a small faute or cause if she after the deuorce be wedded to an other maÌ For wedlockis loue can nat suffâe the coÌpany of an other man But yet god doth nat disdayne his spouse for whom he suffred dethe whiche for him selfe he purified with his bloud yâ so ofte wylfully runneth away and abandoneth her selfe to so many vncleane wyghtis if she wyll returne agayne And it is no marueile if he haue ouermoche mercy that hath ouermoche charite towarde vs. Paule bassheth nat to wryte thus to the Ephesiens We were by nature the children of anger lyke as the other were but god that is riche in mercy for his ouermoche charite that he loued vs with whaÌ we were deed iÌ syns he quickened vs all to gether in Christe Iohan in his gospell expresseth more playnly the ouermoche charite of the father towarde vs. God sayth he loued so the worlde that he wolde gyue his onely begotten son that who so euer beleueth in hym shal nat perishe but haue euerlastyÌg lyfe with whom Paule agreeth tunably writyÌg to yâ Romayns whiche also spared nat his owne son but delyuered hym for vs all howe gaue he nat vs all thynges with hym If this greaââharite this so great mercy shulde be conferred to all humayn charite mercy to our merites wolde hit nat well seme vnmoderate But ârewly it shall appere moche more veritable if we coÌsyder what he is that so loueth vs so sheweth his mercy on vs what we be that god vouchesafeth so great honour Let eche loke on him selfe after the name in baptisme gyuen after Satanas forsaken with his pompis howe oft he forsaketh the sacrament and yeldeth hym to thennemy of his spouse howe oft after absolucioÌ of his synnis receiued of the prest he slydeth into more greuous offences ye how oft the same day he falleth in to them that he aborred Lette no body most dere bretherne dissemble with hym selfe who so euer stealeth or coÌmitteth auoutry who so euer eÌuieth or sklandreth his brother who so euer coueteth wordly honors leaueth his spouse Christe turneth away from his father forsaketh his king and fleeth away far froÌ his lorde But êauenture we shall haue a littell after a more conuenient place to speke of these thynges ¶ Nowe to th ende ye may more fully vnderstand howe largely the exceding mercy of god spredeth ye must vnderstaÌde that in holy writte the cleapyng of mercy signifieth somtyme liberalyte somtyme grace preueÌtyng somtyme auaÌsynge other while coÌfortyng agayne other where healyng but very ofteÌ forgyuyng orels also punyshynge For surely after my mynde that the our lorde spekâth in Luke Be mercifull like as your father is mercifull perteyneth specially to liberalite For êfecte liberalite is if one do good to his eÌnemes Mattheus saith hit more playnly in a lyke sayeng of our lorde Be ye sayth he êfect lyke as your father celestiall is perfect that maketh his son to shyne on good and yll and sendeth rayne to iuste and vniuste But bicause we haue nothyng that we ne receyued frely of god what euer we maye or be what so euer we possesse it is the mercy of god Yea that he created angels and this worlde is the mercy of god If he had created hit for hym selfe the power or wisedome myghte be preysed Nowe seynge he hath wroughte all these thynges for vs knowe nat we the excedyng great mercy of god For whom mouen the celestiall bodies aboue For whom shyneth the sonne by daye The moone and the sterres by nyght but for maÌ For whose profit were all these thynges wrought whaÌ they were nothyng For whom make the hangyng cloudes shadowe and moyst the feldes For whom bloweth the wynde For whom runne the ryuers the welles sprynge the see ebbe and flowe the pondis staÌde stylle For whom engendreth the pleÌtifull erthe so many beastis and bryngeth forthe so moche ryches but for man For he subdued euery thynge vnto man he wold man shulde onely be subiect to hym lyke as wytnesseth Paule writyng to the Corinthies All thynges be yours but ye be of Christe Christe is of god And it that Moises sheweth in Genesis the .viij. psalme repeteth marueylyng at the goodnes of god that of his mercy hath gyuen to man so many benâfites What is man saythe he that thou remembrest hym or the sonne of man that thou visetest hym Thou haste made hym lyttell lâsse thaÌ angels thou hast crowned hym with glory and honour and hast set hym aboue the warkes of thy handes Thou haste subdued all vnder his feet shepe and oxen euerichone yea and more beastes of the felde byrdes of the ayre and fyshes of the see I wyll say yet that is higher We be bouÌd to the mercy of god for the heueÌly angels Beleue nat my worde without Paule teache it playnly writyng to the Hebrewes and speking of angels Be nat saythe he all spirites seruantes in seruice sent for theyr sake that receyue the inheritance of saluacion And bothe in the olde and newe testameÌt we ofteÌ rede that by ministracion of angels the huÌgry were refreshed prisoners dâliuered couÌtres ouerroÌne the good folke coÌforted with ioyfull tydynges More ouer our lorde hym selfe in the gospel sayth Theyr angels beholde alway the face of the father that is in heuen What is more marueilous than this worthynes angels gyuen to sely men as gouernours to children Therfore what so euer thou hast man truely thou hast all thinges while thou remaynest in Christe thou shuldest reken to haue it al of his mercy Otherwise Paule wyll stampe crie out vpon the What hast maÌ that thou hast nat receyued And if thou haste receyued it why magnifiest thy selfe as thou dyddest nat receyue hit Farther what yuell so euer thou seest in other aknowlege the mercy of god preueÌtyng yâ Wherof Dauid nat in one place sayth And his mercy shal preueÌt me Thou art no bastarde borne nor lame nor blynde thou art nat poore nor dulwitted like as many be borne gyue thaÌkes to the mercy of god preueÌtynge the. What so euer hurtes happeÌ to an other maÌ myght haue chanced to the nere that the mercy of god had defended the. Agayne thou art none aduoutrer no false forswereâ no mankyller no churche robber lyke as alas ouer many be aknowlege the mercy of god for thou shuldest haue ben and the mercy of god had nat kepte the. A man on a tyme that coude good skele in phisnomy iuged Socrates to his disciples to be a man desirous of ryot ouermoche gyuen to lechery they knowyng theyr maisters incredible teÌperaÌce êtly laughed him to scorne and partly disdained hym Socrates blamed them praysed hym sayenge He hath diuined truly all this had I ben if phylosophie had nat taught me teÌperaÌce But moche more southly yâ right holy man Francis asâriueth vnto diuine mercy that Socrates yeldeth to philosophie For on a tyme whaÌ his felowe of him coÌmanded so to do had reuiled hym with what so
our lordes voyce stoppe theyr eares lyke the deââe edder that stoppeth her eares for the noneâ lest a shulde here the voyce of the enchanter wysely To day sayth the psalme if ye here his voyce be nat harde harted To day is ours as longe as we be in this lyfe whiche all the while hit lasteth our lorde cesseth nat to speke to vs steryÌg vs to do penance offryng forgyuenes ppared What sayd I forgyuenes The mercy of god is more whiche promiseth to them that returne a precious gyfte For thus we rede in Iob If thou wylt returne to almyghty god thou shalte be edifyed and shalte voyde wickednes far froÌ thy tent for erth he shall gyue the a flynt stone for a flint stone golden ryuers Let vs here the mercy of our lorde in Esaie steryng vs to repentaÌce If ye seke saith he seke returne and come if ye seke th ende of yuels seke hit nat in children of men in whom is no saluacion nor of eÌchantours nor by hangyng your selfe but aske it of me that alone both may and am redy to forgyue Only returne from those thynges that ye fylthily haue loued turned come to me Agayne in the same êphet eÌtysyng al mankynde to hym he sayth Am nat I a lorde and there is no more god but I God iuste and holy is none besyde me returne to me and ye shal be âaued al the costis of the erth for I am god and there is none other These wordes our lorde speketh to gentils idolworshippers to maÌkyllers churche robbers âechers blasphemers thou wretche by dispeyre woldest turne away from our lorde In olde tyme whan synne vnpunished rayned amoÌge folke the merry of god semed to be drawen within the narow bouÌdes of Iudee But by the gospell mercy spred ouer all costes of the worlde In Ieremye also he thretneth the obstinate but he offereth them forgyuenes prepared that repent ameÌde If that folke sayth he wyll do penaÌce for theyr synne that I haue spokeÌ agaynst them I wil also do penaÌce vpon the harme that I thought haue done them And he that a lyttel before thretned distruction pluckyng vp by the rotes sparklyng about promyseth thynges coÌtrary and sodaynly sayth I wylâ speke of the people realme that I may edifie it and that I may plant it Like wyse in Ezechiel he nat only êmiseth hym êdoÌ that turneth agayne but also that he wold forget all the synnes that he had done before For whan he had afore remeÌbred euery kynde of myschefes and daÌnable dedes he addeth If the wicked man wyl do penaÌce for al the synnes that he hath wrought and wil kepe al my coÌmandementes and wyl do iugemeÌt and iusticeâ he shal lyue and shall nat dye I wyll nat remeÌbre al the iniquitees that he hath wrought Is it my wyll sayth our lorde that a synner shulde dye and nat rather that he shulde be coÌuerted froÌ his sinnes lyue And a lytell lower Be ye coÌuerted and do penaÌce for all your synnes and your wickednes shal nat distroye you throwe away all your offences wherby ye haue traÌsgressed and make you a new hart and a newe spirite And why die ye the house of Israel Bicause I will nat the deth of the dyeng treature sayth our lorde turne agayne and come Why despeyrest thou wretche sith god for this seÌt downe his son in to this worlde yâ yâ shuldest haue good hope He hym selfe vndouted is the mercy of god of whom Dauid syngeth O god we haue receyued thy mercy in the myddis of thy churche Be thou iÌ the churche and enbrace mercy He rysyng crieth I wyl nat the deth of a synner but rather that he shulde be coÌuerted lyue Here this voyce thou vnhappy synner shake of deedly slepe rise agayne with Christ that thou mayst lyue in hym For he reuiued to th ende the deth of syn shulde nat alway possesse the. And if any body suspect that this mercy of god is nat ppared nor redy but for these that coÌmyt fewe lyght syns let hym here what our lorde with a clere voyce promiseth Whan so euer a synner bewayleth his synnes I wyll forget al his iniquitees He excepteth no kynde of synne he poÌdreth nat the greatnes or multitude of offences Be sory only and forgetfulnes of all thy syns past is redy For small offences without whiche maÌs frailte lyueth nat we call dayly vpoÌ the mercy of god sayeng Dimitte nobis debita nostra c. For gyue vs as we forgyue them that offeÌde vs And we be herde if we here our neyghbour prayenge that we shuld forgyue him And also amoÌge deedly synnes is a certeyne order as amonge meÌ some slepe nat very souÌdly so that with a litel whistryÌg they awake there be that slepe more depely that one must speke loude to wake them there be that slepe most depely that vneth with great tuggyÌge they wyl awake so with god som be lighter deed some more greuously and some moste greuously But no kynde of dethe is so desperate and deedly that he with his voyce dryueth nat awaye at whose voyce also they rise agayne that were deed iÌ theyr graues and no man is takeÌ with so depe slouÌbre of deth that is nat by hym reysed This threfold difference of synners the deuout interpreters of holy scriptures suppose signified to vs by thre corses that we rede were reysed from dethe to lyfe by our lorde Iesu. The maister of the sinagogis daughter a mayde .xij. yere of age he reysed in the house a fewe admytted to se it he forbade to tell abrode that was done These be they that fyrste nat of purposed malice but eyther by sleprenes of age or by mans frailnes be so slyden in to som synne that they be nat yet obstinate in yll nor yet no foule rumour ruÌneth of that mysdede Our lorde Iesus lightly reyseth those with his hande put for the hydynge theyr fylthynes and prouidynge for theyr shamefastnes But he reysed vppe the wyddowes sonne with more busynes Nowe the carkeys was caried to the graueâand in goyng our lorde met them he moued with the sely womaÌs weping bade them stande styl that bare the biere he reysed the yonge maÌ Fyrst he sittech vp soone aft he speketh shortly after he skyppeth out of the coffyn is deliuered to his mother agayne These be they vndouted that be so fer iroÌne in synne that they be infamy can nat be reclaymed froÌ synnyng they by open penance lytell lytell be reised agayne to life He sitteth vp whiche forsakyng syn lyfteth vp hyÌ selfe to the purpose of a better lyfe He speketh that coÌfessyng his foule synnes aknowlegeth the mercy of god He is yelded to his mother a lyue that aft al remedies accomplished is restored to the coÌmunion of the churche agayne Lazarus truly nowe stanke in his graue He is bewayled onely of his deâperate systers and freÌdes here Iesus byddeth to shewe hym the graue he wepeth
foles rather than heretickes that of one make two goddis one of the olde testament that was onely iuste nat good the other of the newe that shuld be onely good and nat iuste coude they nat at leest wise here this songe that is so often tymes rehersed in the psalme Cxvij Aknowlege to god that he is good and that his mercy is in all worldes Where is mad Manicheus that taught in his bokes that he that speketh to vs so louyngly by his prophettes and that dyd ordeyne Moyses lawe was no veray god but one of the wycked dyuels The selfe same is god of both the lawes the same trouth the same mercy by Iesu Christ our lorde saue that in Moyses lawe be shadowes in the gospell trouth in the other was promyse in this is êfourmance in that was moche and great mercy towarde the Iewes here is the holle well of mercy or rather the see that hath flowen ouer all nacions of the holle worlde by whiche flode the syns of al mortal creatures are washed and skoured away Surely this was the happy flode of mercy the olde flode a fewe saued distroyed the synners this holsome flode washeth away the syns saueth al that beleue in the sonne of god He that in bokes of the olde testament promyseth the Hebrewes repeÌtyng ameÌdyng forgyuenes the same present in the gospel crieth to euery maÌ Come to me al that labour be loden and I wyll refreshe you Take my yocke vpon you and ye shal fynde rest for your soules For my yocke is swete my burtheÌ light Rede the lyfe of Christe ouer ouer what thynge els se ye therin but coÌtinuall mercy toward euery body He healed sicke folke frely he fed the huÌgry he succoured them that were in perill he made lepers holle clene he gaue the blynde their sight restored the lame theyr lymmes he droue away dyuels he reysed deed meÌ to lyfe he assoyled them that were repeÌtaÌt Agayne serche out al his techyng what other thing doth it sauer thaÌ excedyÌg great mercy of god By howe many parables printeth he the same in our myÌdes that we shulde slyde no wayâ For what other thyng sheweth the parable of the shepe brought agayne on the sheperdis shulders of the pece of money lost fouÌde of the holle folke that nede a phisicioÌ of the seruant to whom all his duyte is gyuen agayne of the vserer that forgaue both the dettours of the publican pharisee of the pylgrym hurt whom the samaritan healeth of the curâese stewarde to his dettours of the disceiuer of his maister of the ryottous childe receyued agayne And the very cleapynge of the gospell doth it nat by by promyse mercy What promiseth hit To blinde sight to prisoners êdon to the brokeÌ holnes shortly to speke a yere acceptable to our lorde that desireth none other thynge but mans saluacion Nowe the same name of Iesu that is of a sauiour what other thynge êmyseth it but saluacion mercy If he had proclaymed hym selfe a iuge it had beÌ somwhat why one shuld haue beÌ afrayd nowe thou herest sauiour and despeyrest of saluacion And so forthe to th ende the truste of saluacion shuld seme more certaine bicause it wold seme vnlykely that so great a lake of synnes that all maÌkynde was defiled with shulde be purged cleÌsed with the blud of gottis calues he the son of god got vp on the auter of the crosse and for our synnes he offred hym selfe most effectuall sacrifice to cleÌse all our synnes And hangynge on the same crosse he prayed for them that crucified hym for them yâ reuile rayle vpon hym thynkest thou aknowlegyng thy syn sorowfully besechyng his mercy he wyll deny the forgyuenes Trust to hym merciful thou shalt fynde mercy what thyng is it the faith opteyneth nat of Christe He that mistrusteth the phisicioÌ is his owne let that he can nat haue his helth agayne Truely so moche god inclyneth to the prayers of wretches cryenge to hym that he gyueth mercy at one other mans prayer if he haue a good hope with hym The Canane crieth to him and her daughter is made holle the Centurion trusteth and his seruant is restored to his helth the maister of the Synagoge prayeth his daught is reliued the father desireth his son is deliuered of a wicked dyuel The apostles crie O lorde saue vs we perishe and they be al saued In many folkes he âaried nat the prayers of the mouthâ he seeth the fayth of the cariers sayth to the man sicke of the palsey Trust son thy synnes be forgyueÌ the. The mother only they that went with her wept the yonge maÌ that was deed ariseth Martha and Mary do nothyng but wepe and Lazer relyueth Mary the synner wepeth she annoynteth kysseth hym she hereth Thy synnes be forgyuen the. He prayeth inough that knowlegeth his sickenes he prayeth vehemeÌtly that wepeth and hopeth The womaÌ diseased with the blody flixe priuely toucheth the garment of Iesu and forth with she felt the power of mercy coÌming forth Like wise we rede that many other were cured by touchyÌg the garmeÌtes of Iesu. So redy his mercy is euery where at euery occasioÌ he succoureth wretches If thou darste nat call vpon Iesus if thou canst nat touche Iesus at lest touche priuely the skyrt of his garmeÌt go to som holy maÌ in whom this vertue shyneth that with his prayers he may coÌmende the to our merciful lorde For by them ofteÌ tymes he putteth forth his power beyng redy on euery syde to gyue saluacion to euery maÌ For that enteÌt he came this was the food wherwith he was fedde that he might drawe synners to repeÌtaÌce And in the boke of Genesis also whan wicked folke by theyr mischeuous dedes êuoked the wrath of our lorde yet at the prayer of AbrahaÌ our lorde had forgyueÌ many cities appoynted to be distroied if he coude haue founde .x. good men amonge the people The peple of Israel had deserued to be distroied our lorde at the prayers of Moyses restrayneth the sworde of vengeaÌce O blinde vnkynd folke that regarde nat the mercy of our lorde that is so metyng so redy euery where but more vnhappy be they that wyllingly despeyre of that the frely is offered them He is lightly pleased whiche nat willing is reueÌged For what other thyÌg souneth this voyce And why dye ye the house of Israel Agayne in an other place he bewayleth that he al the day had spred abrode his handes to the people without beleue striuyng agaynst him Agayne in Micheas My people what haue I done to the or wherin haue I greued the answere me Lyke wyse in Esaie What is hit that I ought to haue done more to my vyne and haue nat done it Our lorde doth euery thynge that he myght saue vs and shal we wylfully cast away hope of saluacion In the gospell
also he wepeth for Hierusalem the whiche through obstinacy of syn caused distructioÌ of it selfe Howe oft sayth he wold I haue gethered the to gether as the henne gethereth her chekyns vnder her wynges and ye wolde nat Our most merciful lorde wepeth that he can nat lefully saue wretches mystruste we hym as though he wolde nat saue vs In the gospell all the house ruÌbleth for ioye that the childe that was deed relyued agayn that the perished was recouered agayn He the good father exhorteth the holle company of aÌgels and sainctes to reioyce al to gether that one synner is brought agayne to penaunce and thou wretche despeirest and enuiest thyn owne saluacioÌ and to our lorde fo passyng great ioye Beleue we that he whom the dethe of synners greueth whom the conuertyng of wicked folke gladdeth wyll deny forgyuenes to them that be sory ameÌde He calleth euery body to the brydale he wyl haue his house full yea he compelleth the blynd lame to entre in to his house Why tariest thou behinde wretche Why canst nat thou be drawen from the draffe of swyne Why striuest thou agayÌst the mercy of our our lorde Christ is the wisedome of god This wisedome as sayth Solomon departed out of her fathers house came in to this worlde preacheth opeÌly and her voyce is herde in the stretes She crieth in the froÌte of multitudes in the wickettes of the cite gates she ênouÌseth out her wordes sayeng Howe loÌge wyl ye loue childhed lyâtell babes and foles couet thynges noyfull to them and vndiscrete hate counnyng Turne you to my correctioÌ Beholde I wyl put forth my spiriâe to you and shall shewe you my wordes What thynge is more folishe than for vayne transitory thinges to be depriued of euerlastyÌg goodes What is greatter wysedome than by short sufferance to get immortalite Therfore they be all mad that coÌtinue in synne they be wyse that chaunge theyr lyfe in to better With what great labours serche we out the most vile thyng amonge metaâs and so great treasure offered and frely offered we despisen or that is more folyshe we despeyreÌ God is riche in mercy The treasure of humayn riches is coÌsumed in gyuynge away the treasure of mercy can nat be consumed And this wyll I adde that I may the more put euery body from despeyre of pardone God hath bouÌde his fayth to man and as Paule âayth he can nat deny hym âelfe He refuseâh nat to be rebuked if he êforme âat that he êmyseth For so he speketh in Esaie to the people defyled on euery syde Be ye washed be clene take away froÌ my syght your yl thoughtes cesse to do wickedly lerne to do well seke iugemeÌt succour the oppressed deale truly with the orphlin defende the wydow and come ye rebuke me saythe our lorde Thou herest âynner what thyng els requyreth our merciful lorde but onely chaÌgyng of thy lyfe And lest thenormite of synnes ouerpresse thy mynde here the forgyuenes of them all redy If your synnes sayth he were as skarlette they shall be made as white as snowe and if they were as red as oker they shal be as white as wolle If ye wil ye may here me ye shall eate the goodes of the erthe Who is so mad that wyll nat be saued What is more easy thaÌ to here our most louyng father nothing coÌmandyng but that êteyneth to our felicite If âe wyll sayth he and ye may here No man may saue hym yâ wyl nat SaluacioÌ is by fayth fayth is vy hering The worde is helthfull in thy harte and in thy mouth Only shut nat the eares of thyâ hart Nowe if a king shuld say thus to his eÌmies or to suche as be coÌuicted of high treason What so euer is done or was entended hitherto I forgyue it you al mercy is redy for al so they froÌ theÌs forth wolde absteyne froÌ lyke yl dedes wolde nat euery body speke of the kinges woÌderfull mercy that neither cruelly punisheth their bodies nor coÌfisketh their goodes But god yea with reward entiseth vs to ameÌde our life Ye shal eate sayth he the goodes of the erthe But they be vtterly vnworthy to haue the fruicion of goodes of this worlde that by theyr vngratious dedes offende the gyuer of all But o howe moche more precyous is it that the gospell êmiseth I wyl gyue you a newe hart I wyl gyue you a newe spirite wherby of the dyuels thrals ye shall be made the chyldren of god wherby yâ shal be made meÌbres of myn only begotten sonne wherby ye shal entre into the heretage of the heuenly kyngdome This is saythe he my welbeloued sonne here hym O thou Iewe why turnâst thyn eares froÌ trouth turnest to the tales of the Talmudicens Deuterotis Thou vnwyse philosopher why shuttest thyn eares against this techer herkenest to Plato and Aristotel Why herest thou vnhappy progeny of Eue the serpent with vayne promises entisynge the to distruction herest nat the sonne of god callyng the to the company of euerlastynge felicite Do penance sayth he the kyngdome of heuen is at hande The son promiseth the father pledgeth it the holy gost in the mean while is gyuen as an ernest peny and doutest thou to take eÌbrace so great felicite offred the And there is none other voice of thapostles thaÌ of our lorde Do penance let eche of you be baptised in the name of Iesu Christ in remissioÌ of your synnes ye shal receyue the gyft of the holy gost And a litel aft Kepe you froÌ this vngratious nacion that ye may be saued leaue the spotted fylthy wretched lyfe and take euerlastyng lyfe Souldiours publicans harlottes idolworshippers maÌkyllers nigromaÌcers baudes aduoutrers ruÌne hither None is shut without the passage to mercy lyeth egally open to all The lyfe past is nat regarded so one be repeÌtant Nor thou shuldest nat suppose this mercy of our lorde to stretche no farther thaÌ batisme thoughe MoÌtanus shut the churche dores against them that slyde after baptisme our lorde neuer shutteth the dore of the heueÌly kingdome The entraÌce in to the churche by baptisme is ones gyuen the figure wherof the arke of Noâ beareth but by the mercy of god the seconde bourde is left to eche after the shyp wracke yea to come agayne in to the arke by penaÌce For baptyme is nat twise takeÌ as the deth of Christe is nat renewed but the water of teares doth remayne wherwith now the fylthy sinnes ben washed away the sope of holsome contricion remaineth the herbe of Boâith Truly they ought to whom ones all synnes were frely forgyuen and that buried with Christe by baptisme rose with hym agayne in a newe life to coÌtynue with hym in that great gyft that they receiued But our pitefull mercifull lorde knowyng the weakenes of mans nature he wylled remedy of penance to be redy for eche euen to the lyues ende But bicause the day of deth is certayne to
despeyred in to good hope he is merciful toward his neyghbour and eyther he recoÌpeÌceth or êuoketh the mercy of god And truely it is vnsyttynge the mercy of Christiens to be of lytell price coÌmon A paynym wyl gyue almes to a begger any man wil helpe his freÌde in ieoêdy the gentiles eke êdone some offeÌces But what our mercy ought to be the gospel teacheth Be merciful that ye may be the children of your father that is in heuen If the mercy of god toward vs be of the coÌmoÌ sort mercy of the coÌmon sort suffiseth vs toward our neighbour But if he coÌmande his sonne to shyne on good and yll suffereth so riche hauiour of this worlde to be coÌmune to the wel disposed and wicked if we wyl appere his true childreÌ let vs be weldoers nat only towarde our frendes kyns folke and that wel deserued it but also towarde straÌgers ye to our foes and that yuell deserued it If god for vs idol worshippers and children of helle gaue his only sonne semeth it a great thyng if we agayn do good to our ennemy whiche is our brother in that he is a reasonable creature And if our rightous lord for our synnes offred vp hym selfe in the auter of the trosse semeth it a great thyng if we forgyue our neyghâour the wroÌge he dyd to vs Howe dare a synner crye Lorde haue mercy vpon me that denyeth mercy to his brother Shal nat he worthily here this of the gospell O naughty seruant I haue forgyueÌ the al thy duty oughtest nat thou to haue pite on thy felowe seâuant with the What good turne soâeuer we do to our neyghbour our lorde suffreth iâ to be ascribed vnto hym whan he hath nede of no maÌ al be it that god hath fyrst bestowed it al on vs most heapyngly what good so euer to our power we haue bestowed or done to our bretherne yet as though he were bouÌde for our good dedes toward our neighbur he êmiseth to yeld vs agayne good mesure with moche eÌcrease full wel heaped vpâ Is it nat good mesure whaÌ for herboring a poore man our lorde receiueth the in to the kyngdome of heueÌ The best way to waxe riche is to waxe pore by suche liberalite The wyse men of this worlde wyl nat suffre their money to rust in their chestis but they leaue it with the bankers that by vsury they may get more to it They that wil be riche oâ heuenly goodes they must haue ado with the most liberal vâurer We call them happy that be ryche and in the gospel the merciful be called happy bycause they shall opteyne mercy He playeth the vsurer with our lorde sayth he the wyse Hebrew that pitieth the poure folke he shal quite hym agayne And the prophet sayth Redeme thy synnes with almes dedes bicause as the prince of thapostles sayth Charite couereth the multitude of âinnes Ye here thâxchange but it is with a great luker Like wise he the misticall synger Happy is that man that piteeth leÌdeth Therfore with god he playeth a poynt of vsury who so euer for the loue of god doth his neyghbour a good turne Ye here the exchange ye here the encreasyng ye here the redemyng Who so euer hurteth his neyghbouâ is in danger of hym that he harmed Who so euer to his power helpeth his neighour byndeth hym that he doth the good turne to Do nat aske veÌgeance on hym that offended the but make exchaÌge with god forgyue thy neyghbour a fewe lyght offences and god of couenant wyll forgyue the al thyÌ Desire no reward agayne of thy neighbour to whom thou dyddest a good turne but aske it of god what so euer thou disposest well he for goodes transitory wyll rewarde the euerlastynge There be dyuers sacrifices wâth whiche god is pleased spirituall hyÌmes songes prayers watchinges fastinges homely rayment but no maner sacrifice is more effectuall than mercy toward our brother Go saith our lorde and lerne what it is I wyl haue mercy nat sacrifice He daÌpneth nat sacrifices but he pferreth mercy aboue them al. The same that our lorde Iesus wit safeth to teche vs with his owne mouth in the gospel he taught loÌge before by the mouth of Michee the êphet For whaÌ our lorde had rebuked the iÌuincible obstaclenes of the people iÌ yls the people being thoughtful by what mean they myght apease god rightously êuoked with so many cursed dedes sayth What thynge worthy may I offre to god Shal I bow my knees to almighty god What shuld I offre to him sacrifices and yerelyng calues May he be pleased with a thousande wethers or many thousandes of fat gottes Shal I gyue my fyrst begotteÌ soÌne for myn offeÌce the frute of my wombe for the synne of my soule Hitherto speketh the people vnderstâdynge that no sacrifice coude of man be offered to purge away synnes yea if aboue many thousaÌde wethers he wolde offre vp his fyrst bogotteÌ soÌne to him most dere but the prophet sheweth a more effectuall sacrifice wher with by and by the aÌger of god is apeased O man I wyll shewe yâ what is good and what our lorde wold haue of yâ thou muste do iugement loue mercy thoughtfully walke with thy lord god What is to do iugemeÌt to hurt no man what is to loue mercy to do them good that deserue it nat Paule thapostle more ouer addeth somwhat to the preise of mercy If I shuld sayth he gyue my body to be burned and haue no charite it auayleth me nothynge AbrahaÌ êferâd a great thyng that was redy to offre his only son in sacrafice that he loued specially but he profreth more if any for the loue of god deliuereth his owne body to be burned And yet charite is more acceptable than that sacrifice And what thynge els is charite towarde our neighbour but mercy Therfore sythe all we continually in all thynges nede the mercy of god our study ought styl to be howe one of vs may mercifully helpe an other one with an other bearyÌg the burtheÌs to gether we may fulfyl the lawe of Christe that rather requireth mercy than sacrifice and wylleth vs to redeme his mercy with mercy shewed on our neyghbour But as my mynde excedyngly reioyseth whaÌ I cast with my selfe how great the mercy of our lord is toward vs and howe redy for vs he wold it shuld be so an huge great sorowe êceth myn harte as ofte as I behold inwardly how scant the mindyÌg of mercy is amoÌge Christiens If we were truly mercifull our liberalite wold reche euen to the Turkes we shuld cast coles of fyre vpoÌ theyr heedes that they ouercome by our goodnes at last shulde come to the felowship of our religion Nowe we ChristieÌs by warres roberies theftes oppressions more cruelly greue vexe Christiens than any wyld beast greueth the ennemy therof If thou beholde the luker what other thynge do we but one lyue by deuourynge an other
behestis ben false the thretnynges of god be vayne the worde of god is a lye yeldynge the ioyes of heuen to them that mourne here that thyrst and huÌger Iustice that be meke that suffre êsecution that for iustice ben with vyle wordes rebuked What can be more abominable than this blasphemyng And yet if any thynge can be worse than that whiche is most worse dispeyre is worse than the holle stynkynge multitude of other synnes The wicked maÌ seyng me might do what thyng he wold vnpunished he was proude of his prosperite sayd in his harte There is no god and there is no knowlege aboue god careth nat for mortal folkes busynes And as he is lesse iniurious agaynst a maÌ that beleueth nat he is thaÌ he that beleueth hym to be cruel or false So lyke wyse they bene lesse wycked that vtterly say there is no god than they that beleue he is vnmercifull takyng away that vertue froÌ hym without whiche kynges be nat kynges but tyraÌtes But who so euer casteth hope of forgyuenes aside rolleth hym selfe downe in to the hurlepyt of dispeyre he doth nat onely beleue that god is nat almyghty supposyng some syn so horrible that he can nat forgyue but also maketh hym a lyer He promyseth by the prophet that he wyll incontinent clene forgette all maner synnes assone as the synner bewaylethe thâm Contrary wyse they that folowe Cain say My synne is greatter than that I may deserue forgyuenesse What sayste thou wycked wretche If god ouer come with the greatnesse of thy synne maye nat forgyue the thou pluckest froÌ hym his power almyghtye if he wyll nat do that he may he is a lyer and false that wyll nat êfourme that he so many tymes promysed by the prophetes mouthes Hit is infinite what so euer is in god But .iij. speciall thynges be in hym most high power most high wysedome most high goodnes And al be it that power is wont to be ascribed to the father as his êpre wysedome to the sonne goodnes to the holy gost yet there is none of these thynges but it is egally coÌmon to all thre êsons His highe power he shewed whan he created these marueylous warkes of the worlde only with a becke of yâ whiche there is no part but it is ful of miracle ye the very pysmers and spyders crye out shewynge the great power of theyr maker Agayne whaÌ he deuyded the wawes of the red see Whan he restrayned the streame of Iordane made the ryuer passable for a fote man Whan whyle Iosue foughte he made the sonne and moone stynte theyr course WhaÌ with touchyng he healed lepers with a word reysed deed men to lyfe he shewed hym selfe lorde of nature And whan he with egall wysedome coÌserueth and gouerneth those thynges whiche he by his power that can nat be declared hath made he sheweth hym selfe to be no lesse wise thaÌ almighty Al be it that his goodnes euery where shineth as that same creatioÌ of angels and this worlde was a poynt of high goodnes whaÌ he to highe felicite that he hath of him selfe lacketh nothyÌg that might be added yet he made maÌkynde proprely to th entent that there in specially he myghte expresse the greatnes of his goodnes and mercy for in that be halfe god wolde nat alonly be more louynge to vs but also more marueylous They marueyle some tyme at a kynges power and myght that hate or haue enuy at hym But gentylnes and lyberalite is loued yea of them that haue no nede that is to say throughe consyderation of humayne chance wher by it may hap any what euer he be to haue nede But there is no maÌ nor hath ben nor shal be but that he nedeth the mercy of god Whan as wytnesseth the olde testament neyther the sterres be clere in the syght of god and in his angels he fouÌde wickednes And Paule cryethe to the Romayns There is no distinction all haue synned and nede the glorie of god that euery mouthe may be stopped and all the worlde be made subiecte to god Nowe let is here howe well with hym agreeth the mystical synger whiche with a lusty spirite exhorteth all good folkes that they with a spirituall harpe with a sautry of .x. strynges with a newe songe with great shouttynge shulde celebrate the glorye of god sayenge Our lorde loueth mercy and iugement all the erthe is full of our lordes mercy Ones only is made mencion of iugemeÌt but mercy is twyse rehersed with this coÌmendacion that therof the erthe is full I myght boldly adde this stayeng me by the auctorite of Iob and the apostle That nat only yâ erthe is full of our lordes mercy but also heuen and helle What syngeth the xxxv psalme O lorde thy mercy is in heuen and thy trouth recheth to the cloudes They in helle êceiued the mercy of our lorde whan he brake the gates of darknes broughte out the prisoners in to the heuenly kyngdome If one wold consydre the warkes of god whiche after the misticall discussyng of Moyses he made êfet in the fyrst .vi. days he shulde greatly maruayle at his power and ineffable wysedome yea and crye out in the voyce of all the churche Pleni sunt celi et terra c. The heuens and erth be ful of thy glory Nor he ne coude absteine hym selfe but brast out in the hyÌne of the thre children Benedicite omnia opera dnÌi c. Blesse ye al the warkes of our lorde preyse and leape vp for ioy in hym euermore What so euer is created in the heuens what so euer aboue the heueÌs what so euer in erthe what so euer vnder the erth what so euer in the water what so euer iÌ the ayre sheweth opeÌly with voyce continuall the glory of our lorde But what sayth the psalme Cxliiii Our lorde is piteous and mercifull pacient moche mercifull Our lorde is swete to all and his mercifull pitees passen all his warkes Ergo some thinge there is more marueylous than to haue made the heueÌs with so many bryghte sterres to haue created the erthe with so many kyndes of beastis of trees variablenes of all thynges to haue created so many coÌpanyes of angelycall myndes Who durst be so bolde to affyrme hit excepte the prophet shewed playnely that the mercyes of our lorde passe the glory of all his other warkes And yet he shal nat dout it to be true who so euer with a religious curiosite will coÌsider howe moche more maruelously he redemed than created man Is it nat more woÌderfull god to be made man than the angels to be created of god Is it nat more marueile that god wrapped in a babis clothes shuld wayle and cry in the cratche or racke thaÌ to reigne in the heueÌs that he made Here the aÌgels as thyng of greattest woÌder synge glory to god in the mooste high heuenly maÌsions They se the lowlyest humilite knowe the most excellent highnes