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
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
sauiour Unhappy Lucifer was bold to do this fyrst whiche ascriuyng to hym selfe that he frely resceiued of lamighty god sayd in his harte I wyl get vp aboue in heueÌ„ I wyll exalte my seate aboue the sterres of god I wyll syt vpon the hyll of testimony in the sydes of the Northe wynde I wyll clyme vp aboue the height of the cloudes I wyll be lyke to almighty god But wolde to god that his vnhappy fall myght at the leest fray mortal creatures from folowynge of his vngracious example if the wycked dede it selfe can nat feare them Truely if god spared nat proude presumptuous aÌ„gels but cast them heedlyng downe in to hell and ordeyned them straytly bouÌ„de in cheynes to be kept tyll the daye of dome what deserueth maÌ„ a sely worme whiche as now were crept out of the erth must shortly returne to erthe agayne is proude presumptuous testy agaynst god The more lowe and vyle the coÌ„dicion of maÌ„ is the more abominable is his presumpcion desiryng to be egal with god The ancient poetes feyned There rose a stryfe on a tyme amonge the goddis that constrained Iupiter hym selfe to forsake heuen and fâ—ee in to Egypt and there in an other shap to hyde hym but a farre more myscheuous dede was that the gyantes went about which confederated to gether agaynst Iupiter dyd caste hyls vpon hyls that they myght so coÌ„quere heuen expelle Iupiter thence Ye may wel laughe these tales that ye here be nat gospel but yet yeâ— erudite olde tyme wolde signifie some what vnder the coueryng of these fables that loÌ„geth to the expreâ—syng of mortall folks maners Salmoneus was heedlyng throwen downe in to helle bicause he couÌ„trefetted thouÌ„der and lyghtnyng of Iupiter Admit it be but a fable but howe many sely mortal men haue ther ben that in dede seriously wold haue heuenly honours done to them Dyd nat god turne Nabugodonosor that wold haue made hym selfe a god in to a brute beast that froÌ„ a beast he shulde retourne to a humayne shappe Great Alexander wolde be take for Iupiters soÌ„ne and suffred hym selfe to be worshypped at his table Domitius Cesar in all his letters patentes pistils and in his coÌ„munication wolde be called both god and lorde Adrian ordeined that Antinous shuld be worshipped as a god Why reherse I all this whan it was a solemne thyng amonge the Romayns after their Emperours were deê‘ted this lyfe to make them goddis Some of them a lyue had godly honors whiche offred to accept is wicked madnes to vsurpe is desperate blyndnes If auctorite of stories be of no great weyght let vs here what the apostel Paule to the ThessaloniceÌ„s wrote of Nero truly some interpretate thus And the creature of synne sayth he were vncouered the childe of ê‘dicioÌ„ whiche is agayÌ„st is enhaÌ„sed aboue al that is called god that is worshipped so that he sitteth in the teÌ„ple of god shewyÌ„ge him selfe as though he were god But ê‘auenture it shal seme no maruayle if some that worshypped for goddes oxen apes dogges and thynges more vile doÌ„me stones wodde wolde haue them selfe taken for goddes as farre more excellent than these thinges to whiche the people dydde godly honors In the actis of the apostles Herode knowyng ther was but one god of whose honour no maÌ„ coude be partener suffred the people to crye to hym in his sermoÌ„ This is the voyce of god nat of a man Shortly after he was strykeÌ„ by the angel of god that reuenged that iniury he the myserable god dyed of the lowsye yuell than whiche no disease is more foule stynkyng peynfull I wolde to god there were none amoÌ„ge christieâ—s that folowed the wickednes of Lucifer I may nat say passe it What Loke ye that I shuld open somwhat of secrete coÌ„fessions What nede it whan in some countres in the market place in the churches at dyner souper in playenge and sportyng we here al about they forswere them selfe by the most honorable name of god this that I say is a lyght thynge we here the name of god denyed the holy name of Christe with many vile wordes blamed the fore fynger bytteÌ„ god thretned the thoÌ„me put betwene the formest and myddell fynger that is done agaynst god fouÌ„tayne of all glory that is wont to be done agaynst an infamous ê‘son for riproche and shame Be there none amonge Christiens if they may be called ChristieÌ„s whiche for reches that they must shortly forgo or foule bodily plesure or for transitory honours forsake their owneâ—prince and make a wicked coÌ„posicion with theâ—r foo Satanas the fourme of the othe takeÌ„ atones they forswere what so euer coÌ„federacioÌ„ was made with Christe and offre to helle part of theyr body as the fyrste frute to the prince wherof they vowed holly theyr soule These thynges spyed out we se punyshed dayly by open execution What thynge lyke dyd Lucifer for hym the son of god dyed nat and yet he was nat so hardy to blaspheme god he alonly desyred egal honour That vnhappy cuntre wherin somtyme were .v. mighty cites nowe is a pestylent and abominable lake for the swete waters of Iordane bearyng yll fauored claye the horrible example wherof shall remaine euer in remeÌ„brance to them that come after had the inhabitaÌ„ces vtterly gyuen to ryot and lechery but yet we rede nat that any of them was so wicked that he wolde blaspheme god curse and threten hym and yet they were all distroyed by rayne myngled with brimstone O thyng horrible there beÌ„ fouÌ„de amoÌ„ge ChristeÌ„ people that dare do that Lucifer durst nat that Gomorra durst nat whiche also to so many abominable dedes ioyne blasphemynge I se you most dere bretherne treÌ„ble at rehersynge of these thynges and no meruayle I my selfe also rehersyng them quyuer shake bothe body and soule Neuerthelesse we purpose nat onely in this sermoÌ„ to declare howe great a synne dispeire of forgyuenes is but also to shewe howe excedyÌ„g great the mercy of god is whiche to preyse we haue this day entreprised the whiche also spareth suche folkes and gyueth them space to repent amende And ê‘auenture we stande in our owne conceyt by cause amonge vs the examples of crimes that I rehersed nowe be seldome seen but what matter maketh it if the tonge souÌ„deth no blasphemynge whan of many the holle lyfe speketh no other thyng but blasphemyng agaynst god The glouttoÌ„s for god worshyp theyr bealy who coÌ„tinually by right wroÌ„ge gape to hepe riches to gether whiche by murther treasoÌ„ poisonyng enchaÌ„ting stalke vp to honors whiche by tyraÌ„ny opresse poore people whiche to haue al thing to their myÌ„de keÌ„del al the worlde to warre nor perseueryng in these great iuels haue no shame nor repeÌ„tance but with a shameles couÌ„tinance lyke a coÌ„mon womaÌ„ reioyse yea in thynges most mischieffull skornynge mockyng the good lyuers do nat yâ— caytiues by those dedes saye There is no god goddis
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
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
after the maner of fyshes Who is nat redy for smal auaile to begyle his brother whose nede he oughte to succoure Nowe by our brothers pouerte we go about to get our auaÌ„tage our brother for faute of meate dyeth the more ieoê‘dy I se hym in the derer I sel to hym in that he nedeth Howe vnlowly is our stately fiersenes agaynst our inferiours how great is the rebellioÌ„ of thinferiours agaynst the superiours how feld or in no place is pure charite All places be full of braulinges detractioÌ„s backebitinges And we nat only quite a lytel wrong with great veÌ„geance but wilfully harme them that dyd vs no hurte And the mean while we mynde nat howe great mercy our lorde hath poured on vs whiche he wyll calle agayne except we poure it agayne on our neyghbour that we receyued If ye seke saith the ê“phet seke If we seke the mercy of god we must seke it truly with al our hert Turne you come She turneth her to vs if we wil turne to her The mercy of god came to vs whan the sonne of god descended downe in to erthe let vs go to her agayne Our most mercifull lorde inclineth hym that he may assoyle an aduoutrer let vs agayne lyfte vp our affectioÌ„ to him bowyng to vs. The fyrst grice is to cast away synne So phisicions fyrst purge the body that after they may put in better iuces So thou synner fyrst cast out of the mynde yll affections that stryue agaynst god lechery couettousnes riot pride anger Whan the coÌ„tynuer in synne besecheth the mercy of god doth he nat as though an eÌ„nemy armed holding his sworde and bucler in his hande wolde desyre peace He that asketh receyueth he that seketh fyndeth to hym that knocketh the dore is opened If ye aske mercy aske it truly if ye seke seke aryght and if ye knocke at the dore of mercy knocke truly Wyll ye haue example of one truely askyng mercy He the prodigal childe asketh it aright but that was whan he had lefte the hogges whaÌ„ he was returned to his father O father I haue offended in heueÌ„ and afore the make me as one of thy labourers Now here the publicaÌ„ that for the coÌ„science of his syns dare nat lyft vp his eies heueÌ„ward dare nat come nere the auter but staÌ„dyÌ„g a far he knocketh on his brest sayth Lorde haue mercy on me a synner He asketh whose affectioÌ„s turned coÌ„trary of a droÌ„kerd is made sobre of a rebaude chaste of a gluttoÌ„ teÌ„perate of a bribour beneficial of a lewde speker a good sayer of a disseÌ„bler a playn man of a crabbishe a lowly maÌ„ of cruell mercifull He knocketh yâ— with deuoute importunatnes iÌ„ a maner coÌ„pelleth the mercy of god neuer cessynge to exercise warkes of mercy on his neighbour Crie to our lord haue mercy but thou wylt be herd se that thou here hym agayne He crieâ—h in his membres the sicke nedy Here it thou stoppe thyn eare he wyll nat herethe agayne calling to hym He is refreshed in his poure folkes in them he thrysteth hungreth sickeneth pynâ—th in them he is dispised offeÌ„dedâ— But more vnshamefastly saith he to our lord Haue mercy vpoÌ„ me whiche only will nat refreshe his brother but also vexeth hym vndeserued oppresseth the weake betrayeth the innocent spoyleth the poure begyleth the harmeles Continuynge in â—hose dedes he calleth on the mercy of our lorde in veyne If they that do nat refrâ—she Christ iÌ„ his meÌ„bres shal here Go ye cursed folkes in to the fyre euerlastyng What shall they here that reuile â—pyt at mocke beate punyshe sklander slee Christe in his meÌ„bres If I be nat disceyued ther is a seÌ„tence amonge the mymes puplians worthy for a christen maÌ„ In gyuyng he receyued a benefit that gaue hym that was worthy to haue it Why styckest at it thou froward ponderer of an others dignite He gyueth to one worthy of it that gyueth to the meÌ„bre of Christe he gyueth to one worthy that gyueth to his brother And so forth he gyueth to one worthy who so euer for Iesus loue gyueth to a poure creature If thou seke wynnyng play the vsurâ—â— with him if thou drede peyne thou hast wherby thou mayst redeme it After sharpe rebuke what sayth our lorde in the gospel Yet gyue almes sayth he and se all thinges be clene vnto you Whan â—â—â—pest of the see is redy to drenche the thou styckest nat to cast thy marchandise in to the see be hit neuer so precious to saue thy life Whan the vengeance of god hangeth ouer the doth it greue the to dispose a lyttell money on thy neyghbour What woldest thou leaue vndone if thy house were a fyreâ— But what burnyng is so dredefull as the anger of god Whan his anger sodaynly flameth vp wylt nat vse the remedy that is shewed to quenche hitâ— What wylt thou say Who sheweth hit That very good man Sirach Water sayth he quencheth flamyng fyre and almes dede withstandeth synnes Almes dede knoweth nat bosting other wise she loseth her name They that gyue almes with a trumpe blowynge before they gyue nat almes but bye glory For conclusion almes before god is whan thy lyfte haÌ„de knoweth nat what thy right hande doth Put sayth he thy treasure in the coÌ„mandementes of god and it shall profit the more thaÌ„ gold close thy almes in the poure mans hart and it shall delyuer the froÌ„ all yuell Thy treasure is neuer so sure buryed or hydde as in the poure mans hart It is far better locked ther in than in thy yron chestis Forget that thou hast gyuen let nat the poure man knowe if it may be who is the autor of the good dede Whan thy nede requireth an intercessor the almes shall nat be duÌ„me but shall opteyne of our lorde that thou that dyddest succour thy neyghbour in any trouble shalt be delyuered from all yll Wyll ye here almes dede speakynge Come ye blessed children of my father for whan I huÌ„gred ye gaue me meate Whan I thyrsted ye gaue me drynke whan I was naked ye clothed me whan I waÌ„ted lodgyng ye lodged me whaÌ„ I was sycke ye viseted me whan I was in priâ—on ye came to me They remembre nat theyr benefittes and say O lorde whan dyd we se the waÌ„tynge those thynges and succoured the The other part reherseth theyr vertues and they here Go ye into euerlastyng fire Shal nat almes dede thaÌ„ be here a good spokes womaÌ„ that shal delyuer vs from helle that is from all mischief and shall ioyne vs to our lord fouÌ„â—aine of al goodnes What resteth now most dere brethernÌ„ but that we must beseche the mercy of our lorde to graunte vs that we may be mercifull to our neyghbour lest if we here let naught by his mercy shall aftward reqre it in vayne but the more we be prouoked by mercy here the more sharpe we shall fynde his iudgemeÌ„t Let mercy towarde our bretherne ouercome in vs