De immensa dei misericordia.  
A sermon of the exceeding great mercy of god/ made by the most famous doctor master Eras. Rot. Translated out of Latin in to english/ at the request of the most honourable and virtuous lady/ the lady Margaret Countese of Salisbury.   

¶ To the most honourable lady the lady Countese of Salisbury Gentian Heruet her humble servant greeting.  
saying and understanding most honourable lady your great mind and deep affection both toward all manner of learning/ and specially toward that/ which either exciteth or teacheth virtue & goodness/ and concerneth the way of our salvation/ I have translated out of Latin in to english a sermon of Erasmus of the mercy of god: the which translated for you/ and dedicated unto your ladyship, I thought it should be a good deed/ if for your ladyship's pleasure it were printed & spread abroad: And where as afore learned men only did get out both pleasure and great fruit in reading of this book/ now every man as well rude as learned may have this sermon of the mercy of god as common unto him as the mercy of god itself is. And as touching the commendation either of the author or of the work, I know the tenderness of my wit much more slender than that I can be able to bear the weight of such an enterprise, & I reckon to be moche better to hold my tongue utterly from the praising/ than of them to speak to little, & for fault of wit to minish their excellence. Yet nevertheless it seemeth expedient unto me, that by your ladishyp briefly other folk may know how noble is the author of this work/ & how much we be bound to him for it. The author of the book is Erasmus Roterodamus/ whom my praises can no more ennoble/ than the son with a candle may be made clearer. He is the man/ to whom in learning no living man may himself compare: and not only passeth them that be alive/ but also from the most part of old authors hath bereft the price/ and not only paynims and gentiles but also Chrsten doctors. He is the man that when in his first days troth was far hid in the deep veins of the ground/ and more over it was prohibited as a thing being worthy death that no man should for her inquire, he did not suffer the world to be confounded with such a marvelous darkness, and either he hath digged up many ●ȳmes of troth/ or at the lest he hath restored us free liberty to search her. He is the man that to Isaac may be compared/ the which digged up the goodly springing wells/ that the Philistens destroyed and with dirt & dung overfylled. The clear springs of the holy scripture/ that the Philistiens had so troubled/ so marred/ and so defiled/ that no man could drink or have the true taste of the water/ they be now by his labour and diligence to their old pureness and clearness so restored that no spot nor earthly filth in them remaineth. And though the Philistiens did all that they could to disturb him from his holy purpose/ and that among the people by the reason of them/ he was greatly hated and envied/ yet at the last as it chanceth always unto them that with a bold stomach in their good deeds do continue/ excellent virtue hath overcome envy/ when from this man there can come out nothing but both it is exceeding profitable and on every side all perfect/ me thinketh that this little treatise being in every point as perfect as any other be in profit/ not only giveth no place but also greatly passeth: for where afore the work that he made were profitable but specially to one kind of men/ his proverbs/ his New Testament/ and many other treatises only to learned men/ of the book of the Instruction of princes the moste profit redundeth to princes. This book only with the book called the knife or weapon of a Christē●owdiour hath so far spread abroad his fruitful branches, that there is no man but great fruit gether he may out of it/ except he that thinketh that it maketh no matter whether he be dampened or saved. And as for the knife of a Christian sowdiour which he nameth Enchiridion, it bringeth a man out of the way of vicis/ and leadeth him in the way of virtue and the path of salvation. This little treatise of the mercy of god teacheth a man to ascribe nothing to himself/ but all together to the mercy of god/ seeing that the free will itself that we be endued with all/ is the free gift of almighty god/ and except it were by him made clearer/ it should be so dark with the rust of the original sin, that the image of virtue in it should never be fast printed. And who so ever being entered in to the kingdom of god by bap●yme doth ascribe any thing to his own wisdom/ to his merits, and to his deservings/ and not acknowledgeth every where his own feebleness/ trusting upon the free grace & mercy of almighty god/ it is to be drade/ least for mercy that is every where ready for him that calleth/ he prove the sore and rigorous justice of god. Now let us see whither it be more expedient for a man's salvation, either by justice to be feared from sin, or by mercy to be enticed both to love and to virtue. justice with her sore threatenings compelleth a man to flee vice/ and engendereth in him a certain bondly fear/ that it is an odious thing unto him to commit sin/ not for the hate itself of sin, but for fear of punishment. Mercy contrary to it putteth before a man's face the unspeakable love of god toward him, the which so loved him, that he did not spare his only son for his sake/ the incredible benefits/ the infinite desire of his salvation/ the continual calling upon him to bring him to the everlasting bliss. Of the other side she showeth him as if it were in a glass/ the weakness and feebleness of a man/ the perils that he is compassed about with, the calamities, the miseri, the wretchedness that on every side do utterly him wrap, and that in so many mischiefs, there cometh no succour but fro the mercy of god/ do not all these engender in him a certain childish love toward his father/ that he will perform his commandments/ not for fear of punishment/ nor for love of reward, but for because it pleaseth his most loving father? And that he accounted this a very great reward to do the thing that doth like such a good father. And where as it is said that the fear of our lord is the beginning of wisdom/ though the same fear somewhat concerneth the dread of justice/ yet I reckon that it is not to be taken for that bondly fear that maketh us to dread the sore punishments, but for that that maketh us to look about/ that we do nothing that should displease our most loving father, or else fear with out love longeth to a cruel tyrant/ that careth not for the people's hatred, so they fear him/ and not to the most merciful lord & father of us all/ whose love toward mankind neither with mind can be comprehended nor with words any thing expressed. The which saying that he loveth us so moche, and that all our help and soccour cometh from him/ let us set all our trust and confidence in him, withdrawing all our trust and our hope from all mortal things/ & from all mortal men. If we be in need/ let us call upon him, he is benign/ he is liberal/ he giveth gladlier than other do take/ if so that we make him not a niggard in asking of small things & unworthy of him to be given. If we be in sin let us call upon his mercy/ being sorry & repentant. When so ever a sinner is truly repentant he forgiveth all manner of sin. Here among men they that do forgive sin have not all an equal power: some cases be reserved to the pope/ & of the pope's him sell power some do put a great doubt: but god himself is he that hath rule both in heaven & in earth, there is no doubt that of his authority & power can be made. If we desire to come to the everlasting felicity/ & eschew the fearful pains of hell/ let us beseech his mercy to keep us from sin/ & give us strength to fulfil his will and his commandments/ and so done/ let us put us all whole to his pleasure & mercy/ & let us not trust upon certain vain prayers/ the which with moche error be spread among men, as though they had this virtue & power/ that who so ever mumbleth them up shall eschew everlasting punishments. O subtle serpent/ o deceitful devil, how various, how crafty be thine imaginations? because he seeth that from our simple & steadfast believe he can not bring us away/ he goth about to bring us in to an odious superstitiousness/ and because he seeth that that man can not do amiss/ that upon the mercy of god setteth his whole trust/ he ꝑsuadeth rude and ignorant fools to set their trust upon vain things, that they should set only upon god. Surely such he is/ and he will never cease to let us from our journey hevenward/ out of which place he was overthrown. But the more wiles and subtleties that he worketh/ the more grace & strength god giveth us to withstand him. But it is time most honourable lady to lay by my rude and uneloquent language, that ye may here Erasmus speak eloquently/ and in your own mother's tongue very plainly, the which so commendeth to the hearers the unmeasurable and infinite mercy of god/ that who so ever in his heart fast printeth it, he shall find out of it a marvelous great fruit both to know his own misery/ and of god the infinite bounty/ that which two things be most effectuous to direct us to the everlasting f●lycite/ that is Christ jesus/ the which preserve your lady●shyppe and all yours.  
AMEN.   

¶ A sermon of the exceeding great mercy of god made by Erasmus Roterodamus.  
FOr as much as I purpose this day to speak of the greatness of the mercies of our lord/ brethren and cistern most well-beloved in Christ/ without whose help man's frailty and weakness can nought do: let us all together with a common prayer beseech the mercy of the common lord of us all/ so to move the instrument of my tongue/ and so to steer and kendell your hearts/ that as we shall depart hence through the mercy of our lord more plentiouslye endued with heavenly grace: so every man to his neighbourwarde may more abundantly use the work of mercy. Some use here to great the virgin mo●her/ I deny not every where moche honour ought to be given her/ but verily to our purpose now me seemeth more expedient/ if ye follow me thus going before you:  
jesus Christ the almighty word of the everlasting father/ that promisest to be present/ where so ever two or three were assembled in thy name/ thou seest how many in thy name be here gathered. Uouchesafe therefore according to the promise/ to be among this company: that their hearts lighted through grace of the holy ghost/ may understand more fully the greatness of thy mercy: whereby we all together may with a lustier mind both yield to the thanks for thy mercy/ that so oft hath been to us showed/ & that more desyrouslye in all our necessities/ we may call thereon for help: and lastly that we humble servants may the mercy of our lord/ that unto we have largely proved/ to our power lovingly prosecute on our fellows like wise servants.  
If that every man (as the rhetoriciens teach) is right diligent and attentive to here those things/ that he understandeth should sharply touch him: than there ought none of you to nod or sleep in this sermon time/ seeing that the salvation of us allegally dependeth on the mercy of our lord: Nor there is none so young nor so old/ of so low or so high birth/ so poor nor so rich/ so bond nor so free, so cunning nor so rude, so wicked nor so just/ but that he hath often times both proved the mercy of our lord/ and needeth the mercy of our lord to all things that he rightously goth about. What matter more favourable may be treated/ than that by the mercy of god/ everlasting health is prepared for all folks? Of very right therefore in this sermon time/ as many as be here present/ ye should not only take heed, but also be lusty and glad to here it: for who so ever doth love and favour himself/ will love and favour this sermon.  
¶ Among the manifold evils/ which draw mankind to everlasting damnation/ there be two chief and principal mischiefs: of which they ought specially to be ware/ that love virtue and goodness/ and desire to come to the fellowship of everlasting felicity. They be these, To much trust on ones own self and despair. The one cometh of a presumptuous mind against god/ that the love of ones self hath blinded: the other is engendered one way by pondering the great offences/ an other way by consydring the righteous judgement of god without r●membrance of his mercy. Both these are so pestilent and cursed/ that many doubt which of them is more to be abhorred. For what is greater madness or more lamentable than man that is earth & ashes/ which what so he is or may do/ is for it all bound to the goodness of god: to rebel against him/ of whom he was created/ of whom he was redeemed/ and of whom by so many means he is called to the company of everlasting life? Is it not a point of great unkindness to set nought by him/ of whom thou hast r●ceyued so many benefits? Is it not a point of great madness to will to rebel against him that may destroy the with a beck? Is it not a great point of wickedness not to knowledge thy maker/ not to honour thy father/ not to love thy saviour? Unhappy Lucifer was bold to do this first/ which ascriving to himself/ that he freely received of lamighty god/ said in his heart: I will get up above in heaven/ I will exalt my seat above the stars of god/ I will sit upon the hill of testimony in the sides of the north wind/ I will climb up above the height of the clouds/ I will be like to almighty god. But would to god that his unhappy fall might at the least fray mortal creatures from following of his ungracious example/ if the wicked deed itself can not fear them. Truly if god spared not proud presumptuous angels/ but cast them headlong down in to hell/ and ordained them straightly bound in chains to be kept till the day of doom/ what deserveth man a silly worm/ which as now were crept out of the earth/ must shortly return to earth again/ is proud presumptuous & testy against god? The more low and vile the condition of man is/ the more abominable is his presumption/ desiring to be equal with god. The ancient poets feigned/ There rose a strife on a time among the God's/ that constrained jupiter himself to forsake heaven and f●ee in to Egypt/ and there in an other shap to hide him: but a far more mischievous deed/ was that the giants went about/ which confederated together against jupiter/ did cast hills upon hyls/ that they might so conquer heaven & expel jupiter thence. Ye may well laugh/ these tales that ye here be not gospel: but yet ye● erudite old time would signify some what under the covering of these fables/ that longeth to the expressing of mortal folk's manners. Salmoneus was headlong thrown down in to hell/ because he countrefetted thunder and lightning of jupiter. Admit it be but a fable: but how many silly mortal men have there been/ that in deed & seriously would have heavenly honours done to them? Did not god turn Nabugodonosor/ that would have made himself a god/ in to a brute beast/ that from a beast he should return to a human shape. Great Alexander would be take for jupiters' son/ and suffered himself to be worshipped at his table. Domitius Cesar in all his letters patents & pistils/ and in his communication would be called both god and lord. Adrian ordained that Antinous should be worshipped as a god. Why rehearse I all this/ when it was a solemn thing among the romans/ after their Emperors were departed this life/ to make them God's. Some of them a live had godly honours/ which offered to accept is wicked madness/ & to usurp is desperate blindness. If authority of stories be of no great weight, let us here what the apostle Paul to the thessalonicen's wrote of Nero/ truly some interpretate thus: And the creature of sin/ saith he/ were uncovered/ the child of predicion/ which is against & is enhanced above all that is called god & that is worshipped/ so that he sitteth in the temple of god/ showing himself as though he were god. But peradventure it shall seem no marvel if some that worshipped for gods/ oxen/ apes/ dogs/ and things more vile/ dumb stones/ & wood/ would have themself taken for gods/ as far more excellent than these things to which the people did godly honours. In the acts of the apostles/ Herode knowing there was but one god/ of whose honour no man could be partner/ suffered the people to cry to him in his sermon: This is the voice of god & not of a man: Shortly after he was stricken by the angel of god that revenged that injury/ he the miserable god died of the lousy evil: than which no disease is more foul stinking & painful. I would to god there were none among christie●s/ that followed the wickedness of Lucifer/ I may not say pass it. What? Look ye that I should open somewhat of secret confessions? What need it, when in some countries in the market place in the churches/ at dinner/ supper/ in playing and sporting we here all about they forswear themself by the most honourable name of god/ this that I say is a light thing: we here the name of god denied/ the holy name of Christ with many vile words blamed: the forefinger bitten god threatened/ the thōme put between the formest and middle finger, that is done against god fountain of all glory/ that is wont to be done against an infamous person for riproche and shame. Be there none among Christiens/ if they may be called Christiens/ which for reches that they must shortly forego/ or foul bodily pleasure/ or for transitory honours/ forsake their owne●prince/ and make a wicked composition with the●r foo Satanas? the form of the oath taken, at once they forswear what so ever confederation was made with Christ/ and offer to hell part of their body as the first fruit/ to the prince whereof they vowed wholly their soul? These things spied out we see punished daily by open execution. What thing like did Lucifer? for him the son of god died not, and yet he was not so hardy to blaspheme god: he alonely desired equal honour. That unhappy country/ wherein sometime were .v. mighty cities/ now is a pestilent and abominable lake/ for the sweet waters of jordane bearing ill favoured clay/ the horrible example whereof shall remain ever in remembrance to them that come after/ had the inhabitances utterly given to riot and lechery/ but yet we read not that any of them was so wicked/ that he would blaspheme god/ curse and threaten him: and yet they were all destroyed by rain mingled with brimstone. O thing horrible/ there been found among Christian people/ that dare do/ that Lucifer durst not/ that Gomorra durst not: which also to so many abominable deeds join blaspheming. I see you most dear brethren tremble at rehearsing of these things/ and no marvel: I myself also rehearsing them quiver & shake both body and soul. Nevertheless we purpose not only in this sermon to declare how great a sin despair of forgiveness is/ but also to show how exceeding great the mercy of god is/ which to praise we have this day enterprised: the which also spareth such folks/ and giveth them space to repent & amend. And peradventure we stand in our own conceit/ by cause among us the examples of crimes/ that I rehearsed now/ be seldom seen: but what matter maketh it/ if the tongue soundeth no blaspheming when of many the whole life speaketh no other thing but blaspheming against god? The glouttons for god worship their belly, who continually by right & wrong gape to heap riches together/ which by murder, treason, poisoning, & enchanting stalk up to honours/ which by tyranny oppress poor people/ which to have all thing to their mind kendel all the world to war: nor persevering in these great jewels have no shame nor repentance/ but with a shameless countenance like a common woman/ rejoice yea in things most mischieffull/ scorning & mocking the good livers: do not the caitiffs by those deeds say: There is no god/ God's behestis been false/ the threatenings of god be vain/ the word of god is a lie/ yielding the joys of heaven to them that mourn here/ that thirst and hunger justice/ that be meek/ that suffer persecution/ that for justice been with vile words rebuked? What can be more abominable than this blaspheming? And yet if any thing can be worse than that/ which is most worse/ despair is worse than the whole stinking multitude of other sins. The wicked man seeing me might do what thing he would unpunished/ he was proud of his prosperity & said in his heart: There is no god, and there is no knowledge above, god careth not for mortal folks business. And as he is less injurious against a man/ that believeth not he is/ than he that believeth him to be cruel or false: So like wise they been less wicked that utterly say there is no god/ than they that believe he is unmerciful/ taking away that virtue from him/ without which kings be not kings but tyrants. But who so ever casteth hope of forgiveness aside & rolleth himself down in to the hurlepyt of despair/ he doth not only believe that god is not almighty/ supposing some sin so horrible that he can not forgive: but also maketh him a liar. He promiseth by the prophet/ that he will incontinent clean forget all manner sins/ assoon as the sinner bewaileth th●m. Contrary wise/ they that follow Cain say: My sin is greater than that I may deserve forgiveness. What sayst/ thou wicked wretch? If god over come with the greatness of thy sin may not forgive thee/ thou pluckest from him his power almighty: if he will not do that he may/ he is a liar and false/ that will not perform that he so many times promised by the prophets mouths. Hit is infinite/ what so ever is in god. But three special things be in him/ most high power/ most high wisdom/ & most high goodness. And all be it that power is wont to be ascribed to the father as his proper/ wisdom to the son, goodness to the holy ghost: yet there is none of these things/ but it is equally common to all three persons. His high power he showed/ when he created these marvelous work of the world only with a beck/ of the which there is no part/ but it is full of miracle/ ye the very pysmers and spiders cry out/ showing the great power of their maker. Again when he divided the waves of the red see: When he restrained the stream of jordane/ & made the river passable for a foot man: When while joshua fought/ he made the son and moon stint their course: When with touching he healed lepers: & with a word raised deed men to life/ he showed himself lord of nature. And when he with equal wisdom conserveth and governeth those things/ which he by his power that can not be declared hath made/ he showeth himself to be no less wise than almighty. All be it that his goodness every where shineth/ as that same creation of angels and this world was a point of high goodness/ when he to high felicity/ that he hath of himself/ lacketh nothing that might be added/ yet he made mankind properly to th'intent/ that there in specially he might express the greatness of his goodness and mercy/ for in that be half god would not alonely be more loving to us/ but also more marvelous. They marvel some time at a kings power and might/ that hate or have envy at him. But gentleness and liberality is loved/ yea of them that have no need/ that is to say/ through consideration of human chance: where by it may hap any what ever he be/ to have need. But there is no man/ nor hath been/ nor shallbe but that he needeth the mercy of god. When/ as witnesseth the old testament/ neither the stars be clear in the sight of god/ and in his angels he found wickedness. And Paul crieth to the romans: There is no distinction/ all have sinned/ and need the glory of god/ that every mouth may be stopped/ and all the world be made subject to god. Now let is here how well with him agreeth the mystical singer/ which with a lusty spirit exhorteth all good folks/ that they with a spiritual harp with a sautry of ten strings/ with a new song/ & with great shoutting/ should celebrate the glory of god/ saying: Our lord loveth mercy and judgement/ all the earth is full of our lords mercy. Ones only is made mention of judgement/ but mercy is twice rehearsed with this commendation/ that thereof the earth is full. I might boldly add this/ staying me by the authority of job and the apostle: That not only the earth is full of our lords mercy/ but also heaven and hell. What singeth the xxxv. psalm: O lord thy mercy is in heaven/ and thy troth reacheth to the clouds. They in hell perceived the mercy of our lord/ when he broke the gates of darkness & brought out the prisoners in to the heavenly kingdom. If one would consider the work of god/ which after the mystical discussing of Moses'/ he made ꝑfet in the first vi days/ he should greatly marvel at his power and ineffable wisdom/ yea and cry out in the voice of all the church: Pleni sunt celi et terra. etc. The heavens and earth be full of thy glory. Nor he ne could abstain himself/ but braced out in the hynne of the three children: Benedicite omnia opera dni. etc. Bless ye all the work of our lord/ praise and leap up for joy in him evermore. What so ever is created in the heavens/ what so ever above the heavens/ what so ever in earth/ what so ever under the earth/ what so ever in the water/ what so ever in the air/ showeth openly with voice continual the glory of our lord. But what saith the psalm. Cxliiii? Our lord is piteous and merciful/ patient & moche merciful. Our lord is sweet to all/ and his merciful pitees passen all his work. Ergo some thing there is more marvelous/ than to have made the heavens/ with so many bright stars/ to have created the earth with so many kinds of beasts/ of trees/ & variableness of all things/ to have created so many companies of angelical minds. Who durst be so bold to affirm it/ except the prophet showed plainly/ that the mercies of our lord pass the glory of all his other work? And yet he shall not doubt it to be true/ who so ever with a religious curiosity will consider how moche more marvelously he redeemed than created man. Is it not more wonderful god to be made man/ than the angels to be created of god? Is it not more marvel/ that god wrapped in a babis clothes/ should wail/ and cry/ in the cratch or rack/ than to reign in the heavens/ that he made? Here the angels/ as thing of greatest wonder sing glory to god in the most high heavenly mansions. They see the lowliest humility/ & know the most excellent highness. All the counsel of redeeming mankind/ Christis life/ Christis teaching/ Christis miracles/ affliction, crucifying, resurrection/ apering/ ascension/ the sending of the holy ghost/ by a few silly poor idiot men ennewed the world: this counsel I say/ is it not on every side full of miracles/ yea that the very angels cun not search out? Wicked spirits see and understand the reason of the worldis creation/ but the counsel of the worlds restoring was hid from them: and in this point craft deceived craft/ the craft of mercy beguiled the craft of malice. The creation of the world was the work of puissance/ the world so restored was the work of mercy. Thendis of the cross saith Abacuc/ in his hands/ there is his strength hid. What is more vile than the cross? What is weaker than the crucified? Yet under that weakness/ exceeding power of divine mercy lay hid/ that broke/ over came/ and clean destroyed all the tyranny of the devil. The same prophet when he had ears erudite/ when he had eyes very clear by faith/ he heard the whole frame of the world on every part show the great might of god/ and he was afraid: he considered his work/ and was amazed. And yet as though in all these things the great might of god was not plain enough/ he added/ that should overcome all these work: In the mids of two beasts thou shalt be known. In the mere of the old & new testament/ he become man/ opened plainly that most bashful miracle of his mercy. Undouted it is that the prophet soon after addeth: When thou wouldest be angry/ thou shalt remember thy mercy. Of them that do things wonderful/ we be wont to say: In those he overcame all/ in this he overcame himself. Of god some thing like may well be said: God is incomparable in all his deeds/ & can not be followed/ In mercy he exceedeth himself. Holy scripture extolleth no virtue in god so much as mercy/ which some time calleth it great/ some time overmuch, and sometime augmenteth the plentiful abundance thereof by number of multitude. King David the prophet in the same place/ complecteth the largeness and multitude of divine mercy: Miserere mei de●● secundum. etc. O god have mercy on me after thy great mercy/ and after the multitude of thy mercies do away my wickedness. Where is great misery/ there is need of great mercy. If ye consider how horrible the sin of David was/ ye know the largeness of mercy: If ye cast how many manner wise he offended in one trespass/ ye may see the multitude of his mercies. An exceeding great offence is never committed alone/ a fault draweth a fault/ as one link doth an other in a chain. first he joined together two most deadly sins/ manslaughter and adultery: each of them was more grievous in the king: whose office is to punish other that so offend. For the more princes do amiss unpunished among men/ the more they offend god. He bore a ●worde to punish manslaughter/ and he himself committed manslaughter. By him women taken in adultery were delivered to be stoned to death/ and he himself compelled to do adultery. He also peculiarly augmented the same adultery/ that when he had flocks of wives and concubyns at home/ yet not for need but for wantonness he coveted an other man's wife/ that he would seem delight rather in ravishing than in simple fornication. For he offendeth not so much/ that need constraineth to steal somewhat from the rich man/ as he that hath his house plentifully stouffed/ & taketh his gown from him/ that hath no more to his back. This cruel offence Nathan the prophet did object against him under the parabol of the rich thief and poor man rob. Now no kind of manslaughter is more cruel/ than that that is not by chance or sudden moving of the mind/ but by a drift before driven/ waiting convenient time/ is committed. Urias had nothing deserved/ the king knew him right trusty/ and he abused the same trustynes of the man to his destruction. He would in no wise entry within his own house to lie with his wife/ because the ark of god was dying in the tents/ and joab capitain of the war with the people/ slept upon the ground/ and all that great worthiness of the man could not turn the kings mind from the evil deed. The morrow after he had him to supper/ & made him drunk/ seeking occasion to destroy him/ if he through drunkenness should hap to speak aught undiscreetly. & yet Urias being drunk would not come in his house to take his pleasure with his wife. An other guile was added/ whereby the strong & trusty warrior must perish. A letter of murder to him suspecting no such thing was delivered: for the king knew his faithfulness so perfect/ that he had no doubt he would open and read it. In the offence of manslaughter he made joab the captain partner/ like as he had Bersabee of adultery. And Urias perished not alone/ but to cover the guile/ many were brought in to the same danger: a great number of people was set in the open shot of their enemies/ to th'end one innocent might be killed/ to give place to the kings foul bodily pleasure. Therefore in one sin how many are the offences? If it were one only sin/ and exceeding great/ it needeth great mercy. Now David saying his ●yn so many fold & divers/ he calleth on the multitude of mercies. But how largely the mercy of god is opened/ the xxxv psalm declareth/ saying: O good lord thou shalt save men and beasts/ like As thou hast multiplied thy mercy. God saveth not only man/ but also he vouchsafeth for man's beho●e to save bestis. Again in an other place how rejoiceth the prophets spirit/ when he saith: I will sing the mercies of god perpetually. And therefore in the heavens the mercy of god is worshipped & honoured/ like as saith an other psalm: Knowledge yourself to god because he is good/ because his mercy is in all worlds. The preising of the mercy of god seemed to have end/ after the end of all wretchedness came/ except the same felicity that good folks have in heaven/ were the gift of mercy/ and the punishment of the wicked tempered with the great mercy of god. But what shall we say/ when all the life with a thousand sins/ and all the stinking see of vices is corrupted? Truly we must cry with Asaph: O lord remember not our old iniquities/ but let thy mercy prevent us quickly/ for we be made over poor. Again in an other place: Many be thy mercies lord/ after thy pleasant speech quicken me. Again in an other place David/ as he complained with god/ crieth out: Where be thy old mercies good lord? Again in the psalm. Cuj. Let the mercies of our lord be confessed/ & his marvels of the sons of men: Which verse as enterlyned is oft repeated in the same psalm. In the psalm also that goeth next before: And he gave us unto his mercies in the sight of all that took them. He said mercies/ because he had rehearsed many wicked deeds/ with which he provoked the anger of god. And David on all partis oppressed with ills/ saith: It is better that I fall in the hands of our lord: for manifold are his merices/ than in to the hands of men. As in one offence often times are many sins, so like wise in one m●rcy many mercies are contained. Ones he redeemed mankind/ but here in how manifold are the mercies? Which Esaias beholding with the eye of faith/ speaketh thus in the person of god/ promising our saviour jesus: And I will make with you a covenant everlasting/ the faithful mercies of David. In a like figure god being appeased speaketh in the prophet Hieromie: And I will give you mercies/ and shall have pite upon you. For many grievous sins, many mercies are promised. Like wise after many afflictions/ god having pity of his people speaketh thus in the prophet zacarie: I will return to Jerusalem in mercies/ and my house shall be builded. But why rehearse we those things/ out of books of the old testament/ in which so oft times the name of mercies is encountered? And yet some heretics believe that the same law proceedeth of a ●uste and not of a good god/ when it soundeth well near nothing else than the mercies of our lord. How moche less is it to be marveled/ if Paul th'apostle in the ii pistle to the Thessaly. according to the prophettis words writeth in this wise: Blessed be god and father of our lord jesus Christ/ father of mercies/ & lord of all consolation/ which comforteth us in all our tribulation. The apostle somewhat addeth to mercy, for it is a point of mercy to pardon offence done: here which is moche more/ god of a revenger is made a comforter. These things we have repeated of the holy scripture/ to th'intent that we by that figure of speaking might understand the signified exceeding and unspeakable mercy of god toward every body/ and in all ills. The same is showed by an other figure/ which is either Anadiplosis, that in latin one may call Conduplicatio, or else nearest to Anadiplosis. For as the Hebrews call that good good/ that they reckon to be exceeding good/ and ill ill that is exceeding ill: so likewise in holy scripture god is oft called pitiful and merciful/ for the exceeding greatness of his mercy. So ye read in the psalm Cxliiij. Our lord is pitiful and merciful/ and as though that also were a small thing/ he addeth: Patient and much merciful. Again in an other psalm: Our pitiful & merciful lord hath made remembrance of his marvels. Likewise in johel, Rent your hearts and not your clothes/ for our lord god is pitiful and merciful, and sorrowing for malices. And in the prophet jeremy: Therefore my bowels have been troubled upon him/ I piteing shall have mercy on them/ saith our lord. What is piteing to have mercy/ but to have mercy out of mea●ure? To this point pertaineth/ that sith it is infinite/ what so ever is in god: yet it that among men soundeth unto vice/ holy writ seemeth to ascribe unto him/ certain over moche and unmoderate mercy. I would your goodness should so take this saying/ as persuaded nothing to be in god that sowueth to any vice/ should understand/ that under the figure the holy scripture submyt●yng itself to man's perceiving/ signifieth a marvelous & an incredible excess of divine mercy. Which thing that I may more plainly speak & ye more perfectly perceive/ consider this in your mind. ¶ If a king should stablish rigorous laws on a mankyller/ & after he had committed manslaughter once would pardone him/ may hap it should be ascrived to his clemency. But & he pardoned him that had done that mischievous deed ten times or more/ would not every body cry out: The kings clemency is o●uer moche, that overthroweth the strength of the laws, & provoketh the lewd persons to do wickedly for lack of punishment? Also a father that once or twice for giveth his son for spending his money lewdly away, may hap shallbe called ea●y and mild. If the same father often times give his son money/ so lewdly wasting it/ will not every body say: He is to easy/ and by his hyndnes marreth his son? And much more southly it might be said/ if he did so to his servant. More over/ if an husband should take in worth/ if his wife were taken once in adultery, undoubted every body would marvel to find so meek an husband. But & the woman soon after break her wedlock, & is taken in adultery now with one now with an other/ if he than took her to him again/ would not all the people say he were a stark fool, or else his wives bawd? But god that is our king/ our father/ our lord, our spouse, exc●pteth no kind of sin, he prescribet● no number of sinning, as oft as we amend he releaseth our pain: which his everlasting law threateneth/ he receiveth us in to his household/ he leadeth us in to the chamber of his charity/ & he not only receiveth us but also forgiveth all our offences. The sheep that was lost he carrieth home on his shoulders to the cote again: he steereth the congregation of holy folk to rejoice together/ he mereth the riotous child returning home from far country/ he offereth him a fair gown and a ring/ he commandeth to kill a goodly calf. What thing else signifieth all this/ but unmoderate/ & ●if I may so say) overmuch mercy of god. But now it seemeth less marvel/ if a m●n forgive a man offending/ that also other while doth offence himself likewise/ or may offend, if a king pardon him/ that sometime did him good profitable service: or if the father forgive his son/ whose conversation he feeleth doth ease his old age: if a master forgive is servant/ by whose labour he partly liveth: if the husband forgive his wife taken in adultery/ with whom other while he leadeth his life pleasantly. Among men he that some time ꝑdoneth dreadeth him that he forgiveth/ and other while can not avenge himself/ if he would. But god that hath need of no man/ that may with a beck destroy us if he would/ so often times of us despised/ forsaken/ & denied: suffereth/ calleth/ receiveth/ and embraceth us. As no love is more fervent nor straighter conjoining/ than between man and wife: so like wise no anger is harder to appease than it that riseth by breaking of wedlock. And yet here what our mild lord saith by the prophet Esaias to his spouse an auou●rice/ defiled with so many avoutries: It is commonly said/ if a man forsake his wife/ and she departed from him weddeth an other man/ shall he return to her any more? Shall not the woman be polluted and defiled? Truly thou committest fornication with many lovers/ and y●t return to me (saith our lord) & I will receive the. A married man will not take his wife again/ whom peraventure he forsook for a small fault or cause/ if she after the divorce be wedded to an other man. For wedlockis love can not suff●e the company of an other man. But yet god doth not disdain his spouse/ for whom he suffered death/ which for himself he purified with his blood/ that so oft wilfully runneth away/ and abandoneth herself to so many unclean wyghtis/ if she will return again. And it is no marvel/ if he have overmuch mercy/ that hath overmuch charity toward us. Paul bassheth not to write thus to the Ephesians: We were by nature the children of anger/ like as the other were/ but god that is rich in mercy/ for his overmuch charity/ that he loved us with/ & when we were deed in sins, he quickened us all together in Christ. johan in his gospel expresseth more plainly the overmuch charity of the father toward us. God/ saith he/ loved so the world/ that he would give his only begotten son, that who so ever believeth in him shall not perish/ but have everlasting life/ with whom Paul agreeth tunably/ writing to the romans: which also spared not his own son/ but delivered him for us all: how/ gave he not us all things with him? If this grea●●harite/ this so great mercy/ should be conferred to all human charity & mercy/ & to our merits/ would it not well seem unmoderate? But truly it shall appear moche more veritable/ if we consider what he is/ that so loveth us/ & so showeth his mercy on us/ & what we be/ that god vouchsafeth so great honour. Let each look on himself/ after the name in baptism given/ after Satanas' forsaken with his pompis/ how oft he forsaketh the sacrament and yieldeth him to th'enemy of his spouse, how oft after absolution of his sins received of the priest he slideth into more grievous offences/ ye how oft the same day he falleth in to them/ that he abhorred? Let no body most dear brethren dissemble with himself/ who so ever stealeth or committeth adultery/ who so ever envieth or sklandreth his brother/ who so ever coveteth worldly honours/ leaveth his spouse christ/ turneth away from his father, forsaketh his king, and fleeth away far from his lord. But peradventure we shall have a little after a more convenient place to speak of these things. ¶ Now to th'end ye may more fully understand/ how largely the exceeding mercy of god spreadeth, ye must understand/ that in holy writ the cleaping of mercy signifieth sometime liberality/ sometime grace preventing/ sometime avamsing/ other while comforting/ again other where healing, but very often forgiving/ or else also punishing. For surely after my mind/ that the our lord speaketh in Luke. Be merciful like as your father is merciful/ pertaineth specially to liberality. For perfect liberality is/ if one do good to his ennemes. Mattheus saith it more plainly in a like saying of our lord: Be ye (saith he) perfect/ like as your father celestial is perfect/ that maketh his son to shine on good and ill/ and sendeth rain to just and unjust. But because we have nothing/ that we ne received freely of god/ what ever we may or be/ what so ever we possess/ it is the mercy of god. Yea that he created angels/ and this world/ is the mercy of god. If he had created it for himself/ the power or wisdom might be praised. Now/ saying he hath wrought all these things for us/ know not we the exceeding great mercy of god? For whom moven the celestial bodies above? For whom shineth the son by day/ The moon and the stars by night/ but for man? For whose profit were all these things wrought/ when they were nothing? For whom make the hanging clouds shadow/ and moist the fields? For whom bloweth the wind? For whom run the rivers/ the wells spring/ the see ebb and flow/ the pondis stand still? For whom engendereth the plentiful earth so many beasts/ and bringeth forth so much riches/ but for man? For he subdued every thing unto man/ he would man should only be subject to him: like as witnesseth Paul writing to the Corinthies. All things be yours/ but ye be of christ/ & christ is of god. And it that Moses showeth in Genesis the eight psalm repeateth/ marvelling at the goodness of god/ that of his mercy hath given to man so many ben●fites. What is man saith he/ that thou remember'st him/ or the son of man/ that thou visitest him? Thou haste made him little l●sse than angels/ thou hast crowned him with glory and honour/ and hast set him above the work of thy hands. Thou haste subdued all under his feet/ sheep and oxen everyone/ yea and more beasts of the field/ birds of the air/ and fishes of the see. I will say yet that is higher: We be bound to the mercy of god for the heavenly angels. Believe not my word/ without Paul teach it plainly/ writing to the Hebrews/ and speaking of angels. Be not saith he/ all spirits servants in service sent for their sake/ that receive the inheritance of salvation? And both in the old and new testament we often read that by ministration of angels the hungry were refreshed/ prisoners delivered/ countries overrun/ the good folk comforted with joyful tidings. More over our lord himself in the gospel saith: Their angels behold always the face of the father, that is in heaven. What is more marvelous than this worthiness/ angels given to silly men as governors to children? Therefore what so ever thou hast man/ truly thou hast all things while thou remainest in christ/ thou shouldest reckon to have it all of his mercy. Otherwise Paul will stamp & cry out upon thee: What hast man that thou hast not received? And if thou haste received it/ why magnifiest thyself/ as thou didst not receive it? Farther/ what evil so ever thou seest in other/ acknowledge the mercy of god preventing y●: Whereof David not in one place saith: And his mercy shall prevent me. Thou art no bastard borne/ nor lame/ nor blind/ thou art not poor/ nor dulwitted/ like as many be borne/ give thanks to the mercy of god preventing the. What so ever hurts hap to an other man might have chanced to thee/ near that the mercy of god had defended the. Again/ thou art none adulterer/ no false forswere●/ no mankyller/ no church robber/ like as (alas) over many be, acknowledge the mercy of god, for thou shouldest have been/ and the mercy of god had not kept the.  
A man on a time that could good skele in phisnomy judged Socrates to his disciples/ to be a man desirous of riot/ & overmuch given to lechery/ they knowing their masters incredible temperance/ ꝑtly laughed him to scorn, and partly disdained him. Socrates' blamed them & praised him/ saying. He hath divined truly/ all this had I been/ if philosophy had not taught me temperance. But moche more southly the right holy man Francis as●riueth unto divine mercy/ that Socrates yieldeth to philosophy. For on a time when his fellow/ of him commanded so to do/ had reviled him with what so ever words a mischievous caitiff is wont to be rebuked/ calling him church robber/ mankyller/ backebiter/ poller/ & poisoner, he took it most patiently/ and bewailed himself that he was such one.  
another time when his fellow asked him why he compelled him to make so many lies upon an innocent for none of all these things were in him he answered: Thou dost not lie, for all these had I been/ yea & much more/ near that the mercy of god kept his servant from those sins. And the mercy of god doth not only prevent & provoke us to goodness/ but also helpeth us entprising/ accompanieth us going forth, and in conclusion giveth us puissance, that we may perform that man's strengths could not do. Me seemeth the apostle Paul signifieth such a manner of mercy in many places/ but specially in greetings/ beseeching grace and peace. In pistils to Timotheus also he addeth mercy. And certes without prejudice of a better sentence/ if any have it to show/ I think grace pertaineth to calling of us/ for we be called by faith/ that is believe. This faith is the free gift of god/ and therefore they to whom it happeth, are for it bond to the divine mercy. Mercy pertaineth to divers gifts distributed to each after the measure of his faith. Peace longeth to the innocency of all the life/ with out which/ friendship with god can not he had/ nor true concord with our brethren. verily as oft as we be delivered from jewels that we be grieved with/ we should not repute it to the stars/ to Fortune/ nor to our prudence/ but we ought to ascrive it all to the mercy of god. No man tangled in the boards' o● sin can be delivered/ except he be holp by divine mercy. This teacheth the psalm. Cxxix. For our lord hath great mercy/ and in him is plentiful redemption and he will redeem Israel from all iniquities thereon. Farther/ that the mercy of god delivereth us also from bodily harms/ Paul declareth writing to the Philippenses: Epaphroditus was sick yea near deed: but god saith he/ pitied him/ & not only him/ but also me/ lest I should have had sorrow upon sorrow. Nor there is no difference between mercy helpyneg and comforting/ save that we be holp/ when the evils be taken away that grieved us/ but mercy comforting is at hand/ as oft as in the mids of afflictions i● tempereth the grief of adversity with mingling of joyful things/ causing fruit with temptation/ as Paul saith/ whereby we may sustain it. And the same evils oft times are sent of god pit●ynge/ whereby we may ●ither purge our ill deeds committed/ or else withdraw us that we commit no more/ or to minister us matter to exercise virtue. In such wise Abraham was tempted/ so job was exercised in divers troubles/ so who so ever lived well in jesus christ/ were in this world proved by divers afflictions/ as gold is by the fire. Where be they that murmur against god, as oft as to them happeth bodily sickness/ or death of their children or wife/ or as oft as they have loss of household stouffe/ or as oft as their field fruits fail/ not understanding these to be the most certain tokens of god piteing us? Let us rather here what Solomon monisheth us: My son/ caste not away the teaching of our lord/ nor leave him not/ when he correcteth thee: For him that our lord loveth he correcteth: and delighteth in him as a father in his child. Paul to the Hebrews repeateth this sentence/ changing somewhat the words. For whom our lord loveth he chastiseth: he scourgeth forsooth every child that he admitteth. Therefore most well-beloved brethren as oft as the storm of adversity assaileth you continued in discipline/ as Paul counseleth/ knowing that god offereth him unto you as unto children/ here the voice of the father mercifully correcting his children in the psalm. lxxxviij. If they violate my iusticis/ and keep not my commandements/ I will visete their iniquities by the rod/ and their sins by beatings. But I will not throw my mercy from him/ nor I will not hurt in my troth. And like wise Paul threateneth the children that he loveth/ saying: What would ye/ shall I come to you by the rod/ or in the spirit of hyndnes and meekness? But the same Paul saith: What needeth me to judge of them that be without? No voice is more bitter and sharp unto children/ than to here their father say: Do what ye will/ I care not. For thus saith he that mindeth to disherit. Surely this fatherly hyndnes is sharper than any chiding. Therefore as sufferance is cruel/ so correction is merciful. The just man saith: He shall correct me in his mercy/ and shall rebuke me/ but the oil of the sinner shall not grease my heed. Paulus Emilius the roman capitain which being prosperous in all his deeds, divined that some great jewel was coming. And Polycrates the tyrant of Samiens went always about to redeem the envy of fortune, flattering with loss of a ring most precious. How moche more ought we dread living wickedly/ lest the just vengeance of god hang over us/ when the prosperity of temporal goods flatter us long. For when god in the prophecies will express his unpeasable anger/ he threateneth to take away his rod from them/ and that by afflictions he will not redress their sins. God keep us most dear brethren from such felicity. But rather, if the mercy of our father vouchsafe us aught of wealth/ we must thank him, & be careful lest we any where should abuse his liberality. And if adversity grieve us/ we should no less thanking him submit us holly to his arbitrement. To have health of body, thou submittest the to the physician a man, thou sufferest the surgeon to bind/ cut/ and burn/ wilt not submit the to thy maker/ lord/ father/ and saviour/ that thou mayst have thy soul health everlasting? Thou darest not limit to the leech/ thus and by this reason heal me: and shall we condition with god/ how he should provide for our soul's health? Paul th'apostle suff●ed th'angel of the devil to assail him and give him blows/ for so it was expedient to retain the gifts that he had received. When I am weak saith he/ than am I strong. And he glorifieth gladly in his infirmities/ that he might possess the virtue of Christ dwelling in him. What be we/ that refuse this mercy of god/ by diverse afflictions/ as it were with bitter plasters/ procuring our health?  
The common people when they see one that is descended of high lineage/ having abundance of riches, health of body/ & heaped in honours/ be wont to say: How moche is he bound to god? Thus judge they/ that esteem felicity in those thing is, yt●e seen outward. But he that examineth the thing after the judgement of god/ shall find of●ē times the low birth/ poor/ sickly/ & the out cast among men more bound to the mercy of god than these jolly fellows/ that the gross multitude maketh equal to God's. Heap together as much of unwelthynes as thou wilt/ touching the world/ yet if thou by these temporal evils redeem felicity everlasting/ thou art abundantly happy. ¶ Now forgiving mercy/ which also we cleape Clemency/ every man knoweth/ save he that thinketh himself guiltless from all sin. But what saith th'apostle Iohn? If we say we be without sin/ we be liars/ and there is no truth in us. And if the stars be not clear in the sight of god/ and if in his angels he found wickedness/ if no creature be pure in the sight of god/ yea not a child of a day old/ which of us may glorify to have a chaste heart?  
Many seem righteous among men/ before god no man is just: but all our iusticis are as it were the cloth of a woman defiled with the menstruous flux. Paul perceiveth how the carnal law in his members striveth against the law of the mind/ and crieth out: I unhappy creature/ who shall deliver me from the body of this death: job with a just man's title honoured/ is not found clean faultless by the talking of god. Also he the prophet David dreadeth the judgement of god/ near that it were allayed with moche mercy. Thou shouldest not enter good lord saith he/ in judgement with thy servant for truly no living creature shallbe found just in thy sight. ¶ Now let each of us enter in to the chamber of his conscience/ and consider how many ways/ how oft/ how grievously he hath offended god/ yea with what sundry vices all our benefits are defiled: and so than he shall understand how moche he is bound to the exceeding great mercy of god: that so patiently suffereth our feble●es/ that by so many occasions steereth us to repentance/ that so sweetly forgiveth all our offences/ when we leave our wickedness. To all these I will add, that shall seem to some not very provable.  
When god destroyeth the wicked livers/ that run to the highest point of malice/ and casteth them down in to hell/ yet than he forgetteth not his mercy.  
He delivereth the Hebrews/ dividing the waves of the see/ and drowneth Pharaoh with his guard. Mercy was on both sides/ helping toward his people/ punishing toward the king full of desperate malice/ lest he should/ heaping sins upon sins/ purchase himself more grievous pains in hell. The healing mercy was/ that god by so many plagues steered him to do penance. And now he, assailed with so many evils/ began to repent: but after he repented himself again of his healthful repentance/ & said: I know not our lord/ nor I will not let the people go. Nor yet he moved with so great miracle ceased not to pursue them: but blinded with anger/ boldly entered in to the see/ God of his mercy oppressed his desperate malice/ that when he would not be healed/ he should more easily perish. The ●ame ought to be deemed of the other examples of cruelty/ that be rehearsed in books of the old testament/ as of them that the fire burned, the ground swallowed, the sword destroyed/ the serpents devoured. For in the gospels the examples of vengeance are fewer/ but all of mercy. Hit was an easy correction/ that Elymas stricken with sudden blindness/ was taught not to strive against the word of the gospel. Paul delivered a few to Satanas in affliction of the flesh/ that the soul might be saved at the day of doom: and they corrected with shame, should turn to better fruit. There is no example more rigorous than of Ananias and Saphiras/ that by Peter's correction fell down deed suddenly/ and yet it is uncertain whether their souls by death of the body are saved. Finally the punishment that the damned souls of ill livers suffer in hell/ is less than their meritis. And there be some/ that esteem the mercy of god so great/ that they believe that the wicked spirits also and damned soulis/ ones after many seasons gone about, shall be received to grace. Though this opinion stayeth on a great author/ yet it hath been reproved by the perfect fathers of our faith: which only we rehearse for this intent/ that we may declare/ what an exceeding great opinion men most highly learned conceived of the mercy of god: which night & day were occupied in holy books/ which sing/ extol/ and magnify well near nothing else but the mercy of god. ¶ Now if it be showed sufficiently/ what ever we be or have touching goodness that we be defended from jewels depending/ that we be delivered from hurts oppressing, that in the mids of tribulations/ refreshed with heavenly comfort, we abide strong & lusty, that by temporal afflictions we be either instructed to repentance/ or exercised to perfect virtue/ that our sins done be not to us imputed/ whereinto so oft we slide/ cometh all of the mercy of god: that ye may more clearly perceive the exceeding height/ bread/ and deepness thereof/ I pray you that with me ye will a little behold yourself inwardly/ first in that party through which ye be most loathsome/ & after in that whereby ye excel/ lastly ye must regard the ills that outward hang over and compass you about/ and again to the bounties, of whom the hope is to you showed. The contemplation of all these things will teach us the largeness of divine mercy/ where of verily is neither measure nor number.  
¶ If we behold this small body the pipe or little house of our soul/ uneath one may find any beast more weaker/ loathsome, ye or more wretched. If ye inquire the beginning/ the first of our kind was of clay. Now let every man consider this/ how little or nothing is the great pomposenes/ what ever is of the humour/ of whose congelation the principles of mankind take beginning/ when as yet it is hid in the woman's womb. Than how far that humour distanteth from hippocras and dainty meats/ wherewith the child not borne is nourished. I will not rehearse here the filthiness of mankind's birth only that ye have oft seen, call to mind. What is more wretched than mankind's birth? How long & how perilous be the pangs of women travailing? What miserable wailings? At last the child hit self creeping forth soon from weeping & wailing beginneth the life. And where as Nature to all other beasts as soon as they come forth/ giveth divers as covers or defences/ shells/ barks/ thick skins/ pricks/ hairs/ bristils/ quills/ feathers, scales, flissis, & also other while defendeth the stumps & trees from cold & heat with a double bark: only mankind naked, & on the bare ground the day of his birth she casteth out/ forth with to weep and wail, who would not judge in this point ye a chicken crept out of the broken shell more happy than mankind? Farther/ see how he is swaddled/ his mouth toothless, his touge speechless, his eyes can not suffer the new light/ and fareth as it would enter the darkness of the mother's womb again/ that he left, the mould quavereth long/ a token among all beasts of greatest weakness, briefly all the little body is weak/ in which is no member that doth his duty. Most part of all other beasts as soon as they be brought forth, emplie the gifts of their nature. Some are swift, as horses. As soon as the butterfly cometh out of the skin it fleeth: It is no sure wrestling with a leons whelp. As soon as fishes be spaumed they swim: Tadpolles' rollen themself with great swiftness before they may be called or have any shap of frogs: only what other thing can mankind do by course of nature but weep? How long learneth he to go? When he hath learned to go on .11. feet/ how long must he learn to speak? ye he can not feed/ outcept he be taught. Add now that many kinds of sickenessis/ that uneath can be rehearsed/ and specially the new/ that it is hard to heal them/ how be it among the old many be uncurable. Some take mankind soon after the birth/ some also in the birth/ as lepre/ falling yvel/ whereby many die or they begin to live. And this while I speak nothing of them that be borne with many defautis of nature & misshapen. Now let each consider this by himself/ what dommages he hath suffered in youth/ how fugitive youth is/ how careful man's state/ how wretched/ old age: and so forth how short the whole life/ though one hap to be old/ which yet chanceth to very few. Who so ever of you is at man's state/ let him reckon the course of the life past/ & count fro what sickenessis/ from what great perils he is escaped/ & let him thank the mercy of god. verily I would reckon among bodily evils as principal/ the sedes of all manner vicis fast routed in us/ how greatly to anger/ to bodily pleasure/ to riot/ to envy/ to ambition/ to covetousness/ to robbery/ from our mother's womb we be inclined: where all other beasts liven lowably wi●h in the desires of nature● What a labour is it to us all to wrestle with these leavings of old Adam? to how few lucky? The soul is over loaded with the weight of that earthy body: and whether it will or will not/ is drowned in these things that it alloweth not. Farther more consider/ what rout of yvels' ●nui●on us without/ and ye shall find that many more perish by chance than sickness. How many be destroyed by lightening/ earth quakes/ ground openings/ lakes/ floods of the see and rivers/ infectous aer/ venom/ wild beasts/ falling of huge things, ill physicians: but no way greater destruction than through wars?  
But all these mischiefs threaten to destroy but the body. How many dangers hang over the soul? fro the flesh a household enemy/ fro the world now flattering that it may strangle/ now raging that it may oppress/ fro wicked spirits that o●her while transfigure themself like angels of light. Who dreadeth not of these the multitude/ powers/ deceit/ malice/ and unsatiable desire to destroy? Now who among these evils would it not near slay/ death certain to each/ the day uncertain/ the rigorousness of th'extreme doom/ the pains of hell everlasting? I see you tremble at th'only remembering of these so great mischiefs/ and no wrong: but the more ye here of evils and dangers/ the more ye be bound to the mercy of god/ which among all these ills not only defendeth those that trust thereon/ but also turneth all these things to us in occasion of more felicity. What so ever calamity we have here we may wite it the sin of old Adam: but for the felicity in stead of calamity to us yelden more plentifully/ we aught to thank the new Adam/ that is Christ jesus of all creatures praised the world without end. Satanas' expelled us out of Paradyse/ christ for thearthly paradise opened us the heavenly kingdom. The serpent drove us to divers sorrows of this life/ Christ restored us to joys everlasting of life immortal. Satanas' by his guile got us bodily death/ Christ by his mercy rewarded us life etnal/ to whom who so ever with a pure heart yieldeth him/ needeth to dread no kind of enemies. He overcame the world/ he vanquished all Satanas' tyranny/ he turned the flesh in to spirit. That he overcame is of his power: that he over came for us/ is of his mercy. Let us honour his merciful might/ and take fruition of his mightiful mercy. All things we may do by him/ that maketh us mighty/ if we abide with him: all things we possess by him/ in whom is all goodness every where us defending/ aiding/ comforting/ & increasing by his mercy/ like as the prophet saith in the psalm: Mercy will environ them that trust in our lord. To what great ills are they subject/ that put their trust in bodily gifts/ in riches/ in chares/ in horses/ in worldly prudence/ in their merits & deeds? But by what succours is the just man out of care? Truly saith he/ I trust in the multitude of thy mercy. And a little after: Lord as with the bucler of thy good will hast crowned us. When ye here/ Of thy good will/ ye understand the hope of your own merits to be excluded. Where the strenthes of nature fail us/ where our merits forsake us: there mercy succoureth us. The warriors shields cover but one part of the body/ the buccler of divine mercy doth fensively cover us all about/ above against the fiery darts of wicked spirits/ that hang over us from the celestiens: beneath against the sl●ight of the serpent that waiteth to attrap us: afore/ lest things present grieve us: behind/ lest things passed invade us again: on the right hand lest prosperity make us insolent: on the life hand lest adversity over throw us. Trusting in this bucler David crieth out: Our lord is my helper/ I will not dread what a man can do to me. And in another place: I will not fear a thousand people compassing me about. But Paul th'apostle crieth out yet more boldly writing to the romans: If god be with us saith he/ who shall be against us?  
That noble warrior armed him with all the harness of the faith/ which fortifieth us not by hope of our work/ but of divine mercy. He being bold on this armour, did not only despise grief/ hunger, poverty/ peril/ persecution: but also the tyrants sword/ threatening to slay him by and by. The human cruelness may do nothing/ where the mercy of god is ready at hand to defend: yea this is stronger/ he despised beside death and life/ angels/ principalites/ virtues/ things present & to come, fortitude, altitude/ depth/ & so forth/ if any other creature were in the heavens/ or in earth/ or in hell●. And this is he, which knowing his weakness calleth him self an earthen pot. We have saith he/ this treasure in earthen pots. From whence than hath this britell earthen pot so moche strength? By the grace of god saith he, I am it that I am. What is the grace of god but the mercy of god? Let us gladly glorify with Paul in our infirmities/ that the virtue of Christ may dwell in us: for so it is more expedient for us/ that by contemplation of our miseries/ we may glorify the mercies of god. And yet the mean while/ if it like thee/ behold thyself thou man/ in that part that thou excellest the other beasts. For if thou esteem thyself after the goodness of the body, thou seest thou art lower than many brute beasts/ the camels in greatness exceed thee, in swiftness the tigers/ in strength the bulls/ in colour the swans, in apparel peacocks/ in helthines the fishes/ ye if we believe the proverb/ well near all beasts/ in quick sight the beast lynx & eagles/ in smelling gripis, in long life hartis and crows. And yet if one consider the gifts of the human body/ he shall here find wherein he may praise the mercy of god. What sagasite of the .v. wits/ what great comformite of members/ how feet instruments to divers uses? But of those things also Lactantius a man of singular eloquence/ compiled a book/ which he nameth De opificio dei. To read that book will profit us moche, if we mind what goodness is in the body, and as it all cometh from the mercy of god/ to be servant like bond to divine obeisance. Other wise he that will glorify in bodily gifts/ shall by & by here: All flesh is hay/ and all glory thereof is as the flower of hay. Why art proud thou dost and ashes? Neither in gifts of the soul/ in which part man is more marvelous/ he hath ought/ that he may challenge as his own. He that made the body/ form the soul/ the body he made of slime and put in the soul with inspiring of his mouth. And therefore of the other beasts the soul & body perish together/ ours is alive after the body/ ●yl she receive it again in the resurrection promised. Now how effectual a thing the soul is/ the very death declareth, which assoon as she departeth, there lieth the carks unprofitable: where is the heat/ where is the colour/ where is the moving/ where is the might of all the wits? And yet while the soul is holden fast tied to this so unhappy silly body/ doing nothing but through the bodily instruments/ which very oft let/ that she can not put forth her native power/ how marvelous is the swiftness and profound understanding of man's mind. What an exceeding treasure of remembrance. What is so hid in the secrets of nature/ or in the heavens/ or in earth/ that man's wit can not mark/ perceive/ and discuss? It is a great thing/ that many by situation and moving of the stars show what shall fall many years to come: but it is more that by the things wrought/ the everlasting power and godheed of the same worker is found out/ witness is Paul: How moche is the swiftness of man's wit/ in how short space/ how many things doth man's wit behold at ones? But how ●xcedeth the might of memory, that truly observeth the shaps of so many things/ & so many names of things committed to her by the ministration of the wits? I will speak nothing here of them/ that have learned so many sciences so hard to know/ & so many languages & that that they learned/ they retain still. Let him that will of you think/ how many folks faces & names he remembreth/ how many shaps of beasts/ trees/ herbs/ places/ and of other innumerable things he knoweth/ and memorially cleapeth them by name. The common people call these gifts of nature/ when in deed they be gifts of divine mercy/ which are departed to each not after our merit's/ but after his benignity. All these things because the prodigal child abused to the pleasure of human will/ not only it is not withdrawn that was given/ but by grace more abundantly beralite of gifts is added. By law he instructed us/ by his son whom whole he gave to us/ he taught us the secrets of god/ by his spirit he enriched our souls with divers gifts/ passing man's power. He giveth understanding of mystical scriptures/ that give light and comfort to us in all ills, he giveth forknowlege of things to come/ he giveth tongues to speak sundry languages/ to contemn venom/ to heal sicknesses/ to raise the deed/ to confonde noyful spirits/ he giveth power to overcome hell gates/ he granteth us to be members of Christ/ children of god, ꝑteners of the kingdom celestial/ that never shall have end. Here co●t to me whereof thou were made/ without doubt on the one part clay, than how moche under the condiction of beasts sin threw the. Again/ to what dignity/ to what felicity thou art called/ & than thou shalt clearly see/ the mercies of our lord have neither numbered nor measure. What is more despised than scarbetes? Yet is a scarbet pure in comparison to the filthiness of a sinner. What is higher than angels? Were it not out of all measure to make an angel of a scarbet? Now man more abject than a scarbet/ he made greater than angel/ I may boldly say/ he made him a god. For why should not I dare boldly say it that the scripture doth: I said ye be God's/ and excellent children? What so ever cometh of god is made in a manner god. What so ever is joined to the body & spirit of Christ/ cometh in to the fellowship and ꝑttaking of his name. Here if nothing be that thou to thy merits mayst ascribe/ glorify the mercy of god/ worship the mercy of god/ embrace & kiss the mercy of god. If that any go about to claim any part of this to himself/ Paul th'apostle will by & by cry out against him/ yielding all these things to the grace of god. All his pistils sound out the word of grace: which as oft as thou hearest understand the mercy of god to the commended. Of grace it is/ that we be purged from sin/ through grace we believe/ of grace it is that by his spirit charity is spread in our hearts/ whereby we do good work. For we be not sufficient by ourself/ as of ourself: but all our ableness cometh from god. If Paul said truth/ where be those shameless fellows/ that sell to every body their good work/ as though they had so moche at home/ that they might enrich other? They be miserable/ that so sell their good deeds/ cursed they be that trust in men's work. Who that is grieved with the first disease/ let him here what the church laodicen's heareth in the Apocalyps. Thou sayest: I am rich and plentiful and need nothing/ and knowest not that thou art a wretch/ miserable/ pour/ blind/ & naked. But they also sin more grievously/ that of th'abundance of their good work promise other riches. But what counseleth the holy ghost such folk? I counsel the saith he/ to buy fiery gold of me proved/ that thou mayst be rich in deed. And thou that knowest thine own poverty/ why beggest of beggars? S. james saith: If any want wisdom/ let him ask it of god, that giveth to each abundantly/ and abraideth none thereof. Every good gift/ & every perfect gift descendeth from above from the father of lights. And askest thou of a man the garment of good work/ which is the more piteously naked/ the more gayely he reckoneth himself clothed? acknowledge thy misery/ and the mercy of god is ready. Among men/ which upbraid one a other of a good turn/ which for one pleasure look to have many/ is nohting dearer bought/ than it that is bought with prayers: with god nothing is so fr● as that that is bought with two little pieces of money/ prayer & hope, for he that will sell his mercy, hath given us the same price to pay for it. ¶ we have spoken many things well-beloved brethren of the mercy of god/ but there is moche more to say/ if we should repeat all things of holy scripture/ which praise & commend to us the greatness of divine mercy. The remanant is/ that I will exhort you in few words/ that none through presumption make himself unworthy of the mercy of god/ that is so ready: or through ill courage of mind despair of the mercy of god. And after we will shortly declare/ what things provoke the mercy of god. And so make an end of our sermon/ if the mercy of our lord vouchsafe to be present and favourable unto me speaking to you.  
God abhorreth nothing so mo●he as pride & obstaclenes: for he resisteth the proud/ and giveth grace to the humble. To this blind madness & mad blindness many are brought through prosperity of temporal goods/ which as forgetful of their maker they liven after their pleasure/ so much unthoughtfull to amend their life/ that they boast ungraciousness/ strong & mighty in wickedness. And as we read in an other place: They ●oste their ill doing/ and rejoice in most ungracious things: Whereof Solomon writeth: The wicked man when he cometh to the bottom of ills/ he is careless. And of such folk Paul writeth: God giveth them a perversed judgement/ to do those things/ that be not comely. Some of them promise themself/ that they shall scape unpunished for ever/ & despise wholesome monyshyon/ and will not here of such things as should provoke them to repentance/ saying: Let god have heaven himself/ let him leave us the earth. Of these speaketh Moses in his canticle/ when a●ter many great benefits of god to the people of Israel remembered/ he addeth: My well-beloved is waxed gross & kicketh: he is waxed fat and brood: he hath forsaken god his maker, and is departed from god his saviour. The psal. 72. painteth this manner of men: They be not in the labour of men/ & they shall not be scourged with men. Because pride retaineth them/ they be covered with iniquity & their wickedness/ they be gone in to affection of heart. They have thought and spoken lewdness, and they have talked wickedly against almighty god. They have set their mouth against the heaven/ and their tongue is gone over in earth. But hark what end followeth this unhappy felicity. But yet for all their wiles thou hast beguiled them/ thou didst cast them down when they would arisen up. How were they discon●●ted? they failed suddenly/ & perished for their wickedness. Good lord in thy cite shalt reduce the image of them to nought/ as the dream of them that rise from sleep. On them that following Lucifer's example rise up against god/ shall fall that our lord threateneth in the gospel: I saw Satanas as lightning fall from heaven. And Corozaim through abundance of transitory things wickedly swelling, heareth: Woe to the Corozaim/ for thou that a●te now lift up to heaven by thy pride/ shalt be plucked down to hell by the vengeance of god. Paul also sometime on trust of his country laws was fierce & proud/ & threatened to slay the disciples of our lord/ and for ●●t by the right hand of god overthrown to the earth he heareth: It is hard for the to kick against the prick. But because in his deed was error and not wayward malice/ he obtained mercy. Assoon as he aknowleged his sin/ god forgave him/ and not only forgave him/ but also of a wolf he made him a sheep/ & of a tyrant apostle. But the curse of god hangeth over them that continue in sin/ at last being indurated and obstinate therein/ will not understand to do well: which say to god: Go thy way from us/ we will not have knowledge of thy ways. Again they that isaiah speaketh of/ which our lord calling to weeping/ wailing, cutting of their hear/ and to wear shirts of hear/ they make mirth and revel/ killing calves/ and sacrifying sheep/ that they may eat the flesh/ and drink wine/ saying: Let us eat and drink/ for to morrow we shall die. And they as the same prophet saith/ that scorn the threatenings of god/ stirring them to repent: Bid bid again/ bid bid again, abide abide again/ abide abide again/ a little there a little there. And the which say again in an other place: We will not here our lord/ but we will die in our sins: to these as the old proverb saith/ Patience oft grieved turneth in to madness: and the mercy of our lord despised/ is turned in to grievouser damnation. For our lord mocked in isaiah answereth after: The saying of our lord to them shall be: Bid bid again/ bid bid again/ abide abide again/ abide abide again/ a little there a little there/ that they may go & fall backward/ and be all to rend/ and attrapped/ & taken. These unhappy folk go/ left in their ill desires/ always waxing worse/ they fall in to the pit of wickedness/ they be tangled in the cords of sin/ they be taken in the net of everlasting damnation/ leading their days among their goods/ & in a moment they go to hell. O very wretched creatures/ & holly given to destruction/ which like as beasts be fatted to be killed/ whom neither the enormity of sin maketh to forget pride/ nor so great hyndnes of god tendereth them to repent. The mercy of god suffereth the so oft to sin/ that thou shouldest amend/ he giveth the space to repent, & in the mean while he taketh not from the his benignity/ he giveth the good health/ he giveth the riches, he giveth the other commodities of the life, as in manner setting up & casting coals of fire over thy heed/ that if thou canst not hate thy sin, for that it is most shameful of hi● self/ yet at lest shouldest begin to hate it/ sith it displeaseth so loving a father. Eschinus a young man perceiving in a play the marvelous hyndnes of his father toward him offending/ was moved/ that from thence forth he would have him in greater reverence/ these be his words: What thing is this? is this to be a father/ or this to be a son? If he were my brother or fellow/ how might he follow more my mind? Is he not to be loved? aught he not to be borne in mind? Ah he maketh me right careful with his e●ynes/ least I should unware do aught contrary to his mind/ for wittingly I will beware thereof.  
If fatherly hyndnes teach witty children to hate sin/ thou unhappy sinner dost thou wax more & more obstinate for so great goodness of thy father, & hearest not Paul calling y● again from madness? Dost thou despise saith he, the riches of thy goodness/ patience/ and meekness? Knowest not that the gentleness of god leadeth the to repentance? But after thy hardness & unrepentant heart/ thou gatheresst unto the a treasure of anger in the day of anger/ and the revelation of the just judgement of god.  
No beast is so wild, that by men's diligence & labour is not tamed, & thou provoked by so exceeding benefit of god/ art also more fierce against him? Nothing is so hard/ that is not made soft by craft of men. Brass melteth in the furnes/ iron by fire is made soft/ horn with wax poured in suppleth/ the invincible hardness of the diamond is overcome with goat's blood: And o heart harder than horn/ harder than iron/ harder than the diamond/ that neither the fire of hell/ nor the hyndnes of thy moste gentle father/ nor the blood of the undefiled lamb shed for thee/ can mollify: yea is made more harder than all these. Now be joyful/ make triumph of wickedness/ thou hast overcome wretch/ thou hast overcome divine craft/ which is most unhappy victori. Unhappy is the ground as Paul saith/ & nearest the curse of god/ which when it oft receiveth heavenly moistness/ it bringeth forth none other thing but thorns & wydes: how moche more unhappy is he/ that is so oft moisted with rain of divine mercy/ and waxeth hard as any rough sturdy stone/ that he will receive no print of the holy ghost? The finger of god wrote the law to Moses in stony tables/ so that thy heart is sturdier than these stones, where in the holy ghost can write nothing of Christis law. Who shall cut us these stony hearts but he/ whose death clove the stones/ that they might go out of their tombs that were deed? Who shall give us a fleshy heart but the word of god/ that for us was made flesh? But yet they be more desperate than these/ which rejoicing in their sins/ spread abroad blasphemous & wicked opinions denying god to be above, or if he be/ that mortal folks business pertain nothing to him: to be no life after death of the body: no immortality to be prepared for them/ that here lived dedevoutly in Christ jesus: nor hell ppared for them that here served the devil: the threatenings of holy scripture to be vain: the promises of the gospel to be lies: or they that by wrong expounding of scripture/ defend their mischievous deeds for good acts: and the word of god/ whereby the ill desires of the mind ought to be corrected/ they compel to support their filthiness/ to other crimes they lay the wickedness of heresy/ as most worst rebuke. The paleness/ which for great skele appeareth in your faces/ & the trembling of the whole body/ show how much ye abhor that ye have herd. But would to god we might not here those things among christian folk. I have showed you Scylla, on which rock many run and perish. Now I will show you Charybdis/ a danger grievouser than the most grievous & more fearful. They be they which following Cain & judas the traitor/ despair of forgiveness swalloweth in to everlasting destruction. There is but one destruction/ though the reason of perishing be divers. Pharaoh indurated saith: I know no lord/ nor I will not let the people go. What saith Cain? My sin is greater than I may deserve pardon. And what saith judas? I have sinned betraying the innocent blood. Both they acknowledge the greatness of their sin/ both they confess it/ both repent their misdeed/ but both they go away from the face of our lord/ in whom only is mercy & plentiful redention from sins. For thus ye read of Cain: And Cain going away from the face of our lord/ dwelled a run a gate in a country toward the Est. etc. And judas departing from the banquet of saints/ returneth not again: He is unhappy, that so goeth from the face of the mercy of god/ that he returneth not again. This is he I think/ that jeremias meaneth/ when he saith: Weep not for the deed ne mourn not for him: with weeping bewail him/ that goeth out/ because he returneth no more again. He will not the deed to be wept for/ because sometime he must arise again. He with all manner weeping should be wailed/ that turneth himself away from the well of everlasting life/ and never by penance returneth again/ from thence he went. That prodigal & riotous child went away in to fer country/ he left the house of his most loving father/ but he is returned again. Peter swerved far from our lord/ when he forsook him thrice: but shortly aft he came again/ when he remembered the word that jesus spoke/ he begun to weep bitterly. He had forgotten himself/ but when he came to himself again/ he returned to jesus. Like wise isaiah crieth: Remember ye this/ & be ye confunded and you sinners come to your heart again. Peter remembered himself/ and returned to his heart: the stony heart was taken from him/ the pomisehart, out of which no drop of tears could be got: a flesh heart was given him/ out of which anon sprang a well of tears/ bitter for the sorrow of penance/ but wholesome for the innocency to him restored. But judas is not returned to jesus/ but he went away to the priests & pharisees/ he yielded again that woeful money/ from thence he run to the snare/ & broke a ●onder. These things our lord suffered among his disciples for our instruction. Ye see how divers the end of two apostles singing is. judas that was so oft provoked by our lords m●kenes to be sorry & amend, stack still in his wicked purpose. But Peter at the looking of jesus vpo● him/ remembered our lords saying/ & by & by knew himself/ and as unworthy of our lords psence/ he drew aback/ not to hang himself/ but to weep/ that is/ not to despair/ but to remedy. judas following Cain the author of this mischief/ aknowleged truly the greatness of his sin/ but he remembered not the words of our lord/ that every where in holy scripture provoke us to return/ that steer us to do penance/ and promise us mercy. For what padge is in holy scripture/ that soundeth na● the mercy of god? I speak not only of the new testament/ that is the law of grace/ but also of the old testament/ that is thought more rigorous. Let us here how gentilly our lord in the prophet jeremy/ that under the person of the spouse leaving her husband, abandoneth her every where to every body/ he reclaimeth his people to penance: Turn to me saith he/ ye children returning again/ saith our lord, for I am your husband. And in job our lord openeth the ear of the sinners, that he may correct them: and speaketh/ that they should return from wickedness. But they be wretch's/ that against this our lords voice stop their ears/ like the de●●e edder/ that stoppeth her ears for the none● lest a should here the voice of the enchanter wisely: To day saith the psalm/ if ye here his voice/ be not hard hearted. To day is ours/ as long as we be in this life/ which all the while it lasteth/ our lord ceaseth not to speak to us/ stirring us to do penance/ offering forgiveness, ppared. What/ said I forgiveness? The mercy of god is more which promiseth to them that return a precious gift. For thus we read in job: If thou wilt return to almighty god/ thou shalt be edified/ and shalt void wickedness far from thy tent: for earth he shall give the a flint stone, & for a flint stone golden rivers. Let us here the mercy of our lord in isaiah stirring us to repentance: If ye seek saith he/ seek/ return and come: if ye seek th'end of evils/ seek it not in children of men/ in whom is no salvation/ nor of enchantours/ nor by hanging yourself/ but ask it of me/ that alone both may and am ready to forgive. Only return from those things/ that ye fylthily have loved/ & turned/ come to me. Again in the same prophet/ enticing all mankind to him/ he saith: Am not I a lord? and there is no more god but I: God just and holy is none beside me: return to me/ and ye shall be saved all the costis of the earth/ for I am god/ and there is none other. These words our lord speaketh to gentiles, idolworshippers/ to mankyllers, church robbers/ lechers, blasphemers: & thou wretch by despair wouldest turn away from our lord? In old time when sin unpunished rained among folk/ the merry of god seemed to be drawn within the narrow bounds of Judaea. But by the gospel mercy spread over all costs of the world: In jeremy also he threateneth the obstinate/ but he offereth them forgiveness prepared that repent & amend: If that folk saith he, will do penance for their sin/ that I have spoken against them/ I will also do penance upon the harm/ that I thought have done them. And he that a little before threatened destruction/ plucking up by the roots/ & sparkling about/ promiseth things contrary, and suddenly saith: I will speak of the people & realm/ that I may edify it/ and that I may plant it. Like wise in Ezechiel he not only promiseth him ꝑdom that turneth again/ but also that he would forget all the sins that he had done before: For when he had afore remembered every kind of mischiefs and damnable deeds/ he addeth: If the wicked man will do penance for all the sins that he hath wrought/ and will keep all my commandements/ and will do judgement and iustice● he shall live and shall not die: I will not remember all the iniquities that he hath wrought. Is it my will saith our lord/ that a sinner should die/ and not rather that he should be converted from his sins & live? And a little lower: Be ye converted and do penance for all your sins/ and your wickedness shall not destroy you: throw away all your offences/ whereby ye have transgressed: and make you a new heart and a new spirit. And why die ye the house of Israel? Because I will not the death of the dying treasure saith our lord/ turn again and come. Why despairest thou wretch/ sith god for this sent down his son in to this world/ y● y● shouldest have good hope? He himself undoubted is the mercy of god, of whom David singeth: O god we have received thy mercy in the mids of thy church. Be thou in the church/ and embrace mercy. He rising crieth: I will not the death of a sinner, but rather that he should be converted & live. Here this voice thou unhappy sinner/ shake of deadly sleep/ rise again with Christ/ that thou mayst live in him. For he revived/ to th'end the death of sin should not always possess the. And if any body suspect that this mercy of god is not ppared/ nor ready/ but for these that commit few & light sins/ let him here what our lord with a clear voice promiseth: When so ever a sinner bewaileth his sins/ I will forget all his iniquities. He excepteth no kind of sin, he pondreth not the greatness or multitude of offences. Be sorry only/ and forgetfulness of all thy sins past is ready. For small offences/ without which man's frailty liveth not, we call daily upon the mercy of god/ saying: dimit nobis debita nostra. etc. For give us as we forgive them that offend us: And we be herd/ if we here our neighbour praying/ that we should forgive him. And also among deadly sins is a certain order/ as among men some sleep not very sound/ so that with a little whistring they awake: there be that sleep more deeply/ that one must speak loud to wake them: there be that sleep most deeply/ that uneath with great tugging they will awake: so with god some be lighter deed/ some more grievously/ and some most grievously. But no kind of death is so desperate and deadly, that he with his voice driveth not away/ at whose voice also they rise again/ that were deed in their graves: and no man is taken with so deep sloumbre of death/ that is not by him raised. This threefold difference of sinners the devout interpreters of holy scriptures suppose signified to us by three corpses that we read were raised from death to life by our lord jesu. The master of the sinagogis' daughter/ a maid twelve year of age/ he raised in the house/ a few admitted to see it/ & he forbade to tell abroad that was done. These be they/ that first not of purposed malice/ but either by sleprenes of age/ or by man's frailness/ be so slyden in to some sin/ that they be not yet obstinate in ill/ nor yet no foul rumour runneth of that misdeed. Our lord jesus lightly raiseth those with his hand put for thee/ hiding their filthiness/ and providing for their shamefastness. But he raised up the widow's son with more business. Now the carkeys was carried to the graue●and in going our lord met them, he moved with the silly woman's weeping/ bade them stand still that bare the bier, he raised the young man. first he sittech up/ soon aft he speaketh/ shortly after he skippeth out of the coffin/ & is delivered to his mother again. These be they undoubted/ that be so fer ironne in sin that they be infamy can not be reclaimed from sinning: they by open penance little & little be raised again to life. He sitteth up/ which forsaking sin, lifteth up him self to the purpose of a better life. He speaketh, that confessing his foul sins/ acknowledgeth the mercy of god. He is yielded to his mother a live/ that aft all remedies accomplished/ is restored to the communion of the church again. Lazarus truly now stank in his grave. He is bewailed only of his desperate sisters and friends/ here jesus biddeth to show him the grave/ he weepeth/ he make the grizely son with his mouth/ and is troubled in spirit/ he commandeth to take away the stone/ and with a loud voice he biddeth him to come forth: he cometh forth/ but he is bound/ he is loosed/ and so at last he is yielded to his sisters again. It was no great thing for our lord to raise a carkeys four days deed/ it is a greater mastery to raise a sinner/ that xl years lived not/ but lay stinking defiled with all manner filthy sin. A child saith isaiah of an hundred years shall die/ and a sinner of an hundred years shallbe cursed. And the same our lord jesus will vouchsafe to raise/ so that he at last will hear him calling. He crieth daily/ arise maiden/ arise young man/ come forth Lazare. But hell as many/ more than deed/ hear not his voice calling us again to life. But what thing is to here but to believe? Incredulite or hard belief stoppeth the ears of wicked folks/ that the voice of holy scripture can not enter in to their minds. Let us pray the mercy of god/ that he will vouchsafe to sound out aloud his almighty voice/ and to sing it to those wretched & desperate folk: Thou deaf and dumb spirit/ I command thee/ get the out of this man/ and enter no more in to him. Now to the end ye may see more plainly how ready the mercy of god is to him that repenteth & amendeth/ here Dauyd● I have said/ I will acknowledge against me mine unrighteousness to our lord: and thou hast forgiven me the wickedness of my sin. Nat yet confessed but to one only minding confession the mercy of god runneth. Be sorry/ confess thee/ but let it be afore god. Many wail afore men/ they weep in the sight of people/ they confess them to men/ they rend their clothes/ but it is afore the people, they wear the hear/ they sprinkle ashes on their heed/ but it is afore the people. Which things if they were done before god/ that is to say/ with all the heart/ with pure affection/ the mercy of god ceaseth not. Cut & rent saith he/ your hearts and not your garments. For god will not despise a contrite and an humble heart. Let us weep saith the psalm writer/ before god/ that made us. Many fast/ but not the fast that our lord willeth: many change their raiment/ but they change not their affection. And yet it is so/ that these things also must be done among men/ that they/ whom our malice provoked to sin/ may be called again by penance to amend. But these things are unprofitably done among the people/ except they be first done in the ●yght of god judas confessed his sin/ but it was to the Pharisees: if he had confessed him to our lord, by & by the most mild mercy of our lord had embraced him. And to th'end our confession may be more acceptable to god/ Osee the prophet showeth to us also the form of confession: Take saith he with you words, & return to our lord/ and say to him/ Take away all iniquity from us/ and receive good/ & we shall give the again the calves of our lips. Let us also/ that have wandered many ways, return to him again/ that alone taketh away the sins of the world/ the which for our sins shed his precious blood/ let us say to him: Take away from us all the ill/ that we wickedly wrought. What freely? And receive good/ what good? The calves of our lips. We shall give thanks to thy mercy/ whereto we be bound for every good deed we did after our fall, thou shalt take from us that is ours, & shalt receive of us that is thine. Ye but see how well with him accordeth the prophet johel/ expressing the same sentence with other words, for when god by him had sharply threatened those that regarded not his mercy to them offered/ this he bringeth in after: Return to your god/ for he is mild & merciful, patient and of moche mercy/ and repenting upon malice. The greatness of sins overthroweth y●/ but the greatness of God's mercy can life y● up again. see by how many ways the prophet amp●●fieth it. He is gentle, or else as it is in Greek merciful. Though this was enough that we should not despair/ yet he addeth: And having pite, that we may understand, that he not only helpeth us, but also is sorry for our jewels. And herewith not content/ he addeth patient/ that is to say easy/ and nothing hasty to take vengeance/ like as human mercy is lightly turned to disdain. And yet o sinner thou despairest. hearken therefore that followeth. And of moche mercy. If thy sins by many, mistrust not, mercy is moche. What remaineth now/ but that thou must be converted/ and go to him enticing thee? But if the punishments of mercy fear that, hark & take courage: And taking repentance of his malice. He calleth the pains and afflictions that are due for our sins malice. He taketh away sin/ He forgiveth everlasting pain deserved. What resteth than? nothing, but that thou shouldest acknowledge the mercy of god. Undouted this is it that followeth in johel. And he shall leave after him blessing & sacrifice to our lord god. Truly this is it that Osee said: The calves of the lips/ that is to say/ sacrifice of praise and thank giving. If any grievously and oft should offend a mortal man/ how hard is the making at one, how mindeth he the wrongs/ how slowly assuageth the anger/ how lightly for a trifyl falleth he in the old grudge, how frowardly asketh he amendis for the offence: and yet if they so receive them in favour again/ they be called gentle. God so oft offended/ willingly provoketh us to repentance/ he enticeth us to forgiveness, he perdoneth thretninges', he forgiveth hell pain/ he offereth for punishment benignity/ yea and he not only turns his face toward the sinner/ mending and repenting/ but voluntarily he meeteth him turning again/ & with his arms spread abroad he will embrace him converted. Undouted the same is it that he promiseth in zacarie: Turn ye to me saith the lord of ostis, and I will turn to you saith the lord of ostis. What is that to say● Turn ye to me? acknowledge your wretchedness/ and desire my mercy. What is: and I will turn to you? By and by I of a revenger and punisher made an helper/ will help forward your purposes/ that ye can not bring to pass by your own strengths/ ye may obtain it by my favour. No man could wholesomely hate his sin/ but if god granted it/ except he take away the stony heart/ and put in a sleshie heart: but if for a defiled heart he work in us a clean heart/ except for an ill spirit he renew in our bowels a good just spirit. But why take I this labour to rehearse some old places of scripture/ which declaren the marvelous mercy of god? All the scripture of the old testament alabout preacheth/ singeth/ and layeth before us the mercy of god. And where be those frantic fools rather than heretics/ that of one make two God's/ one of the old testament/ that was only just & not good: the other of the new/ that should be only good and not just/ could they not at least wise here this song/ that is so often times rehearsed in the psalm. Cxvij. acknowledge to god/ that he is good/ and that his mercy is in all worlds. Where is mad Manicheus/ that taught in his books/ that he that speaketh to us so lovingly by his prophets/ and that did ordain Moses' law/ was no very god/ but one of the wicked devils. The self same is god of both the laws/ the same troth/ the same mercy by jesus Christ our lord/ save that in Moses' law be shadows/ in the gospel troth: in the other was promise/ in this is ꝑfourmance: in that was moche and great mercy toward the jews/ here is the whole well of mercy/ or rather the see/ that hath flown over all nations of the whole world/ by which flood the sins of all mortal creatures are washed and scoured away. Surely this was the happy flood of mercy: the old flood (a few saved) destroyed the sinners: this wholesome flood washeth away the sins/ & saveth all that believe in the son of god. He that in books of the old testament promiseth the Hebrews repenting & amending/ forgiveness/ the same present in the gospel crieth to every man: Come to me all that labour & be laden/ and I will refresh you. Take my yoke upon you/ and ye shall find rest for your souls. For my yoke is sweet/ & my burden light. Reed the life of Christ over & over/ what thing else see ye therein/ but continual mercy toward every body? He healed sick folk freely/ he fed the hungry/ he succoured them that were in peril/ he made lepers whole & clean/ he gave the blind their sight, & restored the lame their limbs/ he drove away devils/ he raised deed men to life/ he assoiled them that were repentant. Again/ search out all his teaching/ what other thing doth it saver/ than exceeding great mercy of god? By how many parables printeth he the same in our minds, that we should slide no way● For what other thing showeth the parable of the sheep brought again on the sheperdis shoulders/ of the piece of money lost & found/ of the whole folk that need a physician/ of the servant to whom all his duyte is given/ again of the usurer/ that forgave both the debtors, of the publican & pharisee/ of the pilgrim hurt, whom the samaritan healeth, of the cur●ese steward to his debtors/ of the deceiver of his master/ of the riotous child received again? And the very cleaping of the gospel/ doth it not by & by promise mercy? What promiseth it? To blind sight, to prisoners pardon, to the broken holnes/ shortly to speak a year acceptable to our lord/ that desireth none other thing but man's salvation. Now the same name of jesus/ that is of a saviour/ what other thing promiseth it but salvation & mercy? If he had proclaimed himself a judge/ it had been somewhat why one should have been afraid, now thou hearest saviour/ and despairest of salvation? And so forth/ to th'end the trust of salvation should seem more certain, because it would seem unlikely/ that so great a lake of sins/ that all mankind was defiled with/ should be purged & cleansed with the blood of goats & calves/ he the son of god got up on the altar of the cross/ and for our sins he offered himself most effectual sacrifice to cleanse all our sins. And hanging on the same cross/ he prayed for them that crucified him/ for them that revile & rail upon him: & thinkest thou aknowleging thy sin/ & sorrowfully beseeching his mercy he will deny the forgiveness? Trust to him merciful/ & thou shalt find mercy, what thing is it the faith obtaineth not of Christ? He that mistrusteth the physician/ is his own let/ that he can not have his health again. Truly so much god inclineth to the prayers of wretch's crying to him/ that he giveth mercy at one other man's prayer, if he have a good hope with him. The Canane crieth to him, and her daughter is made whole: the Centurion trusteth/ and his servant is restored to his health: the master of the synagogue prayeth/ & his daught is relieved: the father desireth, & his son is delivered of a wicked devil. The apostles cry: O lord save us/ we perish/ and they be all saved. In many folks he ●aried not the prayers of the mouth● he seeth the faith of the carriers/ & saith to the man sick of the palsy. Trust son thy sins be forgiven the. The mother only/ & they that went with her wept/ & the young man that was deed ariseth/ Martha and Mary do nothing but weep and lazar relyveth. Marry the sinner weepeth/ she anointeth & kisseth him/ & she heareth: Thy sins be forgiven the. He prayeth enough that knowledgeth his sickness; he prayeth vehemently that weepeth and hopeth. The woman diseased with the bloody flux/ privily toucheth the garment of jesus/ and forth with she felt the power of mercy coming forth. Like wise we read that many other were cured by touching the garments of jesu. So ready his mercy is every where/ & at every occasion he succoureth wretches. If thou dar'st not call upon jesus/ if thou canst not touch jesus/ at lest touch privily the skirt of his garment/ go to some holy man/ in whom this virtue shineth/ that with his prayers he may commend the to our merciful lord. For by them often times he putteth forth his power/ being ready on every side to give salvation to every man. For that intent he came/ this was the food, wherewith he was fed, that he might draw sinners to repentance. And in the book of Genesis also/ when wicked folk by their mischievous deeds provoked the wrath of our lord yet at the prayer of Abraham our lord had forgiven many cities appointed to be destroyed/ if he could have found ten good men among the people. The people of Israel had deserved to be destroyed/ & our lord at the prayers of Moses restraineth the sword of vengeance. O blind & unkind folk/ that regard not the mercy of our lord/ that is so meeting/ & so ready every where: but more unhappy be they that willingly despair of that/ the freely is offered them. He is lightly pleased/ which not willing is revenged. For what other thing soundeth this voice: And why die ye the house of Israel? Again in an other place he bewaileth/ that he all the day had spread abroad his hands to the people without believe/ & striving against him. Again in Micheas: My people/ what have I done to thee/ or wherein have I grieved the answer me? Like wise in isaiah: What is it that I ought to have done more to my vine/ and have not done it? Our lord doth every thing/ that he might save us/ and shall we wilfully cast away hope of salvation? In the gospel also he weepeth for Jerusalem/ the which through obstinacy of sin caused destruction of itself. How oft/ saith he/ would I have gathered the together/ as the hen gethereth her chickens under her wings/ and ye would not? Our most merciful lord weepeth/ that he can not leefully save wretches/ & mistrust we him/ as though he would not save us? In the gospel all the house rumbleth for joy/ that the child that was deed/ relieved again, that the perished, was recovered again. He the good father exhorteth the whole company of angels and saints to rejoice all together, that one sinner is brought again to penance, and thou wretch despeirest/ and enviest thine own salvation/ and to our lord so passing great joy? Believe we that he/ whom the death of sinners grieveth/ whom the converting of wicked folk gladdeth/ will deny forgiveness to them, that be sorry & amend? He calleth every body to the bridal/ he will have his house full/ yea he compelleth the blind & lame to enter in to his house. Why tarriest thou behind wretch? Why canst not thou be drawn from the draff of swine? Why strivest thou against the mercy of our our lord? Christ is the wisdom of god. This wisdom as saith Solomon departed out of her father's house/ came in to this world, preacheth openly/ and her voice is herd in the streets. She crieth in the front of multitudes/ in the wickettes of the cite gates, she pronounceth out her words/ saying: How long will ye love childhed little babes/ and fools, covet things noyful to them/ and undiscrete hate cunning? Turn you to my correction. Behold I will put forth my spirit to you and shall show you my words. What thing is more foolish/ than for vain transitory things to be deprived of everlasting goods? What is greater wisdom/ than by short sufferance to get immortality? Therefore they be all mad that continued in sin: they be wise that change their life in to better. With what great labours search we out the most vile thing among metals/ and so great treasure offered and freely offered we despisen/ or that is more foolish/ we despeyrens? God is rich in mercy. The treasure of human riches is consumed in giving away: the treasure of mercy can not be consumed. And this will I add, that I may the more put every body from despair of pardon. God hath bound his faith to man/ and as Paul ●ayth/ he can not deny him ●elfe. He refuse●h not to be rebuked/ if he perform ●at/ that he promiseth. For so he speaketh in isaiah to the people defiled on every side: Be ye washed/ be clean/ take away from my sight your ill thoughts/ cease to do wickedly/ learn to do well/ seek judgement/ secure the oppressed/ deal truly with the orphlin/ defend the widow/ and come ye & rebuke me/ saith our lord. Thou hearest ●ynner/ what thing else requireth our merciful lord/ but only changing of thy life? And lest thenormity of sins overpress thy mind/ here the forgiveness of them all ready. If your sins saith he/ were as skarlette/ they shall be made as white as snow: and if they were as red as oker/ they shallbe as white as wool. If ye will & ye may hear me/ ye shall eat the goods of the earth? Who is so mad/ that will not be saved? What is more easy/ than to here our most loving father/ nothing commanding/ but that pertaineth to our felicity? If ●e will saith he/ and ye may here. No man may save him that will not. Salvation is by faith/ faith is by herring. The word is healthful in thy heart and in thy mouth. Only shut not the ears of thy● heart. Now if a king should say thus to his emmies or to such as be convicted of high treason: What so ever is done or was intended hitherto, I forgive it you all, mercy is ready for all, so they from thence forth would abstain from like ill deeds: would not every body speak of the kings wonderful mercy, that neither cruelly punisheth their bodies, nor confisketh their goods? But god yea with reward enticeth us to amend our life. Ye shall eat saith he, the goods of the earth. But they be utterly unworthy to have the fruition of goods of this world/ that by their ungracious deeds offend the giver of all. But o how moche more precious is it that the gospel promiseth: I will give you a new heart/ I will give you a new spirit/ whereby of the devils thralls/ ye shall be made the children of god/ whereby y● shallbe made members of mine only begotten son/ & whereby ye shall enter into the heritage of the heavenly kingdom. This is saith he/ my well-beloved son/ here him. O thou jew/ why turnest thine ears from troth/ & turnest to the tales of the Talmudicens'/ & Deuterotis? Thou unwise philosopher/ why shuttest thine ears against this teacher, & hearkenest to Plato and Aristotel? Why hearest thou unhappy progeny of Eve the serpent with vain promises enticing the to destruction/ & hearest not the son of god calling the to the company of everlasting felicity? Do penance saith he/ the kingdom of heaven is at hand. The son promiseth/ the father pledgeth it/ the holy ghost in the mean while is given as an earnest penny: and doubtest thou to take & embrace so great felicity offered thee? And there is none other voice of th'apostles than of our lord, Do penance, & let each of you be baptized in the name of jesus Christ in remission of your sins/ & ye shall receive the gift of the holy ghost. And a little aft: Keep you from this ungracious nation/ that ye may be saved: leave the spotted, filthy, wretched life/ and take everlasting life. Soldiers, publicans, harlots, idolworshippers, mankyllers, nigromancers, bawds, adulterers, run hither. None is shut without/ the passage to mercy lieth equally open to all. The life past is not regarded/ so one be repentant. Nor thou shouldest not suppose this mercy of our lord/ to stretch no farther than batisme, though Montanus shut the church doors against them that slide after baptism/ our lord never shutteth the door of the heavenly kingdom. The entrance in to the church by baptism is once given/ the figure whereof the ark of No● beareth/ but by the mercy of god the second board is left to each after the ship wrack/ yea to come again in to the ark by penance. For baptism is not twice taken/ as the death of Christ is not renewed/ but the water of tears doth remain/ wherewith now the filthy sins been washed away, the soap of wholesome contrition remaineth/ & the herb of boreth. Truly they ought/ to whom ones all sins were freely forgiven, and that buried with Christ by baptism rose with him again in a new life, to continue with him in that great gift/ that they received. But our pitiful & merciful lord knowing the weakness of man's nature/ he willed remedy of penance to be ready for each even to the lives end. But because the day of death is certain to none/ all aught to watch/ that they despise not the goodness of god: but if they hap to slide again/ by and by they should hast to remedy/ before the disease by continuance wax uncurable. Some in old time with right great peril forbore baptism even to the last day of their life/ whom some called bad Christians/ and some/ ill watered/ as christiens not very true: but with more ieꝑdy the sinner prolongeth the remedy of penance/ that is every where ready. The christener is not always present/ but lying in thy bed thou mayst confess thine unrighteousness to our lord/ and purpose to amend thy life. One is not always present to wash thy body: tears be always present, with which thou mayst wash the filths of thy soul. And not without a cause a doubt is/ whether the baptism be effectual/ whereby when there is no hope of life/ and were in pangs of death/ were rather sprinkled with water than baptized. For they showed that they would a sinned continually if they might have lived still. But moche more southly great learned men doubt/ whether penance be fruitful/ that is prolonged a purpose/ now departing hence they take it/ and would not take it/ except death compelled them. For like as ground oft moisted with heavenly rain, bringeth forth nought else to his tiller/ than thorns & wydes/ is cursed & cast in to the fire: so god other while for his goodness obstacly despised, endueth them with a perversed mind. Wherefore the surest way most dear brethren is/ not to prolong the mending of the life/ but by & by at the voice of our lord, calling us to do of the old man with his deeds and desires/ lest our lord so oft not heard/ will not hear us again calling to him. dreadful is the voice, wherewith he threateneth them that will not hear him mercifully calling. Because saith he I called you/ & ye turned away: I wretched forth my hand/ & there was none that would see it: ye despised all my counsel/ and set nought by my rebukes: I also will laugh and scorn in your destruction, when it shall fall on you that ye dread. When sudden calamity overthroweth/ & ruin as a tempest dasheth down/ when trouble & grief assaileth: than they will call on me/ & I will not hear them. They shall arise yearly/ and they shall not find me, because they hated my learning/ and would not conceive the dread of their lord/ & would not rest upon my counsel, and would withdraw from all my correction. God punisheth divers ways, that he might correct us. At last when our obstaclenes hath overcome all remedies he forsaketh us as desperate/ and leaveth us with our own free will. Like as a physician assaing all that his craft can to put away the disease/ when he seeth the patient forsake all medicines/ at last he leaveth him with his sickness/ as he that will not live. Mercy saith the psalm/ & judgement I will sing to thee. The day of judgement abideth all after they shall be departed this life. As long as this life lasteth, there is hope of mercy. Therefore while thou livest beseech our lord mercy. But they that lie dying/ or they that extreme old age opresseth/ now in a manner live no more. Here the counsel of the wise Hebrew/ what ever thou be that from day to day drawest the lined of wickedness/ and makest no end of sinning: Turn the to our lord saith he/ and forsake thy sins. Pray the face of our lord and minish thine offences. Return to our lord, and turn away from thine ungraciousness/ and hate cursing: and know the justices and judgements of god/ and stand in the lot of proposition and speech of almighty god/ go in to the parts of the just world with the living & giving confession to god. Thou shouldest not abide in the error of wicked folk/ confess y● before death. The confession of one deed perisheth as nothing. Thou shalt confess the living. alive and in health thou shalt confess/ & praise god/ and glorify in his mercies/ o how great is the mercy of our lord/ and his favour to them that return to him. Thou hearest the great mercy of god is ready/ but that is if thou alive & in heal wilt be confessed to our lord. But what shall we say of them/ whose bodies be unable to sin/ & yet the mind putteth not away the sinful appetite: and when by reason of age the body is near deed/ that they can not do wicked and filthy acts/ yet they leave not to speak lewdly? How should they be confessed to our lord alive/ that leave sooner to live than to sin? But thou young man in thy flowering age/ why prolongest the mending of thy life/ days/ months/ & years? If thy body were diseased with the dropsy/ and thou hadst before the ready a certain sure remedy for that disease/ wouldest thou say/ The next year I will heal my sickness? I know well thou wouldest not be so mad/ but thou wouldest haste most greedily to be healed. And in the diseases of the soul moche more perilous/ tarriest/ drivest forth from day to day/ from that day to that/ yea thou defferrest thy salvation to the day of thy death? And who is thy surety, that thou shalt live till to morrow? But these things be not spoken/ to th'end that any should despair of forgiveness/ but to th'intent we would wrest frō●che the careless continuance in sin. There is sin/ that neither in this world nor in the world to come, is forgiven. God forbid that any of us should serve so far wide. And therefore the most sure thing is to eschew sin. The next is, that by & by we put it away by penance/ that is wrought unskilfully. A good man falleth vij times on a day, but he riseth again: all though this be spoken by venial sins. And therefore our lord oft times threateneth us sharply in holy scripture/ lest on trust of forgiveness ready/ we should wallow in to the mire of ungracious deeds. And therefore the plaster of penance is not given, that we wilfully should continue in our disease/ but lest he which perchance falleth should be lost for ever. In Amos our lord oft thundereth against three or four wyckednessis: Shall not I abhor them? It is wickedness to think ill. Here by & by we should take repentance/ but 〈◊〉 is greater wickedness to will to perform it that thou didst mind: at lest from the grice the foot should step to better. But the grevoust offence is/ filthily to perform it that thou didst wickedly purpose. And here we be neither sorry nor amend/ but we put to it the fourth wickedness/ accustoming us in sins/ & heaping sins upon sins. Now at this point may not our lord well abhor us? Yes truly/ near that his mercy passed his justice. Behold what followeth after so sharp threatenings in the same prophet: This saith our lord to the house of Israel: Seek/ & ye shall find me/ seek your lord & come. Let us here our lord threatening/ lest we should sin: let us here our lord reclaiming us/ that we despair not. or else woe to us if he should do to us that he threateneth by the prophet: and after the third or fourth wickedness he should turn away from us his mercy/ & leave us alone to our will. Yea with many of us it should go evil/ if our lord should turn his face away after the thousand wickedness. But by & by as his righteousness beginneth to wax rigorous. Mercy steppeth forth & saith: O lord god be merciful: I pray thee/ who shall life up jacob for he is a babe? And again: O lord god I pray the cease who shall raise up jacob for he is a babe? Thus Mercy our best defender pleadeth the cause of our frailness. Now here how ready forgiveness is to one repenting & amending. Our lord saith he/ hath had pite upon him. It shall not be/ said our lord. Ye see how soon he threatening vengeance repenteth, if we truly would repent our misdeeds. It shall not be/ said our lord. I pray you, what mother is so lightly pleased with her child? Therefore sith we have a lord so easy to please/ & an advocatrice so effectual/ what thing is there/ why any despeyring of himself/ should either continued in sins/ or with judas flee to hang himself? Even for the same purpose our lord by all means minding our salvation/ suffered most excellent & most approved men to fall in grievous sins/ that by their example he might courage & comfort us to hope of pardon. What thing in holy scripture is more laudable than king David? He was a king he was a prophet, he was a man to god's mind/ of his lineage Christ was promised. But into how foul/ in to how many fold a sin did so great a man fall? He heareth of Nathan the rebuke and cruel threatenings of our lord. But David with two words turneth all this anger of god in to mercy. He said: I have offended against my lord: And forth with Nathan said: Our lord also hath transported thy sin thou shalt not die. The threatenings be of a length/ that he may correct/ but how swift is the voice of mercy: Thou shalt not die? Like wise by isaiah Ezechias he●eth: Thou shalt die, & shalt not live. Ezechias wept & made great lamentation. The prophet the messenger of death was not yet gone half the kings court/ but the mercy of our lord called him again, saying: Return back/ and say to Ezechias captain of my people: This saith our lord the god of David thy father/ I have heard thy prayers/ & have seen thy weeping/ and I have healed the. The third day after this thou shalt go in to the temple of our lorde● The third book of kings witnesseth the same of Achab. There was not such an other as Achab/ which was sold to th'intent he might do mischief in the sight of our lord. And he heareth: Thou has● killed/ & more over haste possessed: As when he had slain Na both he occupied his vinyeard: but a● last he was so afraid with the cruel threatenings that he rent his clothes/ & wore a shirt of hear, he fa●sted, & slept in woollen, & wandered hanging down his heed. A●hab was froward, he had oft despise● our lord rebuking him, he had heaped sins upon sins: and at last he was rather feared with dread of mischiefs hanging over him/ than minding to repent & amend: and yet our lord of exceeding mercy speaketh to Hely: Hast not seen how Achab hath humbled him before me: because he hath humbled him ●elfe for my sake, I will bring in no mischief in his days. If that might of false repentance b● so great/ that it can wrest the revenging sword out of the hand of god/ what shall the mind do, truly changed in to a contrary affection and now not for dread of punishment, but for the love of god abhorreth that he miswrought: For that intent he suffered Peter/ which he had appointed chief of his church/ openly to fall. He wept only/ & obtained mercy. When he delivered his sheep to him to feed/ for which he suffered death/ did he cast in his teeth/ the offence of thrice forsaking our lord? No forsooth/ for now all that was so washed away with tears that there remained not a step in our merciful lords remembrance. Paul the ꝑsecuter of our lords church was overthrown, & was made the teacher of nations. We have great examples of them that sinned/ and eke of them that repented/ we ought not by example of any to be provoked to sin/ lest we should tempt our lord/ but if any should hap to be attrapped by sin/ he hath examples of repentance/ lest he should despeire. But they do waywardly/ that will not follow him in repenting/ which they followed in sinning. How many princes be there that smile at their auoutres and manslaughters for the example of David? All though in David were so many excellent virtues/ that this offence might have been forgiven in recompense of them: but would to god like as they follow him offending/ they would so follow him eke repenting. He spread abroad his sin through all nations of the world: and despised the delectations of the court/ & for purpul he weareth a shirt of hear/ and as bread he eateth ashes/ & mingleth his drink with weeping: every night he washeth his bed with tears/ and moisteth his coverled with weeping. And he was not ashamed to say and sing this verse of penance to all sinners: Have mercy upon me lord after thy great mercy. And after the multitude of thy mercies put away my wickedness. He was judge/ and gave sentence of death against himself. For greatly disdaining he saith: Our lord liveth/ for he is the child of death that hath done this thing. He could not more evidently be condemned: than by his own word. God was judge/ and yet as the person were changed/ he committed the judgement to him that was guilty. The judge was taken with a trip/ and he overcame that committed to him the judgement: David was happily overcome/ god overcame mercifully/ when he showed the sinner to himself/ that had forgot himself. Before as a conqueror/ and drunken with unhappy prosperity/ he accomplished his pleasure with the woman that he loved, he delighted in his most sweet child/ but when he was converted to our lord/ than at last he saw where he was: and what difference was between a righteous man & an unrighteous, like as an other prophecy teacheth. When a sinner with all his heart acknowledgeth his filthiness/ & confesseth himself worthy of punishment/ than our lord is justified/ and overcometh when he is judged/ that is/ when he offereth the judgement to man as to be judged himself. But they that ordain their own righteousness/ make god in a manner unjust & a liar/ which will that his mercy should be known in every man, and rejoiceth to turn our unrighteousness in to his glory: seeing where sin was plentiful there his free liberality abundeth. The old Adam did not so, but when he was called to confession/ he laid the blame on his wife. Like wise she called to confession● blamed the serpent. If they could have song the song of David, God have mercy on me, they had not been banished paradise. Cain not going out of kind/ what saith he/ provoked of our lord to repent. Am I my brother's keeper? If he had said, I have sinned/ have mercy: and if he had said it with all his heart, the mercy of god was ready. There is a carnal sorrow/ that engendereth death/ such as judas had: but again there is a godly sorrow/ that bringeth forth salvation and sure joy. Paul tenderly lovedde all his/ yet he rejoiceth that he had cast the Corinthies in such a sorrow/ he damned/ that had a do with his father's wife/ as out of such sorrow/ as after a bitter plaster followeth continual joy. And in the mean while sure hope of salvation mingled with repentance tempereth the bitterness of the sorrow. So David/ when he had simply confessed his sin, and the deserved wreache of god, hark how moche hope he conceived of the mercy of god: O lord said he/ sprinkle me with isope/ and I shallbe cleansed/ thou shalt wash me/ and I shallbe made whiter than the snow. Nat of his own good deeds, but by sprin●lyng of the immaculate lambs blood he promiseth himself pureness, and when he aknowleged himself from his mother's womb with spots defiled/ yet out of that washing he hopeth to have fairness of innocency/ that should pass the snow in whiteness. And he doth not only hope to obtain innocency again/ but also that the woe of penance should turn in ●o spiritual joy. He saith: Thou shalt give joy & gladness to my hearing/ & my humble bones shall leap for joy. Yield to me the gladness of thy salvation, and confirm me with thy principal spirit. O wonderful trust of a sinner, & yet more largely he promiseth himself somewhat: And my tongue saith he/ shall show outward with great mirth thy justice. O lord thou shalt open my lips/ and my mouth shall show thy praise. When he hath proved the mercy of our lord so great/ he will eke exhort other that they should repent & amend. So our lord said to Peter: And thou converted sometime confirm thy brethren. David should have perished/ if he had committed himself to justice/ but he in that part to weak called upon mercy, & therefore the mercies of our lord he singeth for ever. They that plead matters among men/ as oft as their cause is in jeopardy, if they may, they remove it in to an other court/ all though they be in doubt whether they shall find there a more equal judge. And truly may hap other while/ he that appealeth may appeal to his damage. But to us most dear brethren/ it is a thing fer fer more sure/ not to strive with the justice of god/ that is/ not to cast up our heel's against the prick/ but by and by to call upon his mercy. And truly in men's judgements/ they say there is nothing surer/ than i● we may by some colour clean deny the crime/ that is laid against us: and the rhetoriciens teach the most miserable state of a cause to be: which they cleape deprecation/ when the defendant saith/ I have offended/ forgive me. Here contrary wise there is nothing surer for us than wilfully to acknowledge/ what so ever we have myswrought/ and to beseech the judge of mercy. Hither sith the goodness of god in all holy scripture so lovingly provoketh us/ sith the examples of so many noble men exhort us hither/ why should any be found/ which despe●ryng of himself had leaver wax old in sins? There is nothing in god/ that is of simple nature/ that should strive with other, and yet if we behold those things that chance us/ a strife should seem to be between god's justice and his mercy. justice calleth to punishment/ but mercy as saynth james saith, leapeth up against judgement as a conqueror. Who did ever cry: jesus have mercy: but by and by he obtained mercy? The Cananee crieth: Good lord have mercy/ & her daughter is made whole: Every sinner eke should cry: Good lord have mercy/ and his soul shallbe healed. He the blind beggar crieth: O son of David have mercy/ and his cloak cast away he received his sight. Let us eke cry: jesus the son of god have mercy on us/ let us cry strongly & constantly even amydmonge the hourling multitudes of ill imaginations/ & he of this worldly beggars shall make us inheritors of the heavenly kingdom. Who so ever seeketh commodities of this life, is blind, is a beggar, & in a patched cloak beggeth a half penny of the people. They that seek to get a kingdom/ yea though they seem to go about a great thing/ they do nothing else but wretchedly beg a halfpenny of a multitude. They that hunt for honours/ and dignites/ be they never so great/ they cry to the people/ Take pite, give an halfpenny. But if any wylerie: jesus lord have mercy/ he is ready to give us himself. Our lord tarrieth/ he calleth y● to him/ art not unhappy but if thou run? why tarriest in thine unhappy clothes? The altar of mercy is open/ and thou turnest thyself to the bonds o● madness. The sanctuary of God's mercy is opened/ and thou fliest in to the hurlepyt of unhappy despair. Thy saviour reacheth the his hand/ and thou turnest away thy face. Heaven is open unto thee/ and thou runnest down headlong in to hell. The lap of God's goodness is hold open to thee/ and thou fliest to the unhappy halter. The thief on the cross heareth/ This day thou shalt be with me in paradise/ and thou givest and bindest thyself to hell. But now it is time to fulfil that I lastly promised/ by what means the mercy of god may be soon got. For of prayers/ weeping/ fasting/ wearing of hear/ & ashes/ that is of a contrite heart/ is now spoken here and there through all the sermon. And truly these things obtain mercy of god: But well doing to our neighbour wresteth it out/ if I may so say. Such as every man will have god be to him/ let him show himself such to his neighbour. The greeks proverb saith: Favour getteth favour. But with us mercy getteth mercy. Luce uj give, and to you shallbe given: forgive/ & ye shallbe forgiven: And by what measure ye have met to your neighbour/ by the same god shall met to you. And I call mercy or pite/ not only when vengeance is forgiven/ or need of our neighbur eased, but what so ever good deed is done to our brother with a good mind. He that teacheth him that erreth/ that correcteth the misdoer/ and other while he that with strokes chastifeth one sinning, if he do it with a christian affection, he doth the work of mercy upon his neighbour, he that exhorteth them that shrink from their good purpose/ that comfort the woeful/ that bring the despeyred/ in to good hope he is merciful toward his neighbour/ and either he recompenseth or provoketh the mercy of god. And truly it is unfitting the mercy of Christians to be of little price & common. A paynim will give alms to a beggar/ any man will help his friend in jeopardy, the gentiles eke pardon some offences. But what our mercy ought to be the gospel teacheth: Be merciful/ that ye may be the children of your father/ that is in heaven. If the mercy of god toward us be of the common sort/ mercy of the common sort sufficeth us toward our neighbour. But if he command his son to shine on good and ill: & suffereth so rich haviour of this world to be common to the well disposed and wicked/ if we will appear his true children/ let us be weldoers/ not only toward our friends, kyns folk, and that well deserved it, but also toward strangers, ye to our foes and that evil deserved it. If god for us idol worshippers/ and children of hell gave his only son, seemeth it a great thing if we again do good to our enemy, which is our brother, in that he is a reasonable creature? And if our righteous lord for our sins offered up himself/ in the altar of the trosse/ seemeth it a great thing/ if we forgive our neighbour the wrong he did to us? How dare a sinner cry/ Lord have mercy upon me/ that denieth mercy to his brother? Shall not he worthily here this of the gospel: O naughty servant/ I have forgiven the all thy duty/ oughtest not thou to have pite on thy fellow servant with thee? What good turn somever we do to our neighbour/ our lord suffereth i● to be ascribed unto him/ when he hath need of no man: & all be it that god hath first bestowed it all on us most heapyngly/ what good so ever to our power we have bestowed or done to our brethren/ yet as though he were bound for our good deeds toward our neighbur, he promiseth to yield us again good measure/ with moche increase/ full & well heaped vp● Is it not good measure/ when for harbouring a poor man our lord receiveth the in to the kingdom of heaven? The best way to wax rich is to wax poor by such liberality. The wise men of this world will not suffer their money to rust in their chestis/ but they leave it with the bankers/ that by usury they may get more to it. They that will be rich o● heavenly goods/ they must have ado with the most liberal usurer. We call them happy that be rich/ and in the gospel the merciful be called happy/ because they shall obtain mercy. He playeth the usurer with our lord saith he the wise Hebrew/ that pitieth the pour folk & he shall quite him again. And the prophet saith: Redeem thy sins with alms deeds: because as the prince of th'apostles saith: charity covereth the multitude of ●innes. Ye here th●xchange: but it is with a great lucre. Like wise he the mystical singer: Happy is that man that piteeths & lendeth. Therefore with god he playeth a point of usury/ who so ever for the love of god doth his neighbour a good turn. Ye here the exchange/ ye here the increasing/ ye here the redeeming. Who so ever hurteth his neighbour/ is in danger of him that he harmed: Who so ever to his power helpeth his neighbour/ bindeth him that he doth the good turn to. Do not ask vengeance on him that offended thee, but make exchange with god: forgive thy neighbour a few & light offences/ and god of covenant will forgive the all thyn. Desire no reward again of thy neighbour/ to whom thou didst a good turn/ but ask it of god what so ever thou disposest well/ & he for goods transitory/ will reward the everlasting.  
There be divers sacrifices/ w●th which god is pleased/ spiritual hymns/ songs/ prayers/ watchings/ fastings/ homely raiment: but no manner sacrifice is more effectual than mercy toward our brother. Go saith our lord/ and learn what it is: I will have mercy & not sacrifice. He dampneth not sacrifices/ but he pferreth mercy above them al. The same that our lord jesus wit safeth to teach us with his own mouth in the gospel/ he taught long before by the mouth of Michee the prophet. For when our lord had rebuked the invincible obstaclenes of the people in ills/ the people being thoughtful by what mean they might appease god/ rightously provoked with so many cursed deeds/ saith: What thing worthy may I offer to god? Shall I bow my knees to almighty god? What should I offer to him sacrifices, and yearling calves? May he be pleased with a thousand wether's/ or many thousands of fat gottes? Shall I give my first begotten son for mine offence/ the fruit of my womb for the sin of my soul? Hitherto speaketh the people/ understading that no sacrifice could of man be offered to purge away sins/ yea if above many thousand wether's/ he would offer up his first bogotten son/ to him most dear, but the prophet showeth a more effectual sacrifice/ where with by and by the anger of god is appeased. O man/ I will show y●/ what is good/ and what our lord would have of y●, thou must do judgement/ & love mercy/ & thoughtfully walk with thy lord god. What is to do judgement? to hurt no man, what is to love mercy/ to do them good that deserve it not. Paul th'apostle more over addeth somewhat to the praise of mercy. If I should saith he/ give my body to be burned/ and have no charity/ it availeth me nothing. Abraham ꝓfer●d a great thing/ that was ready to offer his only son in sacrifice, that he loved specially but he profreth more/ if any for the love of god delivereth his own body to be burned. And yet charity is more acceptable than that sacrifice. And what thing else is charity toward our neighbour but mercy? Therefore sith all we continually in all things need the mercy of god/ our study ought still to be/ how one of us may mercifully help an other/ & one with an other bearing the burdens together, we may fulfil the law of Christ/ that rather requireth mercy than sacrifice/ and willeth us to redeem his mercy with mercy showed on our neighbour. But as my mind exceedingly rejoiceth when I cast with myself, how great the mercy of our lord is toward us/ and how ready for us he would it should be, so an huge great sorrow ꝑceth mine heart/ as oft as I behold inwardly/ how scant the minding of mercy is among Christiens. If we were truly merciful our liberality would reach even to the Turks/ we should cast coals of fire upon their heeds, that they overcome by our goodness/ at last should come to the fellowship of our religion. Now we Christiens by wars, robberies, thefts, oppressions, more cruelly grieve & vex Christiens/ than any wild beast grieveth the enemy thereof. If thou behold the lucre/ what other thing do we but one live by devouring an other/ after the manner of fishes? Who is not ready for small avail to beguile his brother/ whose need he ought to succour. Now by our brother's poverty we go about to get our advantage/ our brother for fault of meat dieth, the more jeopardy I see him in/ the dearer I sell to him in that he needeth. How unlowly is our stately fierceness against our inferiors? how great is the rebellion of thinferiors against the superiors/ how field or in no place is pure charity? All places be full of brawlings, detractions, & backbitings. And we not only quite a little wrong with great vengeance/ but wilfully harm them that did us no hurt. And the mean while we mind not/ how great mercy our lord hath poured on us: which he will call again/ except we pour it again on our neighbour that we received. If ye seek saith the prophet/ seek. If we seek the mercy of god/ we must seek it truly & with all our heart. Turn you & come. She turneth her to us, if we will turn to her. The mercy of god came to us/ when the son of god descended down in to earth: let us go to her again. Our most merciful lord inclineth him/ that he may assoil an adulteror/ let us again lift up our affection to him bowing to us. The first grice is, to cast away sin. So physicians first purge the body/ that after they may put in better juices. So thou sinner first cast out of the mind ill affections/ that strive against god: lechery/ covettousnes/ riot/ pride/ anger. When the continuer in sin beseecheth the mercy of god/ doth he not as though an enemy armed/ holding his sword and bucler in his hand/ would desire peace? He that asketh receiveth/ he that seeketh findeth: to him that knocketh the door is opened. If ye ask mercy/ ask it truly: if ye seek, seek aright: and if ye knock at the door of mercy knock truly. Will ye have example of one truly asking mercy? He the prodigal child asketh it aright/ but that was when he had left the hogs/ & when he was returned to his father. O father I have offended in heaven and afore thee, make me as one of thy labourers. Now here the publican/ that for the conscience of his sins dare not life up his eyes hevenward/ dare not come near the altar/ but standing a far, he knocketh on his breast & saith: Lord have mercy on me a sinner. He asketh whose affections turned contrary/ of a dronkerd is made sober/ of a rebaude chaste/ of a glutton temperate / of a briber beneficial/ of a lewd speaker a good sayer/ of a dissembler a plain man/ of a crabbishe a lowly man/ of cruel merciful. He knocketh y● with devout importunateness in a manner compelleth the mercy of god/ never ceasing to exercise work of mercy on his neighbour. Cry to our lord: have mercy: but & thou wilt be herd/ se that thou hear him again. He crie●h in his membres/ the sick & needy. Here it thou stop thine ear/ he will not heareth again calling to him. He is refreshed in his power folks/ in them he thirsteth/ hungereth/ sickeneth/ & pyn●th: in them he is despised & offended● But more unshamefastly saith he to our lord: Have mercy upon me, which only will not refresh his brother/ but also vexeth him undeserved/ oppresseth the weak/ betrayeth the innocent, spoileth the power/ beguileth the harmless. Continuing in ●hose deeds/ he calleth on the mercy of our lord in vain. If they that do not refresh Christ in his members/ shall here: Go ye cursed folks in to the fire everlasting: What shall they here that revile/ spit at/ mock/ beat/ punish/ sklander/ & slay Christ in his members? If I be not deceived/ there is a sentence among the mymes puplians/ worthy for a christian man: In giving he received a benefit/ that gave him that was worthy to have it. Why styckest at it thou froward ponderer of an others dignity? He giveth to one worthy of it/ that giveth to the member of Christ: he giveth to one worthy/ that giveth to his brother. And so forth/ he giveth to one worthy/ who so ever for jesus love giveth to a pour creature. If thou seek winning/ play the vsur●● with him: if thou dread pain/ thou hast whereby thou mayst redeem it. After sharp rebuke/ what saith our lord in the gospel? Yet give alms saith he/ and see all things be clean unto you. When ●●●pest of the see is ready to drench thee/ thou styckest not to cast thy merchandise in to the see (be it never so precious) to save thy life: When the vengeance of god hangeth over thee/ doth it grieve the to dispose a little money on thy neighbour? What wouldest thou leave undone/ if thy house were a fyre● But what burning is so dreadful as the anger of god? When his anger suddenly flameth up/ wilt not use the remedy that is showed to quench hit● What, wilt thou say? Who showeth it? That very good man Sirach: Water saith he/ quencheth flaming fire/ and alms deed withstandeth sins. Alms deed knoweth not boasting/ other wise she loseth her name. They that give alms with a trump blowing before/ they give not alms but buy glory. For conclusion alms before god is when thy lift hand knoweth not what thy right hand doth. Put saith he/ thy treasure in the commandements of god/ and it shall profit the more than gold: close thy alms/ in the pour man's heart/ and it shall deliver the from all evil. Thy treasure is never so sure buried or hid/ as in the pour man's heart. It is far better locked there in than in thy iron chestis. Forget that thou hast given: let not the pour man know/ if it may be/ who is the author of the good deed. When thy need requireth an intercessor/ the alms shall not be dumb/ but shall obtain of our lord/ that thou that didst secure thy neighbour in any trouble/ shalt be delivered from all ill. Will ye here alms deed speaking? Come ye blessed children of my father, for when I hungered/ ye gave me meat: When I thirsted/ ye gave me drink: when I was naked/ ye clothed me: when I wanted lodging/ ye lodged me: when I was sick/ ye viseted me: when I was in prison/ ye came to me. They remember not their benefits/ and say: O lord when did we see the wanting those things/ and succoured thee? The other part rehearseth their virtues/ and they here: Go ye into everlasting fire. Shall not alms deed than be here a good spokes woman, that shall deliver us from hell/ that is from all mischief: and shall join us to our lord fountain of all goodness? What resteth now most dear brethren/ but that we must beseech the mercy of our lord/ to grant us that we may be merciful to our neighbour/ lest if we here let nought by his mercy/ shall aftward reqre it in vain/ but the more we be provoked by mercy here/ the more sharp we shall find his judgement/ Let mercy toward our brethren overcome in us worldly affections/ that in god mercy toward us may overcome judgement. So it shall come to pass/ that we with agreeable minds together shall sing the mercies of our lord for ever/ aknowleging his mercies above all his work. To whom be praise and glory through all costis of the earth for ever more. Amen.   

¶ A note to the reder.  
〈◊〉 gentle reader/ take in worth my rude translation/ though all be na● 〈◊〉 I would. And where Stipis is englished an halfpenny/ I did it not of ●wordr●nce/ but because they ●se in England to give halpences in alms.   

¶ A good table for them that shall read this se●m●n and 〈◊〉 standen at Latin and french ●●rmes/ used in 〈◊〉  

¶ Ascribe/ to yield or claim to one●  
Accounted/ cast or reckoned.  
Assembled gathered together.  
attentive/ inwardly marking.  
Abominable/ loathsome.  
Ancient/ aged or old.  
Accept/ to take or allow.  
Angelical/ heavenly.  
Affliction/ pain or grief.  
Add/ to put or lay more to.  
Augmenteth/ enlargeth maketh more  
Aduoutrice/ a woman advoutrer.  
Abandoning is taken for misusing  
Arbitrement/ will or opinion.  
abject/ low or out cast.  
accomplished/ done or fulfilled.  
Amplifieth/ maketh more large.  
Aduocatrice/ is a woman that pleadeth causes or matters.  
briefly/ soon or shortly.  
Benign is he that well and w●●thily rewardeth.  
bounty/ goodness.  
Brute/ unwytte dull or slow.  
Blaspheme/ to speak ill or by lewd saying to hinder one's honour  
Concerneth toucheth.  
Confounded/ troubled or all out of square and order.  
Compelleth/ constraineth by force.  
Comyt sin/ to do sin.  
calamity/ wretch dues or grief.  
Comprehend/ perceive or vnder●stande.  
Confidence/ sure hope.  
Conquered/ got by fight.  
Composition/ a treaty.  
Crime/ sin blame or slander.  
Commendation/ praise.  
Complecteth/ clippeth containeth considereth or remembreth.  
Clemency/ mercy or pite.  
Congregation/ a company gathered.  
Conversation/ manner in living.  
Conferred/ one thing laid to an other  
Celebrate/ worship or honour.  
Car●all/fle●shy●.  
●●●templacion/diligen● 〈◊〉  
Co●formite seemliness or 〈◊〉  
Contemn/ set at nought.  
Conf●sketh is when a prunce● 〈◊〉 on a man's goods forfeited  
Dedicate is a thing done 〈…〉 ven by cause of honour.  
Direct/ to lead ●hewe or 〈◊〉  
Destruction/ marring.  
Distinction/ difference or 〈◊〉  
Divined/ denied or truly 〈…〉 well of things present 〈…〉  
Discipline/ ●ernynge.  
Difficile/ hard or vneasy●  
deject/ cast or threw.  
Deprived/ put from●  
Exciteth/ steereth up or awakeneth  
Expedient/ profitable good 〈◊〉 or behoveful.  
Expressed/ showed plainly  
Eloquent/ fair languaged.  
Effectuous or effectual is hi● t●● to do a thing hath power and w●●●keth most.  
Exhalte/ to press up on high.  
Expelled/ driven out.  
Erudite/ well learned.  
Eccellent/ exceeding.  
Enterprise/ taken on hard.  
Extolleth/ a●anceth enhanceth lifteth up or praiseth.  
Encountered/ met with.  
Excess/ more than enough.  
embraceth/ clippeth.  
Employ/ exercise or put fo●t●.  
Environ/ compass or set abo●●.  
Eternal/ everlasting.  
enormity/ out of measure.  
Felicite/ prosperity o● welth●.  
fornication/ hore haunt●nge.  
Fugitive/ vanishing lyghtly●  
Fruition/ fruitful delight.  
Fortifieth/ strengtheth  
Humayne/ is what that 〈◊〉 into mankynd●●  
Horrible/ dred●full or irksome.  
humility/ lowliness or meekness.  
Incredible/ uneath to be believed.  
Infinite/ without ●nde.  
Interpretate/ expound or declare.  
Injury/ harm or wrong.  
Infamous/ ill named.  
Inhabitantis/ dwellers.  
Incontinent/ shortly or by and by.  
Ineffable/ unspeakable.  
Incomparable/ without peer.  
iniquity/ vnrightou●ne●/ wickedness  
infirmities/ sickness or diseases.  
Insolent/ unwont or unused/ and is taken for proud pre●umptuousnes.  
Indurate/ made hard or hardened.  
liberality/ free or gentle.  
Mortal is he that must ●ye.  
Misery/ sorrow or wretchedness.  
Multitude/ moche folk gathered.  
Miracle/ a marvel or a wonder.  
Mystical/ figured.  
Mansions/ dwellings.  
Magnify/ to crack or boast.  
Monyssheth●wa●neth.  
Memory/ remembrance.  
Mollifieth/ suppleth tendereth or maketh soft.  
Necessites/ nedis.  
Odious/ hateful.  
Objecteth/ putteth casteth o● layeth against.  
Prohibeted/ let or forbidden.  
Prosecute is when the mind is bend toward one to favour hat● or love him/ to follow the same.  
Precepts/ teachings.  
Presumptuous is when one taketh upon him that he ought not.  
Pondered/ weighed or considered.  
Pestilent/ mischievous.  
Perdition/ loss.  
Perpetual/ still or continual.  
Puissance/ might or power.  
Parabol/ a similitude or likeness.  
Prevent/ come or take first.  
proceedeth/ holdeth on.  
Prescribeth/ lymytteth marks or appointeth before.  
Pleasant/ gay to one's mind.  
Polluted be dirted.  
Prejudice/ ham.  
Profound/ deep.  
Prodigal/ r●ottons.  
Rude/ unlearned.  
Redoundeth/ returneth.  
Reproach/ reproof or blame.  
Reputed/ rehearsed or spoken against  
Reconciled/ favourably returned.  
Regard/ behold.  
Rapine/ robbery.  
Resisteth/ withstandeth.  
Reduce/ to bring in again.  
gentle/ wily.  
superstitiousness or superstitions is vain devotion.  
Seriously/ sadly or earnestly.  
Solemn/ customable.  
Satanas'/ the devil/ which is 〈◊〉 say an adversary.  
stablish/ surely ground  
Sagasite/ quick or crafty  
Scarbet/ in some places of England is called a dorse/ in some other place● as hernebod/ it is like a humbullber/ it is black/ it flieth in the eueny●● and falleth in beast is do●ge.  
Testimony/ witness.  
Transitory/ is it that lightly got●  
Temporal/ during a tyme.  
Vile/ little worth.  
Usurp/ to take upon.  
Ueritable/ true.  
Uiolate/ break.  
Uanquisshed/ overcome,   
¶ Finis.   

¶ Thus endeth the sermon of thexceeding mercy of god. Imprinted at London in Fleetstreet/ by Thomas Berthelet/ printer unto the kings most noble grace/ dwelling at the sign of Lucrece.  
Cum priui●egio●