospel informeth every man, that is his bailiff, by the ensample of a bailiff, that he monysshethe to prepare himself to make his answer, and give a reckoning of such goods as he hath received of god's hand when the day of so straight a reckoning shall c●me, that is, the day of doom, And so I at this time, through the help of God, following him that is master of so great authority because I know nothing, 
¶  that should more draw a way man's unreasonable love, from the vain, and transitory joy of this world, 
¶  then to have in mind, that dreadful reckoning so far as god permitteth, I at this time, will show you how you shall dispose you, to avoid than god's ire: and vengeance, when there shall be so hard judgement, that we shall account for every idle word, that we have spoken. For than shall be said unto us And we shall have no power to go back.  
Come give a reckoning of thy bailie wick. 
Nota   
But for further process of this first part of this sermon. know you there be three bailiwicks, that shall be called to this straight reckoning. The first shall answer for himself and for other. And they be priests that have oversyghte or cure of man's soul. The second temporal lords that have the governance of people And the third haylye shall account for himself or at least have much less charge than the other. And that is every Christian man for that hath he received of God. And every one of th●se shall answer to three questions. 
The questions.   

The first second third.  The first question. How hast thou entered? The second How haste thou ruled, The third, how hast thou lived. And if thou can assoil these three questions, and discharge the of them. was there never earthly lord (without comparison) that so rewarded his servants, as thy Lord will reward the. that is to say, with life and joy everlasting. But on the other side, if thou now regarding not thine own wel●h● take no heed of this reckoning, if death take the suddenly, so that thou pass hence in deadly sin, and evil life, and have not amended (as thou knowest not, what shall befall the. All the tongues that ever were, or shall be, can not express, the sorrow, and woe, that thou shalt suffer.  
Therefore the desire of so great joy and the dread of so great pain though the love of god were not in thine heart, should make the to think evermore. that thou shalt give a reckoning of the balywyke. Therefore as I said. The first question, that shallbe proponed to the first daily (that is a prelate, or curate) is thus.  
How hast thou entered. Friend how entredeste thou hither, who brought the into thy office, truth or simony. God or the devil, grace or money, the flesh or the spirit, give now thy reckoning if thou can. if thou can not, I council the without delay, to learn. For in case thou be called thus or it be night, and then for the stand dumb for lack of knowledge and for confusion, of thin own conscience, thou shalt fall into the sentence that here ensueth. Bind his hands and feet and cast him into utter darkness where is wailing: and grenting of teeth, Therefore I counsel that thou advise the well, how thou wilt answer to this question, how hast thou entered whether by calling, or by thine own procuring for that thou wouldest labour in gods gospel. or for that thou would be rych●lye arrayed, answer to thine own conscience now, as thou shalt or it be long answer to god. Thou that hast taken the order of priesthood on the whether thou be curate, or two, who stirred the to take so high an estate upon they whether because thou wouldest live in god's contemplation and study of god's word, to instruct the people, or for to live a delicious life of other men's sweet, and thyself to labour never a whit.  
And here might I ask a question, 
Question  why also set men their children to school, whether for to get them great advance mentes, or to make th●m the better to know god and to serve him. 
Solution  This their intention men may see openly, by the sciences that they put them to. For they set them to the Canon, Civil or to the temporal law, not as to be ministers of justice, to defend the poor in right. etc.,  
But because they think, that these sciences shall, ●e means to make them great men in the world. 
Questi●●  And why be there so few put to learn the word of God and to be preachers thereof, but that there is no such gains as is in the other. 
●olatio,  And so care they little on both parts, for godly living,  

 And truth it is, that saynt● john Chrisostome sayeth, parents be loving to the bodies of their children, but the souls they regard not, they desire their welfare in this world, but they pass not what they shall suffer in another. Some ordain great fees for than here. but none ordain they them to godward, the loss of their bodies they will sore bewail but the health of their souls they make no reckoning of. If they see them poor, they sorrow and sigh, but though they see the● sin, they make no manner of moon. And hereby they show that they brought forth the bodies, but not the souls.  
And now to speak again of priests, if we take heed truly we shall perceive great abominations that been scattered in the church now a days, 
Not●.  by and amongst priests, we shall well perceive I say that they come not into Christ's fo●lde by Christ's calling for to profit but by other means and ways, to get themself worldly wealth. And this is cause of many errors among the people. And therefore it is written in the book, of mourning where the Prophet speaketh thus to god. The enemy hath put his hand to all things to him desirable.  
For that he hath seen a certain people lawless entering into the sanctuary, of which thou hadst commanded that they should not entre that is to say: into the church. The enemy is Sathanas, as his name soundeth, that hath put his hand to all that him liketh. For what sin might the fiend, by all his craft or engine, have sowed among men, that is not now a days used when were they so great in half, as they be now. In what plenty is Pride, Envy, wrath, and covetise. And likewise all other sins. And wherefore thinkest thou.  
But for because there be lawless people, entered into the Temple, that neither in themself keep the Law of God, nor can teach other. And to all such saith God by the Prophet Osee. For that thou hast put away cunning, 
●ee. 4.  or knowledge of gods will. I will put the away, that thou shalt use no priesthood to me.  
Perceive that God and hoholy scripture, expressly here forbiddeth men to the state of priesthood upon them, but if they have cunning that needeth or b●houeth them. Thou then that canst neither rule thyself, nor other, after the law of God, beware how thou wilt answer God at this dreadful doom, when he shall say to the Come give a reckoning of thy Baylywyke, The second question, that any Prelate or Curate, must answer to, is this. How hast thou ruled, that is to say, the souls of the subjects and the goods of poor men, give thy account. first how thou hast governed gods flock committed to thy Cure. As a hard, or as a hired man, that doth all for his bodily higher. As a father, or as a wolf that eateth the sheep and keepeth them not. say on and tell me, say whom haste thou turned from their cursed living, by the devout preaching and good ensample. whom hast thou taught the law of God, that was before ignorant: There shall be hard a grievous accusing of fatheries children and a streyt alleging of all the flock that thou hast take of them thy living, through their labour & sweet and do nothing therefore But let them go astray, wandering for pasture & water, and none gylen them by the.  
Directly give thy reckoning, how hast thou ruled and spended the goods of these poor men How shalt thou trimble with horrible fear, 
●r●au ●  than thinkest thou, hear what saint barnard saith, threttening Clerks, and threttening ministers of the church. They be in the place of saints, and they do wickedly, in that they not holding them content with wages that are sufficient to their necessaries, but the overplus, that needy should be sustained by, they be not ashamed to waste in the houses of their pride and lechery withholding to themself wickedly, and cursedly the livings of poor men, with double wyckenesse truly. first they do sin, for they rob other men of their goods. Furthermore, for that they misuse holy things in their vanities. And in their wickedness. Every such bailiff therefore beware, for to the last fa● thing thou shalt reckon and give account. thinkest thou then, that thou shalt not be disallowed of God, for that thou hast misspended. And in bringing up of young idle follows nourished or taught as it were in a school, to blaspheme. God in all manner of points of evil living, in feeding of fat palfreys, of hound's and hawks (and if so be that is worst of all) on lecherous women. Here what is said of such. They have led their days in vanity and in wealth and in a moment they be gone down into hell. Think not therefore, but that ●hou shalt render straightly the account of thy balywyke. The third question that he shall answer to, is this. How hast thou lived, what light of holiness hast thou given? showed to the people in thy living. what mirror hast thou been unto them. Now give thy reckoning, how hast thou lived as a good shepeh●rde, going before his flock with good ensamples, or as a lewd person as a man or best, it is to wonder truly to see how the life of priests is changed, They be clothed like lords & knights they speak as unhonestly as any ribald or harlot, as covetously for gains do they procure as any merchants. They ride like Princes. And all this that thus is spent is of poor men's goods, and of Christ's heritage: Therefore sayeth a holy doctor the clay of Egypt is though sticking and meddled with blood, and the slats, were hard to be undone, for they were taken with the fire of covetous, and with the lair or earth of lusts. In this point do travail rich men, and in this watch they, lying await for poor men. In this travail prelate's that be blinded with to much shining of riches, that make thaym houses like churches in greatness, and superfluous abundance of all things, that with divers payntures, colour they their chambers, and with divers silks & clothings in sundry colours make their images gay, but the poor man for default of clothes beggeth, and with an empty whom doth cry at the door. And shall I say so the saith this doctor. Often times these poor men be rob for to cloth stocks and stones. 
Esa, 22. Quid in hic aut quasi quid hic,  To such speaketh the Prophet isaiah, who art thou here, or as who art thou here. Here thou art occupying the place of Peter, of Paul, of Thomas, or of Martyne, but how as judas was amongst the apostles Simon Magus amongst the disciples, as a candle, newly quenched, that fewmeth over all the house, in stead of a light lantern, and as a smoke that blindeth men's eyen in stead of a clear fire, if thou contrary thus the manner of living that Christ and his apostles left to priests. Therefore sayeth the Prophet jeremy. 
jere. ●●.  They have entered, and they have had, and & they have not be obedient with false title and corrupt intention. they have entered, they have had poor men's goods, to their misusing. And they have not been obedient to god in their living. Therefore it is written, that they shall have the heardest doom. A hard doom or judgement, 
Sap●. 6.  for that they have misentred, a harder judgement, for that they have misruled, the hardest judgement, for because they have so cursedly lived, beyond all other, wherefore I council the betimes think how thou wilt make thy reckoning.  
The second baly, that must answer for himself and for other, is he that hath the rule of any Realm, province, shire or countries, as Kings. Princes, Maires, Shireffes and justices, and these shall also answer to three questions, the first how hast thou entered in thy office. w●●ther to profit the people to destroy falsehood, & further truth, or for desire to obtain thereby, worldly worship and richesse, if thou take such an office more for thine own worldly profit, then for to helye the common wealth, thou art none of the perfect members of the church, but art a tyrant. And it is to be feared lest there be many that desire such estate. Some that they may be enhaficed with riches, and some that they might the rather oppress such as they hate, and some be enhanced in taking gifts, whereby they spare to punish, those that have trespassed, and so make them partners of their sins and for bribe's they work all things. And many such, when they be so high in office, think not that they be poor men's sons brethren and servants to the defence of the comens but think themself to be of a higher kind of nature, as they be advanced to worldly, honour, which is but wind and vanity, 
Ose. 8.  Of whom saith god by the prophet. They have reigned, but not by me. They have been princes but I know them not. So was Roboam king salomon's son. 
2. par. 10  when he was first king, advanced in his h●rte, when the people of Israel came to him and said, Thy father in hy● last a days, put upon v● a great charge. We desire the that thou wouldst make it lighter, and we will serve the. The king axed council to the older wise men, which advised him to answer them fair and that should be best. But he forsook these wise men's councils, and did after children that were his playfelowes, and said to the people, when they came again. My least finger is bigger than my father's ridge bone. My father grieved you somewhat but I will add more.  
The people hearing this, rebelled against him. And sithence the time, came never the kingdom hole together again.  
Wherefore it is good for rulers to take sober council, and to eschew ear crounders and always to have an eye of love to the comens, that they rule.  
For know they well, be they never so high, that they shall come before a higher judge to give a reckoning, The second question. How hast thou ruled, that is the people, & the office, that thou hadst to govern, thou that hast been a judge in causes of poor me. How hast thou kept this commandment of god. that thou shalt not take heed, to the person of the poor man, to be the harder to him for his poverty, nor thou shalt have respect to the rich man's countenance to spare or favour him, in wrong for his richrs. Oh Lord God, 
Deu. 9  what abusion is there among officers of both parts now a days, if a great man pleat with a poor man to have aught, that he holdeth, every officer shallbe ready, to further all that he may the rich man in his cause that he may have the end that he desireth. But if a poor man pleat with a rich, then shall there be so many delays, that though the poor man's right be open to all the country for pure default of spending, he shallbe constrained to let his cause fall.  
sheriffs & bailiffs will return poor men's writs with a tarde venit except they feel money in their hands, And yet I hear say, of men that have proved both courts, that the court that is called more spiritual or christian, is more cursed. 
●ro. 19  Therefore it is truly said. Gifts they take out of men's bosoms, to subvert the ways of right judgement. But in especial the words of christ be to be feared. In what judgement ye judge other, 
●at. 7.  yourself shall receive the same As ye measure to other. etc. when ye shall come to give your account. The third question, how hast thou lived thou that iudgeste & punysheste other for trespassing. It behoveth the that punishest other men for their trespasses to eschew and flee the wickedness of them. For if thyself do unlawfully judging other thou condemnest thyself, sith thou dost that thing that thou damnest Paul saith, 
Roma.  why teachest thou not thyself that teachest other why stealest thou that teachest other men nor to steal. How shall that man take rule of other that can not go before them in good living. And when any man standeth before him in judgement, he must take heed before what judge he shall stand himself, to take his judgement after his deeds. But it is to be feared that many, far, as the two false priests, that would have damned to death holy Susan, 
●usāna.  for that she would not consent unto their lechery. Of the which it is written, they turned away their eyes for that they would not see heaven, nor have mind of right judgement. And so it fortuneth of that they which are more worthy to be hanged, damn than that be less worthy. As Socrates the philosopher. 
Socrates●  who on a time was demanded why he did laugh. 
●alerius ●aximus ibro. 7.  For Ice, said he, great thieves lead a little thief to hanging, I pray you whether is he a greater thief, tha● taketh away a man's house, & his land from him & his heirs for evermore, or he that for greevede stealeth a sheep or a calf. And suppose you that sometime we have not such judges, and men of law themself very excorcione●s & bribours. And they judge other to death. But I advise thee, that judgest other men to remember that thou shalt come into judgement, & give a reckoning of thy baylywyck. 
The 38 bailie  The third bailiff, that shallbe called to this dreadful doom, shallbe ●uery christian man, that shall re●ē to his lord god, for the goods that he hath had of his. And here I will speak but of this question that is, how hast thou governed the & thy goods, and how hast thou entered here to thy gods. Beware ye that have gotten any goods wrongfully, either taken by extortion, by stealth usury, or deceit, 
Austen  woe shall be to you at this dreadful day. For as saint Austen saith, if he be cast into the fire, that hath not given of his own goods righteously gotten● where thinkest● thou, that he shallbe cast, that hath stolen other men's goods● And if he shall burn with the fiend, that hath not clothed the naked, where judgest thou that he shall burn, that hath made naked them that were clothed.  
But two things, make men thus to live by rape of other men's goods, 
Moralli. Grego. 8.  that is desire of honour & dread of poverty And what vengeance falleth on this sin of covetous, ye may se by a figure of scripture when the angel said to the prophet zachary, lift up thin eyen & see what is that tha● goeth out. And the pphet asked what is that. Then the angel said this is the pot going out, 
●chary 6  that is the eye of the earth. And there was a weight of lead. And there was a woman sitting in the midst of the pot. And he took the gobbet of lead & cast it into the pots mouth. the woman's name was vnpie●ie. And the prophet lift up his eyen, and see two women like spirits in the air, with wings like unto kites or puttocks, and they carried up the pot between heaven and earth And the prophet asked the angel whither they would carry this pot. And he said into the land of Samary. This pot is covetise. For as a pot hath a wide open mouth, 
Expos●tio  so covetousness gapeth evermore after worldly good, riches, and honour. And as the liquor in the pot profiteth not to the pot self, but them that draw and drink thereof, so worldly good oft profiteth not the keeper but other that come after as it is written. He that hath money shall have no fruit of it. And this covetous is the eye of cavetous men, 
Eccl. 5.  for they be blind to see how they should come to heaven. But to win worldly things they can see many ways like to owls & night crews the better ●e by night then by day. The payce of lead is the sin of obstination, the woman sitting in, the pot is unpietie as the angel saith that followeth, & is companion of avarice. A man thorough avarice doth lose the pity that he should have of the mischief of his soul, sithence often men lose the life of their soul by deadly sin, that they commit to get riches. And also they lose the pity, that they should have to their bodies, putting themself so many great perils and leoperdies of their bodies both by se & by land, and loseth compassion towards other men, & all maketh covetise. The pot is stopped with this gobbet of led when unpietie is closed thus by sin of obstination, by covetousness that it may not go out of the keepers heart by repentance 
●. 10.  As job saith when he is fulfilled he shall be stopped. The two. women that bore up the pot, were pride & lust of flesh that in the scripture be called the two daughters of the water leche, crying: Bring, bring, & they had wings. The first woman that is pride, hath two wings the first wing be graces or gifts spiritual, as cunning wisdom, council, and such other, for which gifts oft men were proud. The second wing● is bodily grace or gifts, as strength beauty, auncetry with such other, of which often men wax proud. The wings of the second woman be fleshly desires, & they be gluttony, & sloth Of gluttony speaketh the holy doctor saint Gregory, 
Gregory  saying when the belly is fulfilled, the pricks of lechery be stirred. Of sloth saith the great doctor saint Austen, that Loath, while he was in business dwelling amongst the shrew's in Sodom he was a good man. 
Augusti. de onflictu virtutis et viciorum  But when he was in the hill idle, in drunkenness, he lay by his own daughters. And these women had wings like gleydes or puttocks, that with crying voice go seeking their meat, as Bartholomeus saith. 
Bartholomeus de proprietatibus rerum.  Thus fareth the covetousness and fervent desire of fleshly men, as witnesseth saint Austen. we see saith he that ravenous fishes have some measure, for when they hunger, they do rape and eat, 
Austen●  but when they be full they spare.  
Only covetous men may not be fulfilled or satisfied, ever he taketh, & never hath he enough neither dreadeth he god or shame of men, neither spare he father neither knoweth mother. with his brother accordeth he not, nor with his friend keepeth he troth, he oppresseth widows and harmeth motherless children, free men he maketh bond, and bringeth forth false witness, He occupieth dead men's goods, as though he never should die. 
Augustinus.  what madness is this, sayeth this doctor thus to lose life and grace, and procure the soul's damnation, to win gold, and lose heaven And therefore sayeth the prophet, unhappiness shall compass them round about, 
Psal. 54  travail and unrighteousness in the mids among them. Also Innocentius speaking of the harm that cometh of covetousness sayeth. 
Innocentius.  Oh how many men hath covetousness deceived and spilled. For covetousness of reward of gifts that the king Balac promised Balaam he would have cursed the people of god, 
N .22.  notwithstanding his own Ass reproved him in his own conscience, & all that was in him reproved & hurt his fo●e at a wall. And yet was he overcome and led away with covetousness, which enforced him what he might. 
josu. 7.  Ache an was stoned: for covetousness made him steel gold & precious clothes against gods commandment. ●ehesie was stricken with misery, for that he sold a m●̄● health, 
4. Reg. 5  that came by the grace of god. judas for covetousness sold Christ, and afterward hanged himself: An any & Saphira his wife did die suddenly, 
Actu. 5.  for because they denied to Peter the price or sum of money that they received. Covetise is cause, that rich men eat poor men, even as beasts eat grass keeping it under, this is daily seen. For if a rich man have a field, & in the midst or on the outs side a poor man have but one acre, or if a rich man have a hole street save one house that same poor brother of his oweth he never ceaseth till that he have gotten that on● of the poor man's hand, other by praying or entreating or pursuing, Thus fareth it by king Achab that by the procurement of his false Queen I●sabel, slew the poor man naboth for that he would not sell him his vineyard lying by his palace, 
Ambro. de suo, libello de Naboth  where upon saith saint Ambrose. How far will ye rich men stretch out your covetousness, will ye dwell alone upon the earth, & have no poor man with you, why put you out your fellow in kind, and challenge to yourself the possession, that kind and nature hath made comen to all men both poor and rich. The earth was made comen, & will ye rich men challenge proper sight therein Nature and kind knoweth no riches, for she bringeth forth all manner of men poor. we be not gotten with rich clothes, nor borne with gold & silver.  
Naked bringeth us nature & kind into this world both needy of meat and drink. Naked the earth taketh us again, as naked even as she bringeth us hither. And the sepulchre can she not close with us our possessions and riches. Kind maketh no difference between poor and rich, neither in coming hither neither in going hence, all after one manner bringeth she forth, all after one manner closeth she the grave. Who so ever maketh difference between poor & rich, abide till they have lain a little space in the grave, & then open & look among the dead bones, who was rich, & who was poor. Except it be as thus that more clothes be rotten with the rich then with the poor. And that endamageth them that be alive, 
job. 24  & profiteth not them that be dead. Thus saith the holy doctor of such extortioners it is written, other men's fields they reap, & of the vine of him that hath been oppressed, they pluck away the grapes. They leave men naked, & pluck away their clothes, that they have not wherewith to cover them from cold. And they lift up this pot, it I spoke of before between heaven and earth, for covetousness of men, neither hath charity in earth to their brethren, nor to god of heaven, and they bore this pot into the land of Synear, that is to say into the land of stench (that is) hell. For there is stench in stead of sweet smelling. Beware that thou go not with this pot nor with the woman therein in any case, take heed that thou not marry with her. For than ye must be both one. This is that lecherous woman & full of fleshly delights, with whom kings & merchants have committed lechery here in earth, & with her virtues they have been made rich, whose damnation is written in the books of revelations of saint john by these words In one day shall her plagues come, Death sorrow, and hunger and fire shall burn her.  
For strong is God that will avenge him on her. The kings of the earth that have done lechery with her, & have lived in her delights. when they shall see the smoke of her brenning, shall stand a far of weeping & waylynge, yea crying alas, alas, that great city that was clothed with piss, purple & brasel & overgilt with gold & precious stones & pearl, for in one hour all these great richesse shall be destroyed. Then shall they say that shallbe damned with her. we have erred from the way of truth, & in the light of rightwiseness hath not shined upon us, & the sun of understanding hath not risen to us, we have been made weary in the way of wickedness & of lusts & have gone the hard ways, but the way of truth we know not, what hath pride profited us for the best of our riches, what hath it brought unto us? All is gone as a shadow of death & we can now show no manner of holiness to our kindred. In our wickedness we be wasted away. Think therefore I counsel the how thou shalt give a reckoning of th● bailie wyke when he shall say. Redderationem villicationis tue. ¶ The ii part of this sermon.  
HEre should be asked how haste thou governed, thy wife, thy children & servants haste thou brought them up aft●r the laws of god & continued them there in as much as lieth in thy powe● but if thou hast borough them up after an other way, or suffered them to go at their own will. think not but thou must give accounts therefore, when shallbe said, redderationem villicationis tue. But & if thou wilt avoid all the strait & hard accounts. I council the what soever thou be, to fall & cleave unto the mercy and goodness of god through Christ's demerits, with a lively faith & repenting her●e of thine iniquities. And now therefore beware of thy life in time past. & amend, And if thou do not, & that in time. who shall grant the pardon & release of this thy accounts.  
IN this second part, with the help of god, I will show first, who shall call us to this reckoning. secondarily before whom we shall reek. Finally what punishment shallbe to the that be found false servants & wicked & what reward shallbe given them that be found faithful & true servants. For the fyrstlye shall know that there be two judgements, the first anon after the departing of the body & the soul which is ap●●culer doom whereof speaks ●uke in his gospel. The second doom shallbe anon after the general resurrection, & that shallbe universal & of this speaketh saint matthew To the first shall every man be called one after another, 
Mat. 27.  as the world passeth. To the ii, shall we come all together to the twinkling of an eye. To the i● men shallbe called by iii sumners or sergeants. The first 〈◊〉 sickness, the ii age, the iii death.  
The first warneth. The second chre●tene●h, & the third taketh. This is a kindly order but son time it falleth unkindly. For some die, that never witted what was sickness, nor age, as children that be suddenly slain. And so me, yea & the most part now adays that die. dey● before their pure & natural age of death  
Therefore I say, that the first, that calleth us to this especial judgement, is sickness, & this is double, for some is sicknesth at followeth all mankind, for that every man hath it. And some is sickness, that some men have but not all, yea, the i, sickness is double, for some is within, in the midst of the soul & some is without in the feebleness of the body, that needs must be destroyed, in whom continuance of time, himself, is cause of corruption. As the Philosopher saith that there be feebleness in sickness. 
Notetu●  Now may a man se here by that though a man shut out of his house, (that is his heart) all manner of worldly and fleshly thoughts yet with all that ever he can do shall he scantly suffice to think onelies on God, the space of a pr̄ n● while. But some other thought of things that be passing, entereth into the soul and draweth her from the contemplation. But Oh good god what a sickness is this, & heavy burden, upon the sons of Adam. That on the foul muck and dung of the world, we can think long enough: but on the Lord whom the soul should have most delectation by, we can not think so little a space, but that the cockle will entre among the wheat. Of this sickness spoke, S. Paul when he said, I see an other law in my members, rebelling against the law of my spirit & taking me to the law of sine. So that it fareth by us as it doth by a man that would look steadfastly against the son & can not endure long for nothing, & yet for no default that is in the son, for it is most clear in himself, & so by reason best should be seen, but it for the feebleness of man's eyes. 
e'en. 3.  Right so sithence Adam our first father was put out of paradise, all his of springe have been thus sick, as the Prophet sayeth. Our fathers have eaten a bitter grape, and the teeth of their children be waxen an edge. 
●●e. 18.  The second sickness, that is coming to all mankind, cometh of feebleness of body, as hunger, thirst, cold, heat, sorrow. weariness, and many other, as job saith, 
job. 14  & man that is borne of a woman living a little time, is filled with many miseries. But there be other sicknesses that come to some men, but not to all, as Leprye palsy, feuers● dropsyes' blindness, & many other, as it is said to the people of Israel, in scripture. But if thou keep commandments, that be written in the book of life, 
Deutro  I shall increase thy sorrows & the sickness of thy seed, great sickness & long abiding, most evils, & alway continuing. And ye shall understand, that god sendeth such sickness, otherwhile to good men, & sometimes to shrews. To good men God doth it for two causes, & that I said of sickness, I would it to be vnderst●ēd of all manner of tribulation. The first cause, for that they should ever know, that they have no infection of themself, but of god only and to increase in meekness. 
●ori●. 12:  Of this saith Paul. Lest the greatness of revelation, life or extol me up into pride to me is given the prick of my flesh th'angel of Sathanas to smite me on the neck wherefore I have thrice prayed god that if should go fro me, & he answered unto me my grace is sufficient, for the virtue is fulfilled in sickness within thus saith the gloze The fend asking job, to be tempted, was hard, & not the apostle asking his temptation to be removed, god herd him that should be dampened, & he heard not him that he would save. Also god sendeth saints oftentimes sickness, & psecution, to give us sinful wretches, ensample of patience, For if he should suffer his saints to have such tribulation in this world, & thank him thereof much more we wretches, that god hath send to, not a hundredth part of their sorrow, should bear it meekly. Sithence we have deserved a thousand times so much as they have, wherefore as we read of Thobi, 
Thobi. ●.  that on a day as he was weary of burying of poor men, the which should else have been unburied, and have been eaten of hounds, and fowls, as the Carrien of other unreasonable beasts, as he for weariness was laid to rest (thorough the sufferance of God) the swallows that bred above in the house made ordure and donged in his eyen, where by he warred blind. This is written, that god suffered this temptation to come to him, for an ensample of paciens to all them that came after. And so was also the temptation of holy job and though Thoby from his childhood evermore did dread God, and keep his commandments, yet was he not agreaved against god, though that the mischievous blindness fell to him, but unmeveably dwelled in the dread of god, thanking him all the days of his life.  
Loo here scripture expressly saith that god suffered that holy man to have this sickness to give other that come after him, an ensample of patience. And also sometime god sendeth sickness & tribulation to wicked men, & that for, two. causes, first for that they should love God, and leave their sin, as it is written. Their sickness are multiplied, and after they hasted to Godward. For we see often men in sickness know their God, that never would have turned to him while they were hole. Also god sendeth sickness often to a gast other men, lest they should follow their sin. As the sickness of Antioch, 
Antioch  whom God smote with such a plague that worms scattered out of his body he being alive. And the slinck was so great, & foul that his friends were weary therewith & might not suffer it, yea at length he might not abide his own stench & then began he to know himself, & said, it is rightful to be subject to god, and a mortal man not to hold him equal with god. And the story saith he asked mercy of god, of whom he could none have, & he made a vow to God, that he would make the city of jerusalem free & the jews as free, as the men of Athenes, & that he would honour God's Temple with precious stones, & also array & multiply the holy vessels, and find of his own ●andes the costs & expenses pertaining to the sacrifice, & that he would become a jew, & go over all the land preaching gods law. And yet god gave him no mercy for no there was there in him contrition nor repentance that sprung of faith, but of odious pain. For what was in him to forsake his wickedness, when he was unable to do good or evil. And by this vengeance that god took on this king, should men see what it is to be desobedient to god. Also it is to be taken heed, that when sickness cometh ever it showeth that the patiented is mortal, & that he shall needs die, & though he may escape this sickness, yet can be not eschew death. And so he must needs come to the reckoning. 
The second somuer.  The second Summoner. that shall call to this peculiar judgement is age and feebleness, 
properties of death.  whose property is, although hetary with thee, he will not leave thee, till he hath brought the to the endetthat is death. But there be many though they have this sooner with them, yet they take no heed, He seth how his heed horeth, his back croketh, his breath stiketh, his teeth fallen his sight fails, his ears ware heavy to here, what meaneth all this, but that age sompneth the to the done but what more madness can be than a man being called & drawn to so dreadful a reckoning where except he answer well, he forfaiteth both body & soul to damnation for ever, if he see a little mirth, by the way, he forgetteth who hath him by the sleeve. So doth he that is stricken with age & hath so great pleasure in this worlds wealth, that he forgetteth whether he is away. Here foresayeth a holy doctor, that amongst all the abusions of the world most is of an old man that is ostinate, for he thinketh not of his out going of this world nor of his passing into the life to come, he heareth three messengers of death but he believeth them not, & the cause is, for the three fold cord, that such an old man is bound with, is hard to break this cord is costom, that is of the plats, which be idle youth, unhonest speech, & wicked deed. The which if they grow with a man from his childhood unto man's age, they make a three fold cord to byndtholde man in custom of sin. Herefore saith Esay, 
Isaiah.  break the bonds of sin. think therefore who sooner that thou be, that art this sonned, thou canst not escape, but that thou must make thy reckoning The third sooner to his reckoning is death, and his condition is that, 
the third sumner. diffinitio mortis,  come he first or come he last, he spareth neither poor nor rich, aged nor young nor he feareth no threatening, he taketh heed to no prayer, nor of any gift, nor granteth any respite but without delay, he bringeth forth man to judgement. 
Augustinus.  Therefore sayeth D. Austen well ought every man to dread the day of death For I what estate soever man's last day findeth him when he goth out of this world in the same estate it bringeth him to his judgement, Therefore saith the wise man's to his son, Son think on thy last day and thou shalt never sin. 
The day of judgement.  Now remember that thou shalt reckon for thy baylywyke. I said also, that there was an other day of judgement to the which all men shall come together in the swynkling of an eye, and this shallbe universal. And like as to the other, everyman shallbe called with three sumners, so to this judgement all the world shallbe called with three general sumners & right as other three messengers show a man's end, so do these messengers till th'end of the world The first is the worlds sickness The ii is his age, & feebleness, & the iii is his end. The sickness of the world, thou shalt know by charity waring cold, & his age and feebleness, thou shalt know thy tokens fulfilled, & his end thou shalt know, by Antichristes' pursuing. first I say thou shalt know the worlds sickness, by charity waxing cold Clerks that do write on natural things say, 
to know the worlds sickness.  that the body is sick, when that his kindly hea● is to little, or when it is to much. Then sithence under stand as thus, that all men is as one body, whose kindly or natural heart is charity, that is love to god, and love to thy neighbour, unnatural or unkyndely heat, is lust full love to other creatures. when therefore thou seest, that the love of men to godward, & to their neighbours is, cold, little & faint, & the love to worldly things is great and fervent. Then know thou well, that unkindly heat is to great & unkindly heat is to little. That this is a knowledge of this sickness. 
Mat. 23  I may prove by Christ's authority, for he himself gave this as a sign drawing to the end of the world, for that the wickedness shall be plenteous, charity shall wax cold, Therefore when thou seest charity thus little set by, of the world, & wickedness increase because the worldly things be most set by & loved, know well. that the world & his wealth passes & that this summer is come. And thus saith saynt● Paul, wit thou well, that in the last days shall come perilous times, 
●. Tim. 3.  & there shallbe men l●uynge themselves (that is to say) their bodies, & all things belonging thereto, covetousness borne up with pride, unobediente to the father & mother, fellows with out affection, with out peace, blamers, uncontinent, unmild, without benignity, traitors, rebels swelling, lovers of lusts more than of god, having a likeness of petty, more than the virtue thereof, & these flee thou, when thou seest the people of such fashion, know thou well. that the first sooner warneth althe world, that the day of reckoning draweth toward. The second sooner that shall warm all the world, is the age of the world, & this showeth tokens fulfilled all ready, but I know well, that we be not sufficient to know the times, that the father hath put in his own power, to show certainly, the day, the year, or the hour of judgement. This knowledge was hedden from the v●ry Apostles of Christ, & also from Christ's manhood as to show it us. Nevertheless we may by authority of scriptures, with reasons, & expositions of holy men, well & openly show that this day of wrath is nigh. Lest any man say in his heart, as it is written of a rich man a foul belly server, that said I will gather all my fruits & my goods, & I will say to my soul, soul thou hast much goods laid up in store, 
Luke. ●●  for many years, take thine ease, eat and drink, & be merry. I shall show you that this day is at hand, but how nigh I can not say, nor will not. For if Paul said now for a. M ccc year & more past, 
●. Cor. 10  we be those to whom thends of the world be come much more may we say the same that be so much near the end them he was Also. S john Chrisostome saith. 
Chrisotomus.  Thou seest darkness over all & why do test thou that the day is at an end. First on the valleys is darkness when the day draweth downward when therefore thou seest the valleys dark, 
A proper similitudes  why doubtest thou whether it be near night or no. But if thou see the sun so low that darkness be upon the hills thou wilt say doutbles' that it is night Right so if thou see in the secular men, that darkness of sin beginneth to have the mastery, it is a token that the world endeth. But when thou seesle priests, that be put in the top or susfrauncye of spiritual dignity, & that should be as hills amongst the commonalty of the people in perfect living, that darkness of sin hath got the upperhand of them, who doubteth but that the world is at an end. 
Io achin●  Also Abbas Io achin in the exposition of jeremy saith, that from the year of our lord. M, CC. all times be to be suspected & we be passed this suspect time nigh two hundred years. And maid yldegar, 
Maid yldegar  in the book of her prophecies, if it be leeful to give them credit, in the third part the xi, vision and seventy chapter, moveth this reason. Right as in the seven thousand years the world shall pass, and as in the sixth day man was made and formed, 
Adverted  so in six thousand years, he was brought again and reform and as in the seventh day, the world was full made, and god rested of his working, so in seventh thousand year, 
¶  the numbered of them that shallbe saved, shallbe fulfilled, & then shall the saints holy rest in body & soul. If then it be so as it seemeth by this maidens words, the seven thousand years in passing, 
 of the world accord to the seven days in making of it. Let us see what it wanteth, that these seven thousand years be not fulfilled. For if we numbered the years from the nativity of ` Christ, 
 to the years from the beginning of the world, to Christ's coming following, the mind of Austen Bede, Origene, 
Augusti●us  & the perfectest doctors teaching on this matter. It is passed now almost two thousand, and two hundredth years, as it is open in a book called Speculum iudiciale. So it followeth that this day is more than half gone, if we should give credence to this maidens reason. 
Mat. 2●  But if we lean to the gospel of Matthew, we shall find that the disciples axed of Christ three questions. Fy●ste what time the city of jerusalem should be destroyed. The second, what tokens were of his coming to judgement. Third what sign should be of th'end of the world. And Christ ga●e no certain time of these things when they should fall, but he gave the tokens, 
Nota.  by the which they might know when they drew near. To the first question of the destructoin of jerusalem, he said when the Romans come to besiege the city, them soon after it shall be destroyed. And as to the second & the third, he gave them many tokens, as were these, that realm, shall rise against realm, and people against people, and that there shulder the opening of seven seals is declared the state of the church, from the time of Christ to be end of th● world. The four first Seals show the estate of the church, from the time of christ to the time of Antichristes' appearing, and his foregoers, the which is showed in the opening of the other seals: The opening of the first seal, 
The y●st seal.  telleth the state of the church in the time of preaching of christ and his apostles. For then the first beast that is a Lion, gave his ●oyce, that betokeneth the preachers of Christ's resurrection, and his ascension. For than went out a white horse and he that sat upon him had a bow is his hand, and he went forth overcoming to overcome. 
Expositi  By this white horse we understand the clean life and conversation, that those preachers had, & by the bow their true preaching, pricking sorrow or repentance, in men's harte● for their sins without flattering. They went out of jewrye that they came of, winning and overcoming some of the jews, & made them to leave the trust that they had in th'old law, & to believe in Ies● Christ & follow his teaching and they went out to overcome the paynims, showing to them that their images were no gods, but man's work unmyghtie to save themself, or any other drawing than to the believe of jesus Christ God and man. 
The. ●● seal.  In the opening of the second seal, there cried a calf, which was a beast wont to be slain, & offered to god in the old law. This showeth the state of the church in the time of martyrs that for their steadfast preaching 
Expositio.  and for the truth of god's word shed their blood, and that is betokened by the red horse that went out at the opening of this seal, and this estate began at Nero the cursed Emperor, 
Nero. Constantin● magnus.  and endured to the time of Constantyve the great that endowed the church. In this time many of Christ's servants, and namely the leaders of Christ's flock were slain and of xxii bishops of rome that were before the time of Sylvester, 
Sylvester.  the first, I read but of four, but that they were martyrs. And also in the time of Dioclesian the Emperor the persecution of Christian men was so great, that in xxx days, were slain xxii thousand men and women in divers countries for the law of God, 
The iii seal.  The opening of the third seal, telleth the state of the church in the time ●f heret●kes that is figured by the black horse or false understanding of scripture. 
Expositi  For than cried the third beast, that is a man, for at that time was it needful for to preach the mystery of Christ's incarnation and passion, against the heretics that take amiss these points. How christ took very mankind of Mary, he being god as he was before, and his mother being maid before & after. 
The four seal. Expositi  The opening of the fourth seal telleth the state of the church in the time of hypocrites, that be tokened by the ●ale● horse, that be signs of penance without forth, to blind the people. And he that sat upon the horse, his name was death. For they flee ghostly them that they lead and teach to God by other ways than by christ. And hell followeth them, for hell receiveth those that these men deceive. At that time shall it be need that the fourth beast, that in the Eagle flieth highest of all fowls, make his cry, to raise up the gospel, and to praise god's law above all other, lest men's wit and their traditions, tread down and overgrow the law of god by informing of these hypocrites. And this is the last estate that is or shallbe in the church before the coming and clear appearing of the great member of Antichrist. 
the fifth seal,  The opening of the fift seal. showeth the state of the church, that then shall follow. And the desire that the followers of god's law, shall● have, after the end of this world, to be delivered of this woe. 
The .6. seal. ●  The opening of the sixth seal. telleth the state of the church, in the time of Antichristes' limbs, which estate ye may know to be when ye see fulfylled● that ●aynt john prophesied to fall in the opening of this seal, where he saith. After this I see four angriles standing upon four corners of the earth holding the four winds that they blow not upon the earth upon the se, 
Note.  nor upon the trees. The four angels be the number of all the devils ministers that in those days, to do their master pleasure, shall stop the four winds, that be the four Gospels to be preached, & shall let the brethe of the holy ghost to fall upon men, that they might mourn for their sin, to amend their life, and also upon them that would increase in virtue, 
The seventh seal.  and upon perfect men, what after this is to come? but that the mystery of the seventh seal be showed, that he come in his own person, whom jesus Christ shall sle●● the breath of his mouth when the fiend shall ●hewe the uttermost persecution that he & his servants can do to Christes● subjects, and that Shallbe the iii warning, that the world shall have to come to this last judgement. In all this matter. I have nought said of myself, but of other doctors that be approved. I said also in my second principal that it was to be known, before what judge we must reckon, that is, god, himself, he that seeth all our deeds & all our thoughts from the beginning of our life to ●hend, & he shall show there the hid things of our hearts, opening to all the world the righteousness of his judgement, so that by the power of God, every man's deeds shall be showed to all the world. And so it seemeth by the words of saint john in the Apocalyps where he see dead men great and little standing in the figure of the throne: And books were opened. And another book was opened that was of life, the dead men were judged, after the things that were written in the books after their own doings. These books be men's conscience, that now be closed, 
Ex positio.  but then shallbe opened to all the world to read therein, both their deeds and thoughts. And the book of life, is Christ's living and doctrine, that is hid now to them that shall be dampened, thorough their own malice, that council men to follow the world rather then God. In the first book shallbe written all that we have done. In the other all that we should have done. And then shall dead men be judged after those things that be written in the books. And if the deeds that we have done, and be written in the books of our conscience be according ●s the book of Christ's teaching and living the which is the book of life, we shall be saved or else we shall be dampened for the judgement shall be given after our works Look therefore now what is written in the book of thy conscience while thou art here, and if thou find any thing contrary to Christ's life and teaching, scrape it out with the knife of repentance, and write it better, evermore thinking that thou shalt give a reckoning. etc. Also I said principally that it were good to know what reward shall then be given to the wise servants and good, & what to false and wicked servants, whereupon it is written, 
Nota.  that the Lord jesus Christ shall come to judgement in the same body, that he took of mary the virgin, and the wounds that he suffered for our redemption And all that ever shallbe saved, taking again, their bodies cleaving to the heed Christ shallbe ravished meeting him in the air (as saint Paul saith) they that shallbe dampened dying upon the earth, as in a ton of wine the dregs by death beneath, and the clear wine hoveth above, Then shall Christ axe accomt of the deeds of mercy reproving falls christian men, for leaving them undone, rehearsing the deeds of mercy and other pains that his true servants have suffered in following him. Then shall those, falls servants go with the devil whom they have served, the earth swallowing them into the endless fire, and rightful men shall go into everlasting life. Then shallbe fulfilled that is written in the book of the privities. woe woe, woe shallbe unto them that dwell on earth, woe to the payn●̄ that gave that worship to deed images wrought with man's hand, and to other creatures, that he should have given to god that him made, woe to the jew that trusteth to much to the old law, then shall he see the son of mary judging the world whom he despised and crucified, woe to the falls christian man● that knew the will of God and fulfilled it not. Also woe shallbe for the sin of thought, to the that haste shut out of thy heart, the family of God, that is mind of his Passion, holy contemplation of his goodness, and memory of his benefits and thanks therefore, and haste also excluded meekness, petty, gentleness, etc. And haste made thine heart a house of swine, and a den of thieves, by unclean thoughts and delights. As thou here haste shu●te God out of thy heart, so shall he shut the out of heaven. Thou haste harboured the company of the fiend, & with him in hell thou shalt ever abide, woe also shall be for the sin of speech, for that thou couldst not open thy mouth, for foul and stinking sin, to praise God in the fellowship of saints.  
Thou haste used thy speech unhonestly, with cursing, fraud, deceit, dying, forswearing, scorning, and backbiting. For praising, commonly is not in the mouth of sinners in the which if thou hadst kept thy mouth clean, thou shouldest have song in heaven in the fellowship of angels this blessed Song, Sanctus, Sanctus, Sanctus, dominus, deus onmipotens, that is, holy, holy, holy art thou Lord god almighty. Now crying, and weeping, thou shalt in the company of devils. Cry, Ue, ve, ve, quante sunt ten●dre, that is, woe, woe, woe, great be these darkness, woe also shall be for the sin of works. Thou hast been proud, thy pride as Isaiah sayeth, shall be drawn with the into hell. Thou haste been brent with envy. Through envy of the devil, death entered into the world, and they shall follow him that be on his side as Solomon saith. 
Solomon  Or thou be stirred with wrath, and every man that beareth wrath to his brother is guilty of judgement, as Christ sayeth in the gospel of matthew: 
Mat. 5.  Or thou hast been slow, and therefore disease shall come to the as to a wayfaring man, and thy power shall be as of one unarmed man, sayeth the book of proverbs. 
prover.  Or if thou hast been lecherous, a glutton, or a covetous man, Know (sayeth Paul) that neither adulterer, 
Paulus.  nor unclean person, that is a glutton or a covetous person shall ever have inheritance in the kingdom of heaven. But fire and brimstone and the spirit of tempests, that is, the fiend of hell shallbe part of their pain. 
Nota.  when these dampened men be in this woe, they shall sing this rueful song, written in the book of mourning. The joy of our hearts is gone: Our mirth is turned to woe and sorrow. The crown of our head is fall from us. Alas for the sin that we have done. But joy, joy and joy, shall be unto them that be saved, joy in God, joy all among themselves. And joy one, of another that be saved, 
Conclu●●on.  then are they happy. Oh how happy are they for that their travails been finished thorough christ, which brought them to so gracious an●ende. Then are they happy for that they be escaped the perils of the world and the pain hell. Oh how happy are they, for the endless bliss that they have in the sight of god. Cu● honour & gloria in secula seculorum. Amen.   

¶ Printed at London by richard Kel●.