All the couÌsayle 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 couÌsayle I say is it nat on euery syde full of miracles yea that the very aÌgels cun nat serche out Wycked spirites se and vnderstaÌde 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 tyraÌny 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 testameÌt 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 remeÌbre 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 abuÌdaÌce therof by nombre of multitude Kyng Dauid the prophet in the same place coÌplecteth the largenesse and multitude of diuyne mercy Miserere mei deââ secuÌduÌ 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 coÌsidre 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 offeÌce 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 maÌslaughter 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 âworde to punysshe manslaughter and he hym selfe coÌmytted 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 waÌtoÌnes he coueted an other maÌs wyfe that he wolde seme delite rather iÌ rauysshyng thaÌ in simple fornication For he offeÌdethe nat so moche that nede coÌstrayneth 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 offeÌce Nathan the êphet dyd obiect agaynst hym vnder the parabol of the ryche thefe and poore maÌ robbed Nowe no kynde of maÌslaughter is more cruell than that that is nat by chance or sodayne mouyÌg of the mynde but by a dryft before driuen wayting coÌuenient tyme is coÌmitted 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 eÌtre 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 grouÌde 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 droÌke sekyÌg occasion to distroy him if he through dronkeÌnes shuld hap to speke ought vndiscretely yet Urias beyÌg droÌke wold nat come iÌ his house to take his pleasure with his wyfe An other gyle was added wherby the stroÌge 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 innoceÌt 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 âyn 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 maÌnes behoâe 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 remeÌbre 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 coÌplayned with god crieth out Where be thy olde mercyes good lorde Agayne in the psalme Cvj. Let the mercies of our lorde be coÌfessed 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
vnwelthynes as thou wylt touchynge the worlde yet if thou by these teÌporel yuels redeme felicite euerlasting thou art abuÌdaÌtly 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 fouÌde 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 amoÌge 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 êceyueth howe the carnall lawe in his meÌbres 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 fouÌde 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 eÌtre good lorde sayth he in iugement with thy seruaÌt for truely no lyuyng creature shal be fouÌde 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 vnderstaÌd howe moche he is bounde to the excedynge great mercy of god that so paciently suffereth our febleâes 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 êuable Whan god distroyeth the wycked lyuers that roÌne 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 penaÌce 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 âame 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 grouÌde 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 blyÌdnes 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 daÌned 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 êfect fathers of our fayth whiche onely we reherse for this entent that we maye declare what an excedyÌg 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 touchyÌg goodnesâ that we be defeÌded froÌ iuels depeÌdyng 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 êfect 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 coÌpasse you about and agayne to yÌe 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 coÌsider this howe litell or nothyng is the great poÌposenes what euer is of the humor of whose coÌielacioÌ the principles of mankynde take begynnyng whan as yet it is hyd in the womans wombe Than howe far that humor distaÌteth from hipocras and deyntie meates wherwith the childe nat borne is norished I wyl nat reherse here the filthines of maÌkyÌdis byrth only that ye haue ofte seen call to mynde What is more wretched thaÌ maÌkyndis 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 stuÌpes trees from colde hete with a double barke only mankinde naked on the bare grouÌde 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 maÌkinde 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 woÌbe agayne that he lefte the moulde quauereth longe a tokeÌ amoÌge al beastis of greattest weakenes brefely all the litel body is weake
lest we shuld syn let vs here our lorde reclaymyng vs that we despeyre nat Orels wo to vs if he shuld do to vs that he thretneth by the êphete and after the thyrde or fourth wickednes he shulde turne away froÌ vs his mercy leaue vs alone to our wyl Yea with many of vs it shulde go yuel if our lorde shulde turne his face away after the thousande wickednes But by by as his rightousnes beginneth to waxe rigorous Mercy steppeth forth sayth O lord god be merciful I pray the who shal lyft vp Iacob for he is a babe And agayne O lorde god I pray the cesse who shall reyse vp Iacob for he is a babe Thus Mercy our best defender pledeth the cause of our frailnes Nowe here howe redy forgyuenes is to one repentyng amendyng Our lorde sayth he hath had pite vpon hym It shal nat be sayd our lorde Ye se howe soone he thretnynge vengeance repenteth if we truly wolde repent our misdedes It shall nat be sayd our lorde I praye you what mother is so lightly pleased with her child Therfore syth we haue a lorde so easy to please an aduocatrice so effectual what thing is there why any despeyryng of hym selfe shulde eyther coÌtinue in sinnes or with Iudas flee to hange hym selfe Euen for the same purpose our lorde by al meanes myndyng our saluacion suffered most excellent most approued meÌ to fall in greuous synnes that by theyr example he myght corage coÌforte vs to hope of perdone What thinge in holy scripture is more laudable thaÌ kynge Dauid He was a kyng he was a êphet he was a maÌ to goddes mynde of his linage Christe was êmised But into howe foule in to howe many folde a synne dyd so great a maÌ fall He hereth of Nathan the rebuke and cruell thretnynges of our lorde But Dauid with two wordes turneth all this anger of god in to mercy He sayd I haue offended agaynst my lorde And forthe with Nathan sayde Our lorde also hathe transported thy syn thou shalt nat dye The thretninges be of a length that he may correct but howe swyft is the voyce of mercy Thou shalt nat dye Like wise by Esaie Ezechias heâeth Thou shalt dye shalt nat lyue Ezechias wept made great lamentacion The êphet the messanger of dethe was nat yet gone halfe the kynges court but the mercy of our lorde called him agayne sayeng Returne backe and say to Ezechias capitayne of my people This sayth our lorde the god of Dauid thy father I haue herde thy prayers haue seen thy wepyng and I haue healed the. The thyrde day after this thou shalt go in to the teÌple of our lordeâ The thyrde boke of kynges wytnesseth the same of Achab. There was nat suche an other as Achab whiche was solde to th enteÌt he might do mischife in the sight of our lorde And he hereth Thou hasâ kylde more ouer hast possessed As whaÌ he had slayne Na both he occupied his vineyarde but aâ last he was so afrayde with the cruel thretnynges that he reÌte his clothes ware a sherte of heare he faâsted slept in wollen wandred haÌgynge downe his heed Aâhab was froward he had oft despiseâ our lorde rebukyng hym he had heaped syns vpoÌ syns and at last he was rather feared with drede of mischefes hangyng ouer hym than myndyng to repeÌt amende and yet our lorde of excedynge mercy speketh to Hely Hast nat seen how Achab hath huÌbled hym before me bycause he hath huÌbled him âelfe for my sake I wyl bringe in no mischiefe in his days If that might of false repeÌtaÌce bâ so great that it can wrest the reueÌgyng sword out of the haÌde of god what shal the mynde do truly changed in to a coÌtrary affection and nowe nat for drede of punishemeÌt but for the loue of god abhorreth that he miswrought For that entent he suffred Peter whiche he had apointed chiefe of his churche opeÌly to fall He wept only opteined mercy Whan he delyuered his shepe to hym to fede for whiche he suffred deth dyd he cast in his tethe yâ offence of thrise forsakyng our lorde No forsothe for nowe al that was so washed away with teares that there remayned nat a steppe in our mercifull lordes remeÌbrance Paule the êsecuter of our lordis churche was ouerthrowen was made the teacher of nacioÌs We haue great examples of them that synned and eke of them that repented we ought nat by example of any to be êuoked to synne lest we shulde teÌpte our lorde but if any shulde hap to be attrapped by synne he hath examples of repeÌtaÌce lest he shuld despeire But they do waywardly that wyll nat folowe hym in repeÌtyng whiche they folowed in synnynge Howe many princes be ther that smyle at theyr auoutres and maÌslaughters for the example of Dauid Al though in Dauid were so many excellent vertues that this offence myght haue ben forgyueÌ in recoÌpeÌce of them but wolde to god lyke as they folowe hym offendyng they wold so folowe hym eke repentyng He spred abrode his synne through al nacioÌs of the worlde and despised the delectacions of the court for purpul he weareth a sherte of heare and as bread he âateth ashes mingleth his drinke with wepyÌg euery night he wassheth his bed with teares and moysteth his couerled with weping And he was nat ashamed to say and synge this verse of penaÌce to al synners Haue mercy vpoÌ me lorde after thy great mercy And after the multitude of thy mercies put awaye my wickednes He was iuge and gaue senteÌce of deth agaynst hym selfe For greatly disdaynyng he saythe Our lorde lyueth for he is the childe of dethe that hath done this thynge He coude nat more euidently be condemned than by his owne worde God was iuge and yet as the êsone were changed he coÌmitted the iugement to hym that was gylty The iuge was taken with a trip and he ouercame that coÌmitted to hym the iugemeÌt Dauid was happily ouercome god ouercame mercifully whaÌ he shewed the synner to hym selfe that had forgot hym selfe Before as a coÌquerour and droÌken with vnhappy prosperite he accomplished his pleasure with the womaÌ that he loued he delited in his moste swete childe but whan he was conuerted to our lorde than at laste he sawe where he was and what difference was bitwene a rightous maÌ an vnrightous like as an other prophecy teacheth WhaÌ a sinner with al his hart aknowlegeth his fylthynes coÌfesseth hym selfe worthy of punyshemeÌt thaÌ our lorde is iustified and ouercometh whan he is iuged that is whan he offreth the iugemeÌt to man as to be iuged him selfe But they that ordeyne theyr owne rightousnes make god in a maner vniuste a lier whiche wyl that his mercy shuld be knowen in euery maÌ and reioyceth to turne our vnrightousnes iÌ to his glory seyng where synne was plentiful there his fre liberalite abuÌdeth The olde Adam dyd
nat so but whan he was called to confession he laide the blame on his wife Like wise she called to coÌfessioÌâ blamed the serpent If they coude haue song the songe of Dauid God haue mercy on me they had nat ben banished paradise Cain nat goyng out of kynde what sayth he prouoked of our lorde to repent Am I my brothers keper If he had sayd I haue synned haue mercy and if he had sayde hit with al his harte the mercy of god was redy There is a carnall sorowe that engendreth deth suche as Iudas had but agayne there is a godly sorowe that bryngeth forth saluacion and sure ioye Paule tenderly louedde all his yet he reioyseth that he had caste the Corinthies in suche a sorowe he damned that had a do with his fathers wyfe as out of suche sorow as after a bytter playster foloweth continual ioye And in the mean while sure hope of saluacion mynglâd with repentance teÌpereth the bitternes of the sorowe So Dauid whan he had simply confessed his synne and the deserued wreache of god herke howe moche hope he conceyued of the mercy of god O lorde sayde he spryncle me with isope and I shal be clensed thou shalt washe me and I shal be made whiter than the snowe Nat of his owne good dedes but by sprinâlyng of the iÌmaculate laÌbes blud he promiseth hym selfe purenes and whan he aknowleged hym selfe froÌ his mothers wombe with spottes defylâd yet out of that washing he hopeth to haue fairenes of innocency that shulde passe the snowe in whitenes And he dothe nat only hope to opteyne innoceÌcy agayne but also that the wo of penaÌce shuld turne in âo spiritual ioye He sayth Thou shalt gyue ioy gladnes to my heryÌg my huÌble bones shal lepe for ioye Yelde to me the gladnes of thy saluacion and coÌfyrme me with thy principal spirite O woÌderfull trust of a synner yet more largely he promyseth hym selfe somwhat And my tonge sayth he shal shewe outwarde with great mirth thy iustice O lorde thou shalt open my lyppes and my mouth shal shewe thy preyse Whan he hath proued the mercy of our lorde so great he wyl eke exhort other that they shuld repent amende So our lorde sayd to Peter And thou coÌuerted somtyme confirme thy bretherne Dauid shulde haue perished if he had coÌmytted hym selfe to Iustice but he in that part to weake called vpoÌ mercy therfore the mercies of our lorde he syngeth for euer They that plede matters amoÌge men as ofte as theyr cause is in ieoêdy if they may they remoue it in to an other courte all though they be in dout whether they shall fynde there a more egall iuge And truly may hap other while he that appeleth may appele to his daÌmage But to vs moost dere bretherne hit is a thynge fer fer more sure nat to stryue with the iustice of god that is nat to caste vp our heles agaynst the pricke but by and by to calle vpon his mercy And truly in mennes iugementes they say there is nothynge surer than iâ we may by some colour clene deny the cryme that is layde agaynst vs and the rhetoriciens teache the most miserable state of a cause to be whiche they cleape deprecacion whan the defendant sayth I haue offeÌded forgyue me Here coÌtrary wise there is nothynge surer for vs than wylfully to aknowlege what so euer we haue myswrought and to beseche the iuge of mercy Hither syth the goodnes of god in all holy scripture so louyngly prouoketh vs sith the exaÌples of so many noble men exhorte vs hither why shuld any be fouÌde whiche despeâryng of hym selfe had leauer waxe olde in synnes There is nothyng iÌ god that is of simple nature that shulde striue with other and yet if we behold those thynges that chance vs a stryfe shulde seme to be betwene goddes iustice and his mercy Iustice calleth to punyshement but mercy as saynth Iames sayth leapeth vp agaynst iugement as a conquerour Who dyd euer crye Iesu haue mercy but by and by he opteined mercy The Cananee crieth Good lorde haue mercy her daughter is made holle Euery synner eke shulde crye Good lorde haue mercy and his soule shal be healed He the blinde begger crieth O son of Dauid haue mercy and his cloke cast away he receyued his sight Let vs eke crye Iesu the sonne of god haue mercy on vs let vs crye strongely coÌstaÌtly euen amydmoÌge the hourlynge multitudes of yl imaginacions he of this worldly beggers shall make vs enheritours of the heuenly kyngdome Who so euer seketh coÌmodites of this life is blyÌd is a begger iÌ a patched cloke beggeth a halfe peny of the people They that seke to get a kyngdome yea though they seme to go about a great thyng they do noâhyng els but wretchedly begge a half-peny of a multitude They that hunte for honours and dignites be they neuer so great they crie to the people Take pite gyue an halfepeny But if any wylerie Iesu lorde haue mercy he is redy to gyue vs hym selfe Our lorde tarieth he calleth yâ to hym art nat vnhappy but if thou ruÌne why tariest in thyne vnhappy clothes The alter of mercy is open and thou tournest thy selfe to the bondes oâ madnes The sainctuary of goddis mercy is opened and thou fliest in to the hurlepyt of vnhappy despeyre Thy sauiour recheth the his haÌde and thou turnest away thy face Heuen is open vnto the and thou ruÌnest downe heedlynge in to helle The lappe of goddis goodnes is hold open to the and thou fliest to the vnhappy halter The thefe on the crosse hereth This day thou shalte be with me in paradise and thou gyueste and byndest thy selfe to hell But now it is tyme to fulfyl that I lastely promised by what meanes the mercy of god may be soonest got For of prayers wepynge fastyng wearing of heare ashes that is of a contrite hart is nowe spokeÌ here and there through al the sermoÌ And truly these thynges opteyne mercy of god But well doyng to our neyghbour wresteth it out if I may so say Suche as euery man wyll haue god be to him let him shewe him selfe suche to his neyghbour The grekes prouerbe saythe Fauour getteth fauour But with vs mercy getteth mercy Luce .vj. Gyue and to you shal be gyuen Forgyue ye shal be forgyueÌ And by what measure ye haue met to your neyghboure by the same god shall met to you And I call mercy or pite nat only whan vengeance is forgyuen or nede of our neighbur eased but what so euer good dede is done to our brother with a good myÌde He that teacheth him that erreth that correcteth the misdoer and other while he that with strokes chastifeth one synnyng if he do it with a christeÌ affectioÌ he doth the warke of mercy vpon his neyghbour he that exhorteth them yâ shrynke from their good purpose that coÌfort the wofull that bring the
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 thyÌges vnworthy of hym to be gyueÌ If we be in synne let vs cal vpoÌ his mercy being sory repentaÌt Whan so euer a synner is truely repeÌtant he forgyueth al maner of synne Here amoÌge 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 streÌgth to âulfyll his wyll and his coÌmandâmeÌtes 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 amoÌge meÌ as though they had this vertue power that who so euer muÌbleth them vp shal eschewe euerlastyÌg punyshemeÌtes O subtile serpent o disceitfull diuel howe various howe crafty be thyn imaginacioÌs 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 êsuadeth rude and ignorant foles to set their trust vpon vaine thyÌges that they shulde set only vpoÌ god Surely suche he is and he wyll neuer ceasse to let vs froÌ our iourney heueÌward out of whiche place he was ouerthroweÌ But the mo wiles and subtilties that he worketh the more grace streÌgth god giueth vs to withstand hym But it is tyme most honorable lady to lay by my rude and vnâloqueÌt laÌgage that ye may here Erasmê° speke eloqueÌtly and in your owne mothers toÌge very playnly the whiche so coÌmendeth 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 bouÌte that whiche two thynges be most effectuous to directe vs to the eueâlasâynge fâlycite that is Christe Iesus the whiche preserue your ladyâshyppe 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 maÌs frailte and weakenes can naught do let vs all to gether with a common prayer beseche the mercy of the coÌmon 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 heÌce 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 moâher I denye nat euery where moche honour ought to be gyuen her but verily to our purpose nowe me semeth more expediânt if ye folowe me thus goynge before you Iesus Christe the almyghtye worde of the euerlastynge father that êmysest to be presânt 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 êmise 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 thaÌkes 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 êued to our power louyngly prosecute on our felowes lyke wyse seruantes If that euery maÌ as the rhetoriciens teache is right diligeÌt and attentiue to here those thynges that he vnderstaÌdeth 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 boÌde 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 daÌnacion 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 euerlastyÌg 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 engeÌdred one way by pondrynge the great offences an other way by consydrynge the ryghtous iugemeÌt of god without râmembrance 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 râceyued 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
vnto his mercies in the syght of all that toke them He sayd mercies bicause he had rehersed many wycked dedes with whiche he prouoked the anger of god And Dauid on all partis oppressed with yls sayth It is better that I fall in the haÌdes of our lorde for manifold are his merices than in to the handes of men As in one offence often times are many sinnes so lyke wise in one mârcy many mercies are conteyned Ones he redemed mankynd but here in howe manifolde are the mercies Whiche Esaias beholdynge with the eie of fayth speketh thus in the persone of god promysynge our sauiour Iesus And I wyll make with you a couenant euerlastyng the faythfull mercies of Dauid In a lyke figure god being appeased speketh in the prophet Hieromie And I wyll gyue you mercies and shall haue pite vpon you For many greuous synnes many mercyes are promysed Lyke wyse after many afflictions god hauynge pyte of his people speketh thus in the prophet zacarie I wyll retourne to Hierusalem in mercies and my house shall be buylded But why reherse we those thynges out of bokes of the olde testameÌt in whiche so ofte tymes the name of mercies is encouÌtred And yet some heretykes beleue that the same lawe procedeth of a âuste and nat of a good god whan it souneth welnere nothyng elles than the mercies of our lorde Howe moche lesse is it to be maruailed if Paule thapostle in the .ii. pistle to the Thessal accordyng to the prophettis wordes writeth in this wyse Blessed be god and father of our lorde Iesu Christe father of mercyes lorde of al coÌsolacioÌ whiche coÌforteth vs in al our tribulacion The apostle somwhat addeth to mercy for it is a poynt of mercy to êdone offence done here whiche is moche more god of a reueÌger is made a coÌforter These thynges we haue repeted of the holy scripture to th entent that we by that fygure of spekyng myght vnderstande the signified excedyng and vnspekeable mercy of god towarde euery body and in all yls The same is shewed by an other figure whiche is eyther Anadiplosis that in latin one may calle CoÌduplicatio orels nerest to Anadiplosis For as the Hebrewes call that good good that they reken to be excedyng good and yll yll that is excedyng yll so likewise in holy scripture god is ofte called pitefull and mercifull for the excedyng greatnes of his mercy So ye rede in the psalme Cxliiij Our lorde is pitefull and merciful and as though that also were a small thynge he addeth Pacient and moche merciful Agayne in an other psalme Our pitefull mercifull lorde hath made remeÌbraÌce of his marueiles Lykewyse in Iohel Rente your hartes and nat your clothes for our lorde god is pitefull and mercifull and sorowynge for malices And in the prophet Ieremie Therfore my bowelles haue ben troubled vpon hym I piteynge shall haue mercy on them saythe our lord What is piteyng to haue mercy but to haue mercy out of meaâure To this poynt êteyneth that sythe it is infinite what so euer is in god yet it that amoÌge men sowneth vnto vice holy writte semeth to ascribe vnto hym certeyne ouer moche and vnmoderate mercy I wolde your goodnesse shulde so take this sayeng as êswaded nothynge to be in god that sowueth to any vice shuld vnderstande that vnder yâ figure the holy scripture submytâyng it selfe to maÌnes êceyuyng signyfyeth a marueilous an iÌcredible excesse of diuine mercy Whiche thynge that I may more plainly speake ye more êfectly êceyue coÌsydre this in your mynde ¶ If a kyng shulde stablyshe rigorous lawes on a mankyller after he had coÌmyttâd maÌslaughter ones wolde êdone hym may hap it shuld be ascriued to his clâmency But he êdoned hym that had done that mischeuous dede .x. tymes or more wolde nat euery body crie out The kinges clemeÌcy is oâuer moche yâ ouerthroweth the strength of the lawes êuoketh the lewde êsones to do wickedly for lacke of punishemeÌt Also a father that ones or twise for gyueth his son for spendyng his money lewdly away may hap shal be called eaây and mylde If the same father often tymes gyue his soÌne money so lewdly wastyng hit wyll nat euery body saye He is to easy and by his hyndnes marreth his soÌne And moche more southly hit myght be sayd if he dyd so to his seruant More ouer if an husbande shuld take in worth if his wyfe were takeÌ ones in auoutry vndouted euery body wolde marueyle to fynde so meke an husbande But the womaÌ soone after breke her wedlocke is takeÌ iÌ auoutry nowe with one nowe with an other if he thaÌ toke her to hym agayne wolde nat all the people say he were a starke fole orels his wiues baude But god that is our kynge our father our lorde our spouse excâpteth no kynde of syn he prescribetâ no noÌbre of synnyng as ofte as we ameÌde he releaseth our peine whiche his euerlastynge lawe thretneth he receyueth vs in to his household he leadeth vs iÌ to the chaÌbre of his charite he nat onely receyueth vs but also forgyueth all our offeÌces The shepe that was lost he carieth home on his shulders to the cote agayne he stereth the congregation of holy folke to reioyce to gether he mereth the riottous childe returnyng home froÌ far cuntrey he offereth hym a fayre gowne and a rynge he coÌmandeth to kylle a goodly calfe What thyng els signifieth all this but vnmoderate âif I may so saye ouermoche mercy of god But nowe it semeth lesse marueile if a mân forgyue a man offeÌdyng that also other while doth offeÌce hym selfe likewise or may offeÌd if a kynge êdone hym that somtyme dyd hym good profitable seruice or if the father forgyue his son whose coÌuersacioÌ he feleth doth ease his olde age if a mayster forgyue is seruant by whose labour he partly lyueth if the husbaÌde forgyue his wyfe taken in auoutrie with whom other while he leadeth his life pleasantly AmoÌge men he that some time êdoneth dredeth hym that he forgiueth and other while can nat aueÌge hym selfe if he wolde But god that hath nede of no maÌ that may with a becke distroy vs if he wold so often tymes of vs despised forsakeÌ denied suffreth calleth receyueth and enbraseth vs. As no loue is more ferueÌt nor strayter conioynynge than betwene man and wyfe so lyke wyse no anger is harder to appease than it that ryseth by breakyng of wedlocke And yet here what our mylde lorde saythe by the prophet Esaias to his spouse an auouârice defyled with so many auoutries It is coÌmonly sayd if a maÌ forsake his wyfe and she departed froÌ hym weddeth an other man shall he retourne to her any more Shall nat the womaÌ be poluted and defiled Truly thou coÌmittest fornication with many louers and yât returne to me saith our lorde I wyl receiue the. A maried maÌ wyl nat take his wyfe agayne whom parauenture he forsoke for
a small faute or cause if she after the deuorce be wedded to an other maÌ For wedlockis loue can nat suffâe the coÌpany 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 euerlastyÌg lyfe with whom Paule agreeth tunably writyÌg 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 greaââharite this so great mercy shulde be conferred to all humayn charite mercy to our merites wolde hit nat well seme vnmoderate But ârewly it shall appere moche more veritable if we coÌsyder 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 coÌmitteth auoutry who so euer eÌuieth 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 êauenture 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 vnderstaÌde that in holy writte the cleapyng of mercy signifieth somtyme liberalyte somtyme grace preueÌtyng somtyme auaÌsynge other while coÌfortyng agayne other where healyng but very ofteÌ forgyuyng orels also punyshynge For surely after my mynde that the our lorde spekâth in Luke Be mercifull like as your father is mercifull perteyneth specially to liberalite For êfecte liberalite is if one do good to his eÌnemes Mattheus saith hit more playnly in a lyke sayeng of our lorde Be ye sayth he êfect 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 staÌde stylle For whom engendreth the pleÌtifull 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 benâfites What is man saythe he that thou remembrest hym or the sonne of man that thou visetest hym Thou haste made hym lyttell lâsse 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 bouÌd to the mercy of god for the heueÌly 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 testameÌt we ofteÌ rede that by ministracion of angels the huÌgry were refreshed prisoners dâliuered couÌtres ouerroÌne the good folke coÌforted 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 preueÌtyng yâ Wherof Dauid nat in one place sayth And his mercy shal preueÌt me Thou art no bastarde borne nor lame nor blynde thou art nat poore nor dulwitted like as many be borne gyue thaÌkes to the mercy of god preueÌtynge 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 teÌperaÌce êtly 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 teÌperaÌce But moche more southly yâ right holy man Francis asâriueth vnto diuine mercy that Socrates yeldeth to philosophie For on a tyme whaÌ his felowe of him coÌmanded so to do had reuiled hym with what so
euer wordes a mischeuous caytiue is wont to be rebuked callynge hym churche robber mankyller backebiter poller poysoner he toke it most paciently and bewayled him selfe that he was suche one An other tyme whan his felowe asked him why he âoÌpelled hym to make so many lies vpon an innoâeÌt for none of al these thyÌges were iÌ him he answered Thou dost nat lye for al these had I ben yea moche more nere that the mercy of god kept his seruant froÌ those synnes And the mercy of god doth nat only preuent prouoke vs to goodnes but also helpeth vs entprisynge accoÌpanieth vs goyng forth and in conclusion gyueth vs puissance that we may êfourme that mannes strengthes coude nat do Me semeth the apostle Paule signifieth suche a maner of mercy in many places but specially in gretynges besechyng grace and peace In pistils to Timotheus also he addeth mercy And certes without preiudice of a better sentence if any haue it to shewe I thynke grace êteyneth to callynge of vs for we be called by fayth that is beleue This fayth is the free gyfte of god and therfore they to whom it happeth are for it bonde to the diuine mercy Mercy êteyneth to dyuers gyftes distributed to eche after the measure of his faythe Peace longeth to the innoceÌcy of all the lyfe with out whiche freÌdship with god can nat he had nor true coÌcorde with our bretherne Ueryly as oft as we be deliuered froÌ iuels that we be greued with we shulde nat repute it to the sterres to Fortune nor to our prudeÌce but we ought to ascriue it al to the mercy of god No man tangled in the boâdes oâ syn can be deliuered excepte he be holpe by diuine mercy This teacheth the psalme Cxxix For our lorde hath great mercy and in hym is plentyfull redempcion and he wyll redeme Israel froÌ all iniquities theroâ Farther that the mercy of god delyuereth vs also froÌ bodily harmes Paule declareth writyng to the PhilippeÌses Epaphroditus was sicke yea nere deed but god saythe he pitied hyÌ nat only hym but also me lest I shuld haue had sorowe vpon sorowe Nor there is no differeÌce bitwene mercy helpyneg and coÌfortyng saue that we be holpe whaÌ the yuels be takeÌ away that greued vs but mercy coÌforting is at hande as oft as in the myddes of afflictions iâ tempereth the grefe of aduersite with mynglyng of ioyâull thyÌges causing frute with teÌptation as Paule sayth wherby we may susteyne hit And the same yuels ofte tymes are sente of god pitâynge wherby we may âither purge our yl dedes coÌmytted orels withdrawe vs that we commytte no mo or to mynistre vs matter to exercise vertue In suche wyse AbrahaÌ was teÌpted so Iob was exercised in dyuers troubles so who so euer lyued well in Iesu Christe werein this worlde proued by dyuers aâflictioÌs as golde is by the fyer Where be they that murmure agaynst god as oft as to them happeth bodily sickenes or deth of theyr children or wyfe or as ofte as they haue losse of householâe stouffe or as ofte as theyr felde frutes fayle nat vnderstandynge these to be the most certeyne tokens of god piteyng vs Let vs rather here what SolomoÌ monisheth vs My sonne caste nat awaye the teachynge of our lorde nor leaue hym nat whan he correcteth the For hym that our lorde loueth he correcteth and deliteth in him as a father in his childe Paule to the Hebrewes repeteth this sentence changyng somwhat the wordes For whom our lorde loueth he chastiseth he scourgeth forsothe euery childe that he admytteth Therfore mooste welbeloued brethernÌ as oft as the storme of aduersite assaileth you coÌtinue in discipline as Paule couÌsaileth knoweyng that god offreth hym vnto you as vnto childreÌ here the voyce of the father mercifully correctyng his children in the psalme lxxxviij If they violate my iusticis and kepe nat my coÌmandementes I wyll visete theyr iniquites by the rodde and their synnes by beatynges But I wyl nat throwe my mercy froÌ hym nor I wyl nat hurt in my trouth And lyke wyse Paule thretneth the chyldren that he loueth sayeng What wolde ye shal I come to you by the rodde or in the spirite of hyndnes and mekenes But the same Paule saythe What nedeth me to iuge of them that be without No voyce is more bytter and sharpe vnto chyldren than to here theyr father saye Do what ye wyll I care nat For thus sayth he that myndeth to disherite Surely this fatherly hyndnes is sharper than any chydynge Therfore as sufferance is cruell so correction is mercifull The iuste man saythe He shal correct me in his mercy and shal rebuke me but the oyle of the synner shall nat grece my heed Paulus Emilius the Romayn capitayn whiche being prosperous in all his dedes diuined that some great iuel was coÌmynge And Polycrates the tyraÌ of Samiens went alway about to redeme the enuy of fortune flateryng with losse of a ring most precious Howe moche more ought we drede lyuyng wickedly lest the iuste vengeance of god hange ouer vs whan the prosperite of temporall goodes flater vs longe For whan god in the prophecies wyll expresse his vnpeasable anger he thretneth to take away his rodde from them and that by afflictioÌs he wyl nat redresse their sinnes God kepe vs most dere bretherne from suche felicite But rather if the mercy of our father vouchesafe vs ought of welth we must thaÌke hym be carefull lest we any where shulde abuse his liberalite And if aduersite greue vs we shuld no lesse thankyng hym submit vs holly to his arbitremeÌt To haue helth of body thou submittest the to the phisician a maÌ thou sufferest the surgian to bynde cut and burne wylte nat submyt the to thy maker lorde father and sauiour that thou maist haue thy soule helth euerlastynge Thou darst nat lymyt to the leche thus and by this reason heale me and shal we coÌdicion with god howe he shulde êuide for our soules helthe Paule thapostle suffâed thangel of the deuyl to assayle hym and gyue hym blowes for so it was expedieÌt to reteyne the gyftes that he had receyued Whan I am weake sayth he than am I stronge And he glorifieth gladly in his infirmites that he myghte possesse the vertue of Christe dwellynge in hym What be we that refuse this mercy of god by dyuerse afflictions as hit were with bytter playsters procurynge our helthe The coÌmon people whaÌ they se one that is desceÌded of high linage hauing abuÌdaÌce of riches helth of body heaped in honors are wont to say Howe moche is he bouÌde to god Thus iuge they that esteme felicite in those thing is ytâe seen outward But he that examyneth the thynge after the iugemeÌt of god shall fynde ofâeÌ tymes the lowe byrth poore sickely the out cast amoÌge men more bouÌde to the mercy of god than these ioly felowes that the grosse multitude maketh egall to goddis Heape to gether as moche of
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 amoÌge the olde many be vncurable Som take maÌkinde soone after the byrth som also in the byrth as lepre fallyÌg 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 coÌsyder this by hym selfe what doÌmages 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 maÌnes state let hym rekeÌ the course of the life past couÌt fro what sickenessis froÌ what great perils he is escaped let him thanke the mercy of god Uerily I wolde reken amoÌge bodily yuels as principal the sedes of all maner vicis faste routed in vs howe greatly to aÌger to bodily pleasure to riot to eÌuy to aÌbicion to couetousnes to robbery froÌ our mothers wombe we be enclined where all other beastis lyuen lowably wiâh in the desyres of natureâ What a labour is it to vs all to wrastâll 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 coÌsydre what rout of yuels ânuiâon vs without and ye shal fynde that many mo perishe by chaÌce thaÌ sickenes Howe many be distroyed by lyghtnyng erth quakes grouÌde openynges lakes floddes of the see and ryuers infectous aer venom wyld beastis fallyng of huge thinges yll phisicioÌs but no way greatter distruction than through warres But all these myscheues thretten to distroye but the body Howe many daÌgers hange ouer the soule fro the fleshe a houshold eÌnemy fro the worlde nowe flattryng that it may strangle nowe ragyng that it may oppresse fro wicked spirites that oâher 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 amoÌge 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 remeÌbrynge of these so great myscheues and no wronge but the more ye here of yuels and daÌgers the more ye be bouÌde to the mercy of god whiche amoÌge al these yls nat onely defeÌdeth 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 pleÌtifully we ought to thaÌke 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 heueÌly kyngdome The serpent droue vs to dyuers sorowes of this life Christ restored vs to ioyes euerlasting of lyfe iÌmortall 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 eÌnemies He ouercame the worlde he vanquished all Satanas tyraÌny 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 coÌfortyng 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 prudeÌce 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 vnderstaÌde the hope of your owne merites to be excluded Where the streÌthes of nature fayle vs where our merites forsake vs there mercy succoureth vs. The warriours shyldes couâr 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 slâight of the serpent that wayteth to attrap vs afore lest thinges present greue vs behynde lest thinges past eÌuade vs agayne on the right haÌde lest prosperite make vs insolent on the lyft hande lest aduersite ouer throwe vs. TrustyÌg 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 coÌpassyng me about But Paule thapostle cryeth out yet more boldly writyng to the Romayns If god be with vs sayth he wâo 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 beyÌg bold on this armour dyd nat only dispise grefe huÌger pouerte peril êsecutioÌ but also the tyraÌs 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 aÌgels principalites vertues thinges present to come fortitude altitude depthe so forth if any other creature were in the heueÌs 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
our lordes voyce stoppe theyr eares lyke the deââe edder that stoppeth her eares for the noneâ lest a shulde here the voyce of the enchanter wysely To day sayth the psalme if ye here his voyce be nat harde harted To day is ours as longe as we be in this lyfe whiche all the while hit lasteth our lorde cesseth nat to speke to vs steryÌg vs to do penance offryng forgyuenes ppared What sayd I forgyuenes The mercy of god is more whiche promiseth to them that returne a precious gyfte For thus we rede in Iob If thou wylt returne to almyghty god thou shalte be edifyed and shalte voyde wickednes far froÌ thy tent for erth he shall gyue the a flynt stone for a flint stone golden ryuers Let vs here the mercy of our lorde in Esaie steryng vs to repentaÌce If ye seke saith he seke returne and come if ye seke th ende of yuels seke hit nat in children of men in whom is no saluacion nor of eÌchantours nor by hangyng your selfe but aske it of me that alone both may and am redy to forgyue Only returne from those thynges that ye fylthily haue loued turned come to me Agayne in the same êphet eÌtysyng al mankynde to hym he sayth Am nat I a lorde and there is no more god but I God iuste and holy is none besyde me returne to me and ye shal be âaued al the costis of the erth for I am god and there is none other These wordes our lorde speketh to gentils idolworshippers to maÌkyllers churche robbers âechers blasphemers thou wretche by dispeyre woldest turne away from our lorde In olde tyme whan synne vnpunished rayned amoÌge folke the merry of god semed to be drawen within the narow bouÌdes of Iudee But by the gospell mercy spred ouer all costes of the worlde In Ieremye also he thretneth the obstinate but he offereth them forgyuenes prepared that repent ameÌde If that folke sayth he wyll do penaÌce for theyr synne that I haue spokeÌ agaynst them I wil also do penaÌce vpon the harme that I thought haue done them And he that a lyttel before thretned distruction pluckyng vp by the rotes sparklyng about promyseth thynges coÌtrary and sodaynly sayth I wylâ speke of the people realme that I may edifie it and that I may plant it Like wyse in Ezechiel he nat only êmiseth hym êdoÌ that turneth agayne but also that he wold forget all the synnes that he had done before For whan he had afore remeÌbred euery kynde of myschefes and daÌnable dedes he addeth If the wicked man wyl do penaÌce for al the synnes that he hath wrought and wil kepe al my coÌmandementes and wyl do iugemeÌt and iusticeâ he shal lyue and shall nat dye I wyll nat remeÌbre al the iniquitees that he hath wrought Is it my wyll sayth our lorde that a synner shulde dye and nat rather that he shulde be coÌuerted froÌ his sinnes lyue And a lytell lower Be ye coÌuerted and do penaÌce for all your synnes and your wickednes shal nat distroye you throwe away all your offences wherby ye haue traÌsgressed and make you a new hart and a newe spirite And why die ye the house of Israel Bicause I will nat the deth of the dyeng treature sayth our lorde turne agayne and come Why despeyrest thou wretche sith god for this seÌt downe his son in to this worlde yâ yâ shuldest haue good hope He hym selfe vndouted is the mercy of god of whom Dauid syngeth O god we haue receyued thy mercy in the myddis of thy churche Be thou iÌ the churche and enbrace mercy He rysyng crieth I wyl nat the deth of a synner but rather that he shulde be coÌuerted lyue Here this voyce thou vnhappy synner shake of deedly slepe rise agayne with Christ that thou mayst lyue in hym For he reuiued to th ende the deth of syn shulde nat alway possesse the. And if any body suspect that this mercy of god is nat ppared nor redy but for these that coÌmyt fewe lyght syns let hym here what our lorde with a clere voyce promiseth Whan so euer a synner bewayleth his synnes I wyll forget al his iniquitees He excepteth no kynde of synne he poÌdreth nat the greatnes or multitude of offences Be sory only and forgetfulnes of all thy syns past is redy For small offences without whiche maÌs frailte lyueth nat we call dayly vpoÌ the mercy of god sayeng Dimitte nobis debita nostra c. For gyue vs as we forgyue them that offeÌde vs And we be herde if we here our neyghbour prayenge that we shuld forgyue him And also amoÌge deedly synnes is a certeyne order as amonge meÌ some slepe nat very souÌdly so that with a litel whistryÌg they awake there be that slepe more depely that one must speke loude to wake them there be that slepe most depely that vneth with great tuggyÌge they wyl awake so with god som be lighter deed some more greuously and some moste greuously But no kynde of dethe is so desperate and deedly that he with his voyce dryueth nat awaye at whose voyce also they rise agayne that were deed iÌ theyr graues and no man is takeÌ with so depe slouÌbre of deth that is nat by hym reysed This threfold difference of synners the deuout interpreters of holy scriptures suppose signified to vs by thre corses that we rede were reysed from dethe to lyfe by our lorde Iesu. The maister of the sinagogis daughter a mayde .xij. yere of age he reysed in the house a fewe admytted to se it he forbade to tell abrode that was done These be they that fyrste nat of purposed malice but eyther by sleprenes of age or by mans frailnes be so slyden in to som synne that they be nat yet obstinate in yll nor yet no foule rumour ruÌneth of that mysdede Our lorde Iesus lightly reyseth those with his hande put for the hydynge theyr fylthynes and prouidynge for theyr shamefastnes But he reysed vppe the wyddowes sonne with more busynes Nowe the carkeys was caried to the graueâand in goyng our lorde met them he moued with the sely womaÌs weping bade them stande styl that bare the biere he reysed the yonge maÌ Fyrst he sittech vp soone aft he speketh shortly after he skyppeth out of the coffyn is deliuered to his mother agayne These be they vndouted that be so fer iroÌne in synne that they be infamy can nat be reclaymed froÌ synnyng they by open penance lytell lytell be reised agayne to life He sitteth vp whiche forsakyng syn lyfteth vp hyÌ selfe to the purpose of a better lyfe He speketh that coÌfessyng his foule synnes aknowlegeth the mercy of god He is yelded to his mother a lyue that aft al remedies accomplished is restored to the coÌmunion of the churche agayne Lazarus truly nowe stanke in his graue He is bewayled onely of his deâperate systers and freÌdes here Iesus byddeth to shewe hym the graue he wepeth
foles rather than heretickes that of one make two goddis one of the olde testament that was onely iuste nat good the other of the newe that shuld be onely good and nat iuste coude they nat at leest wise here this songe that is so often tymes rehersed in the psalme Cxvij Aknowlege to god that he is good and that his mercy is in all worldes Where is mad Manicheus that taught in his bokes that he that speketh to vs so louyngly by his prophettes and that dyd ordeyne Moyses lawe was no veray god but one of the wycked dyuels The selfe same is god of both the lawes the same trouth the same mercy by Iesu Christ our lorde saue that in Moyses lawe be shadowes in the gospell trouth in the other was promyse in this is êfourmance in that was moche and great mercy towarde the Iewes here is the holle well of mercy or rather the see that hath flowen ouer all nacions of the holle worlde by whiche flode the syns of al mortal creatures are washed and skoured away Surely this was the happy flode of mercy the olde flode a fewe saued distroyed the synners this holsome flode washeth away the syns saueth al that beleue in the sonne of god He that in bokes of the olde testament promyseth the Hebrewes repeÌtyng ameÌdyng forgyuenes the same present in the gospel crieth to euery maÌ Come to me al that labour be loden and I wyll refreshe you Take my yocke vpon you and ye shal fynde rest for your soules For my yocke is swete my burtheÌ light Rede the lyfe of Christe ouer ouer what thynge els se ye therin but coÌtinuall mercy toward euery body He healed sicke folke frely he fed the huÌgry he succoured them that were in perill he made lepers holle clene he gaue the blynde their sight restored the lame theyr lymmes he droue away dyuels he reysed deed meÌ to lyfe he assoyled them that were repeÌtaÌt Agayne serche out al his techyng what other thing doth it sauer thaÌ excedyÌg great mercy of god By howe many parables printeth he the same in our myÌdes that we shulde slyde no wayâ For what other thyng sheweth the parable of the shepe brought agayne on the sheperdis shulders of the pece of money lost fouÌde of the holle folke that nede a phisicioÌ of the seruant to whom all his duyte is gyuen agayne of the vserer that forgaue both the dettours of the publican pharisee of the pylgrym hurt whom the samaritan healeth of the curâese stewarde to his dettours of the disceiuer of his maister of the ryottous childe receyued agayne And the very cleapynge of the gospell doth it nat by by promyse mercy What promiseth hit To blinde sight to prisoners êdon to the brokeÌ holnes shortly to speke a yere acceptable to our lorde that desireth none other thynge but mans saluacion Nowe the same name of Iesu that is of a sauiour what other thynge êmyseth it but saluacion mercy If he had proclaymed hym selfe a iuge it had beÌ somwhat why one shuld haue beÌ afrayd nowe thou herest sauiour and despeyrest of saluacion And so forthe to th ende the truste of saluacion shuld seme more certaine bicause it wold seme vnlykely that so great a lake of synnes that all maÌkynde was defiled with shulde be purged cleÌsed with the blud of gottis calues he the son of god got vp on the auter of the crosse and for our synnes he offred hym selfe most effectuall sacrifice to cleÌse all our synnes And hangynge on the same crosse he prayed for them that crucified hym for them yâ reuile rayle vpon hym thynkest thou aknowlegyng thy syn sorowfully besechyng his mercy he wyll deny the forgyuenes Trust to hym merciful thou shalt fynde mercy what thyng is it the faith opteyneth nat of Christe He that mistrusteth the phisicioÌ is his owne let that he can nat haue his helth agayne Truely so moche god inclyneth to the prayers of wretches cryenge to hym that he gyueth mercy at one other mans prayer if he haue a good hope with hym The Canane crieth to him and her daughter is made holle the Centurion trusteth and his seruant is restored to his helth the maister of the Synagoge prayeth his daught is reliued the father desireth his son is deliuered of a wicked dyuel The apostles crie O lorde saue vs we perishe and they be al saued In many folkes he âaried nat the prayers of the mouthâ he seeth the fayth of the cariers sayth to the man sicke of the palsey Trust son thy synnes be forgyueÌ the. The mother only they that went with her wept the yonge maÌ that was deed ariseth Martha and Mary do nothyng but wepe and Lazer relyueth Mary the synner wepeth she annoynteth kysseth hym she hereth Thy synnes be forgyuen the. He prayeth inough that knowlegeth his sickenes he prayeth vehemeÌtly that wepeth and hopeth The womaÌ diseased with the blody flixe priuely toucheth the garment of Iesu and forth with she felt the power of mercy coÌming forth Like wise we rede that many other were cured by touchyÌg the garmeÌtes of Iesu. So redy his mercy is euery where at euery occasioÌ he succoureth wretches If thou darste nat call vpon Iesus if thou canst nat touche Iesus at lest touche priuely the skyrt of his garmeÌt go to som holy maÌ in whom this vertue shyneth that with his prayers he may coÌmende the to our merciful lorde For by them ofteÌ tymes he putteth forth his power beyng redy on euery syde to gyue saluacion to euery maÌ For that enteÌt he came this was the food wherwith he was fedde that he might drawe synners to repeÌtaÌce And in the boke of Genesis also whan wicked folke by theyr mischeuous dedes êuoked the wrath of our lorde yet at the prayer of AbrahaÌ our lorde had forgyueÌ many cities appoynted to be distroied if he coude haue founde .x. good men amonge the people The peple of Israel had deserued to be distroied our lorde at the prayers of Moyses restrayneth the sworde of vengeaÌce O blinde vnkynd folke that regarde nat the mercy of our lorde that is so metyng so redy euery where but more vnhappy be they that wyllingly despeyre of that the frely is offered them He is lightly pleased whiche nat willing is reueÌged For what other thyÌg souneth this voyce And why dye ye the house of Israel Agayne in an other place he bewayleth that he al the day had spred abrode his handes to the people without beleue striuyng agaynst him Agayne in Micheas My people what haue I done to the or wherin haue I greued the answere me Lyke wyse in Esaie What is hit that I ought to haue done more to my vyne and haue nat done it Our lorde doth euery thynge that he myght saue vs and shal we wylfully cast away hope of saluacion In the gospell
none all ought to watche that they despise nat the goodnes of god but if they hap to slide agayne by and by they shulde hast to remedy before the disease by coÌtinuance waxe vncurable Some iÌ olde tyme with right great peril forbare baptisme eueÌ to the last day of theyr lyfe whom some called bad christiens and some yll watered as christieÌs nat very true but with more ieêdy the synner êloÌgeth the remedy of penance that is euery where redy The christener is nat alway present but lyeng in thy bed thou mayst coÌfesse thyn vnrightousnes to our lorde and purpose to amende thy lyfe One is nat alway present to washe thy body teares be alway present with whiche thou mayst washe the fylthes of thy soule And nat without a cause a dout is whether the baptisme be effectual wherby whaÌ ther is no hope of life and were in paÌges of deth were rather spryncled with water than baptised For they shewed that they wolde a synned coÌtinually if they myght haue lyued styll But moche more southly great lerned men doute whether penaÌce be fruteful that is êloÌged a purpose nowe deêtyng heÌce they take it and wold nat take it except deth coÌpelled them For lyke as grouÌde ofte moysted with heueÌly raine bryÌgeth forth naught els to his tyller than thornes wydes is cursed caste in to the fyre so god other while for his goodnes obstacly despised endueth them with a peruersed mynde Wherfore the surest way most dere brethernÌ is nat to êlonge the mendyng of the lyfe but by by at the voyce of our lorde callyng vs to do of the old maÌ with his dedes and desyres lest our lord so oft nat herde wyll nat here vs agayne callynge to hym Dredeful is the voice wherwith he thretneth them that wyll nat here him mercifully callyÌg Bicause sayth he I called you ye turned away I reched forth my haÌde ther was none that wold se it ye despised al my couÌsayle and set naught by my rebukes I also wyl laugh and scorne iÌ your distruction whaÌ it shal fall on you that ye drad Whan sodayne calamite ouerthroweth ruine as a teÌpest dassheth downe whan trouble greffe assayleth than they wyll call on me I wyl nat here them They shal arise yerly and they shal nat fynde me bicause they hated my lernyng and wolde nat coÌceyue the drede of their lorde wolde nat rest vpoÌ my couÌsaile and wold withdrawe froÌ al my correctioÌ God punisheth diuers wayes that he might correct vs. At last whaÌ our obstaclenes hath ouercoÌe al remedies he forsaketh vs as desperate and leaueth vs with our owne fre wyl Like as a phisicioÌ assaynge al that his crafte can to put away the disease whan he seeth the pacient forsake all medicins at last he leaueth hym with his sickenes as he that wyll nat lyue Mercy sayth the psalme iugemeÌt I wyl synge to ye. The day of iugemeÌt abydeth al after they shal be departed this lyfe As longe as this lyfe lasteth there is hope of mercy Therfore while thou lyuest beseche our lorde mercy But they that lie dyeng or they that extreme olde age opresseth nowe in a maner lyue no more Here the couÌsayle of the wyse Hebrewe what euer thou be that from day to day drawest the lynde of wickednes and makest no ende of synnynge Turne the to our lorde saith he and forsake thy sinnes Pray the face of our lorde and mynishe thyn offences Returne to our lorde and turne away froÌ thyn vngratiousnes and hate cursynge and knowe the iustices and iugementes of god and stande in the lot of proposicion and speche of almyghty god go in to the partes of the iuste worlde with the lyuyng gyuyng confession to god Thou shuldest nat abyde in the errour of wicked folke coÌfesse yâ before dethe The confession of one deed perisheth as nothyng Thou shalt confesse the liuyng Alyue and in helth thou shalt confesse preyse god and glorifie in his mercies o howe great is the mercy of our lorde and his fauour to them that returne to hym Thou herest the great mercy of god is redy but that is if thou aliue in heale wylt be coÌfessed to our lorde But what shal we say of them whose bodyes be vnable to synne yet the mynde putteth nat away the synfull appetite and whan by reason of age the body is nere deed that they can nat do wycked and fylthy actes yet they leaue nat to speke leudly Howe shulde they be confessed to our lorde alyue that leaue sooner to lyue thaÌ to synne But thou yonge maÌ in thy flowryng age why êloÌgest the meÌdyng of thy lyfe dayes monethes yeres If thy body were diseased with the dropsy and thou haddest before the redy a certayne sure remedy for that disease woldest thou say The next yere I wyl heale my sickenes I knowe wel thou woldest nat be so mad but thou woldest haste most gredily to be healed And iÌ the diseases of the soule moche more perillous tariest driuest forthe froÌ day to day froÌ that day to that yea thou defferrest thy saluacion to the day of thy dethe And who is thy surete that thou shalt lyue tyl to morowe But these thinges be nat spokeÌ to th ende that any shulde despeyre of forgyuenes but to th enteÌt we wold wrest froÌâche the careles continuance in synne There is synne that neither in this worlde nor in the worlde to come is forgyueÌ God forbyd that any of vs shulde swarue so far wyde And therfore the most sure thyng is to eschewe synne The next is that by by we put it away by penance that is wrought vnskylfully A good man falleth .vij. tymes on a day but he riseth agayne al though this be spoken by veniall syns And therfore our lorde ofte tymes thretneth vs sharply in holy scripture lest on trust of forgyuenes redy we shuld walowe in to the myer of vngratious dedes And therfore the plaister of penaÌce is nat gyuen that we wylfully shulde continue in our disease but lest he whiche perchaunce falleth shuld be lost for euer In Amos our lorde oft thondreth agaynst thre or foure wyckednessis Shall nat I abhorre them It is wyckednes to thynke yll Here by by we shulde take repentance but ãâã is greatter wickednes to wyl to êfourme it that thou dyddest mynde at lest froÌ the grice yâ fote shuld step to better But the greuoust offence is fylthyly to êfourme it that thou dyddest wickedly purpose And here we be neither sory nor amende but we put to it the fourth wickednes accustomyng vs in âyns heapyng syns vpoÌ syns Nowe at this poyÌt may nat our lord wel abhorre vs Yes truly nere that his mercy passed his iustice Beholde what foloweth after so sharpe thretnyÌges in the same êphet This sayth our lorde to the house of Israel Seke ye shal fynd me seke your lorde come Let vs here our lorde thretnyng
despeyred in to good hope he is merciful toward his neyghbour and eyther he recoÌpeÌceth or êuoketh the mercy of god And truely it is vnsyttynge the mercy of Christiens to be of lytell price coÌmon A paynym wyl gyue almes to a begger any man wil helpe his freÌde in ieoêdy the gentiles eke êdone some offeÌces But what our mercy ought to be the gospel teacheth Be merciful that ye may be the children of your father that is in heuen If the mercy of god toward vs be of the coÌmoÌ sort mercy of the coÌmon sort suffiseth vs toward our neighbour But if he coÌmande his sonne to shyne on good and yll suffereth so riche hauiour of this worlde to be coÌmune to the wel disposed and wicked if we wyl appere his true childreÌ let vs be weldoers nat only towarde our frendes kyns folke and that wel deserued it but also towarde straÌgers ye to our foes and that yuell deserued it If god for vs idol worshippers and children of helle gaue his only sonne semeth it a great thyng if we agayn do good to our ennemy whiche is our brother in that he is a reasonable creature And if our rightous lord for our synnes offred vp hym selfe in the auter of the trosse semeth it a great thyng if we forgyue our neyghâour the wroÌge he dyd to vs Howe dare a synner crye Lorde haue mercy vpon me that denyeth mercy to his brother Shal nat he worthily here this of the gospell O naughty seruant I haue forgyueÌ the al thy duty oughtest nat thou to haue pite on thy felowe seâuant with the What good turne soâeuer we do to our neyghbour our lorde suffreth iâ to be ascribed vnto hym whan he hath nede of no maÌ al be it that god hath fyrst bestowed it al on vs most heapyngly what good so euer to our power we haue bestowed or done to our bretherne yet as though he were bouÌde for our good dedes toward our neighbur he êmiseth to yeld vs agayne good mesure with moche eÌcrease full wel heaped vpâ Is it nat good mesure whaÌ for herboring a poore man our lorde receiueth the in to the kyngdome of heueÌ The best way to waxe riche is to waxe pore by suche liberalite The wyse men of this worlde wyl nat suffre their money to rust in their chestis but they leaue it with the bankers that by vsury they may get more to it They that wil be riche oâ heuenly goodes they must haue ado with the most liberal vâurer We call them happy that be ryche and in the gospel the merciful be called happy bycause they shall opteyne mercy He playeth the vsurer with our lorde sayth he the wyse Hebrew that pitieth the poure folke he shal quite hym agayne And the prophet sayth Redeme thy synnes with almes dedes bicause as the prince of thapostles sayth Charite couereth the multitude of âinnes Ye here thâxchange but it is with a great luker Like wise he the misticall synger Happy is that man that piteeth leÌdeth Therfore with god he playeth a poynt of vsury who so euer for the loue of god doth his neyghbour a good turne Ye here the exchange ye here the encreasyng ye here the redemyng Who so euer hurteth his neyghbouâ is in danger of hym that he harmed Who so euer to his power helpeth his neighour byndeth hym that he doth the good turne to Do nat aske veÌgeance on hym that offended the but make exchaÌge with god forgyue thy neyghbour a fewe lyght offences and god of couenant wyll forgyue the al thyÌ Desire no reward agayne of thy neighbour to whom thou dyddest a good turne but aske it of god what so euer thou disposest well he for goodes transitory wyll rewarde the euerlastynge There be dyuers sacrifices wâth whiche god is pleased spirituall hyÌmes songes prayers watchinges fastinges homely rayment but no maner sacrifice is more effectuall than mercy toward our brother Go saith our lorde and lerne what it is I wyl haue mercy nat sacrifice He daÌpneth nat sacrifices but he pferreth mercy aboue them al. The same that our lorde Iesus wit safeth to teche vs with his owne mouth in the gospel he taught loÌge before by the mouth of Michee the êphet For whaÌ our lorde had rebuked the iÌuincible obstaclenes of the people iÌ yls the people being thoughtful by what mean they myght apease god rightously êuoked with so many cursed dedes sayth What thynge worthy may I offre to god Shal I bow my knees to almighty god What shuld I offre to him sacrifices and yerelyng calues May he be pleased with a thousande wethers or many thousandes of fat gottes Shal I gyue my fyrst begotteÌ soÌne for myn offeÌce the frute of my wombe for the synne of my soule Hitherto speketh the people vnderstâdynge that no sacrifice coude of man be offered to purge away synnes yea if aboue many thousaÌde wethers he wolde offre vp his fyrst bogotteÌ soÌne to him most dere but the prophet sheweth a more effectuall sacrifice wher with by and by the aÌger of god is apeased O man I wyll shewe yâ what is good and what our lorde wold haue of yâ thou muste do iugement loue mercy thoughtfully walke with thy lord god What is to do iugemeÌt to hurt no man what is to loue mercy to do them good that deserue it nat Paule thapostle more ouer addeth somwhat to the preise of mercy If I shuld sayth he gyue my body to be burned and haue no charite it auayleth me nothynge AbrahaÌ êferâd a great thyng that was redy to offre his only son in sacrafice that he loued specially but he profreth more if any for the loue of god deliuereth his owne body to be burned And yet charite is more acceptable than that sacrifice And what thynge els is charite towarde our neighbour but mercy Therfore sythe all we continually in all thynges nede the mercy of god our study ought styl to be howe one of vs may mercifully helpe an other one with an other bearyÌg the burtheÌs to gether we may fulfyl the lawe of Christe that rather requireth mercy than sacrifice and wylleth vs to redeme his mercy with mercy shewed on our neyghbour But as my mynde excedyngly reioyseth whaÌ I cast with my selfe how great the mercy of our lord is toward vs and howe redy for vs he wold it shuld be so an huge great sorowe êceth myn harte as ofte as I behold inwardly how scant the mindyÌg of mercy is amoÌge Christiens If we were truly mercifull our liberalite wold reche euen to the Turkes we shuld cast coles of fyre vpoÌ theyr heedes that they ouercome by our goodnes at last shulde come to the felowship of our religion Nowe we ChristieÌs by warres roberies theftes oppressions more cruelly greue vexe Christiens than any wyld beast greueth the ennemy therof If thou beholde the luker what other thynge do we but one lyue by deuourynge an other
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 huÌger Iustice that be meke that suffre êsecution 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 tyraÌtes 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 thâm 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 êfourme 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 êpre wysedome to the sonne goodnes to the holy gost yet there is none of these thynges but it is egally coÌmon to all thre êsons 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 coÌserueth 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 nothyÌg that might be added yet he made maÌkynde 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 fouÌde 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 iugemeÌt but mercy is twyse rehersed with this coÌmendacion 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 êceiued 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 êfet 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 hyÌne of the thre children Benedicite omnia opera dnÌi 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 heueÌs what so euer in erthe what so euer vnder the erth what so euer in the water what so euer iÌ the ayre sheweth opeÌly 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 heueÌs 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 coÌpanyes 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 coÌsider howe moche more maruelously he redemed than created man Is it nat more woÌderfull 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 heueÌs that he made Here the aÌgels as thyng of greattest woÌder synge glory to god in the mooste high heuenly maÌsions They se the lowlyest humilite knowe the most excellent highnes
is more expedieÌt for vs that by conteÌplacion 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 loÌge lyfe hartis and crowes And yet if one coÌsydre the gyftes of the humayn body he shal here fyÌde wherin he may preyse the mercy of god What sagasite of the .v. wittis what great coÌformite of meÌbres howe feet instrumentes to dyuers vses But of those thinges also Lactantius a maÌ of singuler eloqueÌce coÌpiled 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 âyl she receyue it agayne in the resurrection êmysed Nowe howe effectual a thyng the soule is the very deth declareth which assone as she deêteth 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 instrumeÌtes 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 remeÌbrance What is so hyd in the secretes of nature or iÌ the heueÌs or in erthe that mans wyt can nat marke êceiue and discusse It is a great thyng that many by situacion and mouynge of the sterres shewe what shall fall many yeres to coÌme but it is more that by the thinges wrought the euerlastyÌg power and godheed of the same worker is founde out wytnes is Paule Howe moche is the swiftnes of maÌs wyt iÌ howe short space howe many thinges doth maÌs wyt beholde at ones But howe âxcedeth yâ might of memory that truly obserueth the shaps of so many thinges so many names of thynges coÌmytted 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 laÌgages that that they lerned they reteyne styl Let him that wyll of you thynke howe many folkes faces names he remeÌbreth howe many shaps of beastis trees herbes places and of other iÌnumerable thyÌges 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 sonÌe 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 coÌtempne venom to heale sycknesses to reyse the deed to confoâde noyful spirites he gyueth power to ouercoÌe hel gates he grauÌteth vs to be meÌbres of Christ childreÌ of god êteners of the kyngdome celestial that neuer shall haue ende Here coât to me wherof thou were made without dout on the one part claye thaÌ howe moche vnder the coÌdiction 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 nuÌbre nor measure What is more despised thaÌ scarbetes Yet is a scarbet pure iÌ coÌparison to the filthines of a syÌner 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 êttakyng 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 souÌde out the worde of grace whiche as oft as thou hereste vnderstaÌde the mercy of god to the coÌmended 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 meÌs warkes Who that is greued with the fyrst disease let hym here what the churche LaodiceÌs hereth in the Apocalyps Thou sayst I am riche and pleÌtifull and nede nothyng and knowest nat that thou art a wretche miserable poure blinde naked But they also syn more greuously that of thabundaÌce of theyr good warkes promyse other ryches But what couÌsaileth 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 êfect 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 AmoÌge 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 coÌmeÌde to vs the greatnes of diuine merci The remenaÌt 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 myÌde despeyre of the mercy of god And after we wyl shortly declare what thynges êuoke 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 moâhe as pryde obstaclenes for he resisteth the proude and gyueth grace to the huÌble To this blynd madnes mad blyndnes many are brought throughe êsperite of teÌporal 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 âoste 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 aâter 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 toÌge 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 ariâen vp Howe were they discoÌââted 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 abuÌdance of transitory thynges wickedly swellyng hereth Wo to the Corozaim for thou that aâte nowe lyfte vp to heuen by thy pryde shalt be plucte downe to helle by the veÌgeance of god Paule also somtyme on trust of his couÌtrey lawes was fierce proude thretned to slee the disciples of our lorde and for âât by the ryght hande of god ouerthrowen to the erth he hereth It is harde for the to kycke agayÌst 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 vnderstaÌde 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 repeÌt 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 êuerbe 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 daÌnacion leading theyr dayes amoÌge 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 teÌdreth them to repeÌt 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 coÌmodites 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 êceiuing iÌ a play the maruelous hyndnes of his father toward hym offeÌdyÌg was moued that froÌ theÌs forth he wolde haue him iÌ greatter reuereÌce 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 eâynes leest I shulde vnware do ought contrary to his mynde for wittingly I wyl beware therof If
fatherly hyndnes teche wytty childreÌ to hate syn thou vnhappy synner dost thou waxe more more obstinate for so great goodnes of thy father herest nat Paule calling yâ agayne froÌ madnes Dost thou despise saith he the riches of thy goodnes pacience and mekenes Knowest nat that the geÌtylnes of god leadeth the to repeÌtance But after thy hardnes vnrepeÌtant harte thou getherest vnto the a treasure of anger in the day of anger and the reuelacioÌ of the iuste iugemeÌt of god No beast is so wylde that by meÌs diligeÌce labour is nat tamed thou êuoked by so excedyÌg benefit of god art also more fierce agaynst hym Nothynge is so harde that is nat made softe by crafte of meÌ Brasse melteth in the furnes yroÌ by fyre is made softe horne with waxe poured in soupleth the inuiÌcible hardnes of the diamond is ouercoÌe with gottis blud And o hart harder than horne harder than yron harder thaÌ the diamond that neither the fyre of hell nor the hyndnes of thy moste geÌtyl father nor the blud of the vndefiled lambe shed for the can mollifie yea is made more harder than all these Nowe be ioyfull make triumphe of wickednes thou hast ouercome wretche thou haste ouercoÌe diuine craft whiche is most vnhappy victori Unhappy is the grouÌde as Paule sayth nerest the curse of god whiche whan it ofte receiueth heuenly moystnes it briÌgeth forth none other thing but thornes wydes howe moche more vnhappy is he that is so ofte moisted with rayne of diuine mercy and waxeth harde as any rough sturdy stone that he wyl receyue no print of the holy gost The fynger of god wrote the lawe to Moyses in stony tables so that thy hart is sturdier thaÌ these stones wher in the holy goost can write nothing of Christis lawe Who shall cut vs these stony hartes but he whose dethe cloue the stones that they myght go out of theyr tuÌbes that were deed Who shal giue vs a fleshy hart but the worde of god that for vs was made fleshe But yet they be more desperate thaÌ these whiche reioysyng in theyr syns spred abrode blasphemoê° wicked opinioÌs denyeng god to be aboue or if he be that mortal folkes busynes êteyne nothyng to hym to be no life after deth of the body no iÌmortalite to be prepared for them that here lyued dedeuoutly in Christ Iesu nor helle ppared for them that here serued the deuyll the thretnynges of holy scripture to be vayne the êmyses of the gospel to be lyes or they that by wronge expoundyng of scripture defeÌde their mischeuous dedes for good actis and the worde of god wherby the yll desyres of the mynde ought to be corrected they compell to supporte theyr fylthynes to other crymes they laye the wickednes of heresy as most worste rebuke The palenes whiche for great skele appereth in your faces the treÌblyng of the holle body shewe howe moche ye abhorre that ye haue herde But wold to god we myght nat here those thyÌges amoÌge christen folke I haue shewed you Scylla on whiche rocke many ruÌne and perishe Nowe I wyll shewe you Charybdis a daunger greuouser thaÌ the most greuous more ferefull They be they whiche folowyng Cain Iudas the traitour despeyre of forgyuenes swaloweth in to euerlastyng distructioÌ There is but one distruction though the reason of perishyng be diuers Pharao indurated sayth I knowe no lorde nor I wyll nat let the peple go What sayth Cain My syn is greatter thaÌ I may diserue êdon And what sayth Iudas I haue synned betraieng the innoceÌt blud Both they aknowlege the greatnes of theyr synne both they coÌfesse it both repeÌt theyr mysdede but both they go away froÌ the face of our lorde in whom onely is mercy pleÌtifull redeÌtion froÌ synnes For thus ye rede of Cain And Cain goynge away froÌ the face of our lorde dwelled a ruÌne a gate in a couÌtrey towarde the Est. c. And Iudas departyng froÌ the banket of saynctes returneth nat agayne He is vnhappy that so goeth froÌ the face of the mercy of god that he returneth nat agayne This is he I thynke that Ieremias meaneth whan he saith Wepe nat for the deed ne mourne nat for hym with wepyng bewayle hym that goeth out bicause he returneth no more agayne He wil nat the deed to be wept for bicause somtyme he must aryse agayne He with al maner wepyng shuld be wayled that turneth hym selfe away from the well of euerlastyng lyfe and neuer by penance returneth agayne froÌ thens he went That prodigall riottous chylde went away in to fer couÌtrey he left the house of his moost louyng father but he is returned agayne Peter swarued far froÌ our lorde whan he forsoke hym thrise but shortly aft he came agayne whaÌ he remeÌbred the worde that Iesus spake he begaÌ to wepe bytterly He had forgotten hym selfe but whan he came to him selfe agayne he returned to Iesus Lyke wise Esaie crieth RemeÌbre ye this be ye coÌfuÌded and you syÌners come to your harte agayne Peter remeÌbred hym selfe and returned to his hart the stony hart was takeÌ froÌ hym the pomisehart out of whiche no drop of teares coude be got a flesshe hart was gyueÌ hyÌ out of whiche anon spraÌge a welle of teares bytter for the sorowe of penaÌce but holsome for the innoceÌcy to hym restored But Iudas is nat returned to Iesus but he went away to the prestes pharisees he yelded agayne that woful money from thens he roÌne to the snare brake a âonder These thinges our lorde suffred amonge his disciples for our instruction Ye se howe diuers the ende of two apostles synnyng is Iudas that was so oft êuoked by our lordes mâkenes to be sory ameÌde stacke styll in his wicked purpose But Peter at the lokyng of Iesus vpoâ hym remeÌbred our lordes sayeng by by knew hym selfe and as vnworthy of our lordes psence he drewe abacke nat to hange hym selfe but to wepe that is nat to despeyre but to remedy Iudas folowyng Cain the auctour of this mischiefe aknowleged truly the greatnes of his syn but he remeÌbred nat the wordes of our lorde that euery where in holy scripture êuoke vs to returne that stere vs to do penance and promise vs mercy For what padge is in holy scripture that souÌdeth naâ the mercy of god I speke nat only of the newe testament that is the lawe of grace but also of the olde testament that is thought more rigorous Let vs here howe geÌtilly our lorde in the êphet Ieremy that vnder the êsone of the spouse leauyng her husbaÌde abaÌdoneth her euery where to euery body he reclaymeth his people to penaÌce Turne to me sayth he ye childreÌ returnyÌg agayne sayth our lorde for I am your husbaÌde And in Iob our lorde openeth the eare of the sinners that he may correct them and speketh that they shuld returne froÌ wickâdâes But they be wreâches that agaynst this
he make the griâely soune with his mouthe and is troubled in spirite he coÌmandeth to take away the stone and with a loude voyce he byddeth hym to come forth he cometh forth but he is bouÌde he is losed and so at last he is yelded to his systers agayne It was no great thyng for our lorde to reyse a carkeys .iiij. dayes deed it is a greatter maystrie to reyse a synner that .xl. yeres lyued nat but lay stynkyng defiled with al maner fylthy synne A childe saith Esaie of an huÌdred yeres shal dye and a sinner of an huÌdred yeres shal be cursed And the same our lorde Iesus wyll vouchesafe to reyse so that he at last wyll here hym callyng He cryeth dayly aryse maydeÌ aryse yonge man come forthe Lazare But hel as many more than deed here nat his voyce callyng vs agayne to lyfe But what thyng is to here but to beleue Incredulite or hard belefe stoppeth the eares of wicked folkes that the voyce of holy scripture can nat entre iÌ to theyr myndes Let vs pray the mercy of god that he wyll vouchesafe to souÌde out aloude his almyghty voyce and to synge it to those wretched desperate folke Thou deffe and duÌme spirite I coÌmand the get the out of this maÌ and entre no more in to hym Nowe to the ende ye may se more playnly howe redy the mercy of god is to hym that repeÌteth ameÌdeth here Dauydâ I haue sayd I wyll aknowlege agaynst me myn vnrightousnes to our lorde and thou hast forgyuen me the wickednes of my syn Nat yet coÌfeâsed but to one only myndyng coÌfession the mercy of god ruÌneth Be sory coÌfesse the but let it be afore god Many wayle afore meÌ they wepe in the sight of peple they confesse them to men they rent theyr clothes but it is afore the people they weare the heare they spryncle ashes on theyr heed but it is afore yâ people Whiche thynges if they were done before god that is to say with all the hart with pure affection the mercy of god cesseth nat Cut rent sayth he your hartes and nat your garmeÌtes For god wyll nat despise a contrite and an huÌble hart Let vs wepe sayth the psalme writer before god that made vs. Many faste but nat the faste that our lorde wylleth many change theyr rayment but they change nat theyr affection And yet it is so that these thinges also must be done amoÌge men that they whom our malyce prouoked to synne may be called agayne by penance to ameÌde But these thynges are vnprofitably done amonge the peple except they be fyrst done in the âyght of god Iudas confessed his syn but it was to the pharises if he had coÌfessed him to our lorde by by the most mild mercy of our lord had eÌbraced him And to th ende our coÌfession may be more acceptable to god Osee the êphet sheweth to vs also the fourme of confession Take saythe he with you wordes returne to our lorde and say to hym Take away al iniquite froÌ vs and receyue good we shall gyue the againe the calues of our lyppes Let vs also that haue wandred many wayes returne to hym agayne that alone taketh away the sinnes of the worlde the whiche for our sinnes shed his precious blud let vs say to hym Take away froÌ vs al the yll that we wickedly wrought What frely And receyue good what good The calues of our lyppes We shall gyue thankes to thy mercy wherto we be bouÌde for euery good dede we dyd after our fal thou shalt take froÌ vs that is ours shalt receiue of vs that is thyne Ye but se howe wel with him accordeth the prophet Iohel expressyng the same sentence with other wordes for whan god by him had sharply thretned those that regarded nat his mercy to them offered this he bryngeth in after Returne to your god for he is myld merciful pacient and of moche mercy and repeÌtyng vpoÌ malice The greatnes of sinnes ouerthroweth yâ but the greatnes of goddis mercy can lyft yâ vp agayne se by howe many wayes the êphet ampââfieth it He is gentyll orels as hit is in Greke mercifull Though this was inough that we shuld nat despeyre yet he addeth And hauing pite that we may vnderstaÌd that he nat only helpeth vs but also is sory for our iuels And herwith nat coÌteÌt he addeth pacient that is to say easy and nothyng hasty to take vengeance lyke as humayn mercy is lightly turned to dysdayne And yet o synner thou despeyrest HerkeÌ therfore that foloweth And of moche mercy If thy sinnes by many mistrust nat mercy is moche What remayneth nowe but that thou must be coÌuerted and go to him entisyng the But if the punyshemeÌtes of mercy feare that herke take corage And taking repentance of his malice He calleth the peynes and afflictions that are due for our synnes malice He taketh away synne He forgyueth euerlasting peyne deserued What resteth thaÌ nothyng but that thou shuldest aknowlege the mercy of god Undouted this is it that foloweth in Iohel And he shall leaue after hym blessyng sacrifice to our lorde god Truly this is it that Osee sayd The calues of the lyppes that is to say sacrifice of preyse and thanke gyuyng If any greuously and ofte shuld offende a mortal man howe harde is the making at one howe mindeth he the wroÌges howe slowly asswageth the anger howe lightly for a trifyl falleth he in the old grudge howe frowardly asketh he amendis for the offence and yet if they so receiue them in fauour agayne they be called gentyl God so oft offeÌded willingly prouoketh vs to repentaÌce he entiseth vs to forgyuenes he perdoneth thretninges he forgyueth helle peyne he offreth for punyshement benignite yea and he nat only tuâneth his face towarde the synner mendyng and repentyng but voluntarily he meteth hym turnyng agayne with his armes spred abrode he wol enbrace hym conuerted Undouted the same is it that he êmiseth in zacarie Turne ye to me sayth the lorde of ostis and I wyl turne to you saith the lorde of ostis What is that to sayâ Turne ye to me aknowlege your wretchednes and desyre my mercy What is and I wyll turne to you By and by I of a reuenger and punysher made an helper wyll helpe forwarde your purposes that ye can nat brynge to passe by your owne streÌgthes ye may opteyne it by my fauour No man coude holsomely hate his syn but if god granted hit except he take away the stony harte and put in a sleshie harte but if for a defiled hart he worke in vs a clene hart except for an yll spirite he renewe in our bowels a good iuste spirite But why take I this labour to reherce some olde places of scripture whiche declaren the marueylous mercy of god All the scripture of yâ olde testameÌt alabout preacheth syngeth and layeth before vs the mercy of god And where be those fraÌticke
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 ruÌbleth 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 aÌgels 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 ameÌde 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 agayÌst 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 opeÌly and her voyce is herde in the stretes She crieth in the froÌte of multitudes in the wickettes of the cite gates she ênouÌseth out her wordes sayeng Howe loÌge wyl ye loue childhed lyâtell babes and foles couet thynges noyfull to them and vndiscrete hate counnyng Turne you to my correctioÌ Beholde I wyl put forth my spiriâe to you and shall shewe you my wordes What thynge is more folishe than for vayne transitory thinges to be depriued of euerlastyÌg goodes What is greatter wysedome than by short sufferance to get immortalite Therfore they be all mad that coÌtinue in synne they be wyse that chaunge theyr lyfe in to better With what great labours serche we out the most vile thyng amonge metaâs 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 coÌsumed 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 bouÌde his fayth to man and as Paule âayth he can nat deny hym âelfe He refuseâh nat to be rebuked if he êforme âat that he êmyseth 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 iugemeÌt succour the oppressed deale truly with the orphlin defende the wydow and come ye rebuke me saythe our lorde Thou herest âynner what thyng els requyreth our merciful lorde but onely chaÌgyng 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 coÌmandyng but that êteyneth to our felicite If âe 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 eÌmies or to suche as be coÌuicted 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 theÌs forth wolde absteyne froÌ lyke yl dedes wolde nat euery body speke of the kinges woÌderfull mercy that neither cruelly punisheth their bodies nor coÌfisketh their goodes But god yea with reward entiseth vs to ameÌde 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 êmiseth 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 meÌbres 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 turnâst 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 eÌbrace 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 maÌkyllers nigromaÌcers baudes aduoutrers ruÌne hither None is shut without the passage to mercy lyeth egally open to all The lyfe past is nat regarded so one be repeÌtant Nor thou shuldest nat suppose this mercy of our lorde to stretche no farther thaÌ batisme thoughe MoÌtanus shut the churche dores against them that slyde after baptisme our lorde neuer shutteth the dore of the heueÌly kingdome The entraÌce 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 penaÌce 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 Boâith 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 coÌtynue 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 auaÌtage our brother for faute of meate dyeth the more ieoêdy 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 detractioÌs backebitinges And we nat only quite a lytel wrong with great veÌgeance 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 êphet 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 coÌtynuer in synne besecheth the mercy of god doth he nat as though an eÌnemy 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 coÌscience of his syns dare nat lyft vp his eies heueÌward dare nat come nere the auter but staÌdyÌg a far he knocketh on his brest sayth Lorde haue mercy on me a synner He asketh whose affectioÌs turned coÌtrary of a droÌkerd is made sobre of a rebaude chaste of a gluttoÌ teÌperate of a bribour beneficial of a lewde speker a good sayer of a disseÌbler a playn man of a crabbishe a lowly maÌ of cruell mercifull He knocketh yâ with deuoute importunatnes iÌ a maner coÌpelleth 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 crieâh 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 pynâth in them he is dispised offeÌdedâ 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 âhose dedes he calleth on the mercy of our lorde in veyne If they that do nat refrâshe Christ iÌ his meÌbres shal here Go ye cursed folkes in to the fyre euerlastyng What shall they here that reuile âpyt at mocke beate punyshe sklander slee Christe in his meÌbres If I be nat disceyued ther is a seÌtence 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 meÌbre 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 vsurââ 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 âââpest 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 haÌde knoweth nat what thy right hande doth Put sayth he thy treasure in the coÌmandementes 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 duÌme 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 huÌgred ye gaue me meate Whan I thyrsted ye gaue me drynke whan I was naked ye clothed me whan I waÌted lodgyng ye lodged me whaÌ I was sycke ye viseted me whan I was in priâon ye came to me They remembre nat theyr benefittes and say O lorde whan dyd we se the waÌtynge 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 fouÌâaine 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 iudgemeÌt Let mercy towarde our bretherne ouercome in vs
wordly affectioÌs that in god mercy toward vs maye ouercome iugement So hit shall come to passe that we with greable myndes to gether shall synge the mercyes of oure lorde for euer aknowlegynge his mercies aboue all his warkes To whom be preise and glory through all costis of the erthe for euer more Amen ¶ A note to the reder ãâã gentyll reder take in worth my rude translation though all be naâ ãâã I wolde And where Stipis is englisshed an halfpeny I dyd it nat of âwordrânce but bicause they âse in Englande to gyuâ halpence in almes ¶ A good table for them that shall rede this seâmân and ãâã standen at Latin and frenche âârmes vsed in ãâã ¶ Aâcribe to yeld or clayme to oneâ Accompted cast or rekened Assembled gethered to gether Attentyue inwardly markynge Abominable lothesome Ancient aged or olde Accept to take or allowe Angelicall heuenly Affliction peyne or grefe Adde to put or lay more to AugmeÌteth iÌlargeth maketh more Aduoutrice a woman aduoutrâr AbaÌdonyng is taken for mysusyng Arbitrement wyll or opinion Abiecte lowe or out cast Accomplysshed done or fulfylled Amplifieth maketh more large Aduocatrice is a woman that pledeth causes or matters Brefely soone or shortly Benigne is he that well and wââthily rewardeth Bounte goodnes Brute vnwytte dull or slowe Blaspheme to speke yll or by leude âayeng to hynder ones honourâ Concerneth toucheth Confounded troubled or all out of square and order Compelleth constrayneth by force Comyt syn to do synne Calamite wretche dues or grefe Comprehende perceyâe or vnderâstande Confidence sure hope Conquered got by fyght Compoâicion a treaty Crime synne blame or sklaunder CoÌmendacion preyse Complecteth clyppeth conteyneth consydereth or remembreth Clemency mercy or pite Congregacion a coÌpany gethered Conuersacion maner in lyuynge CoÌferred one thiÌge laid to an other Celebrate worshyp or honour Carâall fleâshyâ âââtemplacion diligenâ ãâã Coâformite semelynes or ãâã Contemne set at naught Confâsketh is whaÌ a prunceâ ãâã on a mans goodes forfaytâdâ Dedicate is a thyng done ãâ¦ã uen by cause of honour Direct to leade âhewe or ãâã Distruction marrynge Distinction difference or ãâã Diuined denied or truly ãâ¦ã well of thynges present ãâ¦ã Discipline âernynge Difficile harde or vneasyâ Deiecte cast or threwe Depriued put fromâ Exciteth stereth vp or awakenââââ Expedient profitable good ãâã or behouefull Expâessed shewed playnlyâ Eloquent fayre langaged Effectuous or eâfectuâll is hiâ tââ to do a thyng hath power and wâââketh moste Exhalte to prease vp on high Expelled dryuen out Erudite well lerned Eccellent excedynge Enterprise taken on haâde Extolleth aâanceth eâhaânâeââ lyfteth vp or preyseth Encountred met with Eâcesse more than ynough Enbraceth clyppeth Employe exercise or put foâtâ Enuiron compasse or set aboââ Eternall euerlastynge Enormite out of measurâ Felicite prosperite oâ welthâ Forâicacion hore hauntânge Fugitiue vanysshynge lyghtlyâ Fruicion frutefull delytâ Fortifieth strengtheth Humayne is what that ãâã ynto mankyndââ Horrible dredâfull or erkesome Humilite lowlynes or mekenes Incredible vnneth to be beleued Infinite without ânde Interpretate expounde or declare Iniury harme or wronge Infamous yll named Inhabitantis dwellers Incontinent shortly or by and by Ineffable vnspekeable Incomparable without pere Iniquite vnrightouâneâ wikednes Infirmitees âickenes or diseases Insolent vnwont or vnused and is taken for proude preâumptuousnes Indurate made harde or hardned Liberalite free or gentyll Mortall is he that muste âye Misery sorowe or wretchednes Multitude moche folke gethered Miracle a maââayle or a wonder Mysticall figured Mansions dwellynges Magnifie to crake or boste Monysshethâwaâneth Memory remembrance Mollifieth soupleth teâdreth or maketh softe Necessites nedis Odious hatefull Obiecteth putteth casteth oâ layeth agaynst Prohibeted let or forbyden Prosecute is whan the mynde is bent towarde one to fauour hatâ or loue hym to folowe the same Preceptes teachynges Presumtuous is whan one tâketh vpon hym that he ought nat Pondred wayed or consydered Pestilent mischeuous Perdicion losse Perpetuall styll or contynuall Puissance myght or power Parabol a similiâude or lykenes Preuent come or take fyrst Procedeth holdeth on Prescribeth lymytteth maâketh or appoynteth before Pleasant gaye to ones mynde Polluted be durted Preiudice haâme Profounde depe Prodigall râottons Rude vnlerned Redoundeth returneth Reproche reprofe or blame Repâted rehersed or spokeÌ agaynââ Reconciled fauourably returned Regarde beholde Rapine robbery Resisteth withstandeth Reduce to brynge in agayne Subtyle wyly Superstitiousnes or superstitionâ is vayne deuocion Seriously sadly or ernestly Solemne customable Satanas the dyuell whiche is ãâã say an aduersary Stablisshe surely grounde Sagasite quicke or craftyâ Scarbet in some places of EnglaÌd is called a dorse in som other placeâ as hernebod it is lyke a huÌbullber it is blacke it flâeth in the euenyââ and falleth in beast is doâge Testimony wytnes Transitory is it that lyghtly gotâ Temporall duryng a tyme. Uile lyttell worthe Usurpe to take vpon Ueritable true Uiolate breke Uanquisshed ouercome ¶ Finis ¶ Thus endeth the sermon of thexcedinge mercy of god Imprinted at London in Fletestrete by Thomas Berthelet printer vnto the kynges most noble grace dwellyng at the sygne of Lucrece Cum priuiâegioâ