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
All the couÌ„sayle of redemynge mankynde Christis lyfe Christis teachynge Christis miracles afflictioÌ„ crucifieng resurrection aperyng ascention the sendyng of the holy goste by a fewe sely poore idiote meÌ„ ennewed the worlde this couÌ„sayle I say is it nat on euery syde full of miracles yea that the very aÌ„gels cun nat serche out Wycked spirites se and vnderstaÌ„de the reason of the worldis creacion but the counsayle of the worldes restoryng was hyd froÌ„ them and in this poynt crafte disceyued crafte the craft of mercy begyled the crafte of malice The creatioÌ„ of the worlde was the warke of puissance the worlde so restored was the warke of mercy Thendis of the crosse saythe Abacuc in his handes there is his strength hyd What is more vyle than the crosse What is weaker thaÌ„ the crucified Yet vnder that weakenes excedyng power of diuyne mercy laye hyd that brake ouer came and clene distroyed all the tyraÌ„ny of the dyuell The same prophet whan he had eares erudite whan he had eies very clere by faythe he herde the holle frame of the worlde on euery parte shewe the great myght of god and he was afrayde he considered his warkes and was amased And yet as though in all these thyngis the great might of god was nat playn inough he added that shulde ouercome all these warkes In the myddes of two beastis thou shalt be knowen In the meare of the olde newe testameÌ„t he become man opened playnely that most bashefull miracle of his mercy Undouted hit is that the prophet soone after addeth Whan thou woldest be angry thou shalte remeÌ„bre thy mercy Of them that do thynges wonderfull we be wont to say In those he ouercame al iÌ„ this he ouercame hym selfe Of god some thyng lyke may well be sayd God is incomparable in all his dedes can nat be folowed In mercy he excedeth hym selfe Holy scripture extolleth no vertue in god so moche as mercy whiche some tyme calleth it great some tyme ouermoche and somtyme augmenteth the plentifull abuÌ„daÌ„ce therof by nombre of multitude Kyng Dauid the prophet in the same place coÌ„plecteth the largenesse and multitude of diuyne mercy Miserere mei deâ—â— secuÌ„duÌ„ c. O god haue mercy on me after thy great mercy and after the multitude of thy mercyes do away my wickednes Where is great misery there is nede of great mercy If ye coÌ„sidre how horrible the synne of Dauid was ye knowe the largenesse of mercy If ye caste howe many maner wyse he offended in one trespas ye maye se the multitude of his mercies An excedyng great offeÌ„ce is neuer commytted alone a faute draweth a faute as one lynke doth an other in a cheyne Fyrst he ioyned together two most deedly synnes maÌ„slaughter and aduoutry eche of them was more greuous in the kynge whose office is to punyshe other that so offende For the more princis do amys vnpunysshed amonge men the more they offende god He bare a â—worde to punysshe manslaughter and he hym selfe coÌ„mytted manslaughter By hym women takeÌ„ in aduoutri were deliuered to be stoned to deth and he hym selfe compelled to do aduoutry He also peculierly augmented the same aduoutry that whan he had flockes of wyues and concubyns at home yet nat for nede but for waÌ„toÌ„nes he coueted an other maÌ„s wyfe that he wolde seme delite rather iÌ„ rauysshyng thaÌ„ in simple fornication For he offeÌ„dethe nat so moche that nede coÌ„strayneth to steale somewhat from the riche maÌ„ as he that hath his house plentifully stouffed taketh his gowne froÌ„ hym that hath no mo to his backe This cruel offeÌ„ce Nathan the ê“phet dyd obiect agaynst hym vnder the parabol of the ryche thefe and poore maÌ„ robbed Nowe no kynde of maÌ„slaughter is more cruell than that that is nat by chance or sodayne mouyÌ„g of the mynde but by a dryft before driuen wayting coÌ„uenient tyme is coÌ„mitted Urias had nothyng deserued the kynge knewe hym ryght trusty and he abused the same trustynes of the man to his distructioÌ„ He wolde in no wise eÌ„tre within his owne house to lye with his wyfe bycause the arke of god was lyenge in the tentes and Ioab capytayne of the warre with the people slept vpon the grouÌ„de and al that great worthines of the man coude nat turne the kynges mynde from the iuell dede The morowe after he had hym to supper made hym droÌ„ke sekyÌ„g occasion to distroy him if he through dronkeÌ„nes shuld hap to speke ought vndiscretely yet Urias beyÌ„g droÌ„ke wold nat come iÌ„ his house to take his pleasure with his wyfe An other gyle was added wherby the stroÌ„ge trusty warriour muste perisshe A lettre of murther to hym suspectyng no suche thyng was delyuered for the kynge knewe his faythfulnes so perfecte that he had no dout he wolde open and rede it In the offence of manslaughter he made Ioab the capitayne partner lyke as he had Bersabee of aduoutrye And Urias perished nat alone but to couer the gyle many were broughte in to the same daunger a great nombre of people was set in the open shot of theyr ennemyes to th ende one innoceÌ„t myght be kylde to gyue place to the kynges foule bodily pleasure Therfore in one sinne how many are the offences If hit were one only synne and excedynge great hit nedeth great mercy Nowe Dauid seynge his â—yn so many folde dyuers he calleth on the multitude of mercies But howe largely the mercy of god is opened the .xxxv. psalme declareth sayenge O good lorde thou shalt saue men and beastis like As thou haste multiplyed thy mercy God saueth nat only man but also he vouchesafeth for maÌ„nes behoâ—e to saue bestis Againe iÌ„ an other place how reioyseth the prophettes spirite whan he saythe I wyll syng the mercies of god perpetually And therfore in the heuens the mercy of god is worshipt honoured like as sayth an other psalme Knowlege your selfe to god bycause he is good bycause his mercy is in al worldes The preising of the mercy of god semed to haue ende after the ende of all wretchednes came except the same felicite that good folkes haue in heuen were the gyft of mercy and the punishement of the wicked tempered with the great mercy of god But what shall we say whan all the lyfe with a thousande syns and all the stynkyng see of vices is corrupted Truly we must cry with Asaph O lorde remeÌ„bre nat our olde iniquitees but let thy mercy preuent vs quickely for we be made ouer poore Againe in an other place Many be thy mercyes lorde after thy pleasant speche quicken me Agayne in an other place Dauid as he coÌ„playned with god crieth out Where be thy olde mercyes good lorde Agayne in the psalme Cvj. Let the mercies of our lorde be coÌ„fessed his maruayles of the sons of men Whiche verse as enterlyned is oft repeted iÌ„ the same psalme In the psalme also that goeth nexte before And he gaue vs
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
in whiche is no membre that doth his dewty Most part of all other beastis as soone as they be brought forth emplie the gyftes of their nature Some are swyft as horses As soone as the buterflie cometh out of the skyn it fleeth It is no sure wrastling with a leons whelpe As soone as fyshes be spaumed they swymme Tadpolles rollen them selfe with great swyftnes before they may be called or haue any shap of frogges onely what other thynge can mankynde do by course of nature but wepe Howe longe lerneth he to go Whan he hath lerned to go on .11 feet howe longe must he lerne to speke ye he can nat fede outcept he be taught Adde nowe yâ— many kyndes of sickenessis that vneth can be rehersed and specially the newe that it is harde to heale them howe be it amoÌ„ge the olde many be vncurable Som take maÌ„kinde soone after the byrth som also in the byrth as lepre fallyÌ„g yuel wherby many dye or they begyn to lyue And this whyle I speke nothynge of them that be borne with many defautis of nature mysshapen Nowe let eche coÌ„syder this by hym selfe what doÌ„mages he hath suffred iÌ„ youth how fugitiue youth is howe carefull mans state how wretched olde age and so forth howe short the holle lyfe though one hap to be olde whiche yet chanceth to very fewe Who so euer of you is at maÌ„nes state let hym rekeÌ„ the course of the life past couÌ„t fro what sickenessis froÌ„ what great perils he is escaped let him thanke the mercy of god Uerily I wolde reken amoÌ„ge bodily yuels as principal the sedes of all maner vicis faste routed in vs howe greatly to aÌ„ger to bodily pleasure to riot to eÌ„uy to aÌ„bicion to couetousnes to robbery froÌ„ our mothers wombe we be enclined where all other beastis lyuen lowably wiâ—h in the desyres of natureâ— What a labour is it to vs all to wrastâ—ll with these leauynges of olde AdaÌ„ to howe fewe lucky The soule is ouer loded with the weyght of that erthy body and whether it wyll or wyl nat is drowned in these thynges that it aloweth nat Farther more coÌ„sydre what rout of yuels â—nuiâ—on vs without and ye shal fynde that many mo perishe by chaÌ„ce thaÌ„ sickenes Howe many be distroyed by lyghtnyng erth quakes grouÌ„de openynges lakes floddes of the see and ryuers infectous aer venom wyld beastis fallyng of huge thinges yll phisicioÌ„s but no way greatter distruction than through warres But all these myscheues thretten to distroye but the body Howe many daÌ„gers hange ouer the soule fro the fleshe a houshold eÌ„nemy fro the worlde nowe flattryng that it may strangle nowe ragyng that it may oppresse fro wicked spirites that oâ—her whyle transfigure them selfe lyke angels of lyght Who dredeth nat of these the multitude powers disceit malyce and vnsaciable desyre to distroye Nowe who amoÌ„ge these yuels wold it nat nere slee deth certayne to eche the day vncertayne the rigorousnes of thextreme dome the peynes of hell euerlastynge I se you tremble at thonly remeÌ„brynge of these so great myscheues and no wronge but the more ye here of yuels and daÌ„gers the more ye be bouÌ„de to the mercy of god whiche amoÌ„ge al these yls nat onely defeÌ„deth those that trust theron but also turneth all these thynges to vs in occasion of more felicite What so euer calamite we haue here we may wyte it the syn of olde Adam but for the felicite in stede of calamite to vs yelden more pleÌ„tifully we ought to thaÌ„ke the newe Adam that is Christ Iesu of all creatures preysed the world without ende Satanas expelled vs out of Paradyse Christe for therthly paradise opened vs the heueÌ„ly kyngdome The serpent droue vs to dyuers sorowes of this life Christ restored vs to ioyes euerlasting of lyfe iÌ„mortall Satanas by his gyle got vs bodily deth Christ by his mercy rewarded vs lyfe etnal to whom who so euer with a pure harte yeldeth hym nedeth to drede no kinde of eÌ„nemies He ouercame the worlde he vanquished all Satanas tyraÌ„ny he turned the fleshe in to spirite That he ouercame is of his power that he ouer came for vs is of his mercy Let vs honour his mercifull myght and take fruicion of his myghtyfull mercy All thynges we may do by hym that maketh vs mighty if we abide with hym al thinges we possesse by hyÌ„ iÌ„ whom is al goodnes euery where vs defendyng aydyng coÌ„fortyng encresyng by his mercy lyke as the prophet sayth in the psalme Mercy wyll enuiron them that truste in our lorde To what great ils are they subiect that put their trust in bodily gyftes in riches in chares in horses in worldly prudeÌ„ce in theyr merites dedes But by what succours is the iuste man out of care Truly sayth he I trust in the multitude of thy mercy And a lytell after Lorde as with the bucler of thy good wyll hast crowned vs. Whan ye here Of thy good wyll ye vnderstaÌ„de the hope of your owne merites to be excluded Where the streÌ„thes of nature fayle vs where our merites forsake vs there mercy succoureth vs. The warriours shyldes couâ—r but one part of the body the buccler of diuine mercy dothe fensiuely couer vs all aboute aboue agaynst the fyrie dartes of wycked spirites that hange ouer vs froÌ„ the celestiens beneth agaynst the slâ—ight of the serpent that wayteth to attrap vs afore lest thinges present greue vs behynde lest thinges past eÌ„uade vs agayne on the right haÌ„de lest prosperite make vs insolent on the lyft hande lest aduersite ouer throwe vs. TrustyÌ„g in this bucler Dauid crieth out Our lorde is my helper I wyll not drede what a man can do to me And in another place I wyll nat feare a thousande people coÌ„passyng me about But Paule thapostle cryeth out yet more boldly writyng to the Romayns If god be with vs sayth he wâ—o shal be agaynst vs That noble warriour armed hym with al the harneis of the faith whiche fortifieth vs nat by hope of our warkes but of diuine mercy He beyÌ„g bold on this armour dyd nat only dispise grefe huÌ„ger pouerte peril ê‘secutioÌ„ but also the tyraÌ„s sword thretning to sle hym by and by The humayn cruelnes may do nothing where the mercy of god is redy at hande to defende yea this is stronger he dispised beside deth and lyfe aÌ„gels principalites vertues thinges present to come fortitude altitude depthe so forth if any other creature were in the heueÌ„s or in erth or in hellâ— And this is he whiche knowing his weakenes calleth hyÌ„ selfe an ertheÌ„ pot We haue sayth he this treasure iÌ„ ertheÌ„ pottes Fro whens thaÌ„ hath this britell ertheÌ„ pot so moche strength By the grace of god sayth he I am it that I am What is the grace of god but the mercy of god Let vs gladly glorify with Paule in our infirmites that the vertue of Christe may dwelle in vs for so it
is more expedieÌ„t for vs that by conteÌ„placion of our miseries we maye glorifie the mercies of god And yet the meane while if it lyke the beholde thy selfe thou man in that parte that thou excellest the other beastis For if thou esteme thy selfe after the goodnes of the body thou seest thou art lower than many brute beastis the camels in greatnes excede the in swyftnes the tygers in strength the buls in colour the swannes in apparayle pecockes in helthines the fyshes ye if we beleue the prouerbe welnere all beastes in quicke syght the beast lynx egles in smellyng gripis in loÌ„ge lyfe hartis and crowes And yet if one coÌ„sydre the gyftes of the humayn body he shal here fyÌ„de wherin he may preyse the mercy of god What sagasite of the .v. wittis what great coÌ„formite of meÌ„bres howe feet instrumentes to dyuers vses But of those thinges also Lactantius a maÌ„ of singuler eloqueÌ„ce coÌ„piled a boke whiche he nameth De opificio dei To rede that boke wyl profit vs moche if we minde what goodnes is in the body and as hit all cometh from the mercy of god to be seruant lyke bonde to diuine obeysance Other wyse he that wyll glorifie in bodily gyftes shall by by here All flesshe is hey and all glorie therof is as the flower of hey Why arte proude thou dost and asshes Neyther in gyftes of the soule in whiche parte man is more marueylous he hath oughte that he may chalenge as his owne He that made the body formed the soule the body he made of slyme and put in the soule with inspiryng of his mouth And therfore of the other beastes the soule body perishe to gether ours is alyue after the body â—yl she receyue it agayne in the resurrection ê“mysed Nowe howe effectual a thyng the soule is the very deth declareth which assone as she deê‘teth there lyeth the carkes vnprofitable where is the hete where is the colour where is the mouyng where is the myght of all the wyttes And yet while the soule is holden fast tied to this so vnhappy sely body doyng nothyng but through the bodily instrumeÌ„tes whiche very oft let that she can nat put forthe her natiue power howe maruelous is the swiftnes and profounde vnderstandynge of mans mynde What an exceding treasure of remeÌ„brance What is so hyd in the secretes of nature or iÌ„ the heueÌ„s or in erthe that mans wyt can nat marke ê‘ceiue and discusse It is a great thyng that many by situacion and mouynge of the sterres shewe what shall fall many yeres to coÌ„me but it is more that by the thinges wrought the euerlastyÌ„g power and godheed of the same worker is founde out wytnes is Paule Howe moche is the swiftnes of maÌ„s wyt iÌ„ howe short space howe many thinges doth maÌ„s wyt beholde at ones But howe â—xcedeth yâ— might of memory that truly obserueth the shaps of so many thinges so many names of thynges coÌ„mytted to her by the ministracion of the wyttes I wyll speke nothyng here of them that haue lerned so many sciences so harde to knowe so many laÌ„gages that that they lerned they reteyne styl Let him that wyll of you thynke howe many folkes faces names he remeÌ„breth howe many shaps of beastis trees herbes places and of other iÌ„numerable thyÌ„ges he knoweth and memorially cleapeth them by name The comon people calle these gyftes of nature whaÌ„ iÌ„ dede they be gyftes of diuine mercye whiche are departed to eche nat after our merites but after his benignite Al these thinges bicause the prodigal child abused to the pleasure of humayn wyl nat only it is nat withdraweÌ„ that was gyuen but by grace more abundantly beralite of gyftes is added By lawe he instructed vs by his sonÌ„e whom holle he gaue to vs he taught vs the secretes of god by his spirite he enriched our soules with dyuers gyftes passyng mannes power He gyueth vnderstanding of misticall scriptures that gyue lyght and comfort to vs in all yls he gyueth forknowlege of thynges to come he gyueth tonges to speke sondry langages to coÌ„tempne venom to heale sycknesses to reyse the deed to confoâ—de noyful spirites he gyueth power to ouercoÌ„e hel gates he grauÌ„teth vs to be meÌ„bres of Christ childreÌ„ of god ê‘teners of the kyngdome celestial that neuer shall haue ende Here coâ—t to me wherof thou were made without dout on the one part claye thaÌ„ howe moche vnder the coÌ„diction of beastis syn threwe the. Agayne to what dignite to what felicite thou art called thaÌ„ thou shalt clerely se the mercies of our lorde haue neyther nuÌ„bre nor measure What is more despised thaÌ„ scarbetes Yet is a scarbet pure iÌ„ coÌ„parison to the filthines of a syÌ„ner What is hygher than angels Were hit nat out of al measure to make an angell of a scarbet Nowe maÌ„ more abiect than a scarbet he made greatter thaÌ„ angel I may boldly say he made hym a god For why shulde nat I dare boldly say it that the scripture doth I sayd ye be goddis and excellent children What so euer cometh of god is made in a maner god What so euer is ioyned to the body spirite of Christe cometh in to the felowshyp and ê‘ttakyng of his name Here if nothing be that thou to thy merites mayst ascribe glorifie the mercy of god worship the mercy of god enbrace kysse the mercy of god If that any go about to claime any part of this to hym selfe Paule thapostle wyll by by crie out agaynst hym yelding all these thynges to the grace of god All his pistils souÌ„de out the worde of grace whiche as oft as thou hereste vnderstaÌ„de the mercy of god to the coÌ„mended Of grace it is that we be purged froÌ„ synne through grace we beleue of grace it is that by his spirite charite is spredde in our hartes wherby we do good warkes For we be nat sufficient by our selfe as of our selfe but al our ablenes cometh froÌ„ god If Paule sayd trouthe where be those shameles felowes that selle to euery body theyr good warkes as though they had so moche at home that they myghte enryche other They be miserable that so selle their good dedes cursed they be that trust in meÌ„s warkes Who that is greued with the fyrst disease let hym here what the churche LaodiceÌ„s hereth in the Apocalyps Thou sayst I am riche and pleÌ„tifull and nede nothyng and knowest nat that thou art a wretche miserable poure blinde naked But they also syn more greuously that of thabundaÌ„ce of theyr good warkes promyse other ryches But what couÌ„saileth the holy gost suche folke I counsayle the sayth he to bye firy golde of me proued that thou mayste be ryche in dede And thou that knowest thyn owne pouerte why beggest of beggers S. Iames sayth If any want wysdome lette him aske it of god that gyueth to eche abundantly and abraydeth none therof Euery good gyft euery ê‘fect gyft descendeth
froÌ„ aboue froÌ„ the father of lyghtes And askest thou of a maÌ„ the garment of good warkes whiche is the more piteously naked the more gayely he rekeneth hym selfe clothed Aknowlege thy misery and the mercy of god is redy AmoÌ„ge meÌ„ whiche abrayd one a other of a good turne whiche for one pleasure loke to haue many is nohtynge derer bought than it that is bought with prayers with god nothyng is so frâ— as that that is bought with .ij. litel peces of money prayer hope for he that wyll sell his mercy hath gyueÌ„ vs the same price to pay for it ¶ we haue spokeÌ„ many thinges welbeloued bretherne of the mercy of god but there is moche more to saye if we shuld repete all thynges of holy scripture whiche preyse coÌ„meÌ„de to vs the greatnes of diuine merci The remenaÌ„t is that I wyl exhort you in fewe wordes that none through presumpcion make hym selfe vnworthy of the mercy of god that is so redy or through yll corage of myÌ„de despeyre of the mercy of god And after we wyl shortly declare what thynges ê“uoke the mercy of god And so make an ende of our sermoÌ„ if the mercy of our lord vouchesafe to be present and fauorable vnto me spekyng to you God aborreth nothynge so moâ—he as pryde obstaclenes for he resisteth the proude and gyueth grace to the huÌ„ble To this blynd madnes mad blyndnes many are brought throughe ê“sperite of teÌ„poral goodes whiche as forgetfull of theyr maker they lyuen after theyr pleasure so moche vnthoughtfull to amende theyr lyfe that they boost vngratiousnes stronge myghty in wickednes And as we rede iÌ„ an other place They â—oste their yll doynge and reioyce in most vngratious thynges Wherof Solomon writeth The wicked maÌ„ whan he cometh to the bottuÌ„ of yls he is careles And of suche folke Paule wrytethe God gyueth them a peruersed iugement to do those thynges that be nat comely Some of them promise them selfe that they shall skape vnpunyshed for euer despise holsome monyshyon and wyll nat here of suche thynges as shulde prouoke them to repentance sayeng Let god haue heuen hym selfe let hym leaue vs the erth Of these speketh Moyses in his canticle whan aâ—ter many great benefites of god to the people of Israell remembred he addeth My welbeloued is waxed grosse kycketh he is waxed fat and broode he hath forsaken god his maker and is departed from god his sauiour The psal 72. peynteth this maner of meÌ„ They be nat in the labour of meÌ„ they shall nat be scorged with meÌ„ Bycause pride reteineth them they be couered with iniquite theyr wickednes they be gone in to affectioÌ„ of hert They haue thought and spoken leudnes and they haue talked wickedly agaynst almyghty god They haue sette theyr mouth agaynst the heuen and theyr toÌ„ge is gone ouer in erthe But herke what ende foloweth this vnhappy felicite But yet for all theyr wyles thou hast begyled them thou dyddest cast them downe whaÌ„ they wold ariâ—en vp Howe were they discoÌ„â—â—ted they fayled sodaynly perished for their wickednes Good lorde iÌ„ thy cite shalt reduce the image of them to naught as the dreame of them that ryse froÌ„ slepe On them that folowing Lucifers example ryse vp agaynst god shall fall that our lorde thretneth in the gospell I sawe Satanas as lightnyng fal from heuen And Corozaim through abuÌ„dance of transitory thynges wickedly swellyng hereth Wo to the Corozaim for thou that aâ—te nowe lyfte vp to heuen by thy pryde shalt be plucte downe to helle by the veÌ„geance of god Paule also somtyme on trust of his couÌ„trey lawes was fierce proude thretned to slee the disciples of our lorde and for â—â—t by the ryght hande of god ouerthrowen to the erth he hereth It is harde for the to kycke agayÌ„st the pricke But bycause in his dede was errour and nat wayward malice he optayned mercy Assone as he aknowleged his syn god forgaue hym and nat only forgaue hym but also of a wolfe he made hym a shepe of a tyran a postle But the curse of god hangeth ouer them that continue in synne at laste beynge indurated and obstinate therin wyll nat vnderstaÌ„de to do well whiche say to god Go thy way froÌ„ vs we wyl nat haue knowlege of thy wayes Agayne they that Esaie speaketh of whiche our lorde calling to wepyng waylyng cuttyng of theyr heare and to weare shertes of heare they make myrth and reuell kylling calues and sacrifieng shepe that they may eate the fleshe and drinke wyne sayeng Let vs eate and drynke for to morowe we shal dye And they as the same prophet sayth that scorne the thretninges of god steryng them to repeÌ„t Byd byd agayne byd byd agayne abyde abyde agayne abyde abyde agayne a litel there a lytell there And the whiche say agayne in an other place We wyll nat here our lorde but we wyll dye in our synnes to these as the olde ê“uerbe sayth Pacience oft greued turneth in to madnes and the mercy of our lorde despised is turned in to greuouser dampnacion For our lorde mocked in Esaie answereth after The sayeng of our lorde to them shal be Byd byd agayne byd byd agayne abyde abyde agayne abyde abyde agayne a litel there a lytell there that they may go fall backewarde and be all to rent and attrapped taken These vnhappy folke go left in theyr yll desires alway waxyng worse they fall in to the pyt of wickednes they be tangled in the cordes of syn they be takeÌ„ in the net of euerlasting daÌ„nacion leading theyr dayes amoÌ„ge theyr goodes in a moment they go to hell O very wretched creatures holly gyueÌ„ to distructioÌ„ whiche like as beastis be fatted to be kylde whom neither the enormite of syn maketh to forgette pryde nor so great hyndnes of god teÌ„dreth them to repeÌ„t The mercy of god suffreth the so ofte to synne that thou shuldest amende he gyueth the space to repent in the mean while he taketh nat froÌ„ the his benignite he gyueth the good helth he gyueth the riches he gyueth the other coÌ„modites of the lyfe as in maner settyng vp castyng coles of fire ouer thy heed that if thou canst nat hate thy syn for that it is most shamfull of hiâ— selfe yet at lest shuldest begyn to hate it sith it displeaseth so louyng a father Eschinus a yong maÌ„ ê‘ceiuing iÌ„ a play the maruelous hyndnes of his father toward hym offeÌ„dyÌ„g was moued that froÌ„ theÌ„s forth he wolde haue him iÌ„ greatter reuereÌ„ce these be his wordes What thyng is this is this to be a fader or this to be a son If he were my brother or felowe how myght he folowe more my mynde Is he nat to be loued ought he nat to be borne in mynde Ah he maketh me right careful with his eâ—ynes leest I shulde vnware do ought contrary to his mynde for wittingly I wyl beware therof If
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