vnwelthynes as thou wylt touchynge the worlde yet if thou by these teÌ„porel yuels redeme felicite euerlasting thou art abuÌ„daÌ„tly happy ¶ Nowe forgyuyng mercy whiche also we cleape Clemency euery maÌ„ knoweth saue he that thynketh hym selfe gyltles froÌ„ all syn But what sayth thapostle IohnÌ„ If we say we be without synne we be lyers and there is no treuth in vs. And if the sterres be nat clere in the syghte of god and if in his angels he fouÌ„de wickednes if no creature be pure in the syght of god yea nat a childe of a day olde whiche of vs may glorifie to haue a chaste harte Many seme rightous amoÌ„ge men before god no man is iuste but al our iusticis are as it were the clothe of a womaÌ„ defiled with the menstruous flixe Paule ê‘ceyueth howe the carnall lawe in his meÌ„bres stryueth agaynst the lawe of the mynde and crieth out I vnhappy creature who shall deliuer me from the body of this dethe Iob with a iuste mans title honoured is nat fouÌ„de clene fautles by the talkynge of god Also he the prophet Dauid dredeth the iugement of god nere that it were alayed with moche mercy Thou shuldest nat eÌ„tre good lorde sayth he in iugement with thy seruaÌ„t for truely no lyuyng creature shal be fouÌ„de iuste in thy syght ¶ Nowe let eche of vs entre in to the chambre of his conscience and consider howe many wayes howe ofte howe greuously he hath offended god yea with what sondry vices al our benefittes are defiled and so than he shal vnderstaÌ„d howe moche he is bounde to the excedynge great mercy of god that so paciently suffereth our febleâ—es that by so many occasions stereth vs to repentance that so swetely forgyueth all our offences whan we leaue our wickednes To al these I wyl adde that shal seme to some nat very ê“uable Whan god distroyeth the wycked lyuers that roÌ„ne to the hiest point of malice and casteth them downe in to helle yet than he forgetteth nat his mercy He delyuereth the Hebrewes diuidynge the wawes of the see and drowneth Pharao with his garde Mercy was on bothe sydes helpyng towarde his people punyshyng toward the kyng ful of desperate malice lest he shulde heapyng synnes vpon sinnes purchase hym selfe more greuous peynes in helle The healyng mercy was that god by so many plages stered hym to do penaÌ„ce And nowe he assailed with so many yuels began to repent but after he repented hym selfe agayne of his helthfull repentance sayd I knowe nat our lorde nor I wyll nat let the people go Nor yet he moued with so great myracle ceassed nat to pursue them but blynded with anger boldly entred in to the see God of his mercy oppressed his desperate malice that whan he wolde nat be healed he shulde more easily perishe The â—ame ought to be demed of the other examples of cruelte that be rehersed in bokes of the olde testament as of them that the fire burned the grouÌ„de swalowed the sword distroyed the serpentes deuoured For in the gospels the examples of vengeance are fewer but all of mercy Hit was an easy correction that Elymas stryken with sodayne blyÌ„dnes was taught nat to stryue agaynst the worde of the gospell Paule deliuered a fewe to Satanas in affliction of the fleshe that the soule myght be saued at the day of dome and they corrected with shame shulde turne to better frute There is no example more rigorous than of Ananias and Saphiras that by Peters correctioÌ„ fell downe deed sodeynly and yet it is vncerteyn whether theyr soules by dethe of the body are saued Finally the punishement that the damned soules of yll lyuers suffre in helle is lesse thaÌ„ theyr meritis And there be some that esteme the mercy of god so great that they beleue that the wicked spirites also and daÌ„ned soulis ones after many seasons gone about shall be receiued to grace Though this opinion stayeth on a great autor yet it hath beÌ„ reproued by the ê‘fect fathers of our fayth whiche onely we reherse for this entent that we maye declare what an excedyÌ„g great opinioÌ„ meÌ„ most highly lerned conceyued of the mercy of god whiche nyght day were occupied in holy bokes whiche synge extolle and magnifie welnere nothynge elles but the mercy of god ¶ Nowe if it be shewed sufficiently what euer we be or haue touchyÌ„g goodnesâ— that we be defeÌ„ded froÌ„ iuels depeÌ„dyng that we be delyuered froÌ„ hurtes oppressyng that in the myddes of tribulacions refreshed with heuenly comfort we abyde stronge lusty that by temporal afflictions we be eyther instructed to repentance or exercised to ê‘fect vertue that our syns done be nat to vs imputed whereinto so oft we slide cometh al of the mercy of god that ye may more clerely perceyue the excedyng heyght breade and depenes therof I pray you that with me ye wyl a lytell beholde your selfe inwardly fyrst in that party through whiche ye be most lothsome after in that wherby ye excelle lastely ye muste regarde the yls that outwarde hange ouer and coÌ„passe you about and agayne to yÌ„e bounties of whom the hope is to you shewed The contemplacion of all these thynges wyll teche vs the largenes of diuine mercy wher of verily is neyther measure nor nombre ¶ If we beholde this small body the pype or litel house of our soule vneth one may fynde any beast more weaker lothsom ye or more wretched If ye enquere the begynnyng the fyrst of our kynde was of claye Nowe let euery maÌ„ coÌ„sider this howe litell or nothyng is the great poÌ„posenes what euer is of the humor of whose coÌ„ielacioÌ„ the principles of mankynde take begynnyng whan as yet it is hyd in the womans wombe Than howe far that humor distaÌ„teth from hipocras and deyntie meates wherwith the childe nat borne is norished I wyl nat reherse here the filthines of maÌ„kyÌ„dis byrth only that ye haue ofte seen call to mynde What is more wretched thaÌ„ maÌ„kyndis byrth Howe longe howe perillous be the panges of women trauaylyng What miserable wailynges At last the child hit selfe crepyng forth soone from wepyng waylyng begynneth the life And where as Nature to all other beastis as soone as they come forthe gyueth diuers as coueringis or defenses shels barkes thicke skyns prickes heares bristils quils fethers scales flissis also other while defendeth the stuÌ„pes trees from colde hete with a double barke only mankinde naked on the bare grouÌ„de the day of his byrth she casteth out forth with to wepe and wayle who wold nat iuge in this point ye a chekyn crept out of the broken shell more happy thaÌ„ maÌ„kinde Farther se howe he is swadled his mouth totheles his touge specheles his eies can nat suffre the newe lyght and fareth as it wold entre the darknes of the mothers woÌ„be agayne that he lefte the moulde quauereth longe a tokeÌ„ amoÌ„ge al beastis of greattest weakenes brefely all the litel body is weake
nat so but whan he was called to confession he laide the blame on his wife Like wise she called to coÌ„fessioÌ„â— 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 mynglâ—d with repentance teÌ„pereth 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 sprinâ—lyng of the iÌ„maculate laÌ„bes blud he promiseth hym selfe purenes and whan he aknowleged hym selfe froÌ„ his mothers wombe with spottes defylâ—d 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 innoceÌ„cy agayne but also that the wo of penaÌ„ce shuld turne in â—o spiritual ioye He sayth Thou shalt gyue ioy gladnes to my heryÌ„g my huÌ„ble bones shal lepe for ioye Yelde to me the gladnes of thy saluacion and coÌ„fyrme me with thy principal spirite O woÌ„derfull 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 coÌ„uerted somtyme confirme thy bretherne Dauid shulde haue perished if he had coÌ„mytted 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 amoÌ„ge men as ofte as theyr cause is in ieoê‘dy 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 daÌ„mage 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 offeÌ„ded forgyue me Here coÌ„trary 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 exaÌ„ples of so many noble men exhorte vs hither why shuld any be fouÌ„de whiche despeâ—ryng 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 coÌ„staÌ„tly euen amydmoÌ„ge the hourlynge multitudes of yl imaginacions he of this worldly beggers shall make vs enheritours of the heuenly kyngdome Who so euer seketh coÌ„modites of this life is blyÌ„d 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 noâ—hyng 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 ruÌ„ne 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 haÌ„de and thou turnest away thy face Heuen is open vnto the and thou ruÌ„nest 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 myÌ„de 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 coÌ„fort 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 thyÌ„ges vnworthy of hym to be gyueÌ„ If we be in synne let vs cal vpoÌ„ his mercy being sory repentaÌ„t Whan so euer a synner is truely repeÌ„tant he forgyueth al maner of synne Here amoÌ„ge meÌ„ they that do forgyue syn haue nat al an egall power som cases be reserued to the pope of the popes him selle power som do put a great dout but god him selfe is he that hath rule both in heueÌ„ in erth there is no dout that of his autorite power can be made If we desyre to come to the euerlastyng felicite eschewe the feareful peynes of hell let vs beseche his mercy to kepe vs froÌ„ sinne gyue vs streÌ„gth to â—ulfyll his wyll and his coÌ„mandâ—meÌ„tes and so done let vs put vs al holle to his pleasure mercy let vs nat trust vpoÌ„ certayn vayne prayers the whiche with moche error be spred amoÌ„ge meÌ„ as though they had this vertue power that who so euer muÌ„bleth them vp shal eschewe euerlastyÌ„g punyshemeÌ„tes O subtile serpent o disceitfull diuel howe various howe crafty be thyn imaginacioÌ„s bicause he seeth that froÌ„ our simple stedfaste beleue he can nat bryng vs away he goth about to bring vs in to an odious supersticiousnes and bicause he seeth that that maÌ„ can nat do amisse that vpoÌ„ the mercy of god setteth his holle trust he ê‘suadeth rude and ignorant foles to set their trust vpon vaine thyÌ„ges that they shulde set only vpoÌ„ god Surely suche he is and he wyll neuer ceasse to let vs froÌ„ our iourney heueÌ„ward out of whiche place he was ouerthroweÌ„ But the mo wiles and subtilties that he worketh the more grace streÌ„gth god giueth vs to withstand hym But it is tyme most honorable lady to lay by my rude and vnâ—loqueÌ„t laÌ„gage that ye may here Erasmê° speke eloqueÌ„tly and in your owne mothers toÌ„ge very playnly the whiche so coÌ„mendeth to the herers the vnmeasurable and infinite mercy of god that who so euer in his hart fast printeth it he shal finde out of it a marueloê° great frute both to know his owne misery and of god the infinite bouÌ„te that whiche two thynges be most effectuous to directe vs to the eueâ—lasâ—ynge fâ—lycite that is Christe Iesus the whiche preserue your ladyâ—shyppe and all yours AMEN ¶ A sermoÌ„ of the excedyng great mercy of god made by Erasmus Roterodamus FOr as moche as I pourpose this daye to speake of the greatnes of the mercies of our lorde Bretherne and systerne most welbeloued in Christ without whose helpe maÌ„s frailte and weakenes can naught do let vs all to gether with a common prayer beseche the mercy of the coÌ„mon lorde of vs all so to moue the instrument of my tonge and so to stere and kendell your hartes that as we shall departe heÌ„ce through the mercy of our lorde more plentiouslye endewed with heuenly grace so euery maÌ„ to his neighbourwarde maye more abundantly vse the warkes of mercy Some vse here to grete the virgin moâ—her I denye nat euery where moche honour ought to be gyuen her but verily to our purpose nowe me semeth more expediâ—nt if ye folowe me thus goynge before you Iesus Christe the almyghtye worde of the euerlastynge father that ê“mysest to be presâ—nt where so euer two or thre were assembled in thy name thou seest howe many in thy name be here gethered Uouchesafe therfore accordyng to the ê“mise to be amonge this companye that theyr hartes lyghted through grace of the holy goste may vnderstande more fully the greatnesse of thy mercy wherby we al to gether may with a lustier mynde both yelde to the thaÌ„kes for thy mercy that so ofte hath ben to vs shewed that more desyrouslye in all our necessites we maye calle theron for helpe and lastely that we humble seruauntes maye the mercy of our lorde that vn vs we haue largely ê“ued to our power louyngly prosecute on our felowes lyke wyse seruantes If that euery maÌ„ as the rhetoriciens teache is right diligeÌ„t and attentiue to here those thynges that he vnderstaÌ„deth shuld sharpely touche hym than there oughte none of you to nodde or slepe in this sermoÌ„ tyme seyng that the saluacioÌ„ of vs allegally dependeth on the mercy of our lorde Nor there is none so yonge nor so olde of so lowe or so high byrth so poore nor so riche so boÌ„de nor so fre so counnyng nor so rude so wicked nor so iuste but that he hath often tymes bothe proued the mercy of our lorde and nedeth the mercy of our lorde to all thynges that he rightously goth about What matter more fauorable may be treated than that by the mercy of god euerlastynge helth is prepared for al folkes Of very right therfore iÌ„ this sermon tyme as many as be here present ye shulde nat onely take hede but also be lusty and gladde to here hit for who so euer doth loue and fauer hym selfe woll loue and fauer this sermon ¶ Amonge the manyfolde yuels whiche drawe mankynde to euerlastyng daÌ„nacion there be two chiefe and pryncipall myscheues of whiche they oughte specially to be ware that loue vertue and goodnes and desyre to come to the feloweshyp of euerlastyÌ„g felicite They be these To moche trust on ones owne selfe and Dispeire The one cometh of a presumptuous mynde agaynst god that the loue of ones selfe hath blynded the other is engeÌ„dred one way by pondrynge the great offences an other way by consydrynge the ryghtous iugemeÌ„t of god without râ—membrance of his mercy Both these are so pestilent and cursed that many doubt whiche of them is more to be aborred For what is greatter madnes or more lamentable than maÌ„ that is erth ashes whiche what so he is or may do is for hit all bounde to the goodnes of god to rebelle agaynst hym of whom he was created of whom he was redemed and of whom by so many meanes he is called to the company of euerlastynge lyfe Is it nat a point of great vnkyndnes to set nought by hym of whom thou haste râ—ceyued so many benefites Is it nat a poynt of great madnes to wyll to rebelle agaynst hym that may distroye yâ— with a becke Is it nat a great poynt of wickednes nat to knowlege thy maker nat to honour thy father nat to loue thy
behestis ben false the thretnynges of god be vayne the worde of god is a lye yeldynge the ioyes of heuen to them that mourne here that thyrst and huÌ„ger Iustice that be meke that suffre ê‘secution that for iustice ben with vyle wordes rebuked What can be more abominable than this blasphemyng And yet if any thynge can be worse than that whiche is most worse dispeyre is worse than the holle stynkynge multitude of other synnes The wicked maÌ„ seyng me might do what thyng he wold vnpunished he was proude of his prosperite sayd in his harte There is no god and there is no knowlege aboue god careth nat for mortal folkes busynes And as he is lesse iniurious agaynst a maÌ„ that beleueth nat he is thaÌ„ he that beleueth hym to be cruel or false So lyke wyse they bene lesse wycked that vtterly say there is no god than they that beleue he is vnmercifull takyng away that vertue froÌ„ hym without whiche kynges be nat kynges but tyraÌ„tes But who so euer casteth hope of forgyuenes aside rolleth hym selfe downe in to the hurlepyt of dispeyre he doth nat onely beleue that god is nat almyghty supposyng some syn so horrible that he can nat forgyue but also maketh hym a lyer He promyseth by the prophet that he wyll incontinent clene forgette all maner synnes assone as the synner bewaylethe thâ—m Contrary wyse they that folowe Cain say My synne is greatter than that I may deserue forgyuenesse What sayste thou wycked wretche If god ouer come with the greatnesse of thy synne maye nat forgyue the thou pluckest froÌ„ hym his power almyghtye if he wyll nat do that he may he is a lyer and false that wyll nat ê‘fourme that he so many tymes promysed by the prophetes mouthes Hit is infinite what so euer is in god But .iij. speciall thynges be in hym most high power most high wysedome most high goodnes And al be it that power is wont to be ascribed to the father as his ê“pre wysedome to the sonne goodnes to the holy gost yet there is none of these thynges but it is egally coÌ„mon to all thre ê‘sons His highe power he shewed whan he created these marueylous warkes of the worlde only with a becke of yâ— whiche there is no part but it is ful of miracle ye the very pysmers and spyders crye out shewynge the great power of theyr maker Agayne whaÌ„ he deuyded the wawes of the red see Whan he restrayned the streame of Iordane made the ryuer passable for a fote man Whan whyle Iosue foughte he made the sonne and moone stynte theyr course WhaÌ„ with touchyng he healed lepers with a word reysed deed men to lyfe he shewed hym selfe lorde of nature And whan he with egall wysedome coÌ„serueth and gouerneth those thynges whiche he by his power that can nat be declared hath made he sheweth hym selfe to be no lesse wise thaÌ„ almighty Al be it that his goodnes euery where shineth as that same creatioÌ„ of angels and this worlde was a poynt of high goodnes whaÌ„ he to highe felicite that he hath of him selfe lacketh nothyÌ„g that might be added yet he made maÌ„kynde proprely to th entent that there in specially he myghte expresse the greatnes of his goodnes and mercy for in that be halfe god wolde nat alonly be more louynge to vs but also more marueylous They marueyle some tyme at a kynges power and myght that hate or haue enuy at hym But gentylnes and lyberalite is loued yea of them that haue no nede that is to say throughe consyderation of humayne chance wher by it may hap any what euer he be to haue nede But there is no maÌ„ nor hath ben nor shal be but that he nedeth the mercy of god Whan as wytnesseth the olde testament neyther the sterres be clere in the syght of god and in his angels he fouÌ„de wickednes And Paule cryethe to the Romayns There is no distinction all haue synned and nede the glorie of god that euery mouthe may be stopped and all the worlde be made subiecte to god Nowe let is here howe well with hym agreeth the mystical synger whiche with a lusty spirite exhorteth all good folkes that they with a spirituall harpe with a sautry of .x. strynges with a newe songe with great shouttynge shulde celebrate the glorye of god sayenge Our lorde loueth mercy and iugement all the erthe is full of our lordes mercy Ones only is made mencion of iugemeÌ„t but mercy is twyse rehersed with this coÌ„mendacion that therof the erthe is full I myght boldly adde this stayeng me by the auctorite of Iob and the apostle That nat only yâ— erthe is full of our lordes mercy but also heuen and helle What syngeth the xxxv psalme O lorde thy mercy is in heuen and thy trouth recheth to the cloudes They in helle ê‘ceiued the mercy of our lorde whan he brake the gates of darknes broughte out the prisoners in to the heuenly kyngdome If one wold consydre the warkes of god whiche after the misticall discussyng of Moyses he made ê‘fet in the fyrst .vi. days he shulde greatly maruayle at his power and ineffable wysedome yea and crye out in the voyce of all the churche Pleni sunt celi et terra c. The heuens and erth be ful of thy glory Nor he ne coude absteine hym selfe but brast out in the hyÌ„ne of the thre children Benedicite omnia opera dnÌ„i c. Blesse ye al the warkes of our lorde preyse and leape vp for ioy in hym euermore What so euer is created in the heuens what so euer aboue the heueÌ„s what so euer in erthe what so euer vnder the erth what so euer in the water what so euer iÌ„ the ayre sheweth opeÌ„ly with voyce continuall the glory of our lorde But what sayth the psalme Cxliiii Our lorde is piteous and mercifull pacient moche mercifull Our lorde is swete to all and his mercifull pitees passen all his warkes Ergo some thinge there is more marueylous than to haue made the heueÌ„s with so many bryghte sterres to haue created the erthe with so many kyndes of beastis of trees variablenes of all thynges to haue created so many coÌ„panyes of angelycall myndes Who durst be so bolde to affyrme hit excepte the prophet shewed playnely that the mercyes of our lorde passe the glory of all his other warkes And yet he shal nat dout it to be true who so euer with a religious curiosite will coÌ„sider howe moche more maruelously he redemed than created man Is it nat more woÌ„derfull god to be made man than the angels to be created of god Is it nat more marueile that god wrapped in a babis clothes shuld wayle and cry in the cratche or racke thaÌ„ to reigne in the heueÌ„s that he made Here the aÌ„gels as thyng of greattest woÌ„der synge glory to god in the mooste high heuenly maÌ„sions They se the lowlyest humilite knowe the most excellent highnes
All the couÌ„sayle of redemynge mankynde Christis lyfe Christis teachynge Christis miracles afflictioÌ„ crucifieng resurrection aperyng ascention the sendyng of the holy goste by a fewe sely poore idiote meÌ„ ennewed the worlde this couÌ„sayle I say is it nat on euery syde full of miracles yea that the very aÌ„gels cun nat serche out Wycked spirites se and vnderstaÌ„de the reason of the worldis creacion but the counsayle of the worldes restoryng was hyd froÌ„ them and in this poynt crafte disceyued crafte the craft of mercy begyled the crafte of malice The creatioÌ„ of the worlde was the warke of puissance the worlde so restored was the warke of mercy Thendis of the crosse saythe Abacuc in his handes there is his strength hyd What is more vyle than the crosse What is weaker thaÌ„ the crucified Yet vnder that weakenes excedyng power of diuyne mercy laye hyd that brake ouer came and clene distroyed all the tyraÌ„ny of the dyuell The same prophet whan he had eares erudite whan he had eies very clere by faythe he herde the holle frame of the worlde on euery parte shewe the great myght of god and he was afrayde he considered his warkes and was amased And yet as though in all these thyngis the great might of god was nat playn inough he added that shulde ouercome all these warkes In the myddes of two beastis thou shalt be knowen In the meare of the olde newe testameÌ„t he become man opened playnely that most bashefull miracle of his mercy Undouted hit is that the prophet soone after addeth Whan thou woldest be angry thou shalte remeÌ„bre thy mercy Of them that do thynges wonderfull we be wont to say In those he ouercame al iÌ„ this he ouercame hym selfe Of god some thyng lyke may well be sayd God is incomparable in all his dedes can nat be folowed In mercy he excedeth hym selfe Holy scripture extolleth no vertue in god so moche as mercy whiche some tyme calleth it great some tyme ouermoche and somtyme augmenteth the plentifull abuÌ„daÌ„ce therof by nombre of multitude Kyng Dauid the prophet in the same place coÌ„plecteth the largenesse and multitude of diuyne mercy Miserere mei deâ—â— secuÌ„duÌ„ c. O god haue mercy on me after thy great mercy and after the multitude of thy mercyes do away my wickednes Where is great misery there is nede of great mercy If ye coÌ„sidre how horrible the synne of Dauid was ye knowe the largenesse of mercy If ye caste howe many maner wyse he offended in one trespas ye maye se the multitude of his mercies An excedyng great offeÌ„ce is neuer commytted alone a faute draweth a faute as one lynke doth an other in a cheyne Fyrst he ioyned together two most deedly synnes maÌ„slaughter and aduoutry eche of them was more greuous in the kynge whose office is to punyshe other that so offende For the more princis do amys vnpunysshed amonge men the more they offende god He bare a â—worde to punysshe manslaughter and he hym selfe coÌ„mytted manslaughter By hym women takeÌ„ in aduoutri were deliuered to be stoned to deth and he hym selfe compelled to do aduoutry He also peculierly augmented the same aduoutry that whan he had flockes of wyues and concubyns at home yet nat for nede but for waÌ„toÌ„nes he coueted an other maÌ„s wyfe that he wolde seme delite rather iÌ„ rauysshyng thaÌ„ in simple fornication For he offeÌ„dethe nat so moche that nede coÌ„strayneth to steale somewhat from the riche maÌ„ as he that hath his house plentifully stouffed taketh his gowne froÌ„ hym that hath no mo to his backe This cruel offeÌ„ce Nathan the ê“phet dyd obiect agaynst hym vnder the parabol of the ryche thefe and poore maÌ„ robbed Nowe no kynde of maÌ„slaughter is more cruell than that that is nat by chance or sodayne mouyÌ„g of the mynde but by a dryft before driuen wayting coÌ„uenient tyme is coÌ„mitted Urias had nothyng deserued the kynge knewe hym ryght trusty and he abused the same trustynes of the man to his distructioÌ„ He wolde in no wise eÌ„tre within his owne house to lye with his wyfe bycause the arke of god was lyenge in the tentes and Ioab capytayne of the warre with the people slept vpon the grouÌ„de and al that great worthines of the man coude nat turne the kynges mynde from the iuell dede The morowe after he had hym to supper made hym droÌ„ke sekyÌ„g occasion to distroy him if he through dronkeÌ„nes shuld hap to speke ought vndiscretely yet Urias beyÌ„g droÌ„ke wold nat come iÌ„ his house to take his pleasure with his wyfe An other gyle was added wherby the stroÌ„ge trusty warriour muste perisshe A lettre of murther to hym suspectyng no suche thyng was delyuered for the kynge knewe his faythfulnes so perfecte that he had no dout he wolde open and rede it In the offence of manslaughter he made Ioab the capitayne partner lyke as he had Bersabee of aduoutrye And Urias perished nat alone but to couer the gyle many were broughte in to the same daunger a great nombre of people was set in the open shot of theyr ennemyes to th ende one innoceÌ„t myght be kylde to gyue place to the kynges foule bodily pleasure Therfore in one sinne how many are the offences If hit were one only synne and excedynge great hit nedeth great mercy Nowe Dauid seynge his â—yn so many folde dyuers he calleth on the multitude of mercies But howe largely the mercy of god is opened the .xxxv. psalme declareth sayenge O good lorde thou shalt saue men and beastis like As thou haste multiplyed thy mercy God saueth nat only man but also he vouchesafeth for maÌ„nes behoâ—e to saue bestis Againe iÌ„ an other place how reioyseth the prophettes spirite whan he saythe I wyll syng the mercies of god perpetually And therfore in the heuens the mercy of god is worshipt honoured like as sayth an other psalme Knowlege your selfe to god bycause he is good bycause his mercy is in al worldes The preising of the mercy of god semed to haue ende after the ende of all wretchednes came except the same felicite that good folkes haue in heuen were the gyft of mercy and the punishement of the wicked tempered with the great mercy of god But what shall we say whan all the lyfe with a thousande syns and all the stynkyng see of vices is corrupted Truly we must cry with Asaph O lorde remeÌ„bre nat our olde iniquitees but let thy mercy preuent vs quickely for we be made ouer poore Againe in an other place Many be thy mercyes lorde after thy pleasant speche quicken me Agayne in an other place Dauid as he coÌ„playned with god crieth out Where be thy olde mercyes good lorde Agayne in the psalme Cvj. Let the mercies of our lorde be coÌ„fessed his maruayles of the sons of men Whiche verse as enterlyned is oft repeted iÌ„ the same psalme In the psalme also that goeth nexte before And he gaue vs
froÌ„ aboue froÌ„ the father of lyghtes And askest thou of a maÌ„ the garment of good warkes whiche is the more piteously naked the more gayely he rekeneth hym selfe clothed Aknowlege thy misery and the mercy of god is redy AmoÌ„ge meÌ„ whiche abrayd one a other of a good turne whiche for one pleasure loke to haue many is nohtynge derer bought than it that is bought with prayers with god nothyng is so frâ— as that that is bought with .ij. litel peces of money prayer hope for he that wyll sell his mercy hath gyueÌ„ vs the same price to pay for it ¶ we haue spokeÌ„ many thinges welbeloued bretherne of the mercy of god but there is moche more to saye if we shuld repete all thynges of holy scripture whiche preyse coÌ„meÌ„de to vs the greatnes of diuine merci The remenaÌ„t is that I wyl exhort you in fewe wordes that none through presumpcion make hym selfe vnworthy of the mercy of god that is so redy or through yll corage of myÌ„de despeyre of the mercy of god And after we wyl shortly declare what thynges ê“uoke the mercy of god And so make an ende of our sermoÌ„ if the mercy of our lord vouchesafe to be present and fauorable vnto me spekyng to you God aborreth nothynge so moâ—he as pryde obstaclenes for he resisteth the proude and gyueth grace to the huÌ„ble To this blynd madnes mad blyndnes many are brought throughe ê“sperite of teÌ„poral goodes whiche as forgetfull of theyr maker they lyuen after theyr pleasure so moche vnthoughtfull to amende theyr lyfe that they boost vngratiousnes stronge myghty in wickednes And as we rede iÌ„ an other place They â—oste their yll doynge and reioyce in most vngratious thynges Wherof Solomon writeth The wicked maÌ„ whan he cometh to the bottuÌ„ of yls he is careles And of suche folke Paule wrytethe God gyueth them a peruersed iugement to do those thynges that be nat comely Some of them promise them selfe that they shall skape vnpunyshed for euer despise holsome monyshyon and wyll nat here of suche thynges as shulde prouoke them to repentance sayeng Let god haue heuen hym selfe let hym leaue vs the erth Of these speketh Moyses in his canticle whan aâ—ter many great benefites of god to the people of Israell remembred he addeth My welbeloued is waxed grosse kycketh he is waxed fat and broode he hath forsaken god his maker and is departed from god his sauiour The psal 72. peynteth this maner of meÌ„ They be nat in the labour of meÌ„ they shall nat be scorged with meÌ„ Bycause pride reteineth them they be couered with iniquite theyr wickednes they be gone in to affectioÌ„ of hert They haue thought and spoken leudnes and they haue talked wickedly agaynst almyghty god They haue sette theyr mouth agaynst the heuen and theyr toÌ„ge is gone ouer in erthe But herke what ende foloweth this vnhappy felicite But yet for all theyr wyles thou hast begyled them thou dyddest cast them downe whaÌ„ they wold ariâ—en vp Howe were they discoÌ„â—â—ted they fayled sodaynly perished for their wickednes Good lorde iÌ„ thy cite shalt reduce the image of them to naught as the dreame of them that ryse froÌ„ slepe On them that folowing Lucifers example ryse vp agaynst god shall fall that our lorde thretneth in the gospell I sawe Satanas as lightnyng fal from heuen And Corozaim through abuÌ„dance of transitory thynges wickedly swellyng hereth Wo to the Corozaim for thou that aâ—te nowe lyfte vp to heuen by thy pryde shalt be plucte downe to helle by the veÌ„geance of god Paule also somtyme on trust of his couÌ„trey lawes was fierce proude thretned to slee the disciples of our lorde and for â—â—t by the ryght hande of god ouerthrowen to the erth he hereth It is harde for the to kycke agayÌ„st the pricke But bycause in his dede was errour and nat wayward malice he optayned mercy Assone as he aknowleged his syn god forgaue hym and nat only forgaue hym but also of a wolfe he made hym a shepe of a tyran a postle But the curse of god hangeth ouer them that continue in synne at laste beynge indurated and obstinate therin wyll nat vnderstaÌ„de to do well whiche say to god Go thy way froÌ„ vs we wyl nat haue knowlege of thy wayes Agayne they that Esaie speaketh of whiche our lorde calling to wepyng waylyng cuttyng of theyr heare and to weare shertes of heare they make myrth and reuell kylling calues and sacrifieng shepe that they may eate the fleshe and drinke wyne sayeng Let vs eate and drynke for to morowe we shal dye And they as the same prophet sayth that scorne the thretninges of god steryng them to repeÌ„t Byd byd agayne byd byd agayne abyde abyde agayne abyde abyde agayne a litel there a lytell there And the whiche say agayne in an other place We wyll nat here our lorde but we wyll dye in our synnes to these as the olde ê“uerbe sayth Pacience oft greued turneth in to madnes and the mercy of our lorde despised is turned in to greuouser dampnacion For our lorde mocked in Esaie answereth after The sayeng of our lorde to them shal be Byd byd agayne byd byd agayne abyde abyde agayne abyde abyde agayne a litel there a lytell there that they may go fall backewarde and be all to rent and attrapped taken These vnhappy folke go left in theyr yll desires alway waxyng worse they fall in to the pyt of wickednes they be tangled in the cordes of syn they be takeÌ„ in the net of euerlasting daÌ„nacion leading theyr dayes amoÌ„ge theyr goodes in a moment they go to hell O very wretched creatures holly gyueÌ„ to distructioÌ„ whiche like as beastis be fatted to be kylde whom neither the enormite of syn maketh to forgette pryde nor so great hyndnes of god teÌ„dreth them to repeÌ„t The mercy of god suffreth the so ofte to synne that thou shuldest amende he gyueth the space to repent in the mean while he taketh nat froÌ„ the his benignite he gyueth the good helth he gyueth the riches he gyueth the other coÌ„modites of the lyfe as in maner settyng vp castyng coles of fire ouer thy heed that if thou canst nat hate thy syn for that it is most shamfull of hiâ— selfe yet at lest shuldest begyn to hate it sith it displeaseth so louyng a father Eschinus a yong maÌ„ ê‘ceiuing iÌ„ a play the maruelous hyndnes of his father toward hym offeÌ„dyÌ„g was moued that froÌ„ theÌ„s forth he wolde haue him iÌ„ greatter reuereÌ„ce these be his wordes What thyng is this is this to be a fader or this to be a son If he were my brother or felowe how myght he folowe more my mynde Is he nat to be loued ought he nat to be borne in mynde Ah he maketh me right careful with his eâ—ynes leest I shulde vnware do ought contrary to his mynde for wittingly I wyl beware therof If
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 geÌ„tylnes of god leadeth the to repeÌ„tance But after thy hardnes vnrepeÌ„tant harte thou getherest vnto the a treasure of anger in the day of anger and the reuelacioÌ„ of the iuste iugemeÌ„t of god No beast is so wylde that by meÌ„s diligeÌ„ce labour is nat tamed thou ê“uoked by so excedyÌ„g 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 inuiÌ„cible hardnes of the diamond is ouercoÌ„e 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 geÌ„tyl 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 ouercoÌ„e diuine craft whiche is most vnhappy victori Unhappy is the grouÌ„de as Paule sayth nerest the curse of god whiche whan it ofte receiueth heuenly moystnes it briÌ„geth 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 tuÌ„bes 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 opinioÌ„s denyeng god to be aboue or if he be that mortal folkes busynes ê‘teyne nothyng to hym to be no life after deth of the body no iÌ„mortalite 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 ê“myses of the gospel to be lyes or they that by wronge expoundyng of scripture defeÌ„de 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 treÌ„blyng of the holle body shewe howe moche ye abhorre that ye haue herde But wold to god we myght nat here those thyÌ„ges amoÌ„ge christen folke I haue shewed you Scylla on whiche rocke many ruÌ„ne 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 ê‘don And what sayth Iudas I haue synned betraieng the innoceÌ„t blud Both they aknowlege the greatnes of theyr synne both they coÌ„fesse it both repeÌ„t theyr mysdede but both they go away froÌ„ the face of our lorde in whom onely is mercy pleÌ„tifull redeÌ„tion froÌ„ synnes For thus ye rede of Cain And Cain goynge away froÌ„ the face of our lorde dwelled a ruÌ„ne a gate in a couÌ„trey 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 couÌ„trey 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 remeÌ„bred 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 RemeÌ„bre ye this be ye coÌ„fuÌ„ded and you syÌ„ners come to your harte agayne Peter remeÌ„bred 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 spraÌ„ge a welle of teares bytter for the sorowe of penaÌ„ce but holsome for the innoceÌ„cy 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 roÌ„ne to the snare brake a â—onder 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 ê“uoked by our lordes mâ—kenes to be sory ameÌ„de stacke styll in his wicked purpose But Peter at the lokyng of Iesus vpoâ— hym remeÌ„bred 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 remeÌ„bred nat the wordes of our lorde that euery where in holy scripture ê“uoke vs to returne that stere vs to do penance and promise vs mercy For what padge is in holy scripture that souÌ„deth 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 geÌ„tilly our lorde in the ê“phet Ieremy that vnder the ê‘sone of the spouse leauyng her husbaÌ„de abaÌ„doneth her euery where to euery body he reclaymeth his people to penaÌ„ce Turne to me sayth he ye childreÌ„ returnyÌ„g agayne sayth our lorde for I am your husbaÌ„de And in Iob our lorde openeth the eare of the sinners that he may correct them and speketh that they shuld returne froÌ„ wickâ—dâ—es But they be wreâ—ches that agaynst this
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 ê“phete 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 coÌ„tinue 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 coÌ„forte vs to hope of perdone What thinge in holy scripture is more laudable thaÌ„ kynge Dauid He was a kyng he was a ê“phet he was a maÌ„ to goddes mynde of his linage Christe was ê“mised 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 heâ—eth Thou shalt dye shalt nat lyue Ezechias wept made great lamentacion The ê“phet 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 teÌ„ple 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 enteÌ„t 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 reÌ„te his clothes ware a sherte of heare he faâ—sted slept in wollen wandred haÌ„gynge downe his heed Aâ—hab 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 repeÌ„t amende and yet our lorde of excedynge mercy speketh to Hely Hast nat seen how Achab hath huÌ„bled hym before me bycause he hath huÌ„bled him â—elfe for my sake I wyl bringe in no mischiefe in his days If that might of false repeÌ„taÌ„ce bâ— so great that it can wrest the reueÌ„gyng sword out of the haÌ„de of god what shal the mynde do truly changed in to a coÌ„trary affection and nowe nat for drede of punishemeÌ„t but for the loue of god abhorreth that he miswrought For that entent he suffred Peter whiche he had apointed chiefe of his churche opeÌ„ly 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 remeÌ„brance Paule the ê‘secuter of our lordis churche was ouerthrowen was made the teacher of nacioÌ„s We haue great examples of them that synned and eke of them that repented we ought nat by example of any to be ê“uoked to synne lest we shulde teÌ„pte our lorde but if any shulde hap to be attrapped by synne he hath examples of repeÌ„taÌ„ce lest he shuld despeire But they do waywardly that wyll nat folowe hym in repeÌ„tyng whiche they folowed in synnynge Howe many princes be ther that smyle at theyr auoutres and maÌ„slaughters for the example of Dauid Al though in Dauid were so many excellent vertues that this offence myght haue ben forgyueÌ„ in recoÌ„peÌ„ce 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 nacioÌ„s of the worlde and despised the delectacions of the court for purpul he weareth a sherte of heare and as bread he â—ateth ashes mingleth his drinke with wepyÌ„g 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 penaÌ„ce 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 senteÌ„ce 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 ê‘sone were changed he coÌ„mitted the iugement to hym that was gylty The iuge was taken with a trip and he ouercame that coÌ„mitted to hym the iugemeÌ„t Dauid was happily ouercome god ouercame mercifully whaÌ„ he shewed the synner to hym selfe that had forgot hym selfe Before as a coÌ„querour and droÌ„ken 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 coÌ„fesseth hym selfe worthy of punyshemeÌ„t thaÌ„ our lorde is iustified and ouercometh whan he is iuged that is whan he offreth the iugemeÌ„t 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 abuÌ„deth The olde Adam dyd
after the maner of fyshes Who is nat redy for smal auaile to begyle his brother whose nede he oughte to succoure Nowe by our brothers pouerte we go about to get our auaÌ„tage our brother for faute of meate dyeth the more ieoê‘dy I se hym in the derer I sel to hym in that he nedeth Howe vnlowly is our stately fiersenes agaynst our inferiours how great is the rebellioÌ„ of thinferiours agaynst the superiours how feld or in no place is pure charite All places be full of braulinges detractioÌ„s backebitinges And we nat only quite a lytel wrong with great veÌ„geance but wilfully harme them that dyd vs no hurte And the mean while we mynde nat howe great mercy our lorde hath poured on vs whiche he wyll calle agayne except we poure it agayne on our neyghbour that we receyued If ye seke saith the ê“phet seke If we seke the mercy of god we must seke it truly with al our hert Turne you come She turneth her to vs if we wil turne to her The mercy of god came to vs whan the sonne of god descended downe in to erthe let vs go to her agayne Our most mercifull lorde inclineth hym that he may assoyle an aduoutrer let vs agayne lyfte vp our affectioÌ„ to him bowyng to vs. The fyrst grice is to cast away synne So phisicions fyrst purge the body that after they may put in better iuces So thou synner fyrst cast out of the mynde yll affections that stryue agaynst god lechery couettousnes riot pride anger Whan the coÌ„tynuer in synne besecheth the mercy of god doth he nat as though an eÌ„nemy armed holding his sworde and bucler in his hande wolde desyre peace He that asketh receyueth he that seketh fyndeth to hym that knocketh the dore is opened If ye aske mercy aske it truly if ye seke seke aryght and if ye knocke at the dore of mercy knocke truly Wyll ye haue example of one truely askyng mercy He the prodigal childe asketh it aright but that was whan he had lefte the hogges whaÌ„ he was returned to his father O father I haue offended in heueÌ„ and afore the make me as one of thy labourers Now here the publicaÌ„ that for the coÌ„science of his syns dare nat lyft vp his eies heueÌ„ward dare nat come nere the auter but staÌ„dyÌ„g a far he knocketh on his brest sayth Lorde haue mercy on me a synner He asketh whose affectioÌ„s turned coÌ„trary of a droÌ„kerd is made sobre of a rebaude chaste of a gluttoÌ„ teÌ„perate of a bribour beneficial of a lewde speker a good sayer of a disseÌ„bler a playn man of a crabbishe a lowly maÌ„ of cruell mercifull He knocketh yâ— with deuoute importunatnes iÌ„ a maner coÌ„pelleth the mercy of god neuer cessynge to exercise warkes of mercy on his neighbour Crie to our lord haue mercy but thou wylt be herd se that thou here hym agayne He crieâ—h in his membres the sicke nedy Here it thou stoppe thyn eare he wyll nat herethe agayne calling to hym He is refreshed in his poure folkes in them he thrysteth hungreth sickeneth pynâ—th in them he is dispised offeÌ„dedâ— But more vnshamefastly saith he to our lord Haue mercy vpoÌ„ me whiche only will nat refreshe his brother but also vexeth hym vndeserued oppresseth the weake betrayeth the innocent spoyleth the poure begyleth the harmeles Continuynge in â—hose dedes he calleth on the mercy of our lorde in veyne If they that do nat refrâ—she Christ iÌ„ his meÌ„bres shal here Go ye cursed folkes in to the fyre euerlastyng What shall they here that reuile â—pyt at mocke beate punyshe sklander slee Christe in his meÌ„bres If I be nat disceyued ther is a seÌ„tence amonge the mymes puplians worthy for a christen maÌ„ In gyuyng he receyued a benefit that gaue hym that was worthy to haue it Why styckest at it thou froward ponderer of an others dignite He gyueth to one worthy of it that gyueth to the meÌ„bre of Christe he gyueth to one worthy that gyueth to his brother And so forth he gyueth to one worthy who so euer for Iesus loue gyueth to a poure creature If thou seke wynnyng play the vsurâ—â— with him if thou drede peyne thou hast wherby thou mayst redeme it After sharpe rebuke what sayth our lorde in the gospel Yet gyue almes sayth he and se all thinges be clene vnto you Whan â—â—â—pest of the see is redy to drenche the thou styckest nat to cast thy marchandise in to the see be hit neuer so precious to saue thy life Whan the vengeance of god hangeth ouer the doth it greue the to dispose a lyttell money on thy neyghbour What woldest thou leaue vndone if thy house were a fyreâ— But what burnyng is so dredefull as the anger of god Whan his anger sodaynly flameth vp wylt nat vse the remedy that is shewed to quenche hitâ— What wylt thou say Who sheweth hit That very good man Sirach Water sayth he quencheth flamyng fyre and almes dede withstandeth synnes Almes dede knoweth nat bosting other wise she loseth her name They that gyue almes with a trumpe blowynge before they gyue nat almes but bye glory For conclusion almes before god is whan thy lyfte haÌ„de knoweth nat what thy right hande doth Put sayth he thy treasure in the coÌ„mandementes of god and it shall profit the more thaÌ„ gold close thy almes in the poure mans hart and it shall delyuer the froÌ„ all yuell Thy treasure is neuer so sure buryed or hydde as in the poure mans hart It is far better locked ther in than in thy yron chestis Forget that thou hast gyuen let nat the poure man knowe if it may be who is the autor of the good dede Whan thy nede requireth an intercessor the almes shall nat be duÌ„me but shall opteyne of our lorde that thou that dyddest succour thy neyghbour in any trouble shalt be delyuered from all yll Wyll ye here almes dede speakynge Come ye blessed children of my father for whan I huÌ„gred ye gaue me meate Whan I thyrsted ye gaue me drynke whan I was naked ye clothed me whan I waÌ„ted lodgyng ye lodged me whaÌ„ I was sycke ye viseted me whan I was in priâ—on ye came to me They remembre nat theyr benefittes and say O lorde whan dyd we se the waÌ„tynge those thynges and succoured the The other part reherseth theyr vertues and they here Go ye into euerlastyng fire Shal nat almes dede thaÌ„ be here a good spokes womaÌ„ that shal delyuer vs from helle that is from all mischief and shall ioyne vs to our lord fouÌ„â—aine of al goodnes What resteth now most dere brethernÌ„ but that we must beseche the mercy of our lorde to graunte vs that we may be mercifull to our neyghbour lest if we here let naught by his mercy shall aftward reqre it in vayne but the more we be prouoked by mercy here the more sharpe we shall fynde his iudgemeÌ„t Let mercy towarde our bretherne ouercome in vs
De immensa dei misericordia A sermon of the excedynge great mercy of god made by the moste famous doctour maister Eras. Rot. Translated out of Latine in to Englisshe at the request of the moste honorable and vertuous lady the lady Margaret Countese of Salisbury ¶ To the most honorable lady the lady CouÌ„tese of Salisbury Gentian Heruet her humble seruant gretyng SEynge and vnderstandynge mooste honourable lady your great mynde and depe affection bothe towarde al maner of lernyng and specially towarde that whiche either exciteth or teacheth vertue goodnes and concerneth the way of our saluacion I haue translated out of Latin in to englishe a sermon of Erasmus of the mercy of god the whiche traÌ„slated for you and dedicate vnto your ladyshyp I thought it shuld be a good dede if for your ladisshyps pleasure it were printed spred abrode And where as afore lerned meÌ„ only dyd get out both pleasure and great frute in redyng of this boke nowe euery maÌ„ as wel rude as lerned may haue this sermon of the mercy of god as coÌ„mon vnto him as the mercy of god it selfe is And as touchyng the coÌ„meÌ„dacion either of the autor or of the warke I knowe the teÌ„dernes of my wyt moche more sleÌ„der thaÌ„ that I can be able to beare the weyght of suche an enterprise I rekeÌ„ to be moche better to holde my toÌ„ge vtterly froÌ„ yâ— preysyng thaÌ„ of them to speke to littel for faute of wyt to minishe their excelleÌ„ce Yet nethelesse it semeth expedieÌ„t vnto me that by your ladishyp brefly other folke may knowe how noble is the autor of this warke how moche we be bouÌ„de to hym for it The autor of the boke is Erasmus Roterodamus whom my preyses can no more ennoble thaÌ„ the son with a candel may be made clerer He is the man to whom in lernynge no lyuyng man may hym selfe coÌ„pare and nat only passeth them that be alyue but also from the most part of olde autors hath beraft the price and nat onely payneÌ„s and gentyls but also Chrsten doctors He is the maÌ„ that whan in his fyrst dayes trouth was far hyd in the depe veines of the grounde and more ouer it was prohibited as a thyng being worthy deth that no man shulde for her enquere he dyd nat suffre the worlde to be coÌ„founded with suche a marueylous darknes and either he hath dygged vp many â—yÌ„mes of trouth or at the lest he hath restored vs free libertie to serche her He is the maÌ„ that to Isaac may be compared the whiche dygged vp the goodly spryngyng welles that the PhilisteÌ„s distroied and with dyrte donge ouerfylled The clere springes of the holy scripture that the PhilistieÌ„s had so troubled so marred and so defiled that no man coude drynke or haue the true taste of the water they be nowe by his labour and diligence to their olde purenes and clerenes so restored that no spotte nor erthly fylthe in them remayneth And though the PhilistieÌ„s dyd al that they coude to disturbe hym from his holy purpose and that amoÌ„ge the people by the reason of them he was greatly hated and enuied yet at the last as it chanceth alway vnto them that with a bold stomake in their good dedes do contynue excellent vertue hath ouercome enuy whan froÌ„ this maÌ„ there can come out nothing but both it is excedyng ê“fitable and on euery side all perfect me thynketh that this litell treatise being in euery poynt as perfect as any other be in profit nat only giueth no place but also greatly passeth for where afore the warkes that he made were ê“fitable but specially to one kynde of men his Prouerbes his Newe Testament and many other treatyses onely to lerned men of the boke of the Instruction of princis the moste profit reduÌ„deth to princes This boke only with the boke called the knife or wepoÌ„ of a ChristeÌ„â—owdiour hath so far spredde abrode his fruteful branches that ther is no maÌ„ but great frute gether he may out of it except he that thynketh that it maketh no matter whether he be dampned or saued And as for the knyfe of a ChristeÌ„ sowdiour whiche he nameth Enchiridion it bryngeth a man out of the way of vicis and leadeth hym in the way of vertue and the path of saluation This littel treatise of the mercy of god teacheth a man to ascribe nothyng to hym selfe but all to gether to the mercy of god seing that the fre wyl it selfe that we be indewed with all is the fre gyfte of almighty god and except it were by him made clerer it shuld be so darke with the rust of the original synne that the image of vertue in it shulde neuer be fast printed And who so euer beyng entred in to the kyngdome of god by bapâ—yme doth ascribe any thyng to his owne wysedome to his merites and to his deseruynges and nat aknowlegeth euery where his owne feblenes trusting vpon the fre grace mercy of almyghty god it is to be drade leest for mercy that is euery where redy for hym that calleth he proue the sore and rigorous iustice of god Nowe let vs se whither it be more expedieÌ„t for a mannis saluacioÌ„ either by iustice to be feared from synne or by mercy to be enticed bothe to loue and to vertue Iustyce with her sore thretnynges coÌ„pelleth a maÌ„ to flee vice and engeÌ„dreth in hym a certayn boÌ„dly feare that it is an odious thyng vnto hym to coÌ„mit synne nat for the hate it selfe of sinne but for feare of punishemeÌ„t Mercy coÌ„trary to it putteth before a mannes face the vnspekable loue of god towarde hym the whiche so loued him that he dyd nat spare his onely sonne for his sake the incredible benefites the infinite desire of his saluacion the continuall callyng vpon hym to brynge hym to the euerlastyng blysse Of the other side she sheweth hym as if it were in a glasse the weakenes and feblenes of a man the perilles that he is compassed about with the calamites the miseri the wretchednes that on euery side do vtterly hym wrappe and that in so many mischeues there cometh no succour but fro the mercy of god do nat all these engeÌ„dre in hym a certaine childyshe loue towarde his father that he wyl performe his coÌ„maundemeÌ„tes nat for feare of punishement nor for loue of rewarde but for bicause it pleaseth his most louyng father And that he accompted this a very great rewarde to do the thyng that dothe lyke suche a good father And where as it is sayd that the feare of our lorde is the beginnyng of wisedome though the same feare somwhat coÌ„cerneth the drede of iustice yet I reken that it is nat to be taken for that bondly feare that maketh vs to drede the sore punyshemeÌ„tes but for that that maketh vs to loke about that we do nothyng that shulde displease our most louyng father orels feare with out loue longeth to a cruel tyrant that
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 haÌ„des 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 mâ—rcy 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 testameÌ„t in whiche so ofte tymes the name of mercies is encouÌ„tred And yet some heretykes beleue that the same lawe procedeth of a â—uste 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 coÌ„solacioÌ„ whiche coÌ„forteth vs in al our tribulacion The apostle somwhat addeth to mercy for it is a poynt of mercy to ê‘done offence done here whiche is moche more god of a reueÌ„ger is made a coÌ„forter 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 CoÌ„duplicatio 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 remeÌ„braÌ„ce 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 meaâ—ure To this poynt ê‘teyneth that sythe it is infinite what so euer is in god yet it that amoÌ„ge 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 ê‘swaded nothynge to be in god that sowueth to any vice shuld vnderstande that vnder yâ— figure the holy scripture submytâ—yng it selfe to maÌ„nes ê‘ceyuyng signyfyeth a marueilous an iÌ„credible excesse of diuine mercy Whiche thynge that I may more plainly speake ye more ê‘fectly ê‘ceyue coÌ„sydre this in your mynde ¶ If a kyng shulde stablyshe rigorous lawes on a mankyller after he had coÌ„myttâ—d maÌ„slaughter ones wolde ê‘done hym may hap it shuld be ascriued to his clâ—mency But he ê‘doned hym that had done that mischeuous dede .x. tymes or more wolde nat euery body crie out The kinges clemeÌ„cy is oâ—uer moche yâ— ouerthroweth the strength of the lawes ê“uoketh the lewde ê‘sones to do wickedly for lacke of punishemeÌ„t Also a father that ones or twise for gyueth his son for spendyng his money lewdly away may hap shal be called eaâ—y and mylde If the same father often tymes gyue his soÌ„ne money so lewdly wastyng hit wyll nat euery body saye He is to easy and by his hyndnes marreth his soÌ„ne 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 excâ—pteth no kynde of syn he prescribetâ— no noÌ„bre of synnyng as ofte as we ameÌ„de he releaseth our peine whiche his euerlastynge lawe thretneth he receyueth vs in to his household he leadeth vs iÌ„ to the chaÌ„bre of his charite he nat onely receyueth vs but also forgyueth all our offeÌ„ces 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 coÌ„mandeth to kylle a goodly calfe What thyng els signifieth all this but vnmoderate â—if I may so saye ouermoche mercy of god But nowe it semeth lesse marueile if a mâ—n forgyue a man offeÌ„dyng that also other while doth offeÌ„ce hym selfe likewise or may offeÌ„d if a kynge ê‘done hym that somtyme dyd hym good profitable seruice or if the father forgyue his son whose coÌ„uersacioÌ„ he feleth doth ease his olde age if a mayster forgyue is seruant by whose labour he partly lyueth if the husbaÌ„de forgyue his wyfe taken in auoutrie with whom other while he leadeth his life pleasantly AmoÌ„ge men he that some time ê‘doneth dredeth hym that he forgiueth and other while can nat aueÌ„ge 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 ferueÌ„t 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 auouâ—rice defyled with so many auoutries It is coÌ„monly 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 coÌ„mittest fornication with many louers and yâ—t returne to me saith our lorde I wyl receiue the. A maried maÌ„ wyl nat take his wyfe agayne whom parauenture he forsoke for
in whiche is no membre that doth his dewty Most part of all other beastis as soone as they be brought forth emplie the gyftes of their nature Some are swyft as horses As soone as the buterflie cometh out of the skyn it fleeth It is no sure wrastling with a leons whelpe As soone as fyshes be spaumed they swymme Tadpolles rollen them selfe with great swyftnes before they may be called or haue any shap of frogges onely what other thynge can mankynde do by course of nature but wepe Howe longe lerneth he to go Whan he hath lerned to go on .11 feet howe longe must he lerne to speke ye he can nat fede outcept he be taught Adde nowe yâ— many kyndes of sickenessis that vneth can be rehersed and specially the newe that it is harde to heale them howe be it amoÌ„ge the olde many be vncurable Som take maÌ„kinde soone after the byrth som also in the byrth as lepre fallyÌ„g yuel wherby many dye or they begyn to lyue And this whyle I speke nothynge of them that be borne with many defautis of nature mysshapen Nowe let eche coÌ„syder this by hym selfe what doÌ„mages he hath suffred iÌ„ youth how fugitiue youth is howe carefull mans state how wretched olde age and so forth howe short the holle lyfe though one hap to be olde whiche yet chanceth to very fewe Who so euer of you is at maÌ„nes state let hym rekeÌ„ the course of the life past couÌ„t fro what sickenessis froÌ„ what great perils he is escaped let him thanke the mercy of god Uerily I wolde reken amoÌ„ge bodily yuels as principal the sedes of all maner vicis faste routed in vs howe greatly to aÌ„ger to bodily pleasure to riot to eÌ„uy to aÌ„bicion to couetousnes to robbery froÌ„ our mothers wombe we be enclined where all other beastis lyuen lowably wiâ—h in the desyres of natureâ— What a labour is it to vs all to wrastâ—ll with these leauynges of olde AdaÌ„ to howe fewe lucky The soule is ouer loded with the weyght of that erthy body and whether it wyll or wyl nat is drowned in these thynges that it aloweth nat Farther more coÌ„sydre what rout of yuels â—nuiâ—on vs without and ye shal fynde that many mo perishe by chaÌ„ce thaÌ„ sickenes Howe many be distroyed by lyghtnyng erth quakes grouÌ„de openynges lakes floddes of the see and ryuers infectous aer venom wyld beastis fallyng of huge thinges yll phisicioÌ„s but no way greatter distruction than through warres But all these myscheues thretten to distroye but the body Howe many daÌ„gers hange ouer the soule fro the fleshe a houshold eÌ„nemy fro the worlde nowe flattryng that it may strangle nowe ragyng that it may oppresse fro wicked spirites that oâ—her whyle transfigure them selfe lyke angels of lyght Who dredeth nat of these the multitude powers disceit malyce and vnsaciable desyre to distroye Nowe who amoÌ„ge these yuels wold it nat nere slee deth certayne to eche the day vncertayne the rigorousnes of thextreme dome the peynes of hell euerlastynge I se you tremble at thonly remeÌ„brynge of these so great myscheues and no wronge but the more ye here of yuels and daÌ„gers the more ye be bouÌ„de to the mercy of god whiche amoÌ„ge al these yls nat onely defeÌ„deth those that trust theron but also turneth all these thynges to vs in occasion of more felicite What so euer calamite we haue here we may wyte it the syn of olde Adam but for the felicite in stede of calamite to vs yelden more pleÌ„tifully we ought to thaÌ„ke the newe Adam that is Christ Iesu of all creatures preysed the world without ende Satanas expelled vs out of Paradyse Christe for therthly paradise opened vs the heueÌ„ly kyngdome The serpent droue vs to dyuers sorowes of this life Christ restored vs to ioyes euerlasting of lyfe iÌ„mortall Satanas by his gyle got vs bodily deth Christ by his mercy rewarded vs lyfe etnal to whom who so euer with a pure harte yeldeth hym nedeth to drede no kinde of eÌ„nemies He ouercame the worlde he vanquished all Satanas tyraÌ„ny he turned the fleshe in to spirite That he ouercame is of his power that he ouer came for vs is of his mercy Let vs honour his mercifull myght and take fruicion of his myghtyfull mercy All thynges we may do by hym that maketh vs mighty if we abide with hym al thinges we possesse by hyÌ„ iÌ„ whom is al goodnes euery where vs defendyng aydyng coÌ„fortyng encresyng by his mercy lyke as the prophet sayth in the psalme Mercy wyll enuiron them that truste in our lorde To what great ils are they subiect that put their trust in bodily gyftes in riches in chares in horses in worldly prudeÌ„ce in theyr merites dedes But by what succours is the iuste man out of care Truly sayth he I trust in the multitude of thy mercy And a lytell after Lorde as with the bucler of thy good wyll hast crowned vs. Whan ye here Of thy good wyll ye vnderstaÌ„de the hope of your owne merites to be excluded Where the streÌ„thes of nature fayle vs where our merites forsake vs there mercy succoureth vs. The warriours shyldes couâ—r but one part of the body the buccler of diuine mercy dothe fensiuely couer vs all aboute aboue agaynst the fyrie dartes of wycked spirites that hange ouer vs froÌ„ the celestiens beneth agaynst the slâ—ight of the serpent that wayteth to attrap vs afore lest thinges present greue vs behynde lest thinges past eÌ„uade vs agayne on the right haÌ„de lest prosperite make vs insolent on the lyft hande lest aduersite ouer throwe vs. TrustyÌ„g in this bucler Dauid crieth out Our lorde is my helper I wyll not drede what a man can do to me And in another place I wyll nat feare a thousande people coÌ„passyng me about But Paule thapostle cryeth out yet more boldly writyng to the Romayns If god be with vs sayth he wâ—o shal be agaynst vs That noble warriour armed hym with al the harneis of the faith whiche fortifieth vs nat by hope of our warkes but of diuine mercy He beyÌ„g bold on this armour dyd nat only dispise grefe huÌ„ger pouerte peril ê‘secutioÌ„ but also the tyraÌ„s sword thretning to sle hym by and by The humayn cruelnes may do nothing where the mercy of god is redy at hande to defende yea this is stronger he dispised beside deth and lyfe aÌ„gels principalites vertues thinges present to come fortitude altitude depthe so forth if any other creature were in the heueÌ„s or in erth or in hellâ— And this is he whiche knowing his weakenes calleth hyÌ„ selfe an ertheÌ„ pot We haue sayth he this treasure iÌ„ ertheÌ„ pottes Fro whens thaÌ„ hath this britell ertheÌ„ pot so moche strength By the grace of god sayth he I am it that I am What is the grace of god but the mercy of god Let vs gladly glorify with Paule in our infirmites that the vertue of Christe may dwelle in vs for so it
is more expedieÌ„t for vs that by conteÌ„placion of our miseries we maye glorifie the mercies of god And yet the meane while if it lyke the beholde thy selfe thou man in that parte that thou excellest the other beastis For if thou esteme thy selfe after the goodnes of the body thou seest thou art lower than many brute beastis the camels in greatnes excede the in swyftnes the tygers in strength the buls in colour the swannes in apparayle pecockes in helthines the fyshes ye if we beleue the prouerbe welnere all beastes in quicke syght the beast lynx egles in smellyng gripis in loÌ„ge lyfe hartis and crowes And yet if one coÌ„sydre the gyftes of the humayn body he shal here fyÌ„de wherin he may preyse the mercy of god What sagasite of the .v. wittis what great coÌ„formite of meÌ„bres howe feet instrumentes to dyuers vses But of those thinges also Lactantius a maÌ„ of singuler eloqueÌ„ce coÌ„piled a boke whiche he nameth De opificio dei To rede that boke wyl profit vs moche if we minde what goodnes is in the body and as hit all cometh from the mercy of god to be seruant lyke bonde to diuine obeysance Other wyse he that wyll glorifie in bodily gyftes shall by by here All flesshe is hey and all glorie therof is as the flower of hey Why arte proude thou dost and asshes Neyther in gyftes of the soule in whiche parte man is more marueylous he hath oughte that he may chalenge as his owne He that made the body formed the soule the body he made of slyme and put in the soule with inspiryng of his mouth And therfore of the other beastes the soule body perishe to gether ours is alyue after the body â—yl she receyue it agayne in the resurrection ê“mysed Nowe howe effectual a thyng the soule is the very deth declareth which assone as she deê‘teth there lyeth the carkes vnprofitable where is the hete where is the colour where is the mouyng where is the myght of all the wyttes And yet while the soule is holden fast tied to this so vnhappy sely body doyng nothyng but through the bodily instrumeÌ„tes whiche very oft let that she can nat put forthe her natiue power howe maruelous is the swiftnes and profounde vnderstandynge of mans mynde What an exceding treasure of remeÌ„brance What is so hyd in the secretes of nature or iÌ„ the heueÌ„s or in erthe that mans wyt can nat marke ê‘ceiue and discusse It is a great thyng that many by situacion and mouynge of the sterres shewe what shall fall many yeres to coÌ„me but it is more that by the thinges wrought the euerlastyÌ„g power and godheed of the same worker is founde out wytnes is Paule Howe moche is the swiftnes of maÌ„s wyt iÌ„ howe short space howe many thinges doth maÌ„s wyt beholde at ones But howe â—xcedeth yâ— might of memory that truly obserueth the shaps of so many thinges so many names of thynges coÌ„mytted to her by the ministracion of the wyttes I wyll speke nothyng here of them that haue lerned so many sciences so harde to knowe so many laÌ„gages that that they lerned they reteyne styl Let him that wyll of you thynke howe many folkes faces names he remeÌ„breth howe many shaps of beastis trees herbes places and of other iÌ„numerable thyÌ„ges he knoweth and memorially cleapeth them by name The comon people calle these gyftes of nature whaÌ„ iÌ„ dede they be gyftes of diuine mercye whiche are departed to eche nat after our merites but after his benignite Al these thinges bicause the prodigal child abused to the pleasure of humayn wyl nat only it is nat withdraweÌ„ that was gyuen but by grace more abundantly beralite of gyftes is added By lawe he instructed vs by his sonÌ„e whom holle he gaue to vs he taught vs the secretes of god by his spirite he enriched our soules with dyuers gyftes passyng mannes power He gyueth vnderstanding of misticall scriptures that gyue lyght and comfort to vs in all yls he gyueth forknowlege of thynges to come he gyueth tonges to speke sondry langages to coÌ„tempne venom to heale sycknesses to reyse the deed to confoâ—de noyful spirites he gyueth power to ouercoÌ„e hel gates he grauÌ„teth vs to be meÌ„bres of Christ childreÌ„ of god ê‘teners of the kyngdome celestial that neuer shall haue ende Here coâ—t to me wherof thou were made without dout on the one part claye thaÌ„ howe moche vnder the coÌ„diction of beastis syn threwe the. Agayne to what dignite to what felicite thou art called thaÌ„ thou shalt clerely se the mercies of our lorde haue neyther nuÌ„bre nor measure What is more despised thaÌ„ scarbetes Yet is a scarbet pure iÌ„ coÌ„parison to the filthines of a syÌ„ner What is hygher than angels Were hit nat out of al measure to make an angell of a scarbet Nowe maÌ„ more abiect than a scarbet he made greatter thaÌ„ angel I may boldly say he made hym a god For why shulde nat I dare boldly say it that the scripture doth I sayd ye be goddis and excellent children What so euer cometh of god is made in a maner god What so euer is ioyned to the body spirite of Christe cometh in to the felowshyp and ê‘ttakyng of his name Here if nothing be that thou to thy merites mayst ascribe glorifie the mercy of god worship the mercy of god enbrace kysse the mercy of god If that any go about to claime any part of this to hym selfe Paule thapostle wyll by by crie out agaynst hym yelding all these thynges to the grace of god All his pistils souÌ„de out the worde of grace whiche as oft as thou hereste vnderstaÌ„de the mercy of god to the coÌ„mended Of grace it is that we be purged froÌ„ synne through grace we beleue of grace it is that by his spirite charite is spredde in our hartes wherby we do good warkes For we be nat sufficient by our selfe as of our selfe but al our ablenes cometh froÌ„ god If Paule sayd trouthe where be those shameles felowes that selle to euery body theyr good warkes as though they had so moche at home that they myghte enryche other They be miserable that so selle their good dedes cursed they be that trust in meÌ„s warkes Who that is greued with the fyrst disease let hym here what the churche LaodiceÌ„s hereth in the Apocalyps Thou sayst I am riche and pleÌ„tifull and nede nothyng and knowest nat that thou art a wretche miserable poure blinde naked But they also syn more greuously that of thabundaÌ„ce of theyr good warkes promyse other ryches But what couÌ„saileth the holy gost suche folke I counsayle the sayth he to bye firy golde of me proued that thou mayste be ryche in dede And thou that knowest thyn owne pouerte why beggest of beggers S. Iames sayth If any want wysdome lette him aske it of god that gyueth to eche abundantly and abraydeth none therof Euery good gyft euery ê‘fect gyft descendeth
our lordes voyce stoppe theyr eares lyke the deâ—â—e 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 steryÌ„g 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 repentaÌ„ce 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 eÌ„chantours 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 ê“phet eÌ„tysyng 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 â—aued al the costis of the erth for I am god and there is none other These wordes our lorde speketh to gentils idolworshippers to maÌ„kyllers churche robbers â—echers blasphemers thou wretche by dispeyre woldest turne away from our lorde In olde tyme whan synne vnpunished rayned amoÌ„ge folke the merry of god semed to be drawen within the narow bouÌ„des 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 ameÌ„de If that folke sayth he wyll do penaÌ„ce for theyr synne that I haue spokeÌ„ agaynst them I wil also do penaÌ„ce 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 coÌ„trary 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 ê“miseth hym ê‘doÌ„ that turneth agayne but also that he wold forget all the synnes that he had done before For whan he had afore remeÌ„bred euery kynde of myschefes and daÌ„nable dedes he addeth If the wicked man wyl do penaÌ„ce for al the synnes that he hath wrought and wil kepe al my coÌ„mandementes and wyl do iugemeÌ„t and iusticeâ— he shal lyue and shall nat dye I wyll nat remeÌ„bre 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 coÌ„uerted froÌ„ his sinnes lyue And a lytell lower Be ye coÌ„uerted and do penaÌ„ce for all your synnes and your wickednes shal nat distroye you throwe away all your offences wherby ye haue traÌ„sgressed 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 seÌ„t 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 coÌ„uerted 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 coÌ„myt 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 poÌ„dreth nat the greatnes or multitude of offences Be sory only and forgetfulnes of all thy syns past is redy For small offences without whiche maÌ„s 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 offeÌ„de vs And we be herde if we here our neyghbour prayenge that we shuld forgyue him And also amoÌ„ge deedly synnes is a certeyne order as amonge meÌ„ some slepe nat very souÌ„dly so that with a litel whistryÌ„g 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 tuggyÌ„ge 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 slouÌ„bre 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 ruÌ„neth 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 graueâ—and in goyng our lorde met them he moued with the sely womaÌ„s 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 iroÌ„ne 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 coÌ„fessyng 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 coÌ„munion of the churche agayne Lazarus truly nowe stanke in his graue He is bewayled onely of his deâ—perate systers and freÌ„des here Iesus byddeth to shewe hym the graue he wepeth
he make the griâ—ely soune with his mouthe and is troubled in spirite he coÌ„mandeth to take away the stone and with a loude voyce he byddeth hym to come forth he cometh forth but he is bouÌ„de 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 huÌ„dred yeres shal dye and a sinner of an huÌ„dred 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 souÌ„de out aloude his almyghty voyce and to synge it to those wretched desperate folke Thou deffe and duÌ„me spirite I coÌ„mand 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 repeÌ„teth ameÌ„deth 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 coÌ„feâ—sed but to one only myndyng coÌ„fession the mercy of god ruÌ„neth Be sory coÌ„fesse 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 garmeÌ„tes For god wyll nat despise a contrite and an huÌ„ble 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 amoÌ„ge men that they whom our malyce prouoked to synne may be called agayne by penance to ameÌ„de But these thynges are vnprofitably done amonge the peple except they be fyrst done in the â—yght of god Iudas confessed his syn but it was to the pharises if he had coÌ„fessed him to our lorde by by the most mild mercy of our lord had eÌ„braced him And to th ende our coÌ„fession may be more acceptable to god Osee the ê“phet 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 bouÌ„de 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 repeÌ„tyng 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 ê“phet ampâ—â—fieth 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 vnderstaÌ„d that he nat only helpeth vs but also is sory for our iuels And herwith nat coÌ„teÌ„t 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 coÌ„uerted and go to him entisyng the But if the punyshemeÌ„tes 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 wroÌ„ges 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 offeÌ„ded willingly prouoketh vs to repentaÌ„ce he entiseth vs to forgyuenes he perdoneth thretninges he forgyueth helle peyne he offreth for punyshement benignite yea and he nat only tuâ—neth 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 ê“miseth 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 streÌ„gthes 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 testameÌ„t alabout preacheth syngeth and layeth before vs the mercy of god And where be those fraÌ„ticke
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 ê‘fourmance 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 repeÌ„tyng ameÌ„dyng 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 coÌ„tinuall mercy toward euery body He healed sicke folke frely he fed the huÌ„gry 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 repeÌ„taÌ„t Agayne serche out al his techyng what other thing doth it sauer thaÌ„ excedyÌ„g great mercy of god By howe many parables printeth he the same in our myÌ„des 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 fouÌ„de 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 curâ—ese 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 ê‘don 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 ê“myseth 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 maÌ„kynde was defiled with shulde be purged cleÌ„sed 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 cleÌ„se 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 â—aried 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 vehemeÌ„tly 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 coÌ„ming forth Like wise we rede that many other were cured by touchyÌ„g the garmeÌ„tes 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 garmeÌ„t go to som holy maÌ„ in whom this vertue shyneth that with his prayers he may coÌ„mende 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 enteÌ„t he came this was the food wherwith he was fedde that he might drawe synners to repeÌ„taÌ„ce And in the boke of Genesis also whan wicked folke by theyr mischeuous dedes ê“uoked 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 vengeaÌ„ce 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 reueÌ„ged For what other thyÌ„g 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 coÌ„tinuance 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 christieÌ„s nat very true but with more ieê‘dy the synner ê“loÌ„geth the remedy of penance that is euery where redy The christener is nat alway present but lyeng in thy bed thou mayst coÌ„fesse 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 paÌ„ges of deth were rather spryncled with water than baptised For they shewed that they wolde a synned coÌ„tinually if they myght haue lyued styll But moche more southly great lerned men doute whether penaÌ„ce be fruteful that is ê“loÌ„ged a purpose nowe deê‘tyng heÌ„ce they take it and wold nat take it except deth coÌ„pelled them For lyke as grouÌ„de ofte moysted with heueÌ„ly raine bryÌ„geth 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 ê“longe 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 callyÌ„g Bicause sayth he I called you ye turned away I reched forth my haÌ„de ther was none that wold se it ye despised al my couÌ„sayle 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 teÌ„pest 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 coÌ„ceyue the drede of their lorde wolde nat rest vpoÌ„ my couÌ„saile and wold withdrawe froÌ„ al my correctioÌ„ God punisheth diuers wayes that he might correct vs. At last whaÌ„ our obstaclenes hath ouercoÌ„e 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 iugemeÌ„t I wyl synge to ye. The day of iugemeÌ„t 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 couÌ„sayle 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 coÌ„fesse 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 coÌ„fessed 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 ê“loÌ„gest the meÌ„dyng 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 enteÌ„t we wold wrest froÌ„â—che 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 penaÌ„ce 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 〈◊〉 is greatter wickednes to wyl to ê‘fourme it that thou dyddest mynde at lest froÌ„ the grice yâ— fote shuld step to better But the greuoust offence is fylthyly to ê‘fourme 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 â—yns heapyng syns vpoÌ„ syns Nowe at this poyÌ„t may nat our lord wel abhorre vs Yes truly nere that his mercy passed his iustice Beholde what foloweth after so sharpe thretnyÌ„ges in the same ê“phet This sayth our lorde to the house of Israel Seke ye shal fynd me seke your lorde come Let vs here our lorde thretnyng
wordly affectioÌ„s 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 〈◊〉 gentyll reder take in worth my rude translation though all be na◠〈◊〉 I wolde And where Stipis is englisshed an halfpeny I dyd it nat of â—wordrâ—nce but bicause they â—se in Englande to gyuâ— halpence in almes ¶ A good table for them that shall rede this seâ—mâ—n and 〈◊〉 standen at Latin and frenche â—â—rmes vsed in 〈◊〉 ¶ Aâ—cribe 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 AugmeÌ„teth iÌ„largeth maketh more Aduoutrice a woman aduoutrâ—r AbaÌ„donyng 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 wâ—â—thily rewardeth Bounte goodnes Brute vnwytte dull or slowe Blaspheme to speke yll or by leude â—ayeng 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 perceyâ—e or vnderâ—stande Confidence sure hope Conquered got by fyght Compoâ—icion a treaty Crime synne blame or sklaunder CoÌ„mendacion preyse Complecteth clyppeth conteyneth consydereth or remembreth Clemency mercy or pite Congregacion a coÌ„pany gethered Conuersacion maner in lyuynge CoÌ„ferred one thiÌ„ge laid to an other Celebrate worshyp or honour Carâ—all fleâ—shyâ— â—â—â—templacion diligen◠〈◊〉 Coâ—formite semelynes or 〈◊〉 Contemne set at naught Confâ—sketh is whaÌ„ a prunce◠〈◊〉 on a mans goodes forfaytâ—dâ— Dedicate is a thyng done 〈…〉 uen by cause of honour Direct to leade â—hewe or 〈◊〉 Distruction marrynge Distinction difference or 〈◊〉 Diuined denied or truly 〈…〉 well of thynges present 〈…〉 Discipline â—ernynge Difficile harde or vneasyâ— Deiecte cast or threwe Depriued put fromâ— Exciteth stereth vp or awakenâ—â—â—â— Expedient profitable good 〈◊〉 or behouefull Expâ—essed shewed playnlyâ— Eloquent fayre langaged Effectuous or eâ—fectuâ—ll is hiâ— tâ—â— to do a thyng hath power and wâ—â—â—keth moste Exhalte to prease vp on high Expelled dryuen out Erudite well lerned Eccellent excedynge Enterprise taken on haâ—de Extolleth aâ—anceth eâ—haâ—nâ—eâ—â— lyfteth vp or preyseth Encountred met with Eâ—cesse more than ynough Enbraceth clyppeth Employe exercise or put foâ—tâ— Enuiron compasse or set aboâ—â— Eternall euerlastynge Enormite out of measurâ— Felicite prosperite oâ— welthâ— Forâ—icacion hore hauntâ—nge Fugitiue vanysshynge lyghtlyâ— Fruicion frutefull delytâ— Fortifieth strengtheth Humayne is what that 〈◊〉 ynto mankyndâ—â— Horrible dredâ—full or erkesome Humilite lowlynes or mekenes Incredible vnneth to be beleued Infinite without â—nde 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 vnrightouâ—neâ— wikednes Infirmitees â—ickenes or diseases Insolent vnwont or vnused and is taken for proude preâ—umptuousnes Indurate made harde or hardned Liberalite free or gentyll Mortall is he that muste â—ye Misery sorowe or wretchednes Multitude moche folke gethered Miracle a maâ—â—ayle or a wonder Mysticall figured Mansions dwellynges Magnifie to crake or boste Monysshethâ—waâ—neth Memory remembrance Mollifieth soupleth teâ—dreth 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 tâ—keth vpon hym that he ought nat Pondred wayed or consydered Pestilent mischeuous Perdicion losse Perpetuall styll or contynuall Puissance myght or power Parabol a similiâ—ude or lykenes Preuent come or take fyrst Procedeth holdeth on Prescribeth lymytteth maâ—keth or appoynteth before Pleasant gaye to ones mynde Polluted be durted Preiudice haâ—me Profounde depe Prodigall râ—ottons Rude vnlerned Redoundeth returneth Reproche reprofe or blame Repâ—ted rehersed or spokeÌ„ agaynâ—â— 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 〈◊〉 say an aduersary Stablisshe surely grounde Sagasite quicke or craftyâ— Scarbet in some places of EnglaÌ„d is called a dorse in som other placeâ— as hernebod it is lyke a huÌ„bullber it is blacke it flâ—eth in the euenyâ—â— and falleth in beast is doâ—ge 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 priuiâ—egioâ—