vnwelthynes as thou wylt touchynge the worlde yet if thou by these teÌ„porel yuels redeme felicite euerlasting thou art abuÌ„daÌ„tly happy ¶ Nowe forgyuyng mercy whiche also we cleape Clemency euery maÌ„ knoweth saue he that thynketh hym selfe gyltles froÌ„ all syn But what sayth thapostle IohnÌ„ If we say we be without synne we be lyers and there is no treuth in vs. And if the sterres be nat clere in the syghte of god and if in his angels he fouÌ„de wickednes if no creature be pure in the syght of god yea nat a childe of a day olde whiche of vs may glorifie to haue a chaste harte Many seme rightous amoÌ„ge men before god no man is iuste but al our iusticis are as it were the clothe of a womaÌ„ defiled with the menstruous flixe Paule ê‘ceyueth howe the carnall lawe in his meÌ„bres stryueth agaynst the lawe of the mynde and crieth out I vnhappy creature who shall deliuer me from the body of this dethe Iob with a iuste mans title honoured is nat fouÌ„de clene fautles by the talkynge of god Also he the prophet Dauid dredeth the iugement of god nere that it were alayed with moche mercy Thou shuldest nat eÌ„tre good lorde sayth he in iugement with thy seruaÌ„t for truely no lyuyng creature shal be fouÌ„de iuste in thy syght ¶ Nowe let eche of vs entre in to the chambre of his conscience and consider howe many wayes howe ofte howe greuously he hath offended god yea with what sondry vices al our benefittes are defiled and so than he shal vnderstaÌ„d howe moche he is bounde to the excedynge great mercy of god that so paciently suffereth our febleâ—es that by so many occasions stereth vs to repentance that so swetely forgyueth all our offences whan we leaue our wickednes To al these I wyl adde that shal seme to some nat very ê“uable Whan god distroyeth the wycked lyuers that roÌ„ne to the hiest point of malice and casteth them downe in to helle yet than he forgetteth nat his mercy He delyuereth the Hebrewes diuidynge the wawes of the see and drowneth Pharao with his garde Mercy was on bothe sydes helpyng towarde his people punyshyng toward the kyng ful of desperate malice lest he shulde heapyng synnes vpon sinnes purchase hym selfe more greuous peynes in helle The healyng mercy was that god by so many plages stered hym to do penaÌ„ce And nowe he assailed with so many yuels began to repent but after he repented hym selfe agayne of his helthfull repentance sayd I knowe nat our lorde nor I wyll nat let the people go Nor yet he moued with so great myracle ceassed nat to pursue them but blynded with anger boldly entred in to the see God of his mercy oppressed his desperate malice that whan he wolde nat be healed he shulde more easily perishe The â—ame ought to be demed of the other examples of cruelte that be rehersed in bokes of the olde testament as of them that the fire burned the grouÌ„de swalowed the sword distroyed the serpentes deuoured For in the gospels the examples of vengeance are fewer but all of mercy Hit was an easy correction that Elymas stryken with sodayne blyÌ„dnes was taught nat to stryue agaynst the worde of the gospell Paule deliuered a fewe to Satanas in affliction of the fleshe that the soule myght be saued at the day of dome and they corrected with shame shulde turne to better frute There is no example more rigorous than of Ananias and Saphiras that by Peters correctioÌ„ fell downe deed sodeynly and yet it is vncerteyn whether theyr soules by dethe of the body are saued Finally the punishement that the damned soules of yll lyuers suffre in helle is lesse thaÌ„ theyr meritis And there be some that esteme the mercy of god so great that they beleue that the wicked spirites also and daÌ„ned soulis ones after many seasons gone about shall be receiued to grace Though this opinion stayeth on a great autor yet it hath beÌ„ reproued by the ê‘fect fathers of our fayth whiche onely we reherse for this entent that we maye declare what an excedyÌ„g great opinioÌ„ meÌ„ most highly lerned conceyued of the mercy of god whiche nyght day were occupied in holy bokes whiche synge extolle and magnifie welnere nothynge elles but the mercy of god ¶ Nowe if it be shewed sufficiently what euer we be or haue touchyÌ„g goodnesâ— that we be defeÌ„ded froÌ„ iuels depeÌ„dyng that we be delyuered froÌ„ hurtes oppressyng that in the myddes of tribulacions refreshed with heuenly comfort we abyde stronge lusty that by temporal afflictions we be eyther instructed to repentance or exercised to ê‘fect vertue that our syns done be nat to vs imputed whereinto so oft we slide cometh al of the mercy of god that ye may more clerely perceyue the excedyng heyght breade and depenes therof I pray you that with me ye wyl a lytell beholde your selfe inwardly fyrst in that party through whiche ye be most lothsome after in that wherby ye excelle lastely ye muste regarde the yls that outwarde hange ouer and coÌ„passe you about and agayne to yÌ„e bounties of whom the hope is to you shewed The contemplacion of all these thynges wyll teche vs the largenes of diuine mercy wher of verily is neyther measure nor nombre ¶ If we beholde this small body the pype or litel house of our soule vneth one may fynde any beast more weaker lothsom ye or more wretched If ye enquere the begynnyng the fyrst of our kynde was of claye Nowe let euery maÌ„ coÌ„sider this howe litell or nothyng is the great poÌ„posenes what euer is of the humor of whose coÌ„ielacioÌ„ the principles of mankynde take begynnyng whan as yet it is hyd in the womans wombe Than howe far that humor distaÌ„teth from hipocras and deyntie meates wherwith the childe nat borne is norished I wyl nat reherse here the filthines of maÌ„kyÌ„dis byrth only that ye haue ofte seen call to mynde What is more wretched thaÌ„ maÌ„kyndis byrth Howe longe howe perillous be the panges of women trauaylyng What miserable wailynges At last the child hit selfe crepyng forth soone from wepyng waylyng begynneth the life And where as Nature to all other beastis as soone as they come forthe gyueth diuers as coueringis or defenses shels barkes thicke skyns prickes heares bristils quils fethers scales flissis also other while defendeth the stuÌ„pes trees from colde hete with a double barke only mankinde naked on the bare grouÌ„de the day of his byrth she casteth out forth with to wepe and wayle who wold nat iuge in this point ye a chekyn crept out of the broken shell more happy thaÌ„ maÌ„kinde Farther se howe he is swadled his mouth totheles his touge specheles his eies can nat suffre the newe lyght and fareth as it wold entre the darknes of the mothers woÌ„be agayne that he lefte the moulde quauereth longe a tokeÌ„ amoÌ„ge al beastis of greattest weakenes brefely all the litel body is weake
careth nat for the peoples hatred so they feare him and nat to the most mercifull lorde father of vs all whose loue towarde mankynde neither with minde can be comprehended nor with wordes any thyng expressed The whiche seynge that he loueth vs so moche and that all our helpe and soccour cometh from hym let vs set al our trust and confidence in hym withdrawyng al our trust and our hope froÌ„ al mortal thynges from al mortal meÌ„ Yf we be in nede let vs cal vpoÌ„ him he is benigne he is liberal he gyueth gladlier than other do take if so yâ— we make hym nat a nygarde in askyng of smal thyÌ„ges vnworthy of hym to be gyueÌ„ If we be in synne let vs cal vpoÌ„ his mercy being sory repentaÌ„t Whan so euer a synner is truely repeÌ„tant he forgyueth al maner of synne Here amoÌ„ge meÌ„ they that do forgyue syn haue nat al an egall power som cases be reserued to the pope of the popes him selle power som do put a great dout but god him selfe is he that hath rule both in heueÌ„ in erth there is no dout that of his autorite power can be made If we desyre to come to the euerlastyng felicite eschewe the feareful peynes of hell let vs beseche his mercy to kepe vs froÌ„ sinne gyue vs streÌ„gth to â—ulfyll his wyll and his coÌ„mandâ—meÌ„tes and so done let vs put vs al holle to his pleasure mercy let vs nat trust vpoÌ„ certayn vayne prayers the whiche with moche error be spred amoÌ„ge meÌ„ as though they had this vertue power that who so euer muÌ„bleth them vp shal eschewe euerlastyÌ„g punyshemeÌ„tes O subtile serpent o disceitfull diuel howe various howe crafty be thyn imaginacioÌ„s bicause he seeth that froÌ„ our simple stedfaste beleue he can nat bryng vs away he goth about to bring vs in to an odious supersticiousnes and bicause he seeth that that maÌ„ can nat do amisse that vpoÌ„ the mercy of god setteth his holle trust he ê‘suadeth rude and ignorant foles to set their trust vpon vaine thyÌ„ges that they shulde set only vpoÌ„ god Surely suche he is and he wyll neuer ceasse to let vs froÌ„ our iourney heueÌ„ward out of whiche place he was ouerthroweÌ„ But the mo wiles and subtilties that he worketh the more grace streÌ„gth god giueth vs to withstand hym But it is tyme most honorable lady to lay by my rude and vnâ—loqueÌ„t laÌ„gage that ye may here Erasmê° speke eloqueÌ„tly and in your owne mothers toÌ„ge very playnly the whiche so coÌ„mendeth to the herers the vnmeasurable and infinite mercy of god that who so euer in his hart fast printeth it he shal finde out of it a marueloê° great frute both to know his owne misery and of god the infinite bouÌ„te that whiche two thynges be most effectuous to directe vs to the eueâ—lasâ—ynge fâ—lycite that is Christe Iesus the whiche preserue your ladyâ—shyppe and all yours AMEN ¶ A sermoÌ„ of the excedyng great mercy of god made by Erasmus Roterodamus FOr as moche as I pourpose this daye to speake of the greatnes of the mercies of our lorde Bretherne and systerne most welbeloued in Christ without whose helpe maÌ„s frailte and weakenes can naught do let vs all to gether with a common prayer beseche the mercy of the coÌ„mon lorde of vs all so to moue the instrument of my tonge and so to stere and kendell your hartes that as we shall departe heÌ„ce through the mercy of our lorde more plentiouslye endewed with heuenly grace so euery maÌ„ to his neighbourwarde maye more abundantly vse the warkes of mercy Some vse here to grete the virgin moâ—her I denye nat euery where moche honour ought to be gyuen her but verily to our purpose nowe me semeth more expediâ—nt if ye folowe me thus goynge before you Iesus Christe the almyghtye worde of the euerlastynge father that ê“mysest to be presâ—nt where so euer two or thre were assembled in thy name thou seest howe many in thy name be here gethered Uouchesafe therfore accordyng to the ê“mise to be amonge this companye that theyr hartes lyghted through grace of the holy goste may vnderstande more fully the greatnesse of thy mercy wherby we al to gether may with a lustier mynde both yelde to the thaÌ„kes for thy mercy that so ofte hath ben to vs shewed that more desyrouslye in all our necessites we maye calle theron for helpe and lastely that we humble seruauntes maye the mercy of our lorde that vn vs we haue largely ê“ued to our power louyngly prosecute on our felowes lyke wyse seruantes If that euery maÌ„ as the rhetoriciens teache is right diligeÌ„t and attentiue to here those thynges that he vnderstaÌ„deth shuld sharpely touche hym than there oughte none of you to nodde or slepe in this sermoÌ„ tyme seyng that the saluacioÌ„ of vs allegally dependeth on the mercy of our lorde Nor there is none so yonge nor so olde of so lowe or so high byrth so poore nor so riche so boÌ„de nor so fre so counnyng nor so rude so wicked nor so iuste but that he hath often tymes bothe proued the mercy of our lorde and nedeth the mercy of our lorde to all thynges that he rightously goth about What matter more fauorable may be treated than that by the mercy of god euerlastynge helth is prepared for al folkes Of very right therfore iÌ„ this sermon tyme as many as be here present ye shulde nat onely take hede but also be lusty and gladde to here hit for who so euer doth loue and fauer hym selfe woll loue and fauer this sermon ¶ Amonge the manyfolde yuels whiche drawe mankynde to euerlastyng daÌ„nacion there be two chiefe and pryncipall myscheues of whiche they oughte specially to be ware that loue vertue and goodnes and desyre to come to the feloweshyp of euerlastyÌ„g felicite They be these To moche trust on ones owne selfe and Dispeire The one cometh of a presumptuous mynde agaynst god that the loue of ones selfe hath blynded the other is engeÌ„dred one way by pondrynge the great offences an other way by consydrynge the ryghtous iugemeÌ„t of god without râ—membrance of his mercy Both these are so pestilent and cursed that many doubt whiche of them is more to be aborred For what is greatter madnes or more lamentable than maÌ„ that is erth ashes whiche what so he is or may do is for hit all bounde to the goodnes of god to rebelle agaynst hym of whom he was created of whom he was redemed and of whom by so many meanes he is called to the company of euerlastynge lyfe Is it nat a point of great vnkyndnes to set nought by hym of whom thou haste râ—ceyued so many benefites Is it nat a poynt of great madnes to wyll to rebelle agaynst hym that may distroye yâ— with a becke Is it nat a great poynt of wickednes nat to knowlege thy maker nat to honour thy father nat to loue thy
behestis ben false the thretnynges of god be vayne the worde of god is a lye yeldynge the ioyes of heuen to them that mourne here that thyrst and huÌ„ger Iustice that be meke that suffre ê‘secution that for iustice ben with vyle wordes rebuked What can be more abominable than this blasphemyng And yet if any thynge can be worse than that whiche is most worse dispeyre is worse than the holle stynkynge multitude of other synnes The wicked maÌ„ seyng me might do what thyng he wold vnpunished he was proude of his prosperite sayd in his harte There is no god and there is no knowlege aboue god careth nat for mortal folkes busynes And as he is lesse iniurious agaynst a maÌ„ that beleueth nat he is thaÌ„ he that beleueth hym to be cruel or false So lyke wyse they bene lesse wycked that vtterly say there is no god than they that beleue he is vnmercifull takyng away that vertue froÌ„ hym without whiche kynges be nat kynges but tyraÌ„tes But who so euer casteth hope of forgyuenes aside rolleth hym selfe downe in to the hurlepyt of dispeyre he doth nat onely beleue that god is nat almyghty supposyng some syn so horrible that he can nat forgyue but also maketh hym a lyer He promyseth by the prophet that he wyll incontinent clene forgette all maner synnes assone as the synner bewaylethe thâ—m Contrary wyse they that folowe Cain say My synne is greatter than that I may deserue forgyuenesse What sayste thou wycked wretche If god ouer come with the greatnesse of thy synne maye nat forgyue the thou pluckest froÌ„ hym his power almyghtye if he wyll nat do that he may he is a lyer and false that wyll nat ê‘fourme that he so many tymes promysed by the prophetes mouthes Hit is infinite what so euer is in god But .iij. speciall thynges be in hym most high power most high wysedome most high goodnes And al be it that power is wont to be ascribed to the father as his ê“pre wysedome to the sonne goodnes to the holy gost yet there is none of these thynges but it is egally coÌ„mon to all thre ê‘sons His highe power he shewed whan he created these marueylous warkes of the worlde only with a becke of yâ— whiche there is no part but it is ful of miracle ye the very pysmers and spyders crye out shewynge the great power of theyr maker Agayne whaÌ„ he deuyded the wawes of the red see Whan he restrayned the streame of Iordane made the ryuer passable for a fote man Whan whyle Iosue foughte he made the sonne and moone stynte theyr course WhaÌ„ with touchyng he healed lepers with a word reysed deed men to lyfe he shewed hym selfe lorde of nature And whan he with egall wysedome coÌ„serueth and gouerneth those thynges whiche he by his power that can nat be declared hath made he sheweth hym selfe to be no lesse wise thaÌ„ almighty Al be it that his goodnes euery where shineth as that same creatioÌ„ of angels and this worlde was a poynt of high goodnes whaÌ„ he to highe felicite that he hath of him selfe lacketh nothyÌ„g that might be added yet he made maÌ„kynde proprely to th entent that there in specially he myghte expresse the greatnes of his goodnes and mercy for in that be halfe god wolde nat alonly be more louynge to vs but also more marueylous They marueyle some tyme at a kynges power and myght that hate or haue enuy at hym But gentylnes and lyberalite is loued yea of them that haue no nede that is to say throughe consyderation of humayne chance wher by it may hap any what euer he be to haue nede But there is no maÌ„ nor hath ben nor shal be but that he nedeth the mercy of god Whan as wytnesseth the olde testament neyther the sterres be clere in the syght of god and in his angels he fouÌ„de wickednes And Paule cryethe to the Romayns There is no distinction all haue synned and nede the glorie of god that euery mouthe may be stopped and all the worlde be made subiecte to god Nowe let is here howe well with hym agreeth the mystical synger whiche with a lusty spirite exhorteth all good folkes that they with a spirituall harpe with a sautry of .x. strynges with a newe songe with great shouttynge shulde celebrate the glorye of god sayenge Our lorde loueth mercy and iugement all the erthe is full of our lordes mercy Ones only is made mencion of iugemeÌ„t but mercy is twyse rehersed with this coÌ„mendacion that therof the erthe is full I myght boldly adde this stayeng me by the auctorite of Iob and the apostle That nat only yâ— erthe is full of our lordes mercy but also heuen and helle What syngeth the xxxv psalme O lorde thy mercy is in heuen and thy trouth recheth to the cloudes They in helle ê‘ceiued the mercy of our lorde whan he brake the gates of darknes broughte out the prisoners in to the heuenly kyngdome If one wold consydre the warkes of god whiche after the misticall discussyng of Moyses he made ê‘fet in the fyrst .vi. days he shulde greatly maruayle at his power and ineffable wysedome yea and crye out in the voyce of all the churche Pleni sunt celi et terra c. The heuens and erth be ful of thy glory Nor he ne coude absteine hym selfe but brast out in the hyÌ„ne of the thre children Benedicite omnia opera dnÌ„i c. Blesse ye al the warkes of our lorde preyse and leape vp for ioy in hym euermore What so euer is created in the heuens what so euer aboue the heueÌ„s what so euer in erthe what so euer vnder the erth what so euer in the water what so euer iÌ„ the ayre sheweth opeÌ„ly with voyce continuall the glory of our lorde But what sayth the psalme Cxliiii Our lorde is piteous and mercifull pacient moche mercifull Our lorde is swete to all and his mercifull pitees passen all his warkes Ergo some thinge there is more marueylous than to haue made the heueÌ„s with so many bryghte sterres to haue created the erthe with so many kyndes of beastis of trees variablenes of all thynges to haue created so many coÌ„panyes of angelycall myndes Who durst be so bolde to affyrme hit excepte the prophet shewed playnely that the mercyes of our lorde passe the glory of all his other warkes And yet he shal nat dout it to be true who so euer with a religious curiosite will coÌ„sider howe moche more maruelously he redemed than created man Is it nat more woÌ„derfull god to be made man than the angels to be created of god Is it nat more marueile that god wrapped in a babis clothes shuld wayle and cry in the cratche or racke thaÌ„ to reigne in the heueÌ„s that he made Here the aÌ„gels as thyng of greattest woÌ„der synge glory to god in the mooste high heuenly maÌ„sions They se the lowlyest humilite knowe the most excellent highnes
a small faute or cause if she after the deuorce be wedded to an other maÌ„ For wedlockis loue can nat suffâ—e the coÌ„pany of an other man But yet god doth nat disdayne his spouse for whom he suffred dethe whiche for him selfe he purified with his bloud yâ— so ofte wylfully runneth away and abandoneth her selfe to so many vncleane wyghtis if she wyll returne agayne And it is no marueile if he haue ouermoche mercy that hath ouermoche charite towarde vs. Paule bassheth nat to wryte thus to the Ephesiens We were by nature the children of anger lyke as the other were but god that is riche in mercy for his ouermoche charite that he loued vs with whaÌ„ we were deed iÌ„ syns he quickened vs all to gether in Christe Iohan in his gospell expresseth more playnly the ouermoche charite of the father towarde vs. God sayth he loued so the worlde that he wolde gyue his onely begotten son that who so euer beleueth in hym shal nat perishe but haue euerlastyÌ„g lyfe with whom Paule agreeth tunably writyÌ„g to yâ— Romayns whiche also spared nat his owne son but delyuered hym for vs all howe gaue he nat vs all thynges with hym If this greaâ—â—harite this so great mercy shulde be conferred to all humayn charite mercy to our merites wolde hit nat well seme vnmoderate But â—rewly it shall appere moche more veritable if we coÌ„syder what he is that so loueth vs so sheweth his mercy on vs what we be that god vouchesafeth so great honour Let eche loke on him selfe after the name in baptisme gyuen after Satanas forsaken with his pompis howe oft he forsaketh the sacrament and yeldeth hym to thennemy of his spouse howe oft after absolucioÌ„ of his synnis receiued of the prest he slydeth into more greuous offences ye how oft the same day he falleth in to them that he aborred Lette no body most dere bretherne dissemble with hym selfe who so euer stealeth or coÌ„mitteth auoutry who so euer eÌ„uieth or sklandreth his brother who so euer coueteth wordly honors leaueth his spouse Christe turneth away from his father forsaketh his king and fleeth away far froÌ„ his lorde But ê‘auenture we shall haue a littell after a more conuenient place to speke of these thynges ¶ Nowe to th ende ye may more fully vnderstand howe largely the exceding mercy of god spredeth ye must vnderstaÌ„de that in holy writte the cleapyng of mercy signifieth somtyme liberalyte somtyme grace preueÌ„tyng somtyme auaÌ„synge other while coÌ„fortyng agayne other where healyng but very ofteÌ„ forgyuyng orels also punyshynge For surely after my mynde that the our lorde spekâ—th in Luke Be mercifull like as your father is mercifull perteyneth specially to liberalite For ê‘fecte liberalite is if one do good to his eÌ„nemes Mattheus saith hit more playnly in a lyke sayeng of our lorde Be ye sayth he ê‘fect lyke as your father celestiall is perfect that maketh his son to shyne on good and yll and sendeth rayne to iuste and vniuste But bicause we haue nothyng that we ne receyued frely of god what euer we maye or be what so euer we possesse it is the mercy of god Yea that he created angels and this worlde is the mercy of god If he had created hit for hym selfe the power or wisedome myghte be preysed Nowe seynge he hath wroughte all these thynges for vs knowe nat we the excedyng great mercy of god For whom mouen the celestiall bodies aboue For whom shyneth the sonne by daye The moone and the sterres by nyght but for maÌ„ For whose profit were all these thynges wrought whaÌ„ they were nothyng For whom make the hangyng cloudes shadowe and moyst the feldes For whom bloweth the wynde For whom runne the ryuers the welles sprynge the see ebbe and flowe the pondis staÌ„de stylle For whom engendreth the pleÌ„tifull erthe so many beastis and bryngeth forthe so moche ryches but for man For he subdued euery thynge vnto man he wold man shulde onely be subiect to hym lyke as wytnesseth Paule writyng to the Corinthies All thynges be yours but ye be of Christe Christe is of god And it that Moises sheweth in Genesis the .viij. psalme repeteth marueylyng at the goodnes of god that of his mercy hath gyuen to man so many benâ—fites What is man saythe he that thou remembrest hym or the sonne of man that thou visetest hym Thou haste made hym lyttell lâ—sse thaÌ„ angels thou hast crowned hym with glory and honour and hast set hym aboue the warkes of thy handes Thou haste subdued all vnder his feet shepe and oxen euerichone yea and more beastes of the felde byrdes of the ayre and fyshes of the see I wyll say yet that is higher We be bouÌ„d to the mercy of god for the heueÌ„ly angels Beleue nat my worde without Paule teache it playnly writyng to the Hebrewes and speking of angels Be nat saythe he all spirites seruantes in seruice sent for theyr sake that receyue the inheritance of saluacion And bothe in the olde and newe testameÌ„t we ofteÌ„ rede that by ministracion of angels the huÌ„gry were refreshed prisoners dâ—liuered couÌ„tres ouerroÌ„ne the good folke coÌ„forted with ioyfull tydynges More ouer our lorde hym selfe in the gospel sayth Theyr angels beholde alway the face of the father that is in heuen What is more marueilous than this worthynes angels gyuen to sely men as gouernours to children Therfore what so euer thou hast man truely thou hast all thinges while thou remaynest in Christe thou shuldest reken to haue it al of his mercy Otherwise Paule wyll stampe crie out vpon the What hast maÌ„ that thou hast nat receyued And if thou haste receyued it why magnifiest thy selfe as thou dyddest nat receyue hit Farther what yuell so euer thou seest in other aknowlege the mercy of god preueÌ„tyng yâ— Wherof Dauid nat in one place sayth And his mercy shal preueÌ„t me Thou art no bastarde borne nor lame nor blynde thou art nat poore nor dulwitted like as many be borne gyue thaÌ„kes to the mercy of god preueÌ„tynge the. What so euer hurtes happeÌ„ to an other maÌ„ myght haue chanced to the nere that the mercy of god had defended the. Agayne thou art none aduoutrer no false forswereâ— no mankyller no churche robber lyke as alas ouer many be aknowlege the mercy of god for thou shuldest haue ben and the mercy of god had nat kepte the. A man on a tyme that coude good skele in phisnomy iuged Socrates to his disciples to be a man desirous of ryot ouermoche gyuen to lechery they knowyng theyr maisters incredible teÌ„peraÌ„ce ê‘tly laughed him to scorne and partly disdained hym Socrates blamed them praysed hym sayenge He hath diuined truly all this had I ben if phylosophie had nat taught me teÌ„peraÌ„ce But moche more southly yâ— right holy man Francis asâ—riueth vnto diuine mercy that Socrates yeldeth to philosophie For on a tyme whaÌ„ his felowe of him coÌ„manded so to do had reuiled hym with what so
also he wepeth for Hierusalem the whiche through obstinacy of syn caused distructioÌ„ of it selfe Howe oft sayth he wold I haue gethered the to gether as the henne gethereth her chekyns vnder her wynges and ye wolde nat Our most merciful lorde wepeth that he can nat lefully saue wretches mystruste we hym as though he wolde nat saue vs In the gospell all the house ruÌ„bleth for ioye that the childe that was deed relyued agayn that the perished was recouered agayn He the good father exhorteth the holle company of aÌ„gels and sainctes to reioyce al to gether that one synner is brought agayne to penaunce and thou wretche despeirest and enuiest thyn owne saluacioÌ„ and to our lorde fo passyng great ioye Beleue we that he whom the dethe of synners greueth whom the conuertyng of wicked folke gladdeth wyll deny forgyuenes to them that be sory ameÌ„de He calleth euery body to the brydale he wyl haue his house full yea he compelleth the blynd lame to entre in to his house Why tariest thou behinde wretche Why canst nat thou be drawen from the draffe of swyne Why striuest thou agayÌ„st the mercy of our our lorde Christ is the wisedome of god This wisedome as sayth Solomon departed out of her fathers house came in to this worlde preacheth opeÌ„ly and her voyce is herde in the stretes She crieth in the froÌ„te of multitudes in the wickettes of the cite gates she ê“nouÌ„seth out her wordes sayeng Howe loÌ„ge wyl ye loue childhed lyâ—tell babes and foles couet thynges noyfull to them and vndiscrete hate counnyng Turne you to my correctioÌ„ Beholde I wyl put forth my spiriâ—e to you and shall shewe you my wordes What thynge is more folishe than for vayne transitory thinges to be depriued of euerlastyÌ„g goodes What is greatter wysedome than by short sufferance to get immortalite Therfore they be all mad that coÌ„tinue in synne they be wyse that chaunge theyr lyfe in to better With what great labours serche we out the most vile thyng amonge metaâ—s and so great treasure offered and frely offered we despisen or that is more folyshe we despeyreÌ„ God is riche in mercy The treasure of humayn riches is coÌ„sumed in gyuynge away the treasure of mercy can nat be consumed And this wyll I adde that I may the more put euery body from despeyre of pardone God hath bouÌ„de his fayth to man and as Paule â—ayth he can nat deny hym â—elfe He refuseâ—h nat to be rebuked if he ê‘forme â—at that he ê“myseth For so he speketh in Esaie to the people defyled on euery syde Be ye washed be clene take away froÌ„ my syght your yl thoughtes cesse to do wickedly lerne to do well seke iugemeÌ„t succour the oppressed deale truly with the orphlin defende the wydow and come ye rebuke me saythe our lorde Thou herest â—ynner what thyng els requyreth our merciful lorde but onely chaÌ„gyng of thy lyfe And lest thenormite of synnes ouerpresse thy mynde here the forgyuenes of them all redy If your synnes sayth he were as skarlette they shall be made as white as snowe and if they were as red as oker they shal be as white as wolle If ye wil ye may here me ye shall eate the goodes of the erthe Who is so mad that wyll nat be saued What is more easy thaÌ„ to here our most louyng father nothing coÌ„mandyng but that ê‘teyneth to our felicite If â—e wyll sayth he and ye may here No man may saue hym yâ— wyl nat SaluacioÌ„ is by fayth fayth is vy hering The worde is helthfull in thy harte and in thy mouth Only shut nat the eares of thyâ— hart Nowe if a king shuld say thus to his eÌ„mies or to suche as be coÌ„uicted of high treason What so euer is done or was entended hitherto I forgyue it you al mercy is redy for al so they froÌ„ theÌ„s forth wolde absteyne froÌ„ lyke yl dedes wolde nat euery body speke of the kinges woÌ„derfull mercy that neither cruelly punisheth their bodies nor coÌ„fisketh their goodes But god yea with reward entiseth vs to ameÌ„de our life Ye shal eate sayth he the goodes of the erthe But they be vtterly vnworthy to haue the fruicion of goodes of this worlde that by theyr vngratious dedes offende the gyuer of all But o howe moche more precyous is it that the gospell ê“miseth I wyl gyue you a newe hart I wyl gyue you a newe spirite wherby of the dyuels thrals ye shall be made the chyldren of god wherby yâ— shal be made meÌ„bres of myn only begotten sonne wherby ye shal entre into the heretage of the heuenly kyngdome This is saythe he my welbeloued sonne here hym O thou Iewe why turnâ—st thyn eares froÌ„ trouth turnest to the tales of the Talmudicens Deuterotis Thou vnwyse philosopher why shuttest thyn eares against this techer herkenest to Plato and Aristotel Why herest thou vnhappy progeny of Eue the serpent with vayne promises entisynge the to distruction herest nat the sonne of god callyng the to the company of euerlastynge felicite Do penance sayth he the kyngdome of heuen is at hande The son promiseth the father pledgeth it the holy gost in the mean while is gyuen as an ernest peny and doutest thou to take eÌ„brace so great felicite offred the And there is none other voice of thapostles thaÌ„ of our lorde Do penance let eche of you be baptised in the name of Iesu Christ in remissioÌ„ of your synnes ye shal receyue the gyft of the holy gost And a litel aft Kepe you froÌ„ this vngratious nacion that ye may be saued leaue the spotted fylthy wretched lyfe and take euerlastyng lyfe Souldiours publicans harlottes idolworshippers maÌ„kyllers nigromaÌ„cers baudes aduoutrers ruÌ„ne hither None is shut without the passage to mercy lyeth egally open to all The lyfe past is nat regarded so one be repeÌ„tant Nor thou shuldest nat suppose this mercy of our lorde to stretche no farther thaÌ„ batisme thoughe MoÌ„tanus shut the churche dores against them that slyde after baptisme our lorde neuer shutteth the dore of the heueÌ„ly kingdome The entraÌ„ce in to the churche by baptisme is ones gyuen the figure wherof the arke of Noâ— beareth but by the mercy of god the seconde bourde is left to eche after the shyp wracke yea to come agayne in to the arke by penaÌ„ce For baptyme is nat twise takeÌ„ as the deth of Christe is nat renewed but the water of teares doth remayne wherwith now the fylthy sinnes ben washed away the sope of holsome contricion remaineth the herbe of Boâ—ith Truly they ought to whom ones all synnes were frely forgyuen and that buried with Christe by baptisme rose with hym agayne in a newe life to coÌ„tynue with hym in that great gyft that they receiued But our pitefull mercifull lorde knowyng the weakenes of mans nature he wylled remedy of penance to be redy for eche euen to the lyues ende But bicause the day of deth is certayne to