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
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
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
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
euer wordes a mischeuous caytiue is wont to be rebuked callynge hym churche robber mankyller backebiter poller poysoner he toke it most paciently and bewayled him selfe that he was suche one An other tyme whan his felowe asked him why he â—oÌ„pelled hym to make so many lies vpon an innoâ—eÌ„t for none of al these thyÌ„ges were iÌ„ him he answered Thou dost nat lye for al these had I ben yea moche more nere that the mercy of god kept his seruant froÌ„ those synnes And the mercy of god doth nat only preuent prouoke vs to goodnes but also helpeth vs entprisynge accoÌ„panieth vs goyng forth and in conclusion gyueth vs puissance that we may ê‘fourme that mannes strengthes coude nat do Me semeth the apostle Paule signifieth suche a maner of mercy in many places but specially in gretynges besechyng grace and peace In pistils to Timotheus also he addeth mercy And certes without preiudice of a better sentence if any haue it to shewe I thynke grace ê‘teyneth to callynge of vs for we be called by fayth that is beleue This fayth is the free gyfte of god and therfore they to whom it happeth are for it bonde to the diuine mercy Mercy ê‘teyneth to dyuers gyftes distributed to eche after the measure of his faythe Peace longeth to the innoceÌ„cy of all the lyfe with out whiche freÌ„dship with god can nat he had nor true coÌ„corde with our bretherne Ueryly as oft as we be deliuered froÌ„ iuels that we be greued with we shulde nat repute it to the sterres to Fortune nor to our prudeÌ„ce but we ought to ascriue it al to the mercy of god No man tangled in the boâ—des oâ— syn can be deliuered excepte he be holpe by diuine mercy This teacheth the psalme Cxxix For our lorde hath great mercy and in hym is plentyfull redempcion and he wyll redeme Israel froÌ„ all iniquities theroâ— Farther that the mercy of god delyuereth vs also froÌ„ bodily harmes Paule declareth writyng to the PhilippeÌ„ses Epaphroditus was sicke yea nere deed but god saythe he pitied hyÌ„ nat only hym but also me lest I shuld haue had sorowe vpon sorowe Nor there is no differeÌ„ce bitwene mercy helpyneg and coÌ„fortyng saue that we be holpe whaÌ„ the yuels be takeÌ„ away that greued vs but mercy coÌ„forting is at hande as oft as in the myddes of afflictions iâ— tempereth the grefe of aduersite with mynglyng of ioyâ—ull thyÌ„ges causing frute with teÌ„ptation as Paule sayth wherby we may susteyne hit And the same yuels ofte tymes are sente of god pitâ—ynge wherby we may â—ither purge our yl dedes coÌ„mytted orels withdrawe vs that we commytte no mo or to mynistre vs matter to exercise vertue In suche wyse AbrahaÌ„ was teÌ„pted so Iob was exercised in dyuers troubles so who so euer lyued well in Iesu Christe werein this worlde proued by dyuers aâ—flictioÌ„s as golde is by the fyer Where be they that murmure agaynst god as oft as to them happeth bodily sickenes or deth of theyr children or wyfe or as ofte as they haue losse of householâ—e stouffe or as ofte as theyr felde frutes fayle nat vnderstandynge these to be the most certeyne tokens of god piteyng vs Let vs rather here what SolomoÌ„ monisheth vs My sonne caste nat awaye the teachynge of our lorde nor leaue hym nat whan he correcteth the For hym that our lorde loueth he correcteth and deliteth in him as a father in his childe Paule to the Hebrewes repeteth this sentence changyng somwhat the wordes For whom our lorde loueth he chastiseth he scourgeth forsothe euery childe that he admytteth Therfore mooste welbeloued brethernÌ„ as oft as the storme of aduersite assaileth you coÌ„tinue in discipline as Paule couÌ„saileth knoweyng that god offreth hym vnto you as vnto childreÌ„ here the voyce of the father mercifully correctyng his children in the psalme lxxxviij If they violate my iusticis and kepe nat my coÌ„mandementes I wyll visete theyr iniquites by the rodde and their synnes by beatynges But I wyl nat throwe my mercy froÌ„ hym nor I wyl nat hurt in my trouth And lyke wyse Paule thretneth the chyldren that he loueth sayeng What wolde ye shal I come to you by the rodde or in the spirite of hyndnes and mekenes But the same Paule saythe What nedeth me to iuge of them that be without No voyce is more bytter and sharpe vnto chyldren than to here theyr father saye Do what ye wyll I care nat For thus sayth he that myndeth to disherite Surely this fatherly hyndnes is sharper than any chydynge Therfore as sufferance is cruell so correction is mercifull The iuste man saythe He shal correct me in his mercy and shal rebuke me but the oyle of the synner shall nat grece my heed Paulus Emilius the Romayn capitayn whiche being prosperous in all his dedes diuined that some great iuel was coÌ„mynge And Polycrates the tyraÌ„ of Samiens went alway about to redeme the enuy of fortune flateryng with losse of a ring most precious Howe moche more ought we drede lyuyng wickedly lest the iuste vengeance of god hange ouer vs whan the prosperite of temporall goodes flater vs longe For whan god in the prophecies wyll expresse his vnpeasable anger he thretneth to take away his rodde from them and that by afflictioÌ„s he wyl nat redresse their sinnes God kepe vs most dere bretherne from suche felicite But rather if the mercy of our father vouchesafe vs ought of welth we must thaÌ„ke hym be carefull lest we any where shulde abuse his liberalite And if aduersite greue vs we shuld no lesse thankyng hym submit vs holly to his arbitremeÌ„t To haue helth of body thou submittest the to the phisician a maÌ„ thou sufferest the surgian to bynde cut and burne wylte nat submyt the to thy maker lorde father and sauiour that thou maist haue thy soule helth euerlastynge Thou darst nat lymyt to the leche thus and by this reason heale me and shal we coÌ„dicion with god howe he shulde ê“uide for our soules helthe Paule thapostle suffâ—ed thangel of the deuyl to assayle hym and gyue hym blowes for so it was expedieÌ„t to reteyne the gyftes that he had receyued Whan I am weake sayth he than am I stronge And he glorifieth gladly in his infirmites that he myghte possesse the vertue of Christe dwellynge in hym What be we that refuse this mercy of god by dyuerse afflictions as hit were with bytter playsters procurynge our helthe The coÌ„mon people whaÌ„ they se one that is desceÌ„ded of high linage hauing abuÌ„daÌ„ce of riches helth of body heaped in honors are wont to say Howe moche is he bouÌ„de to god Thus iuge they that esteme felicite in those thing is ytâ—e seen outward But he that examyneth the thynge after the iugemeÌ„t of god shall fynde ofâ—eÌ„ tymes the lowe byrth poore sickely the out cast amoÌ„ge men more bouÌ„de to the mercy of god than these ioly felowes that the grosse multitude maketh egall to goddis Heape to gether as moche of
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
also he wepeth for Hierusalem the whiche through obstinacy of syn caused distructioÌ„ of it selfe Howe oft sayth he wold I haue gethered the to gether as the henne gethereth her chekyns vnder her wynges and ye wolde nat Our most merciful lorde wepeth that he can nat lefully saue wretches mystruste we hym as though he wolde nat saue vs In the gospell all the house ruÌ„bleth for ioye that the childe that was deed relyued agayn that the perished was recouered agayn He the good father exhorteth the holle company of aÌ„gels and sainctes to reioyce al to gether that one synner is brought agayne to penaunce and thou wretche despeirest and enuiest thyn owne saluacioÌ„ and to our lorde fo passyng great ioye Beleue we that he whom the dethe of synners greueth whom the conuertyng of wicked folke gladdeth wyll deny forgyuenes to them that be sory ameÌ„de He calleth euery body to the brydale he wyl haue his house full yea he compelleth the blynd lame to entre in to his house Why tariest thou behinde wretche Why canst nat thou be drawen from the draffe of swyne Why striuest thou agayÌ„st the mercy of our our lorde Christ is the wisedome of god This wisedome as sayth Solomon departed out of her fathers house came in to this worlde preacheth opeÌ„ly and her voyce is herde in the stretes She crieth in the froÌ„te of multitudes in the wickettes of the cite gates she ê“nouÌ„seth out her wordes sayeng Howe loÌ„ge wyl ye loue childhed lyâ—tell babes and foles couet thynges noyfull to them and vndiscrete hate counnyng Turne you to my correctioÌ„ Beholde I wyl put forth my spiriâ—e to you and shall shewe you my wordes What thynge is more folishe than for vayne transitory thinges to be depriued of euerlastyÌ„g goodes What is greatter wysedome than by short sufferance to get immortalite Therfore they be all mad that coÌ„tinue in synne they be wyse that chaunge theyr lyfe in to better With what great labours serche we out the most vile thyng amonge metaâ—s and so great treasure offered and frely offered we despisen or that is more folyshe we despeyreÌ„ God is riche in mercy The treasure of humayn riches is coÌ„sumed in gyuynge away the treasure of mercy can nat be consumed And this wyll I adde that I may the more put euery body from despeyre of pardone God hath bouÌ„de his fayth to man and as Paule â—ayth he can nat deny hym â—elfe He refuseâ—h nat to be rebuked if he ê‘forme â—at that he ê“myseth For so he speketh in Esaie to the people defyled on euery syde Be ye washed be clene take away froÌ„ my syght your yl thoughtes cesse to do wickedly lerne to do well seke iugemeÌ„t succour the oppressed deale truly with the orphlin defende the wydow and come ye rebuke me saythe our lorde Thou herest â—ynner what thyng els requyreth our merciful lorde but onely chaÌ„gyng of thy lyfe And lest thenormite of synnes ouerpresse thy mynde here the forgyuenes of them all redy If your synnes sayth he were as skarlette they shall be made as white as snowe and if they were as red as oker they shal be as white as wolle If ye wil ye may here me ye shall eate the goodes of the erthe Who is so mad that wyll nat be saued What is more easy thaÌ„ to here our most louyng father nothing coÌ„mandyng but that ê‘teyneth to our felicite If â—e wyll sayth he and ye may here No man may saue hym yâ— wyl nat SaluacioÌ„ is by fayth fayth is vy hering The worde is helthfull in thy harte and in thy mouth Only shut nat the eares of thyâ— hart Nowe if a king shuld say thus to his eÌ„mies or to suche as be coÌ„uicted of high treason What so euer is done or was entended hitherto I forgyue it you al mercy is redy for al so they froÌ„ theÌ„s forth wolde absteyne froÌ„ lyke yl dedes wolde nat euery body speke of the kinges woÌ„derfull mercy that neither cruelly punisheth their bodies nor coÌ„fisketh their goodes But god yea with reward entiseth vs to ameÌ„de our life Ye shal eate sayth he the goodes of the erthe But they be vtterly vnworthy to haue the fruicion of goodes of this worlde that by theyr vngratious dedes offende the gyuer of all But o howe moche more precyous is it that the gospell ê“miseth I wyl gyue you a newe hart I wyl gyue you a newe spirite wherby of the dyuels thrals ye shall be made the chyldren of god wherby yâ— shal be made meÌ„bres of myn only begotten sonne wherby ye shal entre into the heretage of the heuenly kyngdome This is saythe he my welbeloued sonne here hym O thou Iewe why turnâ—st thyn eares froÌ„ trouth turnest to the tales of the Talmudicens Deuterotis Thou vnwyse philosopher why shuttest thyn eares against this techer herkenest to Plato and Aristotel Why herest thou vnhappy progeny of Eue the serpent with vayne promises entisynge the to distruction herest nat the sonne of god callyng the to the company of euerlastynge felicite Do penance sayth he the kyngdome of heuen is at hande The son promiseth the father pledgeth it the holy gost in the mean while is gyuen as an ernest peny and doutest thou to take eÌ„brace so great felicite offred the And there is none other voice of thapostles thaÌ„ of our lorde Do penance let eche of you be baptised in the name of Iesu Christ in remissioÌ„ of your synnes ye shal receyue the gyft of the holy gost And a litel aft Kepe you froÌ„ this vngratious nacion that ye may be saued leaue the spotted fylthy wretched lyfe and take euerlastyng lyfe Souldiours publicans harlottes idolworshippers maÌ„kyllers nigromaÌ„cers baudes aduoutrers ruÌ„ne hither None is shut without the passage to mercy lyeth egally open to all The lyfe past is nat regarded so one be repeÌ„tant Nor thou shuldest nat suppose this mercy of our lorde to stretche no farther thaÌ„ batisme thoughe MoÌ„tanus shut the churche dores against them that slyde after baptisme our lorde neuer shutteth the dore of the heueÌ„ly kingdome The entraÌ„ce in to the churche by baptisme is ones gyuen the figure wherof the arke of Noâ— beareth but by the mercy of god the seconde bourde is left to eche after the shyp wracke yea to come agayne in to the arke by penaÌ„ce For baptyme is nat twise takeÌ„ as the deth of Christe is nat renewed but the water of teares doth remayne wherwith now the fylthy sinnes ben washed away the sope of holsome contricion remaineth the herbe of Boâ—ith Truly they ought to whom ones all synnes were frely forgyuen and that buried with Christe by baptisme rose with hym agayne in a newe life to coÌ„tynue with hym in that great gyft that they receiued But our pitefull mercifull lorde knowyng the weakenes of mans nature he wylled remedy of penance to be redy for eche euen to the lyues ende But bicause the day of deth is certayne to
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