TO THE MOSTE HONORABLE LADY THE LADY COU[N]TESE OF SALISBURY GENTIAN HERUET HER HUMBLE SERUAUNT GRETYNGE. SEYNGE AND VNDERSTANDYNGE MOOSTE HONOURABLE LADY YOUR GREAT MYNDE AND DEPE AFFECTION BOTHE TOWARDE ALL MANER OF LERNYNG, AND SPECIALLY TOWARDE THAT, WHICHE EYTHER EXCITETH OR TEACHETH VERTUE AND GOODNESSE, AND CO[N]CERNETH [TH]E WAY OF OUR SALUACION, I HAUE TRANSLATED OUT OF LATIN INTO ENGLISSHE A SERMON OF ERASMUS OF THE MERCY OF GOD: THE WHICHE TRA[N]SLATED FOR YOU AND DEDICATE VNTO YOUR LADISSHYP I THOUGHT IT SHULD BE A GOOD DEDE, IF FOR YOUR LADYSSHIPS PLEASURE IT WERE PRINTED # SPRED ABRODE: AND WHERE AS AFORE LERNED ME[N] ONLY DYD GET OUT BOTH PLEASURE AND GREAT FRUTE IN REDYNG OF THIS BOKE NOWE EUERY MA[N] AS WEL RUDE AS LERNED MAYE HAUE THIS SERMON OF THE MERCY OF GOD AS CO[M]MON VNTO HYM AS [TH]E MERCY OF GOD ITSELF IS, AND AS TOUCHYNG [TH]E CO[M]ME[N]DACION EYTHER OF THE AUTOR OR OF THE WARKE I KNOWE [TH]E TENDERNES OF MY WYT MOCHE MORE SKLENDER THAN THAT I CAN BE ABLE TO BEARE [TH]E WEYGHT OF SUCHE AN ENT[ER]- PRISE AND I REKEN TO BE MOCHE BETTER TO HOLDE MY TONGE VTTERLY FRO[M] [TH]E PREYSYNG THAN OF THEM TO SPEKE TO LYTEL, # FOR FAUTE OF WYT TO MINISSHE THEYR EXCELLE[N]CE YET NETHELESSE IT SEMETH EXPEDIE[N]T VNTO ME [THA]T BY YOUR LADISSHIP BREFLY OTHER FOLKE MAY KNOWE HOW NOBLE IS [TH]E AUTOR OF THIS WARKE, AND HOW MOCHE WE BE BOU[N]DE TO HYM FOR IT. THE AUTOR OF THE BOKE IS ERASMUS ROTERODAMUS, WHOM MY PREYSES CAN NO MORE ENNOBLE, THAN [TH]E SON WITH A CANDELL MAY BE MADE CLERER. HE IS THE MAN, TO WHOM IN LERNYNG NO LYUYNGE MAN MAY HYMSELFE CO[M]PARE: AND NAT ONLY PASSETH THEM THAT BE ALYUE, BUT ALSO FROM THE MOST PART OF OLDE AUTORS HATH BERAFT [TH]E PRICE AND NAT ONELY PAYNE[M]S AND GENTILS BUT ALSO CHRISTEN DOCTORS. HE IS [TH]E MA[N] THAT WHEN IN HIS FIRST DAYES TROUTHE WAS FAR HYD IN THE DEPE VAYNES OF THE GROU[N]DE, AND MORE OUER IT WAS PROHIBITED AS A THYNG BEYNG WORTHY DETH [THA]T NO MAN SHULDE FOR HER ENQUERE, HE DYD NAT SUFFRE THE WORLDE TO BE CONFOU[N]DED WITH SUCHE A MARUAYLOUS DARKENES, AND EYTHER HE HATH DIGGED VP MANY LY[M]MES OF TROUTH, OR AT THE LEST HE HATH RESTORED VS FREE LIBERTE TO SERCHE HER. HE IS THE MAN THAT TO ISAAC MAY BE COMPARED, THE WHICHE DYGGED VP THE GOODLY SPRYNGYNG WELLES, THAT THE PHILISTIE[N]S DISTROYED AND WITH DYRTE AND DONGE OUERFYL. THE CLERE SPRYNGES OF THE HOLY SCRIPTURE THAT [TH]E PHILISTIENS HAD SO TROUBLED, SO MARRED, AND SO DEFILED [THA]T NO MAN COUDE DRYNKE OR HAUE THE TRUE TASTE OF THE WATER, THEY BE NOWE BY HIS LABOUR AND DILIGENCE TO THEIR OLDE PURENES AND CLERENES SO RESTORED THAT NO SPOT NOR ERTHLY FYLTHE IN THEM REMAYNETH. AND THOUGH [TH]E PHILISTIE[N]S DYD ALL THAT THEY COUDE TO DISTOURBE HYM FROM HIS HOLY PURPOSE AND [THA]T AMO[N]GE THE PEOPLE BY THE REASON OF THEM, HE WAS GREATLY HATED AND ENUIED, YET AT THE LAST AS IT CHAU[N]CETH ALWAY VNTO THEM THAT WITH A BOLDE STOMAKE I[N] THEYR GOOD DEDES DO CONTYNUE, EXCELLENT VERTUE HATH OUERCOME ANUY. WHAN FRO[M] THIS MA[N] THERE CAN COME OUT NOTHYNG BUT BOTH IT IS EXCEDYNG P[RO]FITABLE AND OF EUERY SYDE ALL PERFECT, ME THYNKETH [THA]T THIS LITELL TREATISE BEYNG IN EUERY POYNT AS PERFECT AS ANY OTHER BE IN PROFIT, NAT ONLY GYUETH NO PLACE BUT ALSO GREATLY PASSETH: FOR WHERE AFORE ALL THE WARKES [THA]T HE MADE WERE PROFITABLE BUT SPECIALLY TO ONE KY[N]D OF MEN, HIS PROUERBES, HIS NEWE TESTAMENT, AND MANY OTHER TREATISES ONELY TO LERNED MEN, OF THE BOKE OF [TH]E INSTRUCTION OF PRINCIS THE MOST PROFIT REDOU[N]DETH TO PRINCIS. THIS BOKE ONLY WITH THE BOKE CALLED [TH]E KNYFE OR WEPO[N] OF A CHRISTE[N] SOWDIOUR HATH SO FAR SPREDDE ABRODE HIS FRUTEFULL BRANCHES [THA]T THERE IS NO MAN BUT GREAT FRUTE GETHER HE MAY OUT OF IT, EXCEPTE HE THAT THYNKETH THAT IT MAKETH NO MATTER WHETHER HE BE DAMNED OR SAUED. AND AS FOR THE KNYFE OF A CHRISTEN SOWDIOUR WHICHE HE NAMETH ENCHIRIDION HIT BRYNGETH THE MAN OUT OF [TH]E WAY OF VICIS AND LEADETH HYM IN THE WAY OF VERTUE AND THE PATH OF SALUACION. THIS LYTELL TREATISE OF THE MERCY OF GOD TEACHETH A MAN TO ASCRIBE NOTHYNG TO HYM SELFE BUT AL TO GETHER TO THE MERCY OF OF GOD SEYNG THAT THE FRE WYL IT SELFE THAT WE BE INDEWED WITH ALL, IS THE FRE GYFTE OF ALMIGHTY GOD, AND EXCEPT IT WERE BY HYM MADE CLERER IT SHULD BE SO DARKE WITH THE RUST OF THE ORIGINAL SYNNE THAT [TH]E IMAGE OF VERTUE IN IT SHULDE NEUER BE FAST PRINTED. AND WHO SO EUER BEYNGE ENTRED IN TO [TH]E KYNGDOME OF GOD BY BAPTYME DOTH ASCRIBE ANY THING TO HIS OWNE WYSEDOME, TO HIS MERITES AND TO HIS DESERUYNGES, AND NAT KNOWLEDGETH EUERY WHERE HIS OWNE FEBLENESSE TRUSTYNG VPO[N] THE FRE GRACE # MERCY OF ALMYGHTI GOD, IT IS TO BE DRADE LEST FOR MERCY THAT IS EUERY WHERE REDY FOR HYM THAT CALLETH, HE PROUE THE SORE AND RIGOROUSE IUSTICE OF GOD. NOWE LET VS SE WHETHER IT BE MORE EXPEDIE[N]T FOR A MA[N]ES SALUACION EYTHER BY IUSTICE TO BE FEARED FROM SYNNE OR BY MERCY TO BE INTYCED BOTHE TO LOUE AND TO VERTUE, JUSTICE WITH HER SORE THRETNYNGES CO[M]PELLETH A MA[N] TO FLEE VICE AND INGENDRETH IN HYM A CERTAYN BODLY FEARE, THAT HIS IS AN ODIOUS THYNG VNTO HYM TO CO[M]MYT SYNNE NAT FOR THE HATE IT SELFE OF SYNNE BUT FOR FEARE OF PUNYSSHME[N]T. MERCY CONTRARY TO IT PUTTETHE AFORE A MANNES FACE THE VNSPEAKABLE LOUE OF GOD TOWARDE HYM, THE WHYCHE SO LOUED HYM [THA]T HE DYD NAT SPARE HIS ONELY SONNE FOR HIS SAKE, THE INCREDIBLE BENEFITTES, THE INFINITE DESYRE OF HYS SALUACION, THE CO[N]TINUAL CALLYNG VPON HYM TO BRYNGE HYM TO THE EUERLASTYNG BLYSSE. OF [TH]E OTHER SYDE SHE SHEWETH HYM AS IF IT WERE IN A GLASSE, THE WEAKENES AND FEBLENES OF A MAN, THE PERILLES THAT HE IS COMPASSED ABOUT WITH,THE CALAMITIES, THE MISERY [TH]E WRETCHEDNES THAT OF EUERY SYDE DO VTTERLY HYM WRAPPE, AND THAT IN SO MANY MYSCHIUES THERE CO[M]METH NO SUCCOUR BUT FOR THE MERCY OF GOD, DO NAT AL THESE INGENDRE IN HYM A CERTAYNE CHILDISSHE LOUE TOWARDE HIS FATHER THAT HE WYL PERFORME HIS CO[M]MAUNDEMENTES NAT FOR FEARE OF PUNYSSHMENT NOR FOR LOUE OF REWARDE, BUT FOR BICAUSE IT PLEASETH HIS MOST LOUYNG FATHER: AND THAT HE ACCOMPTED THIS A VERY GREAT REWARDE TO DO THE THYNGE THAT DOTHE LYKE SUCHE A GOOD FATHER. AND WHERE AS IT IS SAYD THAT THE FEARE OF OUR LORDE IS [TH]E BEGYNNYNG OF WISEDOME THOUGH THE SAME FEARE SOMWHAT CO[N]CERNETH THE DREDE OF IUSTICE, YET I REKEN THAT IT IS NAT TO BE TAKEN FOR THAT BONDELY FEARE [THA]T MAKETH VS TO DREDE [TH]E SORE PUNYSSHEMENTES, BUT FOR THAT THAT MAKETH VS TO LOKE ABOUT THAT WE DO NOTHYNG THAT SHULDE DISPLEASE OUR MOST LOUYNG FATHER, ORELS FEARE WITH OUT LOUE LONGETH TO A CRUELL TYRANT THAT CARETH NAT FOR THE PEOPLES HATRED SO THEY FEARE HYM, AND NAT TO [TH]E MOST MERCYFUL LORDE # FATHER OF VS AL, WHOSE LOUE TOWARDE MANKYND NEYTHER WITH MYNDE CAN BE COMPREHENDED, NOR WITH WORDES ANY THYNG EXPRESSED. ,HE WHICHE SEYNGE THAT HE LOUETH VS SO MOCHE, AND THAT AL OUR HELPE AND SUCCOUR CO[M]ETH FROM HYM, LET VS SET AL OUR TRUST AND CONFIDENCE IN HYM, WITHDRAWYNG AL OUR TRUST AND OUR HOPE FRO[M] MORTAL THYNGES AND FRO[M] AL MORTAL ME[N]. YF WE BE IN NEDE LET VS CAL VPON HYM, HE IS BENIGNE, HE IS LIBERAL, HE GYUETH GLADLYER THAN OTHER DO TAKE, IF SO [THA]T WE MAKE HYM NAT A NEGARDE IN ASKYNG OF SMALL THYNGES # VNWORTHY OF HYM TO BE GYUEN, IF WE BE IN SY[N]NE LET VS CALL VPO[N] HIS MERCY BEING SORY AND REPENTANT. WHAN SO EUER A SYNNER IS TRULY REPENTA[N]T HE FORGYUETH AL MANER OF SYNNE. HERE AMONGE ME[N] THEY [THA]T DO FORGYUE SY[N]NE HAUE NAT AL AN EGAL POWER: SOM CASES BE RESERVED TO [TH]E POPE, # OF [TH]E POPES HYM SELFE POWER SOM DO PUT A GREAT DOUT: BUT GOD HYM SELFE IS HE [THA]T HATH RULE BOTH IN HEUE[N] # IN ERTH, THERE IS NO DOUT [THA]T OF HIS AUTORITE # POWER CAN BE MADE. IF WE DESIRE TO COME TO THEUERLASTYNG FELICITE AND ESCHEWE THE FEAREFUL PEYNES OF HELL, LET VS BESECHE HIS MERCY TO KEPE VS FRO[M] SYNNE, # GYUE VS STRE[N]GTH TO FULFYL HIS WYL AND HIS CO[M]MANDEMENTES, AND SO DONE LET VS PUT VS AL HOLLE TO HIS PLEASURE # MERCY, AND LET VS TRUST VPON CERTAYNE VAYNE PRAYERS THE WHICHE WITH MOCHE ERROR BE SPRED AMO[N]GE ME[N]: AS THOUGH THEY HAD THIS VERTU AND POWER [THA]T WHO SO EUER MU[M]BLETH THEM VP SHAL EXCHEWE EUERLASTY[N]G PUNISSHEMENTIS. O SUBTILE SERPENT, O DISCEYTFUL DIUEL HOWE VARIOUS HOWE CRAFTY BE THYN IMAGINACIO[N]S? BICAUSE HE SEETH [TH]E FRO[M] OUR SIMPLE AND STEDFAST BELEUE HE CAN NAT BRYNGE VS AWAY HE GOTH ABOUT TO BRINGE VS INTO AN ODIOUS SUPERSTICIOUSNES, AND BICAUSE HE SEETH THAT THAT MA[N] CAN NAT DO AMYSSE [THA]T VPON THE MERCY OF GOD SETTETH HIS HOLE TRUST HE P[ER]SUADETH RUDE AND IGNORANT FOLES TO SET THEYR TRUST VPON VAYNE THYNGES THAT THEY SHULD SET ONLY VPON GOD. SURELY SUCHE HE IS, AND HE WYLL NEUER CEASE TO LET VS FRO[M] OUR IOURNEY HEUENWARD, OUT OF WHICHE PLACE HE WAS OUERTHROWEN. BUT THE MO WILES AND SUBTILTES [THA]T HE WORKETH THE MORE GRACE # STRENGTH GOD GYUETH VS TO WITHSTAND HYM. BUT IT IS TYME MOST HONORABLE LADY TO LAY BY MY RUDE AND VNELOQUE[N]T LA[N]GAGE [THA]T YE MAY HERE ERASM[US] SPEKE ELOQUENTLY AND IN YOUR OWNE MOTHERS TONGE VERY PLAYNLY THE WHICHE SO CO[M]MENDETH TO THE HERERS [TH]E VNMEASURABLE AND INFINITE MERCY OF GOD, [THA]T WHO SO EUER IN HIS HART FAST PRINTETH IT, HE SHAL FYNDE OUT OF IT A MARUELO[US] GREAT FRUTE BOTH TO KNOW HIS OWNE MISERY AND OF GOD THE INFINITE BOU[N]TE, THE WHICHE TWO THYNGES BE MOST EFFECTUOUS TO DIRECTE VS TO THE EUERLASTYNGE FELICITE, THAT IS CHRISTE JESUS, THE WHICHE PRESERUE YOUR LADYSSHYPPE AND ALL YOURS. AMEN. A SERMO[N] OF THE EXCEDYNG GREAT MERCY OF GOD MADE BY ERASMUS ROTERODAMUS. FOR AS MOCHE AS I POURPOSE THIS DAYE TO SPEKE OF THE GREATNES OF THE MERCIES OF OUR LORDE, BRETHERNE AND SYSTERNE MOST WELBELOUED IN CHRIST, WITHOUT WHOSE HELPE MANS FRELTE AND WEAKNES CAN NOUGHT DO: LET VS TO GETHER WITH A COMMON PRAYER BESECHE THE MERCY OF THE CO[M]MON LORDE OF VS AL, SO TO MOUE THE INSTRUMENT OF MY TONGE AND SO TO STERE AND KENDEL YOUR HARTES, THAT AS WE SHAL DEPART HENCE THROUGH THE MERCY OF OUR LORDE MORE PLENTIOUSLY ENDEWED WITH HEUENLY GRACE: SO EUERY MA[N] TO HIS NEYGHBOURWARDE MORE ABU[N]DANTLY MOWE VSE THE WARKES OF MERCY. SOME VSE HERE TO GRETE THE VIRGIN MOTHER, I DENYE NAT EUERY WHERE MOCHE HONOUR OUGHT TO BE GYUE[N] HER: BUT VERILY TO OUR PURPOSE NOWE ME SEMETH MORE EXPEDIENT, IF YE FOLOWE ME THUS GOYNG BEFORE YOU. JESUS CHRISTE THE ALMYGHTY WORDE OF THE EUERLASTYNG FATHER, THAT P[RO]MYSEST TO BE PRESENT,WHERE SO EUER TWO OR THRE WERE ASSEMBLED IN THY NAME, THOU SEEST HOWE MANY IN THY NAME BE HERE GETHERED:VOUCHESAFE THERFORE AS PROMISE IS GOOD LORD TO BE AMONGE THIS COMPANY THAT THEYR HARTES LYGHTED THROUGH GRACE OF [TH]E HOLY GOSTE, MOWE VNDERSTANDE MORE FULLY THE GREATNESSE OF THY MERCY WHERBY WE AL TO GETHER MAY WITH A LUSTIER MYNDE BOTH YELDE TO THE THA[N]KES FOR THY MERCY THAT SO OFTE HATH BEN TO VS SHEWED, AND THAT MORE DESYROUSLY IN AL OUR NECESSITIES, MOWE CALL THERON FOR HELPE.AND LASTELY THAT WE HUMBLE SERUANTES MAYE THE MERCY OF OUR LORDE THAT ON VS WE HAUE LARGELY PROUED, TO OUR POWER LOUYNGLY PROSECUTE ON OUR FELOWES LYKEWYSE SERUANTES. IF THAT AFTER THE RHETORICIENS PRECEPTIS EUERY MAN BUSY AND ATTE[N]TIUELY HERETH THOSE THYNGES THAT HE VNDERSTANDETH SHARPELY TOUCHE[N] HYM IT IS NAT FYTTYNG THAT ANY OF YOU SHULDE NODDE OR SLEPE IN THIS SERMON TYME, SEYNG THAT THE SALUACION OF VS ALL EGALLY RESTETH IN THE MERCY OF OUR LORDE. THERE IS NO MAN SO YONGE OR SO OLDE, OF SO LOWE OR SO HIGH BYRTH, SO POORE OR SO RICHE , SO BO[N]DE OR SO FRE, SO COU[N]NYNGE OR SO RUDE, SO WYCKED OR SO IUSTE, BUT BOTHE HE HATH OFTEN TYMES PROUED THE MERCY OF OUR LORDE, AND NEDETH [TH]E MERCY OF OUR LORDE TO ALL THYNGES THAT HE RIGHTOUSLY GOTH ABOUT. WHAT MATTER MORE FAUORABLE MAY BE TREATED THAN THROUGH THE MERCY OF GOD FOR ALL FOLKES EUERLASTYNG HELTH TO BE PREPARED OF VERY RIGHT THERFORE IN THIS SERMON TYME, AS MANY AS BE HERE PRESENT, YE SHULDE NAT ONELY TAKE HEDE, BUT ALSO BE LUSTY AND GLAD TO HERE IT: FOR WHO SO EUER DOTH LOUE AND FAUER HYM SELFE, MUST LOUE AND FAUER THIS SERMON. AMONGE THE MANYFOLDE YUELS THAT DRAWE MANKYNDE TO EUERLASTYNG DISTRUCTION, THERE BE .2. CHIEFE AND PRINCIPALL MYSCHEUES: OF WHOM THEY OUGHT SPECIALLY TO BE WARE THAT LOUE VERTUE AND GOODNES AND, DESYRE TO COME TO THE FELOWESHYP OF EUERLASTY[N]G FELICITE. THEY BE THESE, TO MOCHE TRUST ON ONES OWNE SELFE, # DISPEYRE. THE ONE COMETH OF A PRESUMPTOUS MYNDE AGAYNST GOD, THAT THE LOUE OF ONES SELFE HATH BLYNDED: THE OTHER IS ENGE[N]DRED ONE WAY OF THE GREAT OFFENCES PONDRED: AN OTHER WAY, OF THE RIGHTOUS IUGEMENT OF GOD CONSYDERED WITHOUT REME[M]BRANCE OF HIS MERCY. BOTH THESE ARE SO PESTILENT AND CURSED, THAT MANY DOUBT WHICHE OF THEM IS MORE TO BE ABORRED: FOR WHAT IS GREATTER MADNESS OR MORE TO BE WAYLED, THAN A REASONABLE CREATURE THAT IS NOTHYNG ELS BUT ERTH AND ASSHES, THAT WHAT SO IT IS OR MAYE DO IS FOR IT HOLLY BOU[N]DE TO THA[N]KE GOD, TO RYSE VP AGAYNST HYM OF WHOM HE WAS CREATED, BY WHOM HE WAS REDEMED, OF WHOM BY SO MANY MEANES HE IS CALLED TO THE COMPANY OF EUERLASTYNG LYFE? IT IS A POYNT OF VNKYNDNES TO SET NOUGHT BY HYM OF WHOM THOU HASTE RESCEYUED SO MANY BENIFITTES. IT IS A POYNT OF MADNES TO WYLL TO REBELLE AGAYNST HYM [THA]T MAY DISTROYE [TH]E WITH A BECKYNG. IT IS A POYNT OF WYCKEDNES NAT TO KNOWLEDGE THY MAKER, NAT TO HONORE THY FATHER, NAT TO LOUE THY SAUIOUR. VNHAPPY LUCIFER WAS BOLDE TO DO THAT FYRST, WHO ASCRIBYNG TO HYM SELFE THAT HE FRELY OF ALMYGHTY GOD RECEYUED SAYD IN HIS HARTE: I WYL GETTE VP ABOUE IN HEUE[N], I WYLL EXALTE MY SEATE ABOUE THE STERRES OF GOD, I WYL SYT VPON THE HYLLE OF TESTIMONY IN THE SIDES OF THE NORTH WYNDE, I SHALL CLYMBE VP ABOUE THE HEYGHT OF THE CLOUDES, I WYLBE LYKE TO ALMYGHTY GOD. WOLDE TO GOD THAT HIS VNHAPPY FALL MYGHT AT THE LEST FRAYE MORTAL CREATURES FROM FOLOWYNGE OF HIS VNGRACIOUS EXAMPLE, IF THE WYCKED DEDE IT SELFE CAN NAT FEARE THEM. TRUELY IF GOD SPARED NAT PROUDE ANGELS BUT HEEDLYNG CAST DOWNE INTO HELL, ORDEYNED THEM STRAYTLY BOU[N]DE IN CHAYNES TO BE KEPT TYLL THE DAY OF DOME, WHAT DESERUETH MA[N] A SELY WORME, WHO AS EUE[N] NOWE WERE CREPT OUT OF THE ERTH MUST SHORTLY RETURNE TO ERTH AGAYNE, IS PROUDE PRESUMPTOUS # TESTY AGAYNST GOD? THE MORE LOWE AND VILE THE CONDICION OF MA[N] IS, THE MORE ABOMINABLE IS HIS PRESUMPCION, DESYRYNGE TO BE EGAL WITH GOD. THE ANCIENT POETIS FEYNED, THERE ROSE A STRYFE ON A TYME AMONGE THE GODDIS, THAT CO[N]STRAYNED JUPITER HYM SELFE TO FORSAKE HEUEN AND FLE INTO EGYPT, AND THERE IS AN OTHER SHAP TO HYDE HYM. BUT A FARRE MORE MYSCHEUOUS DEDE WAS THAT [TH]E GYANTES WENT ABOUT, WHO CONFEDERATE TO GETHER AGEYNST JUPITER, CAST HYLS VPON HYLS, THAT HEUEN CONQUERED THEY MYGHT EXPELLE JUPITER THENCE. YE MOWE WEL LAUGHE: THESE TALES THAT YE HERE BE NAT GOSPEL: BUT YET [TH]E ERUDITE OLDE TYME WOLDE SIGNIFIE SOMWHAT VNDER THE COUERYNG OF THESE FABLES, THAT LO[N]GETH TO THE EXPRESSYNG OF MORTAL FOLKES MANERS. SALMONEUS WAS HEED LYNG THROWEST DOWNE IN TO HELLE, BICAUSE HE COU[N]TREFETTED THOU[N]DER AND LYGHTNYNG OF JUPITER. LET IT BE BUT A FABLE: BUT HOWE MANY SELY MORTALL MEN HAUE BEN, THAT IN DEDE # SERIOUSLY WOLDE HAUE HEUENLY HONOURS TO THEM DONE? DYD NAT GOD TURNE NABUGODONOSOR, THAT WOLD HAUE MADE HYM SELFE A GOD, INTO A BRUTE BEAST, THAT FRO[M] A BEAST HE SHULDE RETURNE [THA]T ANTINOUS SHULD BE WORSHIPPED AS A GOD. WHY ROMAYNS, AFTER THEYR EMPEROURS WERE DEP[AR]TED TO A HUMAYNE SHAPPE. GREAT ALEXANDER WOLDE BE TAKE FOR JUPITERS SO[N]NE, AND SUFFRED HYM SELFE AT HIS TABLE TO BE WORSHIPPED, DOMITIUS CESAR IN ALL HIS LETTERS PATENTES # PISTILS, AND IN HIS CO[M]MUNICACION WOLDE BE CALLED BOTH GOD AND LORDE. ADRIAN ORDEINED REHERCE I ALL THIS, WHAN IT WAS A SOLEMNE THYNGE THIS LYFE TO MAKE THEM GODDIS? SOME OF THEM ALYUE HAD GODLY HONORS: WHICHE OFFRED TO ACCEPT IS WYCKED MADNES, STORIES BE OF NO GREAT WEYGHT, LET VS HERE WHAT THE APOSTLE PAULE TO THESSALONICENS WROTE OF NERO, TRULY SOME INTERPRETATE THUS: AND THE CREATURE OF SYNNE, SAYTH HE, WERE VNCOUERED, THE CHILDE OF P[ER]DICIO[N], WHICHE IS AGAYNST AL THAT IS CALLED GOD AND THAT IS WORSHYPPED, SO THAT HE SYTTETH IN THE TE[M]PLE OF GOD SHEWYNGE HYM SELFE AS THOUGHE HE WERE A GOD. BUT P[ER]AUENTURE IT SHAL SEME NO MARUAYLE, IF THEY OXEN APES, DOGGES, AND THYNGES MORE VILE, DO[M]ME STONES AND WODDE WORSHYPPED FOR GODDES, WOLDE HAUE THEM SELFE TAKEN FOR GODDES, AS FARRE MORE EXCELLENT THAN THESE THYNGES THAT THE PEOPLE HONORED AS GODDIS. IN THE ACTIS OF THE APOSTLES, HERODE KNOWYNG THER WAS BUT ONE GOD, OF WHOSE HONOR NO MAN COUDE BE PARTENER SUFFRED [TH]E PEOPLE TO CRYE TO HYM IN HIS SERMO[N]: THIS IS THE VOYCE OF GOD NAT OF MAN: SHORTLY AFTER HE WAS STRYKEN BY THE ANGEL OF GOD THAT REUENGED THAT INIURY, HE THE MISERABLE GOD DYED OF THE LOWSY YUELL: THAN WHICHE NO DISEASE IS MORE FOULE STYNKYNG # PEYNFULL. I WOLDE TO GOD THERE WERE NONE AMO[N]GE CHRISTIENS, THAT FOLOWED [TH]E WYCKEDNES OF LUCIFER, I MAY NAT SAY PASSE IT. WHAT? LOKE YE THAT I SHULD OPEN SOMWHAT OF SECRETE CO[N]FESSIONS? WHAT NEDE IT, WHAN IN SOME COU[N]TRES IN THE MARKET PLACE, IN THE CHURCHES, AT DYNER, SOUPER, IN PLAYENG AND SPORTYNG WE HERE AL ABOUT THEY FORSWERE THEM SELFE BY THE HONORABLE NAME OF GOD: THIS THAT I SAYE IS A LYGHT THYNG: WE HERE THE NAME OF GOD DENYED, [TH]E NAME OF CHRISTE WITH MANY VILE WORDES BLAMED, THE FORE FYNGER BYTTE[N] GOD THRETNED, [TH]E THO[M]ME PUT BETWENE THE FORMEST AND MYDDEL FYNGER, THAT IS DONE AGAYNST GOD FOUNTAYNE OF AL GLORY, THAT AGAYNST AN INFAMOUS P[ER]SON FOR REPROCHE AND SHAME IS WONT TO BE DONE. BE THERE NONE AMONGE CHRISTIENS, IF THEY MAY BE CALLED CHRISTIENS WHO FOR RICHES [THA]T THEY SHORTLY MUST FORGO, OR FOULE BODILY PLEASURE, OR FOR TRANSITORY HONOURS, THEYR OWNE PRINCE FORSAKEN, MAKE A WYCKED COMPOSICION WITH THEYR FOO SATANAS? THE WORDES CO[N]CEYUED, ATONES THEY FORSWERE WHAT SO EUER CONFEDERACION WAS MADE WITH CHRISTE, OFFERYNG TO HELLE PART OF THEYR BODY AS THE FYRST FRUTE, TO [TH]E PRINCE WHEREOF THEY VOWEN HOLLY THEYR SOULE? THESE THYNGES SPYED OUT WE SE DAYLY PUNISSHED BY OPEN EXECUCION. WHAT THYNGE LYKE DYD LUCIFER? FOR HYM THE SON OF GOD DYED NAT: AND YET WAS NAT HE SO HARDY TO BLASPHEME GOD: HE ALONLY DESYRED EGAL HONOR. THAT VNHAPPY COUNTRE, WHERIN SOMTYME WERE .5. MIGHTY CITES, NOWE A PESTILENT AND A HABOMINABLE LAKE, FOR THE SWETE WATERS OF JORDANE BEARYNG YL FAUORED CLAYE, [TH]E HORRIBLE EXAMPLE WHEROF SHAL EUER REMAYNE IN REME[M]BRANCE TO THEM THAT COME AFTER: HAD THE ENHABYTANTES VTTERLY GYUEN TO RYOT AND LECHERY: BUT YET WE REDE NAT THAT ANY OF THEM WAS SO WYCKED THAT HE WOLDE BLASPHEME GOD, CURSE AND THRETEN HYM: AND YET THEY AL WERE DISTROYED BY RAYNE MYNGLED WITH BRYMSTONE. O THYNG HORRIBLE, THERE BE[N] FOU[N]D AMO[N]GE CHRISTEN PEOPLE THAT DARE DO THAT LUCIFER DURST NAT, THAT GOMORRA DURST NAT: WHO TO SO MANY ABOMINABLE DEDES IOYNE ALSO BLASPHEMYNGE. I SE MOST DERE BRETHERNE TRE[M]BLE AT REHERSYNGE OF THESE THY[N]GES: AND NO MARUAYLE: I MY SELFE ALSO REHERSYNG THEM QUAYUER AND SHAKE BOTH BODY # SOUL. NETHELESSE WE PURPOSE NAT ONELY IN THIS SERMON TO DECLARE HOWE GREAT A SYNNE DISPEYRE OF FORGYUENES IS, BUT ALSO TO SHEW HOW EXCEDYNG GREAT THE MERCY OF GOD IS, THE PRAYSE WHEROF WE HAUE THIS DAY ENTREPRISED, WHICHE ALSO SUFFERETH SUCHE FOLKES AND GYUETH THEM SPACE TO REPENT # AME[N]DE. AND P[ER]AUENTURE WE STANDE IN OUR OWNE CONCEYT BICAUSE AMONGE VS THE EXAMPLES OF CRIMES [THA]T I REHERSED NOWE, BE SELDOME SEEN: BUT WHAT MATTER MAKETH IT, IF THE TONGE SOU[N]DETH NO BLASPHEMYNG, WHAN OF MANY [TH]E HOLLE LYFE SPEKETH NO OTHER THYNG BUT BLASPHEMYNG AGAYNST GOD? THE GLOUTTO[N]S FOR GOD WORSHYP THEYR BELY, WHO CO[N]TINUALLY BY RIGHT AND WRO[N]GE GAPE TO HEPE RICHES TO GETHER WHO BY MURTHER, TREASON, POYSONNYNG, ENCHA[N]TYNG STALKE VP TO HONORS, WHO BY TYRA[N]NY OPPRESSE PORE PEOPLE WHO TO HAUE AL THYNG TO THEYR MYNDE, KENDEL AL [TH]E WORLDE TO WARRE: NOR P[ER]SEUERYNG IN THEYR YL DEDES THEY HAUE NO SHAME OR REPENTA[N]CE , BUT W[HA]T A SHAMELESS COU[N]TENANCE LIKE A CO[M]MON WOMAN, REIOYCE YE IN THYNGES MOST MYSCHIEFFUL, SKORNYNG # MOCKYNG [TH]E GOOD LYUERS. DO NAT THESE CAYTIUES BY [TH]E DEDES SAY: THERE IS NO GOD, GODDIS BEHESTIS BEN FALSE, [TH]E THRETNYNGES OF GOD BE VAYNE, THE WORDE OF GOD IS A LYE , YELDYNG THE IOYES OF HEUEN TO THEM THAT MOURNE HERE, THAT THRYST AND HU[N]GRE JUSTICE, THAT BE MEKE, THAT SUFFRE P[ER]SECUCION, THAT FOR IUSTICE BEN WITH VILE WORDES REBUKED? WHAT MAY BE MORE ABOMINABLE THAN THIS BLASPHEMYNG? AND YET IF ANY THYNG MAY BE WORSE THAN THAT WHICHE IS MOST WORST DISPEYRE IS WORSE THAN THE HOLLE STYNKYNGE MULTITUDE OF OTHER SYNNES. THE WYCKED MAN SEYNG HE MYGHT DO VNPUNYSSHED WHAT THYNGE HE WOLDE, PROUDE OF HIS PROSPERITE SAYD IN HIS HARTE: THERE IS NO GOD, AND THER IS NO KNOWLEDGE ABOUE, GOD CARETH NAT FOR MORTALL FOLKES BUSYNES. TRULY LYKE AS GOD IS LESSE INIURIOUS TOWARDE [TH]E CREATURE THAT BELEUETH HE IS NAT, THA[N] [THA]T BELEUETH HE IS CRUEL OR VAYNE: LYKEWISE LESSE WICKED BEN THEY [THA]T VTTERLY SAY THERE IS NO GOD, THAN THEY THAT BELEUE HE IS VNMERCIFUL, TAKYNGE AWAY THAT VERTUE FRO[M] HYM, WITHOUT WHICHE KYNGES BE NAT KYNGES BUT TYRA[N]TES. BUT WHO SO EUER, HOPE OF FORGYUENES CASTE A SYDE, ROLLETH HYM SELFE DOWNE INTO THE HURLEPYT OF DISPEYRE, HE NAT ONLY BELEUETH NAT GOD TO BE ALMYGHTY, SUPPOSYNG SOME SYNNE SO HORRIBLE THAT HE MAY FORGYEUE: BUT ALSO MAKETH HYM A LYER. HE PROMYSED BY THE PROPHET, [THA]T HE WOLDE INCO[N]TINENT CLENE FORGET AL MANER SYNNES, ASSOONE AS THE SYNNER BEWAYLETH THEM. CONTRARY WYSE, THEY THAT FOLOWE CAIME SAY MY SYNNE IS GREATTER THAN [THA]T I MAY DESERUE FORGYUENESSE. WHAT SAYSTE THOU WYCKED WRETCHE? IF GOD OUERCOME WITH THE GREATNES OF THY SYNNE MAY NAT FORGYUE THE, THOU PLUCKEST FRO[M] HYM HIS POWER ALMYGHTY, IF HE WYL NAT DO THAT HE MAY, HE IS A LYER AND FALSE, [THA]T WYLL NAT P[ER]FORME THAT HE SO MANY TYMES PROMISED BY [TH]E PROPHETTES MOUTHES. IT IS INFINITE, WHAT SO EUER IS IN GOD . THRE SPECIAL THY[N]GES ARE I[N] HYM, MOST HIGH POWER MOST HIGH WYSEDOME, MOST HIGH GOODNES. AND AL BE IT THAT POWER IS WONT TO BE ASCRIBED TO [TH]E FATHER AS HIS PROPRE, WYSEDOME TO THE SONNE, GOODNES TO THE HOLY GOSTE: YET THERE IS NONE OF THESE THYNGES , BUT TO AL THE P[ER]SONES IT IS EGALLY CO[M]MON. HIS HYGH POWER HE SHEWED, WHAN HE CREATED THESE MARUEYLOUS WARKES OF THE WORLDE ONLY WITH A BECKE, OF [THA]T WHICHE THERE IS NO PART BUT IT IS FUL OF MIRACLE, YE THE VERY PISMERS AND SPIDERS CRYE OUT SHEWYNGE THE GREAT POWER OF THEYR MAKER. AGAYNE WHA[N] HE DEUYDED THE WAWES OF THE RED SEE: WHAN RESTRAYNYNG THE STREAME OF JORDANE, HE MADE THE RYUER PASSABLE FOR A FOTE MAN: WHILOM JOSUE FIGHTYNG, HE MADE THE SONNE AND MOONE STYNTE THEYR COURSE: WHAN WITH TOUCHYNG HE HEALED LEPERS: WITH A WORD REYSED DEED MEN TO LYFE, HE SHEWED HYM SELFE LORDE OF NATURE. AND WHILOM THOSE THYNGES, WHICHE HE BY HIS POWER THAT CAN NAT BE DECLARED HATH MADE WITH EGAL WYSEDOME CO[N]SERUETH AND GOUERNETH, HE SHEWRTH HY[M] SELFE TO BE NO LESSE WYSE THA[N] ALMYGHTY. ALBEIT THAT HIS GOODNES EUERY WHERE SHYNETH, AS THAT SAME CREACIO[N] OF ANGELS AND THIS WORLDE WAS A POYNT OF HIGH GOODNES, WHAN HE TO HIGH FELICITE THAT HE HAD OF HYM SELFE, LACKED NOTHYNG [THA]T MIGHT BE ADDED, YET HE MADE MA[N]KYNDE PROPERLY TO THENTENT THAT THERIN SPECIALLY HE MYGHT EXPRESSSE THE GREATNES OF HIS GOODNES AND MERCY, FOR IN THAT BE HALFE GOD TO VS WOLDE NAT AL ONLY BE MORE LOUYNG, BUT ALSO MORE MARUELOUS. THEY SOMETYME MARUAYLE AT A KYNGES POWER AND MIGHT, THAT HATE OR HAUE ENUY AT HYM. FARTHER GE[N]TYLNES AND LIBERALITE IS LOUED YEA OF THEM THAT HAUE NO NEDE, THAT IS TO SAY, THROUGH CO[N]SYDERACION OF HUMAYN CHA[N]CE: WHERBY IT MAY HAP ANY WHAT EUER HE BE, TO HAUE NEDE. BUT THERE IS NO MAN, OR HATH BEN, OR SHALBE BUT [THA]T HE NEDETH THE MERCY OF GOD. WHAN, AS WITNESSETH THE OLDE TESTAMENT, NEYTHER THE STERRES BE CLERE IN [TH]E SYGHT OF GOD, AND IN HIS ANGELS HE FOU[N]DE WYCKEDNES. AND PAULE CRYETH TO THE ROMAYNS: THERE IS NO DISTINCTION ALL HAUE SYNNED, AND NEDEN THE GLORY OF GOD, THAT EUERY MOUTHE MAYE BE STOPPED, AND LET AL THE WORLDE BE MADE SUBIECTE TO GOD. NOWE LET VS HERE HOWE WEL W[I]T[H] HYM AGREETH [TH]E MYSTICAL FYNGER, WHO WITH A LUSTY SPIRITE EXHORTETH ALL GOOD FOLKES, THAT WITH A SPIRITUALL HARPE, WITH A SAUTRY OF 1O STRINGES, WITH A NEWE SONGE, # WITH GREAT SHOUTTYNG THEY SHULDE CELEBRATE [TH]E GLORY OF GOD SAYENG: OUR LORDE LOUETH MERCY AND IUGEMENT, OF OUR LORDES MERCY AL THE ERTHE IS FULL. ONES ONLY IS MADE MENCION OF IUGEME[N]T, BUT MERCY IS TWYSE REHERSED WITH THIS CO[M]MENDACION, THAT THEROF [TH]E ERTHE IS FULL. I MYGHT BOLDELY ADDE THIS STAYENGE ME BY THE AUTORITE OF JOB AND [TH]E APOSTLE THAT NAT ONLY [TH]E ERTHE IS FUL OF OUR LORDES MERCY, BUT HEUEN AND HELLE. WHAT SYNGETH THE .XXXV. PSALME: O LORDE THY MERCY IS IN HEUEN, AND THY TROUTH IS EUEN TO THE CLOUDES. THEY IN HELLE P[ER]CEYUED THE MERCY OF OUR LORDE, WHAN [TH]E GATES OF DARKENES BROKEN, HE BROUGHT OUT THE PRISONERS IN TO THE HEUENLY KYNGDOME. IF ONE WOLDE CONSYDRE [TH]E WARKES OF GOD, WHICHE AFTER THE MYSTICALL DISCUSSYNG OF MOYSES HE MADE P[ER]FECT IN [TH]E FYRST .VI. DAYES, HE SHULDE GREATLY MARUAYLE AT HIS POWER AND INEFFABLE WYSEDOME, YE AND TO CRYE OUT IN THE VOYCE OF AL THE CHURCHE: PLENI SUNT CELI ET TERRA... THE HEUENS AND ERTH BE FUL OF THY GLORY NOR HE NE COUDE ABSTEYNE HYMSELFE BUT BRAST OUT IN THE HY[M]NE OF THE THRE CHILDREN: BENEDICITE OMNIA OPERA DEI... BLESSE YE ALL THE WARKES OF OUR LORDE, PREYSE AND LEAPE VP FOR IOY IN HYM EUERMORE. WHAT SO EUER IS CREATED IN [TH]E HEUENS, WHAT SO EUER ABOUE THE HEUE[N]S, WHAT SO EUER IN ERTHE, WHAT SO EUER VNDER THE ERTH, WHAT SO EUER IN THE WATER WHAT SO EUER IN THE AYRE, WITH VOYCE P[ER]PETUAL OPE[N]LY DECLARETH [TH]E GLORY OF OUR LORD. BUT WHAT SAYTH THE PSALME. CXLIIII. OUR LORDE IS PITEOUS AND MERCIFUL PACIENT # MOCHE MERCYFULL. OUR LORDE IS SWETE TO AL, AND HIS MERCYFULL PITEES PASSEN ALL HIS WARKES. THERFORE SOM THYNG THERE IS MORE MARUELOUS THAN TO HAUE MADE THE HEUE[N]S WITH SO MANY BRYGHT STERRES, TO HAUE CREATED THE ERTHE WITH SO MANY KYNDES OF BEASTIS, OF TREES, # VARIABLENES OF AL THYNGES, TO HAUE CREATED SO MANY CO[M]PANYES OF ANGELICAL MYNDES. WHO WOLDE BE SO HARDY TO AFFYRME IT, EXCEPT [TH]E P[RO]PHET SAYD PLAYNLY, THAT THE MERCIFUL PITEES OF OUR LORDE PASSED THE GLORY OF AL HIS OTHER WARKES? AND YET HE SHALL NAT DOUT IT TO BE TRUE, WHO SO EUER WITH A RELIGIOUS CURIOSITE WYL CO[N]SIDRE HOWE MOCHE MORE MARUELOUSLY HE REDEMED THAN CREATED MAN. IS IT NAT MORE WO[N]DERFUL GOD TO BE MADE MAN, THAN THE ANGELS TO BE CREATED OF GOD? IS IT NAT MORE MARUAILE THAT GOD WRAPPED IN A BABIS CLOTHES SHULD WAYLE AND CRYE THAN TO REIGNE IN THE HEUENS THAT HE MADE? HERE ALONLY THE ANGELS, AS THYNGE OF GREATTEST BASSHEMENT, SYNGE GLORY TO GOD IN THE MOST HIGH HEUE[N]LY MA[N]SIONS. THEY SE THE LOWLYEST HUMILITE, # KNOWE THE MOST EXCELLENT HIGHNES. AL THE COU[N]SAYLE OF REDEMYNGE MANKYNDE, CHRISTIS LYFE, CHRISTIS TEACHYNG, CHRISTIS MIRACLES, AFFLICTIO[N], CRUCIFIENG, RESURRECTION, APERYNG, ASCENCION, THE SENDYNG OF THE HOLY GOSTE, BY A FEWE SELY PORE IDIOTE MEN ENNEWED THE WORLDE: THIS COUNSAYLE I SAY, IS NAT OF EUERY SYDE FULL OF MIRACLES, YEA THAT THE VERY ANGELS CUN NAT SERCHE OUT? WYCKED SPIRITES SE AND VNDERSTANDE THE REASON OF THE WORLD IS CREACION, BUT THE CO[N]SAYLE OF [TH]E WORLD IS RESTORYNG WAS FRO[M] THEM HYD. AND IN THIS POYNT CRAFTE DISCEYUED CRAFTE, THE CRAFT OF MERCY BEGYLED THE CRAFTE OF MALICE. THE WORLD CREATED WAS THE WARKE OF PUISSANCE, THE WORLDE SO RESTORED WAS THE WARKE OF MERCY. THENDIS OF THE CROSSE SAYTHE ABACUC, IN HIS HANDES, THERE IS THE STRENGTHE HYD. WHAT IS MORE VILE THAN THE CROSSE? WHAT IS WEAKER THAN [TH]E CRUCIFIED? YET VNDER THAT WEAKENES WEAKENES EXCEDYNGE POWER OF DIUINE MERCY LAYE HYD, THAT BRAKE, OUERCAME, AND CLENE DISTROYED AL THE TYRANNY OF THE DEUYL. THE SAME PROFET WHAN HE HAD EARES ERUDITE, WHAN HE HAD EIES VERY CLERE BY FAYTH, HE HERDE THE HOLLE FRAME OF [TH]E WORLDE ON EUERY PART SHEWE THE GREAT MYGHT OF GOD, AND HE WAS AFRAYDE: HE CO[N]SYDERED HIS WARKES AND WAS AMASED. AND YET AS THOUGH IN AL THESE THYNGES [TH]E GREAT MIGHT OF GOD WAS NAT PLAYN INOUGH, HE ADDED THAT SHULD OUERCOME AL THESE WARKES. IN THE MYDDES OF TWO BEASTIS THOU SHUL BE KNOWEN. IN THE MEARE OF [TH]E OLDE AND NEWE TESTAMENT MADE MA[N] HE OPENED PLAYNELY THAT MOST BASSHEFUL MIRACLE OF HIS MERCY. VNDOUBTED IT IS THAT THE PROPHET SOONE AFTER ADDETH: WHAN THOU WOLDEST BE ANGRY, THOU SHULD REME[M]BRE THY MERCY. OF THEM THAT DO THYNGES WONDERFUL, WE BE WONT TO SAY: IN THOSE HE OUERCAME AL, I[N] THIS HE OUERCAME HYM SELFE. OF GOD, MAY WELBE SAYD SOME THYNG LIKE: IN AL HIS DEDES GOD IS INCOMPARABLE, AND CAN NAT BE FOLOWED, IN MERCY HE EXCEDETH HYMSELFE. HOLY SCRIPTURE EXTOLLETH NO VERTUE SO MOCHE IN GOD AS MERCY, WHICHE SOMTYME CALLETH HIT GREAT, SOMTYME OUERMOCHE, AND SOMTYME AUGMENTETH THE PLENTIFUL ABU[N]DA[N]CE THEROF BY NOMBRE OF MULTITUDE. KYNG DAUID THE PROPHET IN THE SAME PLACE CO[M]PLECTETH [TH]E LARGENESSE AND MULTITUDE OF DIUINE MERCY: MISERERE MEI DEUS SECUNDUM. # C. O GOD TAKE PITE ON ME AFTER THY GREAT MERCY, AND AFTER THE MULTITUDE OF THY MERCIES DO AWAY MY WYCKEDNES. WHER IS GREAT MISERY, THER IS NEDE OF GREAT MERCY. IF YE CO[N]SYDRE HOW HORRIBLE THE THE SYNNE OF DAUID WAS, YE KNOWE THE LARGENESSE OF MERCY: IF YE CASTE HOWE MANY MANER WYSE HE OFFE[N]DED IN ONE TRESPAS, YE MOWE SE THE MULTITUDE OF HIS MERCYES. AN EXCEDYNG GREAT OFFE[N]CE IS NEUER CO[M]MYTTED ALONE, A FAUTE DRAWETH A FAUTE AS IN A CHAYNE ONE LYNKE AN OTHER. FYRSTE HE IOYED TO GETHER TWO MOST DEEDLY SYNNES, MANSLAUGHTER AND ADUOUTRY: ECHE OF THEM WAS RIGHT GREUOUS IN [TH]E KYNG, WHOSE OFFICE IS TO PUNYSSHE OTHER THAT SO OFFENDEN. TRULY THE MORE VNPUNYSSHED PRYNCIS DO AMYSSE AMO[N]GE MEN, [TH]E MORE THEY OFFENDE GOD. HE BARE A SWERDE TO PUNYSSHE MANSLOUGHTER, AND HE HYMSELF CO[M]MYTTETH MA[N]SLAUGHTER. BY HYM WOME[N] TAKEN IN ADUOUTRY WERE DOLYUERED TO BE STONED TO DETHE, AND HE HYMSELFE COMPELLETH TO ADUOUTRY. THAT ADUOUTRY ALSO HE PROPRELY AUGUME[N]TED, THAT WHA[N] HE HAD MANY WYUES AND CO[N]CUBINS AT HOME, YET NAT FOR NEDE BUT FOR WA[N]TO[N]NES COUETED AN OTHER MA[N]ES WYFE: [THA]T IN RAUISSHYNG RATHER THAN SIMPLE FORNICATION HE WOLDE SEME DELYTE. NOR HE FORSOTHE FAUTETH NAT SO MOCHE, [THA]T CONSTRAYNED BY NEDE STEALETH SOMWHAT FROM THE RICHE MA[N], AS HE THAT HATH HIS HOUSE PLE[N]TIFULLY STUFFED, TAKETH HIS GOWNE FRO[M] HYM THAT HATH NO MO TO HIS BACKE, THIS CRUEL OFFENCE NATHAN [TH]E PROPHET OBIECT AGAYNST HYM VNDER THE PARABOL OF THE RICHE THEFE AND PORE MA[N] ROBBED. FARTHER NO KYNDE OF MANSLAUGHTER IS MORE CRUEL, THA[N] THAT NAT BY CHANCE OR SODAYNE MOUYNG OF MYNDE, BUT BY A DRYFTE BEFORE DRYUEN, WAYTYNG CONUENIENT TYME, IS CO[M]MYTTED. URIAS NOTHYNGE HAD DESERUED, THE KYNG KNEWE HYM FAYTHFUL, AND HE ABUSED THE SAME TRUSTYNES OF THE MA[N] TO HIS DISTRUCTIO[N]. HE WOLD I[N] NO WYSE ENTRE WITHIN HIS OWNE HOWSE TO LYE WITH HIS WYFE, BYCAUSE THE ARKE OF GOD WAS LYENG IN THE TENTIS, AND JOAB CAPITAYNE OF THE WARRE WITH THE PEOPLE SLEPT VPO[N] THE GROU[N]D, AND AL THAT GREAT WORTHINES OF THE MAN COUDE NAT TURNE THE KYNGES MYNDE FROM THE IUEL DEDE. THE MOROWE AFTER HE HAD HYM TO SUPPER # MADE HYM DRO[N]KE SEKYNG OCCASIO[N] TO DISTRYE HYM, IF HE THROUGH DRONKE[N]NES SHULD HAP TO SPEKE OUGHT VNDISCRETELY. AND URIAS DRO[N]KE WOLD I[N] NO WYSE COM IN HIS HOUSE FOR TO CO[M]PANY WITH HIS WYFE. AN OTHER GYLE WAS ADDED, WHERBY THE WORTHY AND TRUSTY WARRIOUR MUSTE PERISSHE. A LETTRE OF MURTHER TO HYM SUSPECTYNG NO SUCHE THYNG WAS DELYUERED: FOR [TH]E KYNGE KNEWE HIS FEYTHFULNES SO PERFECTE, THAT HE HAD NO DOUT HE WOLD OPEN AND REDE HIT. IN THE OFFENCE OF MANSLAUGHTER HE MADE JOAB [TH]E CAPITAYNE CULPABLE, LIKE AS HE HAD BERSABEE OF ADUOUTRY. AND URIAS PERISHED NAT ALONE, BUT TO COUER [TH]E GYLE, MANY WERE BROUGHT IN TO THE SAME DAUNGER: A GREAT NOMBRE OF PEOPLE WAS SET IN THE OPEN SHOT OF THEYR ENNEMIES, TO THENDE ONE INNOCENT MOUGHT BE KYLD, TO GYUE PLACE TO THE KYNGES FOULE BODILY PLEASURE. THERFORE HOWE GREAT OFFE[N]CES ARE IN ONE SYNNE? IF IT HAD BEN ONE ONLY SYNNE AND EXCEDYNGE GREAT, IT NEDED GREAT MERCY NOWE DAUID SEYNGE HIS SYN SO MANYFOLDE AND DIUERSE, HE CALLETH ON THE MULTITUDE OF MERCYES. BUT HOWE LARGELY THE MERCY OF GOD IS OPENED, [TH]E XXXV PSALME DECLARETH, SAYENG: O GOOD LORDE THOU SHALT SAUE ME[N] AND BEASTIS, LYKE AS THOU HASTE MULTIPLIED THY MERCY. GOD SAUETH NAT ONLY MEN BUT ALSO HE VOUCHESAFETH FOR ME[N]NES BEHOFE TO SAUE BEASTES. AGAYNE ELS WHERE HOWE REIOYCETH THE PROPHETTIS SPIRITE, WHAN HE SAYTH: I WYL SYNGE THE MERCIES OF GOD PERPETUALLY. AND THERFORE IN THE HEUENS [TH]E MERCY OF GOD IS WORSHIPT # HONORED, LYKE AS SAYTH AN OTHER PSALME: KNOWLEGE YOURSELFE TO GOD BICAUSE HE IS GOOD, BICAUSE IS MERCY IS I[N] AL WORLDES. IT SEMED TO HAUE HAD ENDE OF PREYSYNG [TH]E MERCY OF GOD, AFTER [TH]E ENDE OF AL WRETCHEDNES CAME, EXCEPT THE SAME FELICITE THAT GOOD FOLKES HAUE IN HEUEN WERE THE GYFT OF MERCY, AND THE PUNYSSHEME[N]T OF THE WYCKED WERE NAT TE[M]PERED WITH [TH]E MERCY OF GOD. BUT WHAT SHUL WE SAY, WHA[N] AL THE LYFE WITH A THOUSANDE IUELS AND AL THE STYNKYNG SEE OF VICES IS CORRUPTED? TRULY WE MUST CRY WITH ASAPH: O LORDE REME[M]BRE NAT OUR OLDE INIQUITEES, BUT LET THY MERCY PREVE[N]T VS QUICKLY, FOR WE BE MADE OUER PORE. AGAYNE I[N] AN OTHER PLACE: MANY BE THY MERCIES LORDE, AFTER THY PLEASANT SPECHE QUICKEN ME. AGAYNE IN AN OTHER PLACE DAUID, AS COMPLAYNYNG WITH GOD CRYETH: WHERE BE THY OLD MERCIES GOOD LORDE. AGAYNE IN THE PSALME .CVI LET THE MERCIES OF OUR LORDE BE CO[N]FESSED, # HIS MARUAYLES OF THE SONS OF MEN: WHICHE VERSE AS ENTRELYNED IS OFT REPETED I[N] [TH]E SAME PSALME. IN [TH]E PSALME ALSO THAT GOETH NEXT BEFORE: AND HE GAUE VS VNTO HIS MERCIES IN THE SYGHT OF AL THAT TOKE THEM. HE SAYD MERCYES, BICAUSE HE HAD REHERSED MANY WICKED DEDES, WITH WHICHE HE PROUOKED THE ANGER OF GOD. AND DAUID ON AL PARTIS OPPRESSED WITH YLS, SAYTH: IT IS BETTER THAT I FALL IN THE HA[N]DES OF OUR LORDE, FOR MANIFOLDE ARE HIS MERCIES, THAN INTO [TH]E HANDES OF MEN. OFTEN TYMES AS IN ONE OFFENCE ARE MANY SYNNES, SO LIKEWISE IN ONE MERCY MANY MERCIES ARE CO[N]TEYNED. ONES HE REDEMED MA[N]KY[N]D, BUT HERIN HOWE MANYFOLD ARE [TH]E MERCIES? WHICHE ESAISAS BEHOLDYNG WITH THE EIE OF FAYTHE, SPEKETH THUS IN THE P[ER]SONE OF GOD PROMYSYNGE THE SAUIOUR JESUS: AND I WYLL MAKE WITH YOU A COUENANT EUERLASTYNG, THE FAYTHFUL MERCIES OF DAUID. IN A LIKE FIGURE GOD BEYNG APEASED SPEKETH IN THE PROPHET JEROMIE: AND I WYL GYUE YOU MERCIES, AND SHAL HAUE PITE VPON YOU. FOR MANY GREUYNG YLS, MANY MERCIES ARE PROMYSED. LIKEWISE AFTER MANY AFFLICTIONS, GOD RECO[N]CILED TO HIS PEOPLE SPEKETH THUS IN THE PROPHET ZACARIE: I WYLL RETURNE TO HIERUSALEM IN MERCIES, AND MY HOUSE SHALBE BUYLDED. BUT WHY REHERSE WE THOSE THYNGES OUT OF BOKES OF THE OLDE TESTAMENT, IN WHICHE SO OFT TYMES [TH]E NAME OF MERCIES IS ENCONTRED. AND SOM HERITIKES BELEUE [TH]E SAME LAWE PROCEDETH OF A IUSTE # NAT OF A GOOD GOD, WHA[N] IT SOUNETH WELNERE NOTHYNG ELS THAN THE MERCIES OF OUR LORDE. HOW LES IS IT TO BE MARUELED, IF PAULE THAPOSTLE IN THE .II. PISTIL TO THE THESSAL.ACCORDYNG TO THE PROPHETTIS WORDES WRITETH IN THIS WISE. BLESSED BE GOD AND FATHER OF OUR LORDE JESU CHRISTE, FATHER OF MERCIES, # LORDE OF AL CO[N]SOLACION WHO COMFORTETH VS IN AL OUR TRIBULACIO[N]. THE APOSTLE SOMWHAT ADDETH TO MERCY FOR IT IS A POYNT OF MERCY TO P[AR]DONE OFFENCE DONE: HERE WHICHE IS MOCHE MORE, GOD OF A REUE[N]GER IS MADE A CO[M]FORTER. THESE THYNGES WE HAUE REPETED OF THE HOLY SCRIPTURE, TO THENTENT THAT WE BY THAT FIGURE OF SPEKYNG MYGHT VNDERSTANDE THE SIGNIFIED EXCEDYNG AND VNSPEKABLE MERCY OF GOD TAWARDE EUERY BODY AND IN ALL YLS. THE SAME IS SHEWED BY AN OTHER FIGURE, WHICHE EYTHER IS THAT IN LATIN ONE MAY CALL, ORELS NEREST TO FOR AS THE HEBREWES CALL THAT GOOD GOOD, THAT THEY REKEN TO BE EXCEDYNG GOOD, AND YLL YLL, [THA]T IS EXCEDYNG YL: SO LIKEWISE IN HOLY SCRIPTURE GOD IS OFTE CALLED PITEFUL AND MERCIFUL, FOR THE EXCEDYNGE GREATNES OF HIS MERCY. SO YE REDE IN THE PSALME CXLIIII OUR LORDE IS PITEFUL AND MERCIFUL: AND AS THOUGH THAT ALSO WERE A SMAL THYNGE, HE ADDETH: PACIENT AND MOCHE MERCIFUL. AGAYNE IN AN OTHER PSALME: THE PITEFUL # MERCIFULL LORDE HATH MADE REME[M]BRA[N]CE OF HIS MARUEYLES. LIKEWISE IN JOHEL: RENTE YOUR HARTES AND NOT YOUR CLOTHES, FOR OUR LORDE GOD IS PITEFUL AND MERCIFUL, AND SOROWYNGE FOR MALICES. AND IN THE PROPHET JEREMIE THERFORE MY BOWELLES HAUE BEN TROWBLED VPON HYM, I PITEYNGE SHALL HAUE MERCY ON THEM SAYTHE OUR LORD. WHAT IS PITEYNG TO HAUE MERCY, BUT TO HAUE MERCY OUT OF MEASURE? TO THIS POYNT P[ER]TEYNETH, THAT SITH IT IS EXCEDYNG WHAT SO EUER IS IN GOD: YET THAT AMONGE MEN SOWNETH VNTO VICE, HOLY WRITTE SEMETH TO ASCRIBE VNTO HYM CERTAYNE OUERMOCHE AND VNMODERATE MERCY. I WOLDE YOUR GOODNESSE SHULDE SO TAKE THIS SAYENG, AS P[ER]SWADED NOTHYNG TO BE IN GOD THAT SOWNETH TO ANY VICE, SHULD VNDER STANDE THAT VNDER [THA]T FIGURE THE HOLY SCRIPTURE SUBMYTTYNG IT SELFE TO MA[N]NES P[ER]CEYUYNG, SIGNIFIETH A MARUELOUS AN INCREDIBLE EXCESSE OF DIUINE MERCY. WHICHE THYNG THAT I MAY MORE PLAYNELY SPEKE, AND YE MORE P[ER]FECTLY P[ER]CEYUE CONSIDRE THIS IN YOUR MYNDE. IF A KYNG ON A MA[I]STEER SHULD STABLISSHE RIGOROUS LAWES, MANSLAUGHTER ONES CO[M]MYTTED OF HYM P[AR]DONED MAY HAP BE ASCRIBED TO HIS CLEMENCY. BUT IF HE P[AR]DONED HYM THAT .X. TYMES AND MORE HAD DONE THAT MISCHEUOUS DEDE, WOLD NAT EUERY BODY CRYE OUT: THE KYNGES CLEME[N]CY IS OUERMOCHE, THAT OUERTHROWETH [TH]E STRENGTH OF [TH]E LAWES. AND PROUOKETH [TH]E LEWDE TO DO WYCKEDLY FOR LACKE OF PUNYSHEME[N]T? ALSO A FATHER THAT ONES OR TWYSE FORGYUETH HIS SON FOR SPENDYNG HIS MONEY LEWDLY AWAYE, MAY HAP SHALBE CALLED EASY AND MYLDE. IF THE SAME FATHER OFTEN TYMES GYUE HYM MONEY, SO LEWDELY WASTYNG IT WYLL NAT EUERY BODY SAYE: HE IS TO EASY, AND BY HIS KYNDNES MARRETH HIS SON? AND MOCHE MORE RIGHTFULLY IT MIGHT BE SAYD, IF HE SO DYD TO HIS SERUANT. MOREOUER, IF AN HUSBANDE TOKE IN WORTHE HIS WYFE ONES TAKEN IN ADUOUTRY, WITHOUT DOUT EUERY BODY WOLD MARUEYLE TO FYNDE SO KYNDE AN HUSBANDE. BUT IF HE THE WOMA[N] SOONE AFTER BREKYNG HER WEDLOCKE, AND TAKE[N] IN ADOUTRY NOWE WITH ONE NOWE W[I]T[H] ANOTHER, TOKE HER TO HYM AGAYNE, WOLD NAT AL [TH]E PEOPLE SAY HE WERE A STARKE FOLE, ORELS HIS WYUES BAUDE? BUT GOD THAT IS OUR KYNG, OUR FATHER, OUR LORDE, OUR SPOUSE, EXCEPTETH NO KYNDE OF SYNNE, HE PRESCRIBETH NO NO[M]BRE OF SYNNYNG AS OFT AS WE AME[N]DE HE RELEASETH OUR PEYNE WHICHE HIS EUERLASTYNG LAWE THRETNETH, HE VS RECEYUETH INTO HIS HOUSHOLD, HE LEADETH VS IN TO THE CHA[M]BRE OF HIS CHARITE AND NAT ONLY RECEYUETH VS, BUT ALSO FORGYUETH AL OUR OFFENCES. THIS SHEPE THAT WAS LOST HE ON HIS SHULDERS CARIETH HOME TO [TH]E COTE AGAYNE, HE STERETH THE CONGREGACION OF HOLY FOLKE TO REIOYCE TOGETHER, HE METETH THE RIOTTOUS CHILDE RETURNYNG HOME FRO[M] FAR CONTREY, HE OFFRETH HYM A FAYRE GOWNE AND A RYNGE, HE CO[M]MANDETH TO KYLLE A GOODLY CALFE WHAT THYNG ELS SIGNIFIETH AL THIS, THAN VNMODERATE # OUERMOCHE IF A NAY SAY SO MERCY OF GOD? NOW IT WOLD SEME LESSE MARUEYLE IF A MAN FORGYUE A MAN OFFENDYNG, THAT ALSO HYM SELFE OTHERWHILE OFFENDETH LIKEWISE OR MAY OFFE[N]DE: IF A KYNGE P[AR]DONE HYM, [THA]T SOMTYME DYD GOOD PROFITABLE SERUICE: OR IF THE FATHER FORGYUE HIS SON WHOSE CONUERSACION HE FELETH EASETH HIS OLDE AGE: IF [TH]E MAISTER FORGYUE HIS SERUANT, BY WHOSE LABOUR HE PARTYLY LYUETH: IF [TH]E HUSBANDE FORGYUE HIS WYFE TAKEN IN AUOUTRIE, WITH WHOM OTHERWHILE HE LEADETH HIS LIFE PLEASANTLY. AMO[N]GE MEN SOMTYME HE THAT P[AR]DONETH DREDETH HYM THAT HE FORGYUETH, # OTHERWHILE CAN NAT AUENGE HYM SELFE, IF HE WOLDE. BUT GOD THAT HATH NEDE OF NO MA[N], THAT MAY WITH A BECKE, IF HE WOLDE DISTROYE, SO OFTEN TYMES OF VS DESPISED FORSAKEN, DENYED: SUFFRETH, CALLETH RECEIUETH, AND E[M]BRACETH VS. AS NO LOUE IS MORE FERUE[N]T THAN BETWENE MAN AND WYFE, NOR STRAYTER CO[N]IOYNNYNG: SO LIKEWYSE NO ANGER IS HARDER TO ASSWAGE, THA[N] THAT RYSETH BY BREKYNG OF WEDLOCKE. AND YET HERE WHAT OUR KYNDE LORDE SAYTHE BY THE PROPHET ESAIAS TO HIS SPOUSE AN AUAUTRICE, DEFILED WITH SO MANY AUOUTRIES: IT IS COMMONLY SAYD, IF A MAN FORSAKE HIS WYFE, AND SHE DEPARTED FRO[M] HYM WEDDETH AN OTHER MA[N] SHAL HE RETURNE TO HER ANIMORE? SHAL NAT [THA]T WOMA[N] NE POLUTED AND DEFILED? TRULY THOU CO[M]MYTTEST FORNICACIO[N] WITH MANY LOUERS, AND YET RETURNE TO ME SAYTH OUR LORDE, # I WYL RECEIUE THE. A MARIED MAN HIS WYFE, WHOM HE P[ER]AUE[N]TURE FOR A SMALL FAUTE OR CAUSE FORSOKE, RECEYUETH NAT AGAYNE, IF SHE AFTER THE DEUORCE WED ANOTHER MAN. FOR CERTAYNE WEDLOCKES LOUE NE CAN NAT SUFFRE AN OTHER MA[N] CO[M]PANY WITH HIS WYFE. BUT YET GOD HIS SPOUSE FOR WHOM HE SUFFRED DETH, WHICHE FOR HYM SELFE WITH HIS BLOD HE PURIFIED, SO OFTE WYLFULLY RU[N]NYNG AWAY, AND ABANDONYNG HER BODY TO SO MANY VNCLENE WYGHTIS, DISDAYNETH NAT RETURNYNGE AGAYNE. AND NO MARUEYLE IS, IF HE HAUE OUERMOCHE MERCY, THAT HATH OUERMOCHE CHARITE TOWARDE VS. PAULE BASSHETH NAT TO WRITE THIS TO THE EPHESIENS: WE WERE BY NATURE [TH]E CHILDRE[N] OF ANGER, LIKE AS THE OTHER: BUT GOD [THA]T IS RICHE IN MERCY, FOR HIS OUERMOCHE CHARITE, THAT HE LOUED VS WITH, # WHA[N] WE WERE DEED IN SYNNES QUICKENED VS ALTOGETHER IN CHRISTE. JOHAN IN HIS GOSPELL EXPRESSETHE MORE PLAYNLY [TH]E OUERMOCHE CHARITE OF [TH]E FATHER TOWARDE VS. GOD SAYTH HE, LOUED SO THE WORLDE, [THA]T HE WOLDE GYUE HIS ONLY BEGOTTEN SON, THAT WHO SO EUER BELEUETH I[N] HYM SHUL NAT PERISSHE, BUT HAUE EUERLASTY[N]G LYFE. WITH WHOM TUNABLY AGREETH PAULE WRITY[N]G TO THE ROMAYNS: WHO ALSO SPARED NAT HIS PROPRE SON, BUT FOR VS ALL DELYUERED HYM HOWE GAUE HE NAT VS AL THYNGES WITH HYM? IF THIS GREAT CHARITE, THIS SO GREAT MERCY, SHULD BE CONFERRED TO ALL HUMAYN CHARITE # MERCY, IF TO OUR MERITES, WOLD IT NAT WELL SEME VNMODERATE? BUT HIT CERTAYNELY SHAL APPERE MOCHE MORE VERITABLE, IF WE CONSYDRE WHAT HE IS THAT SO LOUETH VS, SO SHEWETH HIS MERCY ON VS, WHAT WE BE [THA]T GOD VOUCHESAFETH SO GREAT HONOR. LET ECHE LOKE ON HYMSELF, AFTER THE NAME IN BAPTISME GYUEN, AFTER SATANAS FORSWORNE W[I]T[H] HIS POMPIS, HOWE OFTE A FORSAKER OF THE SACRAME[N]T HE YELDETH HYM TO THENNEMY OF HIS SPOUSE HOWE OFT AFTER ABSOLUCIO[N] OF HIS SYNNES RECEUED OF [TH]E PREST HE SLYDETH INTO MORE GREUOUS OFFENCES, YE HOW OFT [TH]E SAME DAY HE FALLETH INTO THEM, THAT HE ABORRED? LET NO BODY MOSTE DERE BRETHERNE DISSEMBLE WITH HYMSELFE, WHO SO EUER STEALETH OR CO[M]MITTETH AUOUTRY, WHO SO EUER E[N]UIETH OR SKLANDRETH HIS BROTHER, WHO SO EUER COUETETH WORLDLY HONORS LEAUETH HIS SPOUSE CHRIST TURNETH AWAY FROM HIS FATHER, FORSAKETH HIS KYNG, FLEETH FAR FROM HIS LORDE. BUT P[ER]AUENTURE WE SHALL HAUE A LYTEL AFTER A MORE CO[M]MODIOUS PLACE TO SPEKE OF THESE THYNGES. NOWE THAT YE MORE PLAYNLY MOWE VNDERSTAND, HOW LARGELY THE EXCEDYNG MERCY OF GOD SPREDETHE YE OUGHT TO KNOWE [THA]T IN HOLY WRITTE THE CLEAPYNGE OF MERCY SOMTYME SIGNIFIETH LIBERALITE, SOMTYME GRACE PREUE[N]TYNG, SOMTYME AUA[N]SYNG, OTHERWHYLE COMFORTYNG, AGAYNE ELS WHERE CURYNG, BUT VERY OFTE[N] FORGYUYNG, ORELS ALSO PUNYSHYNG. FOR SURELY AFTER MY MYNDE, WHICHE OUR LORDE SAYTH IN LUKE: BE MERCIFUL, LYKE AS YOUR FATHER IS MERCIFUL: HIT P[ER]TEYNETH SPECIALLY TO LIBERALITE. FOR P[ER]FECT LIBERALITE IS, IF ONE DO GOOD TO HIS ENNEMYES. MATTEUS SAYTH IT MORE PLAYNLY IN A LYKE SAYENG OF OUR LORD: BE YE SAYETH HE, P[ER]FECT, LIKE AS YOUR FATHER CELESTIAL IS P[ER]FECT: THAT MAKETH HIS SON TO SHYNE ON GOOD AND YLL, AND SENDETH RAYNE TO JUSTE AND VNIUSTE. TRULY SITH WE HAUE NOTHYNG, THAT WE NE RESCEYUED FRELY OF GOD, WHAT EUER WE MAY OR BE, WHAT SO EUER WE HAUE, HIT IS THE MERCY OF GOD. YEA THAT HE THE ANGELS, THAT HE THIS WORLDE CREATED, IS THE MERCY OF GOD. IF FOR HYM SELFE SHULDE HAUE CREATED IT, [TH]E POWER OR WYSEDOME MYGHT BE PREYSED: NOW SITH HE AL THESE THYNGES FOR VS HATH WROUGHT, KNOWE NAT WE [TH]E EXCEDY[N]G GREAT MERCY OF GOD? FOR WHOM MOUEN THE CELESTIAL BODIES ABOUE? FOR WHOM SHYNETH THE SONNE BY DAY THE MOONE AND [TH]E STERRES BY NYGHT, BUT FOR MA[N]? FOR WHOSE PROFIT WERE AL THESE THYNGES WROUGHT, WHA[N] THEY WERE NOTHYNG? FOR WHOM MAKE THE HANGYNG CLOUDES SHADOWE, AND MOYST THE FELDES? FOR WHOM BLOWETH THE WYNDE? FOR WHOM RU[N]NE THE RYUERS, THE WELLES SPRYNGE, THE SEE EBBE AND FLOWE, THE PONDIS STA[N]DE STYLL? FOR WHOM ENGENDRETH THE PLE[N]TIFUL ERTHE SO MANY BEASTIS, AND BRYNGETH FORTHE SO MOCHE RICHES, BUT FOR MAN? CERTAYNLY EUERY THYNG HE SUBDUED TO MA[N], HE WYLLED MAN ONLY TO BE SUBIECT TO HYM: LYKE AS WYTNESSETH PAULE WRITYNG TO THE CORINTHIES. AL THYNGES BE YOURS, BUT YE BE OF CHRISTE, # CHRISTE IS OF GOD. AND THAT MOYSES IN GENESIS SHOWETH THE VIII PSALME REPETETH, MARUEILYNG AT [TH]E GOODNES OF GOD, WHO OF HIS MERCY HATH TO MAN GYUEN SO MANY BENEFITTES, WHAT SAYTH HE, IS MAN, THAT THOU ART MYNDFUL OF HYM, OF [TH]E SON OF MA[N], BICAUSE THOU VISEREST HYM?THOU HAST MYNISSHED HYM LYTEL FROM ANGELS WITH GLORY AND HONOR THOU HASTE HYM CROWNED, AND HAST HYM SET ALONE [TH]E WARKES OF THY HANDES. THOU HAST SUBDUED ALL VNDER HIS FEET, SHEPE AND OXEN EUERICHONE, YE AND MORE BEASTIS OF THE FELDE BYRDES OF THE AYRE, AND FYSSHES OF THE SEE. I WYL SAY YET THAT IS HIGHER: WE BE BOU[N]D TO THE MERCY OF GOD FOR THE HEUE[N]LY ANGELS. BELEUE NAT MY WORDE, WITHOUT PAULE TEACHE IT PLAYNELY, WRITYNG TO [TH]E HEBREWES, AND SPEKYNG OF ANGELS BE NAT SAYTH HE, ALL SPIRITES SERUANTES, IN SERUICE SENT FOR THEYR SAKE, THAT RECEYUE THENHERITANCE OF SALUACION? AND BOTH IN [TH]E OLDE AND NEWE TESTAME[N]T WE OFTEN REDE, BY MINISTRACION OF ANGELS [TH]E HU[N]GRY WERE REFRESSHED, PRISONERS DELIUERED, COU[N]TRES OUER RU[N]NE, [TH]E GOOD FOLKE CO[M]FORTED WITH JOYFUL TYDYNGES. MORE OUER OUR LORDE HYMSELF IN THE GOSPEL SAYTH: THEYR ANGELS BEHOLDE ALWAY THE FACE OF [TH]E FATHER, THAT IS IN HEUEN. WHAT IS MORE MARUELOUS THAN THIS WORTHYNES, ANGELS TO SELYMEN GYUEN AS GOUERNOURS TO CHILDRE[N]? THERFORE WHAT SO EUER THOU HAST MAN, TRULY THOU HAST AL THYNGES WHYLE THOU REMAYNEST IN CHRIST, THOU SHULDEST REPUTE TO HAUE IT AL OF HIS MERCY OTHERWYSE PAULE WYL STAMPE AND CRIE AGAYNST THE: WHAT HAST MA[N] THAT THOU RECEYUEDEST NAT? AND IF THOU HAST RECEYUED IT, WHY MAGNIFIEST THY SELFE, AS THOU RECEYUEDEST HIT NAT? FARTHER WHAT YUELL SO EUER THOU SEEST IN OTHER, AKNOWLEGE THE MERCY OF GOD P[RE]UENTYNG [TH]E: THEROF DAUID NAT IN ONE PLACE SAYTHE: AND HIS MERCY SHALL PREUENTE ME. THOU ART NO BASTARDE BORNE, LAME OR BLYNDE, THOU ART NAT PORE, NOR DUL WYTTED, LIKE AS MANY BE BORNE, GYUE THA[N]KES TO THE MERCY OF GOD PREUENTYNG [TH]E. WHAT SO EUER HURTES HAPPEN A MA[N] MYGHT HAUE CHAUNCED TO THE, NERE THAT THE MERCY OF GOD HAD THE DEFENDED. AGAYNE THOU ARTE NO ADOUTRER, NO FALSE FORSWERER, NO MANQUELLER, NO CHURCHE ROBBER, LYKE AS HELAS OUER MANY BE, AKNOWLEGE [TH]E MERCY OF GOD, FOR THOU SHULDEST HAUE BEN, EXCEPT THE MERCY OF GOD HAD THE KEPTE. WHAT TYME A MAN WEL SKILD IN PHISNOMY IUGED OF SOCRATES TO HIS DISCIPLES, [THA]T HE WAS A MAN DESIROUS OF RIOT # OUERMOCHE GYUEN TO LECHERY THEY KNOWYNG THEYR MASTERS INCREDIBLE TE[M]PERA[N]CE P[AR]TLY LAUGHED HYM TO SCORNE, AND P[AR]TLY DISDAYNED HYM: SOCRATES REBUKED THEM # PRAYSED HYM SAYENG: HE HATH TRULY DIUINED, AT THIS HAD I BE[N] ONLES PHILOSOPHIE HAD ME TAUGHT TEMPERANCE. BUT MOCHE BETTER THE RIGHT HOLY MAN FRANCIS ASCRIBETH VNTO [TH]E DIUINE MERCY, THAT SOCRATES YELDETH TO PHILOSOPHIE, FOR WHA[N] ON A TYME HIS FELOWE, SO OF HYM CO[M]MANDED, HAD REUILED HYM WITH WHAT SO EUER WORDES A MISCHEUOUS CAYTYUE IS WONT TO BE REBUKED, CALLYNG HYM CHURCHE ROBBER, MANQUELLER, BACKBITER, OPPRESSER, POYSONER: HE TOKE IT MOST PACIE[N]TLY AND BEWAYLED HIM SELFE THAT HE WAS SUCHE. AN OTHER TYME TO HIS FELOW ASKYNG WHY HE SHULD BE CO[M]PELLED TO MAKE SO MANY LYES VPO[N] INNOCE[N]T, FOR NONE OF AL THESE THYNGES AGREED WITH HYM, HE ANSWERED: THOU LYEST NAT, FOR AL THESE HAD I BEN YEA AND MOCHE MORE, NERE [THA]T THE MERCY OF GOD KEPT HIS SERUANT FRO[M] IUELS. AND THE MERCY OF GOD DOTH NAT ONLY PREUE[N]T VS PROUOKYNG TO GOODNES, BUT ALSO HELPETH ENT[ER]PRISYNG ACO[M]PANIETH VS MARCHYNGE FORTH, AND IN CO[N]CLUSION GYUETH VS PUISSANCE, [THA]T WE MOWE P[ER]FOURME THAT [TH]E HUMAYN STRENGTHES COUDE NAT DO. SUCHE A KY[N]DE OF MERCY ME SEMETH PAULE THAPOSTLE SIGNIFIETH IN MANY PLACES BUT SPECIALLY IN GRETYNGES, BESECHYNG GRACE AND PEACE. IN PISTILS TO TIMOTHEUS ALSO HE ADDETH MERCY. AND CERTES WITHOUT PREIUDICE OF A BETTER SENTENCE, IF ANY HANE IT TO SHEWE, I THYNKE GRACE P[ER]TEYNETH TO CALLYNG OF VS: FOR WE BE CALLED BY FAYTH, [THA]T IS BELEUE. THIS FAYTH IS THE FREE GYFTE OF GOD, AND THERFORE THEY TO WHOM IT HAPPETH, ARE FOR IT BONDE TO THE DIUINE MERCY. MERCY P[ER]TEYNETH TO DIUERSE GYFTES DISTRIBUTED TO ECHE AFTER THE MEASURE OF HIS FAYTHE. PEACE LONGETH TO THE INNOCE[N]CY OF AL THE LYFE, WITHOUT WHICHE FRE[N]DSHIP WITH GOD CAN NAT BE HAD, NOR TRUE CO[N]CORDE WITH OUR BRETHERNE. VERILY SO OFTE AS WE BE DELIUERED FRO[M] IUELS THAT WE BE GREUED WITH WE SHULDE NAT REPUTE IT TO THE STERRES, TO FORTUNE, NOR TO OUR PRUDENCE, WE OUGHT TO ASCRIBE IT ALL TO [TH]E MERCY OF GOD. NO MAN TANGLED IN [TH]E BONDIS OF SYN CAN BE DELYUERED, WITHOUT HE BE AYDED BY DIUINE MERCY. THIS TEACHETH THE PSALME CXXIX. FOR OUR LORDE HATH GREAT MERCY, AND IN HYM IS PLENTIFULL REDEMPCION AND HE WYLL REDEME ISRAEL FRO[M] AL INIQUITIES THEROF. FARTHER, THAT THE MERCY OF GOD DELYUERETH VS ALSO FRO BODILY HARMES, PAULE DECLARETH WRITYNG TO THE PHILIPPE[N]SES: EPAPHRODITUS WAS SICKE YEA NERE DEED: BUT GOD SAYTH HE PITIED HY[M], # NAT ONLY HYM, BUT ALSO ME, LEST I SHULD HAUE HAD SOROWE VPON SORROWE. NOR THER IS NO DIFFERE[N]CE BITWENE MERCY HELPYNG AND CO[M]FORTYNG, SAUE THAT WE BE HOLPE, THE IUELS TAKE[N] AWAY GREUED VS, BUT MERCY COMFORTYNG IS AT HANDE, AS OFT AS IN [TH]E MYDDES OF AFFLICTIONS IT TE[M]PERETH THE GREFE OF ADUERSITE MYNGLYNG OF IOYFUL THY[N]GES, CAUSYNG FRUTE WITH TE[M]PTACION, AS SAYTH PAULE, WHERBY WE MOWE SUSTEYNE IT. AND THE SAME IUELS OFTE[N]TYMES ARE SENTE OF GOD PITEYNG, WHERBY HE MAY EYTHER PURGE OUR YL DEDES CO[M]MYTTED, ORELS WITHDRAW VS THAT WE CO[M]MYTTE THEM NAT, OR TO MINISTRE VS MATTER TO EXERCISE VERTUE. IN SUCHE WYSE TE[M]PTED WAS ABRAHAM, SO JOB IN DIUERS TROUBLES WAS EXERCISED, SO WHO SO EUER LYUED WEL IN JESU CHRIST, WERE IN THIS WORLDE, AS GOLDE BY THE FIRE, PROUED BY DYUERSE AFFLICTIONS. WHERE BE THOSE THAT MUMOUR AGAYNST GOD AS OFT AS THEM HAPPETH BODILY SICKENES, OR DETHE OF THEYR CHILDRE[N] OR WYFE, OR AS OFT AS THEY HAUE LOSSE OF HOUSEHOLDE STOUFFE, OR AS OFTE AS THEYR FELDE FRUTES FAYLE[N], NAT VNDERSTANDYNG THESE TO BE THE MOST CERTAYNE TOKENS OF GOD VS PITEYNG? LET VS RATHER HERE WHAT SOLOMON MONYSSHETH VS: MY SO[N]NE CAST NAT AWAY THE TEACHYNG OF OUR LORDE, NOR LEAUE HYM NAT, WHAN HE CORRECTETH THE: FOR WHOM OUR LORDE LOUETH, HE CORRECTETH: AND AS A FATHER IN HIS CHILDE, DELITETH IN HYM. PAULE TO [TH]E HEBREWES REPETH THIS SENTENCE, THE WORDES SOM WHAT CHANGED. TRULY WHOM OUR LORDE LOUETH HE CHASTISETH: HE SCOURGETH FORSOTH EUERY CHILDE THAT HE ADMYTTETH: THERFORE MOOSTE WELBELOUED BRETHERNE AS OFT AS THE STORME OF ADUERSITE, AS PAULE COU[N]SAYLETH, CO[N]TINUE IN DISCIPLINE, KNOWYNG [THA]T AS TO CHILDREN GOD OFFRETH HYM SELFE TO YOU, HERE THE VOYCE OF THE FATHER MERCIFULLY CORRECTYNG HIS CHILDREN IN [TH]E PSALME. LXXXVIII. IF THEY VIOLATE MY IUSTICIS, AND KEPE NAT MY CO[M]MANDEMENTES I SHAL VISITE THEYR INIQUITES BY THE RODDE, AND THEYR SYNNES BY BEATYNGES. BUT MY MERCY I WYL NAT THROW FRO[M] HYM NOR I WYL NAT HURT IN MY TROUTH. AND LIKEWISE PAULE THE CHILDREN THAT HE LOUETHE, HE THRETNETH, SAYENG: WHAT WYL YE, SHALL I COME TO YOU BY THE RODDE, OR IN THE SPIRITE OF KYNDNES # MEKENES? BUT THE SAME: PAULE OF THEM SAYTH HE, [THA]T BE WITHOUT, WHAT NEDETH ME TO JUGE? NO VOYCE IS MORE BYTTER TO THE CHILDRE[N], THA[N] WHA[N] THEY HERE THEYR FATHER SAYE: DO WHAT YE WYLL, I CARE NAT. FOR IS HIS WORDE, THAT MYNDETH TO DISHERITE. SURELY THIS FATHERLY KY[N]DNES IS SHARPER THA[N] ANY CHYDYNG. THERFORE AS SUFFERANCE IS CRUELL, SO CORRECTION IS MERCIFULL. THE JUSTE MAN SAYTH: HE SHAL CORRECT ME IN HIS MERCY, AND SHALL REBUKE ME, BUT THE OYLE OF THE SYNNER SHAL NAT GRACE MY HEED. PAULUS EMILIUS THE ROMAYN CAPITAYNE PROSPEROUS IN AL HIS DEDES DIUINED THAT SOME GREAT IUELL WAS CO[M]MYNG. AND POLYCRATES THE TYRAN OF SAMIENS WENT ALWAY ABOUT TO REDEME [TH]E ENUY OF FORTUNE, FLATERYNG WITH A LOSSE OF A RY[N]GE MOST PRECIOUS. HOWE MOCHE MORE OUGHT WE DREDE LYUYNGE WYCKEDLY LEST IUSTE VENGEANCE OF GOD HANGE OUER VS, WHAT TYME THE PROSPERITE OF TEMPORAL GOODES LONGE FLATER VS. FOR GOD IN THE PROPHICIES, WHAN HE WYL EXPRESSE HIS VNSPEASABLE ANGER, THRETNETH TO TAKE AWAY HIS RODDE FRO[M] THEM, AND THAT BY AFFLICTIONS WYL NAT REDRESSE THEYR SYNNES. GOD KEPE VS MOST DERE BRETHERNE FRO[M] SUCHE FELICITE. BUT RATHER, IF [TH]E MERCY OF OUR FADER VOUCHESAFE VS OUGHT OF WELTH, WE SHULDE THANKE HYM, CAREFUL THAT ANY WHERE WE SHULD ABUSE HIS LIBERALITE: AND IF ADUERSITE GREUE VS, NO LESSE THA[N]KYNG HYM WE SHULD HOLLY SUBMYT VS TO HIS ARBITREMENT. TO HAUE HELTH OF BODY, THOU THE SUBMYTTEST TO [TH]E PHISICIAN MA[N], THOU SUFFREST [TH]E SURGIAN TO BYNDE, CUT, AND BURNE: THAT THOU MAYST HAUE THY FOULE HELTH EUERLASTYNG WYLT NAT SUBMYT THE TO THY MAKER, LORDE, FATHER, AND SAUIOUR? THOU DARSTE NAT LYMYT TO THE LECHE, THUS AND BY THIS REASON HEALE ME: AND SHAL WE CO[N]DICION WITH GOD, HOWE HE SHULD P[RO]UIDE FOR OUR SOULIS HELTHE? PAULE THAPOSTLE SUFFRED THANGEL OF THE DEUYL TO ASSAYLE HYM AND GYUE HYM BLOWES, FOR SO IT WAS EXPEDIE[N]T TO RETEYNE THE GYFTES THAT HE HAD RECEYUED. WHAN I AM WEAKE SAYTH HE, THAN AM I STRONGE. AND HE GLADLY GLORIFIETH IN HIS INFIRMITES, THAT HE MYGHT POSSESSE IN HYM DWELLYNGE THE VERTUE OF CHRISTE. WHAT BE WE, [THA]T REFUSE THIS MERCY OF GOD, BY DYUERSE AFFLICTIONS, AS IT WERE WITH BYTTER PLAYSTERS, PROCURYNG OUR HELTH? THE CO[M]MON PEOPLE SEYNG ONE DESCENDED OF HYGH LINAGE, HAUYNG ABUNDANCE OF RICHES, HELTH OF BODY, AND HEAPED IN HONORS, ARE WONT TO SAY: HOWE MOCHE IS HE BOUNDE TO GOD? SO IUGEN FOLKE, ESTEMYNG FELICITE OF THOSE THYNGES, [THA]T BE SEN OUTWARD. BUT AND ONE EXAMINE THE THYNGES AFTER [TH]E IUGEME[N]T OF GOD, OFTEN TYMES THE LOWE BYRTH, PORE, SICKELY, AND THE OUTCAST AMONGE MEN IS MORE BOU[N]DE TO THE MERCY OF GOD, THA[N] THESE IOLLY FELOWES THAT [TH]E GROSSE MULTITUDE MAKE EGALL TO GODDIS. HEAPE TOGETHER AS MOCHE AS THOU WYLT OF VNWELTHYNES TOUCHY[N]G THE WORLDE, THOU ART ABUNDA[N]TLY HAPPY, IF THOU BY THESE TE[M]PORAL IUELS REDEME FELICITE EUERLASTYNG. NOWE FORGYUYNG MERCY, WHICHE ALSO WE CLEAPE CLEMENCY, EUERY MA[N] KNOWETH, SAUE HE THAT THYNKETH HYM SELFE GYLTLES FRO[M] ALL SYN. BUT WHAT SAYTH THAPOSTLE JOHAN? IF WE SAY, WE BE WITHOUT SYN, WE BE LYERS, AND THERE IS NO TREUTH IN VS. AND IF [TH]E STERRES BE NAT CLERE IN [TH]E SYGHT OF GOD, AND IF IN HIS ANGELS HE FOU[N]DE WICKEDNES, IF NO CREATURE BE PURE IN THE SYGHT OF GOD, YEA NAT A CHILDE OF A DAY OLDE: WHICHE OF VS SHAL GLORIFIE TO HAUE A CHASTE HARTE? AMO[N]GE MEN MANY SEME RIGHTOUS, BEFORE GOD NO MAN IS IUSTE: BUT ALL OUR IUSTICIS ARE AS IT WERE [TH]E CLOTHE OF A WOMA[N] DEFILED WITH [TH]E MENSTRUOUS FIXE. PAULE P[ER]CEYUETH HOWE THE CARNAL LAWE IN HIS ME[M]BRES STRYUETH AGAYNST THE LAWE OF [TH]E MYNDE, AND CRYETH OUT: I VNHAPPY CREATUR[E], WHO SHAL DELIUER ME FROM THE BODY OF THIS DETHE? JOB WITH A IUSTE MANS TITLE HONORED , BY THE TALKYNG OF GOD IS NAT FOUNDE CLENE FAUTLES. ALSO HE THE PROPHET DAUID DREDETH THE IUGEMENT OF GOD, NERE THAT IT WERE ALAYED WITH MOCHE MERCY. THOU SHULDEST NAT E[N]TRE GOOD LORDE SAYTH HE, IN IUGEMENT WITH THY SERUA[N]T: FOR TRULY NO LYUYNG CREATURE SHALBE FOUNDE IUSTE IN THY SYGHT. NOWE LETTE ECHE OF VS ENTRE INTO THE CHAMBRE OF HIS CONSCIENCE, CONSYDERYNG HOWE MANY WAYES, HOWE OFTE, HOWE GREUOUSLY HE HATH OFFENDED GOD, YEA WITH WHAT SONDRY VICIS AL OUR BENEFITTES ARE DEFILED: AND SO THAN SHAL HE VNDERSTA[N]D HOWE MOCHE HE IS BOU[N]DE TO [TH]E EXCEDYNG GREAT MERCY OF GOD: THAT SO PACIENTLY SUFFRETH OUR FEBLENES, THAT BY SO MANY OCCASIO[N]S STERETH VS TO REPENTA[N]CE, [THA]T SO SWETELY FORGYUETH ALL OUR OFFENCE LEAUYNG OUR WICKEDNES. TO AL THESE I WYL ADDE THAT SHAL SEME TO SOME NAT VERY PROUABLE. WHAN GOD DISTROYETH THE WICKED LYUERS RON TO [TH]E HYEST POYNT OF MALICE, AND CASTETH THEM DOWNE IN TO HELLE, YET THAN HE FORGETTETH NAT HIS MERCY. THE HEBREWES THE WAWES OF THE SEE DIUIDED DELIUERETH: PHARAO WITH HIS GARD HE DROWNETH. MERCY WAS ON BOTH SYDES, HELPYNG TOWARDE HIS PEOPLE, PUNYSHYNG TOWARDE THE KYNG FUL OF DESPERATE MALICE LEST HEAPYNG SYNNES VPON SYNNES, HE SHULDE PURCHACE HYM SELFE MORE GREUOUS PEYNES IN HELLE. THE HEALYING MERCY WAS, THAT GOD BY SO MANY PLAGES STERED HYM TO DO PENA[N]CE. AND NOWE HE ASSAYLED WITH SO MANY YUELS BEGAN TO REPENT: BUT AFTER HE REPENTYNGE HYM SELFE AGAYNE OF HIS HELTHFUL REPENTANCE, SAYD: I KNOWE NAT OUR LORD, NOW I WYL NAT LET [TH]E PEOPLE GO. NOR YET HE MOUED WITH SO GREAT MYRACLE CEASED NAT TO PURSUE THEM: BUT BLYNDED WITH ANGER, BOLDLY ENTRED IN TO [TH]E SEE: GOD OF HIS MERCY OPPRESSED HIS DESPERAT MALYCE, THAN WHAN HE WOLDE NAT BE HEALED HE SHULDE MORE EASELY PERISSHE. THE SAME OUGHT TO BE DEMED OF [TH]E OTHER EXAMPLES OF CRUELTE, THAT BE REHERSED IN BOKES OF THE OLDE TESTAMENT, AS OF THEM THAT [TH]E FYRE BURNED, THE GROU[N]DE SWALOWED, [TH]E SWERDE DISTROYED THE SERPENTES DEUOURED. FOR IN THE GOSPELS THE EXAMPLES OF VENGEANCE ARE FEWER, BUT AL OF MERCY, HIT WAS AN EASY CORRECTION, THAT ELYMAS STRYKEN WITH SODAYN BLYNDNES, WAS TAUGHT NAT TO STRYUE AGAYNST [TH]E WORDE OF THE GOSPEL. A FEWE PAULE DELYUERED TO SATANAS IN AFFLICTION OF [TH]E FLESSHE, THAT THE SOULE MYGHT BE SAUED AT THE DAY OF DOME: AND WITH SHAME CORRECTED, SHULD TURNE TO A BETTER LYFE. THERE IS NO EXAMPLE MORE RIGOROUS THAN OF ANAMAS AND SAPHIRAS, BY PETERS CORRECTIO[N] SODAYNLY FEL DOWNE DEED, AND YET IT IS VNCERTAYN WHETHER THEYR SOULES BY DETHE OF THE BODY ARE SAUED OR NAT. FINALLY THE SELFE SAME THAT THE DA[M]NED SOULES OF THE YL LYUERS SUFFRE[D] IN HELLE, IS LESSE THA[N] THEYR MERITIS. AND SOME THERE ARE, WHO ESTEME[D] THE MERCY OF GOD SO GREAT, THAT THEY BELEUE[D] THE WICKED SPIRITES ALSO AND DA[M]NED FOLKES, ONES AFTER MANY SEASONS GONE ABOUT, SHUL BE RECEUED TO GRACE. THOUGH THIS OPINION STAYETH ON A GREAT AUTOR, YET IT HATH BE[N] REPROUED BY [TH]E P[ER]FECT FATHERS OF OUR FAYTH: WHICHE ONLY WE REHERSE FOR THIS ENTENT, THAT WE MOWE DECLARE, HOWE EXCEDYNG GREAT OPINION ME[N] HYGHLY LERNED CO[N]CEYUED OF THE MERCY OF GOD: WHO NYGHT AND DAY WERE OCCUPYED IN HOLY BOKES, WHICHE SYNGE, EXTOLLE, AND MAGNIFIE WELNERE NOTHYNGE ELS THAN THE MERCY OF GOD. NOWE IF IT BE SHEWED SUFFICIE[N]TLY, WHAT EUER WE BE OR HAUE TOUCHY[N]G GOODNES, THAT WE BE DEFE[N]DED FRO[M] IUELS DEPE[N]DYNG, THAT WE BE DELYUERED FRO[M] HURTIS OPPRESSYNG, THAT IN THE MYDDES OF OF TRIBULACIONS WE BE REFRESSHED WITH HEUENLY CO[M]FORT, ABYDE STRO[N]GE AND LUSTY, THAT BY TE[M]PORAL AFFLICTIONS WE BE EYTHER INSTRUCTED TO DO PENANCE, OR TO EXERCISE P[ER]FECT VERTUE THAT OUR SYNS DONE BE NAT TO VS IMPUTED WHERINTO SO OFT WE SLIDE, CO[M]METH AL OF [TH]E MERCY OF GOD: THAT YE MOWE MORE CLERELY PERCEYUE THE EXCEDYNG HEYGHT, BREADE, AND DEPENES THEROF, I PRAY YOU THAT WITH ME YE WYL A LYTEL BEHOLDE YOUR SELFE INWARDLY, FYRST IN [TH]E P[AR]TIE THROUGH WHICHE YE BE MOST LOTHSOM, AND AFTER IN [THA]T WHERBY YE EXCELLE, LASTLY YE MUST REGARDE THE YLS THAT OUTWARDE HANG OUER AND COMPASSE YOU ABOUT, AND AGAYNE TO THE BONRIES, OF WHOM THE HOPE IS TO YOU SHEWED. THE CONTE[M]PLACIO[N] OF AL THESE THYNGES SHALL TEACHE VS THE LARGENESSE OF DIUINE MERCY, WHEROF VERILY IS NEYTHER MEASURE NOR NUMBRE. IF WE BEHOLDE THIS FINAL BODY THE PYPE OR LYTELL HOUSE OF OUR SOULE, VNNETH ONE MAY FY[N]DE ANY BEAST MORE WEAKER, LOTHSOM, YE OR MORE WRETCHED. IF YE ENQUERE [TH]E BEGYNNYNG, THE FYRST OF OUR KYND WAS OF CLAYE. NOWE LET EUERY MA[N] CO[N]SIDRE THIS, HOWE LITEL OR NOTHYNG IS THE GREAT PO[R]POSENES WHAT EUER IS OF THE HUMOR, OF WHOSE CO[N]IELACIO[N] THE PRINCIPLES OF MANKYND TAKE BEGYNNYNGE, WHAN AS YET IT IS HYD IN THE WOMANS WOMBE. THAN HOWE FAR THAT HUMOR DISTRA[C]TETH FRO[M] HYPOCRAS AND PRECIOUS MEATES, WHERWITH THE CHILDE NAT BORNE IS NORISHED. I WYL NAT HERE REHERSE [TH]E FILTHINES OF HUMAYN BYRTH ONLY THAT YE HAUE OFT SEE, CAL TO MYNDE. WHAT IS MORE WRETCHED THAN HUMAYN BYRTH? HOWE LONGE HOWE PERILLOUS BE THE PANGES OF WOMEN TRAUAYLYNG? HOWE MISERABLE WAYLYNGES? AT LAST [TH]E CHILD HYM SELFE CREPYNG FORTH SOONE FRO[M] WEPYNG # WAYLYNG BEGYNNETH [TH]E LYFE. AND WHERE AS NATURE TO AL OTHER BEASTIS AS SOONE THEY COME FORTH, GYUETH DIUERS AS COUERYNGES OR DEFENSES, SHELS, BARKES, THYCKE SKYNS, PRICKES, HEARES, BRISTILS, QUILS, FETHERS, SCALES, FLISSIS, AND ALSO OTHERWHILE DEFE[N]DETH [TH]E STU[M]PES AND TREES FRO[M] COLDE # HEATE WITH A DOUBLE BARKE: ONLY MANKYND NAKED, # ON [TH]E BARE GROU[N]DE THE DAY OF HIS BYRTHE SHE CASTETH OUT, FORTHWITH TO WEPE # WAYLE, WHO IN THIS POYNT WOLDE NAT IUGE YE A CHEKYN CREPT OUT OF THE SHELL BROKEN MORE HAPPY THA[N] MA[N]KYND? FARTHER, SE HOWE HE IS SWADLED, HIS MOUTHE TOTHLES, HIS TONGE SPECHELES, HIS EIES CUN NAT SUFFRE [TH]E NEWE LYGHT, AND FARETH AS IT WOLD ENTRE THE DARKENES OF THE MOTHERS WO[M]BE AGAYNE, THAT HE LEFT, THE MOLDE LONGE QUAUERYNG, A TAKE[N] AMO[N]GE AL BEASTIS GREATTEST WEAKENES, BREFLY ALL THE LITEL BODY IS WEAKE, IN WHICHE IS NO MEMBRE [THA]T DOTH HIS DEWTY. MOST PART OF ALL OTHER BEASTIS AS SOONE AS THEY BE BROUGHT FORTH EMPLOYE [TH]E GYFTES OF THEYR NATURE SOM ARE SWYFT, AS HORSES. ASSOONE AS THE BUTTERFLIE COMETH OUT OF [TH]E SKYN FLEETH: IT IS NAT SURE WRASTLYNG W[I]T[H] A LEONS WHELPE. ASSOONE AS FYSSHES BE SPAUMED THEY SWYMME: TADPOULES TADPOULES ROLLEN THEM SELFE WITH GREAT SWYFTNES BEFORE THEY MOWE BE CALLED OR HAUE ANY SHAP OF FROGGES: ONLY WHAT OTHER THYNG KNOWETH MA[N]KYND BY COURSE OF NATURE THAN TO WEPE? HOWE LO[N]GE LERNETH HE TO GO? WHAN HE HATH LERNED TO GO ON .II. FEET, HOW LONGE MUST HE LERNE TO SPEKE? YEA HE CAN NAT FEDE, EXCEPT HE BE BE TAUGHT. ADDE NOW SO MANY KYNDES OF SICKENES, THAT VNNETH CUN BE REHERSED, AND SPECIALLY [THA]T NEWE, THAT IT IS HARDE TO HEALE THEM: NOWE BE IT AMO[N]GE THOLDE MANY BE VNCURABLE. SOM TAKE MA[N]KYNDE SOONE AFTER THE BYRTH, SOM ALSO IN THE BYRTH, AS LEPRE, FALLY[N]G IUEL, WHERBY MANY DYE OR THEY BEGYN TO LYUE. AND THIS WHILE I SPEKE NOTHYNGE OF THEM THAT BE BORNE WITH MANY DEFAUTES OF NATUR[E] # MYSSHAPEN. NOWE LET ECHE CO[N]SYDRE THIS BY HYM SELFE, WHAT DO[M]MAGES HE HATH SUFFRED I[N] YOUTH, HOW FUGITYUE YOUTH IS, HOW CAREFUL MA[N]NES STATE, HOW WRETCHED OLDE AGE: AND SO FORTH HOWE SHORT [TH]E HOLLE LYFE, THOUGH ONE HAP TO BE OLDE, WHICHE YET CHANCETH TO VERY FEWE. WHOSE EUER OF YOU IS AT MA[N]NES STATE, LET HYM REKEN: HORDRE OF THE LYFE PAST, # COU[N]T FRO WHAT SICKENESSIS, FRO[M] HOW GREAT PERILS HE IS ESCAPED, # LET HYM THANKE [TH]E MERCY OF GOD. VERILY I WOLDE REKEN AMO[N]GE BODILY YUELS AS PRINCIPAL THE SEDES OF ALL MANER VICES FASTE ROUTED IN VS, HOWE GREATLY TO A[N]GER TO BODILY PLEASURE TO RIOT, TO E[N]UY, TO AMBICION, TO COUETOUSNES TO RAPINE FRO[M] OUR MOTHERS WOMBE WE BE ENCLINED: WHERE ALOTHER BEASTIS LYUEN LOWABLY WITHIN THE DESYRES OF NATURE. HOWE LABOROUS IS THE WRASTYNGE TO VS AL W[I]T[H] THESE LEAUYNGES OF OLDE ADAM? TO HOWE FEWE LUCKY? THE SOULE IS OUER LADEN WITH WEYGHT OF THE ERTHLY BODY: AND WHETHER IT WYL OR WYL NAT, IS DROWNED IN THESE THYNGES [THA]T THOTHER ALOWETH. FARTHERMORE CO[N]SYDRE WHAT ROUTE OF IUELS ENUIRON VS WITHOUT, AND ONE MAY FYNDE MANY MO PERISSHEN BY CHANCE THAN SICKENES. HOWE MANY DISTROYEN [TH]E LIGHTNY[N]G ERTH QUAKES, GROU[N]D OPENYNGES, LAKES, FLODDES OF [TH]E SEE AND RYUERS, INFECTOUS AER, VENOM, WYLD BEASTIS, FALLYNG OF HUGE THYNGES, YL PHISICIO[N]S: BUT NO WAY GREATTER DISTRUCTION THAN THROUGH WARRES? TRULY AL THESE MYSCHEUSES THRETTEN TO DISTROYE BUT THE BODY. HOW MANY DA[N]GERS HANG OUER [TH]E SOULE? FRO THE FLESHE HOUSHOLD E[N]NEMY, FRO THE WORLD NOWE FLATRYNG THAT IT MAY STRANGLE, NOWE RAGYNG THAT IT MAY OPPRESSE, FRO WICKED SPIRITES [THA]T OTHERWHYLE TRANSFIGURE THEM SELFE LYKE ANGELS OF LYGHT. WHO DREDETH NAT OF THESE [TH]E MULTITUDE, POWERS, DISCEIT, MALICE, AND VNSACIABLE DESYRE TO DISTROYE? NOWE WHO AMO[N]GE THESE IUELS WOLD IT NAT NERE FLEE, DETHE CERTAYNE TO ECHE, THE DAY VNCERTAYNE, THE RIGOROUSNES OF THEXTREME DOME, [TH]E PEYNES OF HELLE EUERLASTYNG? I SE YOU TREMBLE AT THONLY REME[M]BRYNGE OF THESE SO GREAT MYSCHEUOUS, AND NO WRONGE: BUT [TH]E MORE YE HERE OF IUELS AND DANGERS, THE MORE YE BE BOU[N]DE TO THE MERCY OF GOD, WHICHE AMO[N]GE AL THESE YLS NAT ONLY DEFE[N]DETH THOSE THAT TRUST THERON, BUT ALSO TURNETH ALL THESE THYNGES TO VS IN OCCASION OF MORE FELICITE. WHAT SO EUER CALAMITE WE HAUE HERE WE MOWE WYTE IT THE SYN OF OLDE ADAM: BUT FOR [TH]E FELICITE IN PLACE OF CALAMITE TO VS YELDE[N] MORE PLE[N]TIFULLY, WE OUGHT TO THA[N]KE THE NEWE ADAM, THAT IS CHRIST JESU OF AL CREATURES PREYSED [TH]E WORLD WITHOUT ENDE. SATANAS EXPELLED VS OUT OF PARADISE, CHRISTE FRO THERTHLY PARADISE OPENED VS THE HEUE[N]LY KYNGDOME. THE SERPENT DROUE VS TO DIUERS SORROWES OF THIS LIFE CHRIST RESTORED VS TO IOYES EUER LASTYNG OF LYFE I[M]MORTAL. SATANAS BY HIS GYLE GOT VS BODILY DETH, CHRIST BY HIS MERCY REWARDED VS LYFE ET[ER]NAL, TO WHOM WHO SO EUER WITH A PURE HERT YELDETH HYM, NEDETH TO DREDE NO KY[N]DE OF E[N]NEMIES. HE OUERCAME THE WORLDE, HE VANQUESHED AL SATANAS TYRA[N]NY, HE TURNED [TH]E FLESSHE INTO SPIRITE. THAT HE OUERCAME IS OF HIS POWER: [THA]T HE OUERCAME FOR VS, IS OF HIS MERCY. LET VS HONORE HIS MERCIFULL MYGHT, AND TAKE FRUICION OF HIS MYGHTYFUL MERCY. AL THY[N]GES WE MOWE DO BY HYM, THAT MAKETH VS MIGHTY, IF WE ABYDE WITH HYM: AL THY[N]GES WE POSSESSE BY HY[M], IN WHOM IS AL GOODNES EUERIWHERE VS DEFENDYNG, AYDYNG, CO[M]FORTYNG, ENCREASYNG BY HIS MERCY, LYKE AS SAYTHE THE PROPHET IN PSALMO: THEY THAT HOPE IN OUR LORDE MERCY SHALL ENUIRON. TO WHAT GREAT ILS ARE THEY SUBIECT, THAT PUT THEIR TRUST IN BODILY GYFTES, IN RICHES, IN CHARES, IN HORSES, IN WORDLY PRUDE[N]CE, I[N] THEYR MERITES AND DEDIS? BUT BY WHAT SUCCOURS IS THE IUSTEMA[N] OUT OF CARE? TRULY SAYTH HE, I TRUST IN [TH]E MULTITUDE OF THY MERCY. AND A LYTEL AFTER: LORDE AS WITH THE BUCLER OF THY GOOD WYL HAST CROWNED VS. WHAN YE HERE, OF THY GOOD WYL, YE VNDERSTAND [TH]E HOPE OF YOUR OWNE MERITES TO BE EXCLUDED. WHERE [TH]E STRENGTHES OF NATURE FAYLE VS, WHERE OUR MERITES FORSAKE VS, THER[E] MERCY SUCCOURETH VS. THE WARRIOURS SHILDES COUER BUT ONE PART OF THE BODY, THE BUCCLER OF DIUINE MERCY FENSIUELY COUERETH VS AL EUERIWHERE, ABOUE AGAYNST THE FYRIE DARTES OF WICKED SPIRITES, THAT HANGE OUER VS FRO[M] THE CELESTIENS: BENETH AGAYNST THE FLEYGHT OF THE SERPENT WAYTYNGE TO ATTRAP VS: AFORE LEST THYNGES PRESENT GREUE VS: BEHYNDE LEST THYNGES PAST E[N]UADE VS AGAYNE: ON [TH]E RYGHT HA[N]DE LEST PROSPERITE MAKE VS INSOLENT: ON THE LYFT HAND LEST ADUERSITE OUERTHROWE VS. TRUSTYNG I[N] THIS BUCLER DAUID CRIETH OUT: OUR LORDE IS MY HELPER, I WYLL NAT DREDE WHAT A MAN CAN DO TO ME. AND IN ANOTHER PLACE: I WYL NAT FEARE A THOUSAND PEOPLE CO[M]PASSYNG ME ABOUT. BUT PAULE THAPOSTLE CRYETH OUT YET MORE BOLDLY WRITYNG TO THE ROMAYNS: IF GOD BE FOR VS SAYTH HE, WHO SHALBE AGAYNST VS? THAT NOBLE WARRIOUR ARMED HYM WITH AL THE HARNEIS AFTHE SAYTH, WHICH FORTIFIETH VS NAT BY HOPE OF OUR WARKES, BUT OF DIUINE MERCY. BE BOLDE ON THIS ARMOUR, NAT ONELY DISPISED GREFE, HU[N]GER, POUERTE, PERIL, P[ER]SECUCION: BUT ALSO THE TYRANS SWERD, THRETNYNG HYM PRESENTLY TO FLE. THE HUMAYN CRUELNES MAY NOTHYNG DO, WHERE THE MERCY OF GOD IS REDY AT HANDE TO DEFENDE: YEA THAT IS STRONGER, HE DISPISED BESIDE DETH AND LYFE, A[N]GELS, PRINCIPALITES, VERTUES, THYNGES PRESENT, TO COME, FORTUUDE, ALTITUDE, DEPTHE: # SO FORTH, IF ANY OTHER CREATURE WERE IN THE HEUE[N]S, OR IN ERTH, OR IN HELLE. AND THIS IS HE WHO KNOWYNG HIS WEAKENES CALLETH HYM SELFE AN ERTHE[N] POT. WE HAUE SAYTH HE, THIS TREASURE I[N] ERTHE[N] POTTES. FRO WHENS THA[N] HATH THIS BRITELL ERTHE[N] POT SO MOCHE STRENGTH? BY THE GRACE SAYTH HE, OF GOD, I AM IT THAT I AM . WHAT IS THE GRACE OF GOD? LET VS GLADLY GLORIFY WITH PAULE IN OUR INFIRMITES, THAT THE VERTUE OF CHRISTE MAY DWELLE IN VS: FOR SO IT IS MORE EXPEDIE[N]T FOR VS, THAT BY CONTE[M]PLACION OF OUR MISERIES WE MOWE GLORIFIE THE MERCIES OF GOD. AND YET THE MEAN WHILE IF HIT LYKE BEHOLDE THY SELFE THOU MAN, IN THAT PARTE THAT THOU EXCELLEST THE OTHER BEASTIS. FOR IF THOU ESTEME THY SELFE AFTER THE GOODNESSIS OF BODY, THOU SEEST THOU ART LOWER THAN MANY BRUTE BEASTIS, IN LARGENES THE CAMELS EXCEDEN THE, IN SWYFTNES THE TIGERS, IN STRENGTH THE BULS, IN COLOUR THE SWANS, IN APPARAYLE PECOCKES, IN HELTH SOMNES [TH]E FISSHES, IF WE BELEUE THE PROUERBE: YEA WELNERE AL BEASTIS, IN QUICKE FYGHT LYNCES AND EGLES, IN SMELLYNG GRINES, IN LO[N]GE LYFE HARTIS AND CROWES. AND YET IF ONE CO[N]SYDRE [TH]E GYFTES OF THE HUMAYN BODY, HE SHAL HERE FY[N]DE WHERIN HE MAY PREYSE [TH]E MERCY OF GOD. WHAT SAGACITE OF THE WHAT GREAT CO[N]FORMITE OF ME[M]BRES, HOW FEET INSTRUMENTES TO DYUERS VSES? BUT OF THOSE THYNGES ALSO LACTANTIUS A MA[N] OF SINGULAR ELOQUE[N]CE CO[M]PILED A BOKE, WHICHE HE NAMETH DE OPIFICIO DEI. THAT BOKE SHALBE RED WITH PROFIT, IF WE MOWE REME[M]BRE WHAT SO EUER GOODNES IS IN THE BODY, # THAT IT AL P[RO]CEDETH FRO[M] THE MERCY OF GOD, TO BE SERUANT LIKE BOUND TO DIUINE OBEYSANCE. OTHER WISE HE [THA]T WYL GLORIFIE IN BODILY GYFTES SHAL BY # BY HERE ESAIE. XL. AL FLESSHE IS HEY # AL GLORY THEROF IS AS [TH]E FLOWER OF HEY. ECCLE. X. WHY ART PROWDE THOU DUST AND ASSHES? NEYTHER IN GYFTES OF THE SOULE, IN WHICHE P[AR]T MA[N] IS MORE MARUELOUS, HE HATH OUGHT THAT HE TO HYM SELFE MAY CHALENGE. HE THAT MADE THE BODY FORMED THE SOULE, THE BODY HE WROUGHT OF SLYME, AND PUT IN THE SOULE WITH INSPIRYNG OF HIS MOUTHE. AND THERFORE OF THOTHER BEASTIS [TH]E SOULE # BODY PERISHE TOGETHER, OURS IS A LYUE AFTER [TH]E BODY TYL SHE RECEYUE IT AGAYNE IN [TH]E RESURRECTIO[N] P[RO]MISED. NOWE HOWE EFFECTUAL A THYNG THE SOULE IS, [TH]E VERY DETH DECLARETH, WHICH ASSOON AS SHE DEP[EN]TETH, THERE LYETH THE CARKES VNPROFITABLE: WHERE IS [TH]E HEATE, WHERE IS THE COLOUR, WHERE IS THE MOUYNG, WHERE IS THE MYGHT OF AL THE WYTTES? AND YET WHYLE THE SOULE IS HOLDE[N] FAST TYED TO THIS SO VNHAPPY SELY BODY, DOYNG NOTHYNG BUT THROUGH THE BODILY INSTRUME[N]TIS, WHICH VERY OFT LET [THA]T SHE MAY NAT PUT FORTH HER NATIUE POWER, HOW MARUELOUS IS [TH]E SWYFTNES AND PROFOU[N]D VNDERSTANDYNG OF [TH]E HUMAYN MY[N]DE? WHAT EXCEDYNG TREASURE OF REME[M]BRANCE? WHAT IS SO HYD IN THE SECRETES OF NATURE, OR IN HEUE[N]S, OR IN ERTHE THAT MANS WYT CAN NAT MARKE, P[ER]CEYUE, AND DISCUSSE? IT IS A GREAT THYNG, THAT MANY BY SITUACION AND MOUYNG OF THE STERRES SHEWE WHAT SHAL FAL MANY YERES TO CO[M]ME: BUT IT IS MORE THAT BY [TH]E THYNGES WROUGHT THE EUERLASTY[N]G POWER AND GODHEAD OF THE SAME WORKER IS FOUNDE OUT, WYTNES IS PAULE: HOWE MOCHE IS THE SWYFTNES OF MA[N]S WIT, IN HOWE SHORT SPACE, HOWE MANY THY[N]GES MA[N]S WIT BEHOLDETH ATONES? BUT HOW EXCEDYNG IS [TH]E POWER OF MEMORIE, THAT [TH]E SHAPS OF SO MANY THYNGES, SO MANY NAMES OF THYNGES CO[M]MITTED TO HER BY MINISTRACION OF THE WITTIS, SHE TRULY OBSERUETH. I WYLL HERE SPEKE NOTHYNG OF THEM, THAT MANY DISCIPLINS SO DIFFICILE TO KNOWE, FARTHER SO MANY LA[N]GAGES HAUE LERNED, AND THAT THEY LERNED, RETEYNE. LET HYM OF YOU THAT WYL THYNKE, HOWE MANY FOLKES FACES # NAMES HE REME[M]BRETH, HOWE MANY SHAPS OF BEASTIS, TREES HERBES, PLACES, AND OF OTHER INUMERABLE THY[N]GES HE KNOWETH AND MEMORIALLY CLEAPETH THEM BY NAME. THE CO[M]MON PEOPLE CALLE THESE GYFTES OF NATUR[E], WHA[N] IN DEDE THEY BE GYFTES OF DIUINE MERCY, WHICHE ARE DEPARTED TO ECHE NAT AFTER OUR MERITES, BUT AFTER HIS BENIGNITE. AL THESE THY[N]GES THE P[RO]DIGAL CHILD ABUSE TO [TH]E PLEASURE OF HUMAYN WYL, NAT ONLY IS NAT WITHDRAWEN THAT WAS GYUEN, BUT BY GRACE MORE ABUNDANT LIBERALITE OF GYFTES IS ADDED. BY LAW HE VS INSTRUCTED, BY HIS SON, WHOM HOLLE HE GAUE TO VS, HE TAUGHT VS THE SECRETES OF GOD, BY HIS SPIRITE HE ENRICHED OUR SOULES WITH DYUERS GYFTES, PASSYNG HUMAYN STRENGTHES. HE GYUETH VNDERSTA[N]DYNG OF MYSTICALL SCRIPTURES, THAT SHYNE AFORE AND CO[M]FORT VS IN AL YLS, HE GYUETH FORKNOWLEGE OF THYNGES TO COME, HE GYUETH TONGES TO SPEKE SONDRY LA[N]GAGES, TO CO[N]TEMNE VENOM TO HEALE SICKENESSIS, TO REYSE THE DEED, TO CO[N]FOU[N]D NOYFUL SPIRITES, HE GYUETH POWER TO OUERCO[M]E HEL GATES, HE GRAU[N]TETH VS TO BE ME[M]BRES OF CHRIST, CHILDRE[N] OF GOD, P[AR]TENERS OF THE KYNGDOME CELESTIAL, THAT NEUER SHAL HAUE ENDE. HERE COU[N]T TO ME WHAT THOU WERE WROUGHT, WITHOUT DOUT OF THE ONE PART CLAYE, THA[N] HOW MOCHE VNDER THE CO[N]DICIO[N] OF BEASTIS SYN THE DEIECT. AGAYNE, TO WHAT DIGNITE, TO WHAT FELICITE THOU ART CALLED, AND THOU SHALT CLERELY SE, [TH]E MERCIES OF OUR LORDE HAUE NEYTHER NU[M]BRE NOR MEASURE. WHAT IS MORE DESPISED THAN SCARBETES? YET IS A SCARBET PURE IN CO[M]PARISO[N] TO [TH]E FYLTHES OF A SYNNER. WHAT IS HYGHER THAN ANGELS? WERE IT NAT OUT OF AL MEASURE TO MAKE AN ANGEL OF A SCARBET? NOWE MAN MORE ABIECT THA[N] A SCARBET, HE MADE GREATTER THAN A[N]GEL, I MAY BOLDLY SAY, HE MADE HYM A GOD. FOR WHY SHULDE NAT I DARE [THA]T THE SCRIPTURE IS BOLD TO SAY: I HAUE SAYD YE BE GODDIS, AND ALL EXCELLENT CHILDREN. WHAT SO EUER COMETH OF GOD IS MADE IN A MANER GOD. WHAT SO EUER IS IOYNED TO THE BODY # SPIRITE OF CHRISTE, COMETH IN TO THE FELOWSHIP # P[AR]TTAKYNG OF HIS NAMES. HERE IF NOTHYNG IS [THA]T THOU TO THY MERITIS MAYST ASCRIBE, GLORIFIE THE MERCY OF GOD, WORSHYP THE MERCY OF GOD, ENBRACE # KYSSE [TH]E MERCY OF GOD. IT [THA]T ANY GO ABOUT TO CLAYME ANY PART OF THIS TO HYM SELFE, PAULE THAPOSTLE WYL BY # BY CRIE OUT AGAYNST HYM, YELDYNG AL THESE THYNGES TO THE GRACE OF GOD. AL HIS PISTILS FOU[N]DE OUT [TH]E WORDE OF GRACE: WHICHE AS OFT AS THOU HEREST VNDERSTA[N]DE [TH]E MERCY OF GOD TO [TH]E CO[M]MENDED OF GRACE IT IS, THAT WE BE PURGED FRO[M] SY[N]NES, THROUGH GRACE WE BELEUE, OF GRACE IT IS THAT BY HIS SPIRITE CHARITE IS SPRED IN OUR HARTES, WHERBY WE DO GOOD WARKES. FOR WE BE NAT SUFFICIENT BY OUR SELFE, AS OF OUR SELFE: BUT AL OUR ABLENES COMETH FRO[M] GOD. IF PAULE SAYD TROUTH WHERE BE THOSE VNSHAMFAST FELOWES, [THA]T SELLE EUERY BODY THEYR GOOD WARKES, AS THOUGH THEY HAD SO MOCHE AT HOME, THAT THEY MOUGHT ENRICHE OTHER? THEY BE MISERABLE, THAT SO SELLE THEYR GOOD DEDES CURSED THEY BE THAT TRUST I[N] ME[N]NES WARKES. WHO THAT IS GREUED WITH THE FYRST DISEASE, LET HYM HERE THAT THE CHURCHE LAODICE[N]S HERETH IN [TH]E APOCALYPS. THOU SAYST: I AM RICHE, AND PLE[N]TIFUL, AND NEDE NOTHYNG, AND CANST NAT TEL THAT THOU ART A WRETCHE, MESERABLE, PORE, BLYNDE, # NAKED. BUT THEY ALSO SYN MORE GREUOUSLY, THAT OF THABU[N]DANCE OF THEYR GOOD WARKES PROMISE OTHER RICHES, BUT WHAT COU[N]SAYLETH THE HOLY GOST SUCHE FOLKE? I COU[N]SAYLE THE SAYTH HE, TO BYE FIRY GOLDE OF ME, PROUED, THAT THOU BE MADE RYCHE IN DEDE. AND THOU THAT KNOWEST THYN OWNE POUERTE, WHY BEGGEST OF BEGGERS?. S. JAMES SAYTH: IF ANY WANT WYSEDOM, LET HYM ASKE IT OF GOD, THAT GYUETH TO ECHE ABUNDANTLY, AND ABRAYDETH NONE THEROF. EUERY GOOD GYFT, # EUERY P[ER]FECT GYFT DESCENDETH FRO[M] ABOUE FRO[M] [TH]E FATHER OF LYGHTES. AND ASKEST THOU OF A MA[N] [TH]E GARMENT OF GOOD WARKES, WHICHE IS [TH]E PITEOUSLY NAKED, THE MORE GOODLY HEREKENED HYM SELFE CLOTHER? AKNOWLEGE THY MISERY, AND [TH]E MERCY OF GOD IS REDY. AMONGE MEN, THAT ABRAYD A GOOD TURNE, [THA]T FOR ONE PLEASURE LOKE TO HAUE MANY, IS NOTHYNG DERER BOUGHT, THAN THAT IS BOUGHT WITH PRAYERS: WITH GOD IS NOTHY[N]G SO FRE, AS THAT WITH TWO LYTELL PECIS OF MONEY IS BOUGHT, PRAYER AND TRUST FOR HE THAT SO WYL SELLE HIS MERCY , HATH GYUE[N] VS [TH]E SAME PRICE TO PAY FOR IT. WE HAUE SPOKE[N] MANY THY[N]GES WELBELOUED BRETHERN, OF [TH]E MERCY OF GOD, BUT THERE IS MOCHE MORE TO SAY, IF WE SHULD REPETE AL THY[N]GES OF HOLY SCRIPTURE, WHICHE PREYSE CO[M]ME[N]DE TO VS [TH]E GREATNES OF DIUINE MERCY. THE REMENA[N]T IS, THAT I WOLDE EXHORT YOU IN FEWE WORDES, THAT NONE FOR PRESUMPCION SHULD MAKE HYMSELFE VNWORTHY OF [TH]E MERCY OF GOD, [THA]T IS SO REDY: OR FOR YL CORAGE OF MY[N]DE SHULDE DISPEYRE [TH]E MERCY OF GOD. AND AFTER WE WYL SHORTLY DECLARE, WHAT THYNGES PROUOKE [TH]E MERCY OF GOD. AND THIS SHALBE THENDE OF OUR SERMON, IF THE MERCY OF OUR LORDE SHAL VOUCHESAFE TO BE P[RE]SENT AND FAUORYNG VNTO ME SPEKYNG TO YOU. GOD GOD ABORRETH NOTHYNG SO MOCHE AS PRYDE # OBSTACLENES: FOR THE PROUDE HE RESISTETH, AND GYUETH GRACE TO THE HU[M]BLE. TO THIS BLYND MADNES # MAD BLYNDNES MANY ARE BROUGHT BY PROSPERITE OF TEMPORALL GOODES, THAT AS FORGETFULL OF THEYR MAKER THEY LYUE[N] AFTER [TH]E PLEASURE OF THEYR MY[N]DE, SO MOCHE VNTHOUGHTFUL TO AME[N]DE THEYR LYFE, THAT THEY BOST VNGRACIOUSNES, STRONGE # MYGHTY IN WICKEDNES, AND AS WE REDE I[N] AN OTHER PLACE: THEY BOST THEYR YLL DOYNGE, AND REIOYCE IN MOST VNGRACIOUS THYNGES. WHEROF SOLOMAN WRITETH: THE WICKED MA[N] WHAN HE COMETH TO THE BOTTUM OF YLS, CARETH NAT. AND SUCHE FOLKE WRITETH PAULE: GOD GYUETHE THEM VNLOWABLE VNDERSTA[N]DYNG, THAT THEY MOWE DO THOSE THYNGES, [THA]T BE NAT CO[M]MELY. SOM OF THEM P[RO]MISYNG THEM SELFE THAT THEY SHAL SKAPE FOR EUER VNPUNYSSHED, DISPISE HELTHSOM MONYSSHYNG, AND RECEYUE NAT WHAT SO EUER MAY PROUOKE THEM TO REPENTANCE, SAYENG: LET GOD HAUE HEUEN HYMSELFE, LET HYM LEAUE VS [TH]E ERTHE. OF THESE SPEKETH MOYSES IN HIS CA[N]TICLE, WHAN AFTER MANY GREAT BENEFITTIS OF GOD VPON THE PEOPLE OF ISRAEL REME[M]BRED, HE ADDETH: MY WELBELOUED IS WAXED GROSSE AND KYCKETH: HE IS WAXED FAT AND BRODE: HE HATH FORSAKE[N] GOD HIS MAKER: # IS DEPARTED FRO[M] GOD HIS SAUIOUR. THE PSAL. 72. PEYNTETH THIS MANER OF ME[N]: THEY BE NAT IN THE LABOUR OF ME[N], # THEY SHAL NAT BE SCORGED WITH MEN. FOR [THA]T PRYDE RETEYNETH THEM, THEY BE[N] COUERED WITH INIQUITE # THEYR WICKEDNES, THEY BE COME I[N]TO IL AFFECTIO[N] OF HERT. THEY HAUE THOUGHT AND SPOKE[N] LEUDNES, AND THEY HAUE SPOKEN WICKEDLY AGAYNST ALMYGHTY GOD. THEY HAUE SET THEYR MOUTH AGAYNST THE HEUEN, AND THEYR TO[N]GE IS GON OUER IN ERTHE. BUT HERE WHAT ENDE FOLOWETH THAT VNHAPPY FELICITE. YET FOR THEYR DISCEYTES THOU HAST BEGYLED THEM, [THO]U HAST CAST THEM DOWNE, WHAN THEY WOLDE ARYSEN VP, HOWE WERE THEY DISCO[M]FORTED? SO DAYLY THEY FAYLED, THEY PERISSHED FOR THEYR WICKEDNES. GOOD LORDE IN THY CITE SHALT THE IMAGE OF THEM TO NAUGHT AS THE DREAME OF THEM [THA]T RYSE FRO[M] SLEPE. TO THEM THAT FOLOWYNG LUCIFERS EXAMPLE RYSE VP AGAYNST GOD, SHAL FALL [THA]T OUR LORDE THRETNETH IN [TH]E GOSPEL I SAW SATANAS AS LIGHTNYNG FRO[M] HEUEN FALLYNG. AND COROZAIM THROUGH THE ABU[N]DANCE OF TRA[N]SITORY THYNGES WICKEDLY SWELLYNG HERETH: WO TO [TH]E COROZAIM, FOR THOU THAT ART NOWE LYFT VP TO HEUE[N] BY THY PRYDE, SHALT BE PLUCT DOWNE TO HELL BY [TH]E VE[N]GEANCE OF GOD. PAULE ALSO SOMTYME ON TRUST OF HIS COU[N]TREY LAWES FIERCE # PROWDE, AND THRETNYNG TO FLEE [TH]E DISCIPLES OF OUR LORDE, AND THERFORE HE BY THE RIGHT HAND OF GOD OUERTHROWEN TO [TH]E ERTHE , HERETH: IT IS HARDE FOR [TH]E TO KYCKE AGAYNST [TH]E PRICKE. BUT BICAUSE IN HIS DEDE WAS ERROUR AND NAT WAYWARD MALICE, HE OPTEYNED MERCY. ASSOON AS HE AKNOWLEGED HIS SYN GOD FORGAUE HYM, AND NAT ONLY FORGAUE HYM, BUT ALSO OF A WOLFE MADE HY[M] A SHEPE, AND OF A TYRAN A POSTLE. BUT [TH]E CURSE OF GOD HANGETH OUER THEM, THAT CONTYNUYNG IN SYNNES, AT LAST BEYNG INDURATED # OBSTINATE IN THEM, WYLL NAT VNDERSTA[N]DE TO DO WEL: WHO SAY TO GOD: GO THY WAY FRO[M] VS, WE WYL NAT HAUE THE KNOWLEGE OF THY WAYES. AGAYNE THEY [THA]T ESAIE SPEKETH OF, WHOM OUR LORDE CALLYNG TO WEPYNG, WAYLYNG CUTTYNG OF THEYR HEARES, AND TO WEARE SHERTES OF HEARE, THEY MAKE MYRTH AND REUEL, KYLLYNG CALUES, AND SACRIFICING SHEPE, [THA]T THEY MOW EATE THE FLESSHE, # DRYNKE WYNE, SAYENG: LET VS EATE AND DRYNKE, FOR TOMOROWE WE SHAL DYE. AND THEY AS SAYTH THE SAME P[RO]PHET, [THA]T SCORNE [TH]E THRETNYNGES OF OUR LORDE, STERYNG THEM TO REPE[N]T: BYD BYD AGAYNE, BYD BYD AGAYNE, ABYDE ABYDE AGAYNE, ABYDE ABYDE AGAYNE, A LITEL THERE, A LYTEL THERE. AND THE WHICHE AGAYNE SAY IN ANOTHER PLACE: WE WYL NAT HERE OUR LORDE, BUT WE WYL DYE IN OUR SYNNES: TO THESE AS SAYTH THE OLDE PROUERBE, PACIENCE OFTENTYMES GREUED IS MADE FUROR # MADNES, AND THE MERCY OF OUR LORDE IS TURNED INTO GREUOUSER DA[M]NACIO[N]: FOR OUR LORDE MOCKED IN ESAIE ANSWERETH AFTER: THE WORDE OF OUR LORDE SHALBE TO THEM, BYD BYD AGAYNE, BYD BYD AGAYN ABYDE ABYDE AGAYNE, ABYDE ABYDE AGAYNE A LITEL THERE, A LYTEL THERE, THAT THEY MAY GO # FALL BACKEWARDE, AND BE AL TO RENT, AND ATTRAPPED, # TAKEN. THESE VNHAPPY FOLKE GO, LEFT IN THEYR YLL DESYRES, ALWAY WAXING WORSE, THEY FALL I[N]TO THE PYT OF WYCKEDNES, THEY BE TANGLED IN THE CORDES OF SYN, THEY BE TAKE[N] IN THE NET OF EUERLASTYNG DA[M]NACION, LEADY[N]G THEYR DAYES AMO[N]GE THEYR GOODES, AND I[N] A MOME[N]T THEY GO TO HELL. O VERY WRETCHED CREATURES, # HOLLY GYUE[N] TO DISTRUCTIO[N], WHO LIKE AS BEASTIS BE FATTED TO BE KYLD, WHOM NEYTHER THE ENORMITE OF SYNNES MAKETH TO FORGYUE PRYDE, NOT SO GREAT KYNDNES OF GOD TE[N]DRETH THEM TO REPENT. THE MERCY OF GOD SUFFRETH THE SO OFT SYNNYNG, [THA]T THOU SHULDEST MEND HE GYUETH THE SPACE TO REPENT: # IN THE MEAN WHILE HE TAKETH NAT FRO[M] THE HIS LIBERALITE, HE GYUETH THE GOOD HELTH, HE GYUETH THE RICHES, HE GYUETH THE OTHER CO[M]MODITIES OF [TH]E LIFE, AS IN MANER SETTYNG VP # CASTYNG COLES OF FIRE OUER THY HEED, THAT IF [THO]U CANST NAT HATE THY SYN, BICAUSE IT IS SO SHAMEFULL, YET AL LEST SHULDEST BEGYN IT, SITH IT DISPLEASETH SO LOUYNG A FATHER. ESCHINUS A YO[N]GE MAN P[ER]CEYUYNG IN A PLAY THE MARUELOUS KY[N]DNES OF HIS FATHER TOWARD HYM OFFENDYNG WAS MOUED, THAT FRO[M] THENS FORTH HE WOLD HAUE HYM I[N] GREATTER REUERE[N]CE, THESE BE HIS WORDES: WHAT THYNG IS THIS? IS THIS TO BE A FADER, OR THIS TO BE A SON? IF HE WERE MY BROTHER OR FELOWE, HOW MYGHT HE FOLOW MORE MY MYNDE? IS HE NAT TO BE LOUED? OUGHT HE NAT TO BE BORNE IN MYNDE? A[ND] HE HATH PUT ME I[N] A GREAT CARE WITH HIS EASYNES, LEST VNWARE I SHULD OUGHT DO CO[N]TRARY TO HIS MYNDE, FOR KNOWYNG I WYLL BEWARE OF IT. IF FATHERLY KYNDNES WYTTY CHILDRE[N] TO HATE SYN, THOU VNHAPPY SYNNER WAXEST MORE # MORE OBSTINATE BY SO GREAT GOODNES OF THY FATHER, AND HEREST NAT PAULE RECLAYMYNG THE FRO[M] MADNES? DISPISETH THOU SAYTH HE, [TH]E RICHES OF HIS GOODNES, OF HIS PACIENCE AND MEKENES? KNOWEST NAT THAT THE GE[N]TYLNES OF GOD LEADETH [TH]E TO REPENTA[N]CE? BUT AFTER THY HARDNES AND HART NAT WYLLYNG TO REPE[N]T, THOU GETHEREST VNTO THE A TREASURE OF ANGER I[N] THE DAY OF ANGER, # THE REUELACIO[N] OF THE IUST IUGEME[N]T OF GOD. NO BEAST IS SO WYLDE, [THA]T BY MENS DILIGE[N]CE # LABOR IS NAT TAMED, # [THO]U P[RO]UOKED BY SO EXCEDY[N]G BENEFIT OF GOD, ART ALSO MORE FIERCE AGAYNST HYM? NOTHYNG IS SO HARDE, THAT IS NAT MADE SOFT BY CRAFT OF MEN. BRASSE MELTETH IN THE FURNES, YRO[N] BY FYRE IS MADE SOFT, HORNE WITH WAXE POURED IN SOWPLETH, THE INUI[N]CIBLE HARDNES OF [TH]E DIAMOND IS OUERCO[M]E W[I]T[H] GOTTIS BLOD, AND O HART HARDER THAN HORNE, HARDER THAN YRON, HARDER THA[N] THE DIAMOND, THAT NEYTHER [TH]E FIRE OF HELL, NOR THE KYNDNES OF THY MOST GE[N]TYL FATHER, NOR THE BLOD OF [TH]E VNDEFILED LAMBE SHED FOR THE MOLLIFIETH THE: YE BUT RATHER IS MADE MORE HARDER: NOW BE IOYFUL, MAKE TRIUMPHE OF WICKEDNES, THO[U] HAST OUERCOME WRETCHE, THOU HAST OUERCO[M]E DIUINE CRAFT, THAT IS MOST VNHAPPY VICTORY. VNHAPPY IS THE GROU[N]D, AS SAYTH PAULE, AND NEREST THE CURSE OF GOD, WHICHE WHAN IT OFT RECEYUETH HEUE[N]LY MOYSTNES, BRYNGETH FORTHE NOTHYNG OTHER THAN THORNES # WYDES: HOW MOCHE MORE VNHAPPY IS HE THAT SO OFTE MOYSTED WITH RAYNE OF DIUINE MERCY, WAXETH HARDE AS ANY ROUGH BOYSTOUS STONE, THAT CAN RECEYUE NO PRINT OF THE HOLY GOST? THE FYNGER OF GOD WROTE TO MOYSES THE LAWE IN STONY TABLES, SO THAT THY HART IS ROUGHER THAN THOSE STONES, WHERIN [TH]E HOLY GOST CAN WRITE NOTHY[N]G OF CHRISTIS LAWE. WHO SHAL CUT VS THESE STONY HARTES, BUT HE, WHOSE DETH CUT [TH]E [THA]T THEY MYGHT GO OUT OF THEYR TU[M]BES [THA]T WERE DEED? WHO SHAL GYUE VS A FLESHY HART, BUT HE WORDE OF GOD, [THA]T FOR VS WAS MADE FLESHE? BUT YET THAN THESE THEY BE MORE DESPERATE, THAT REIOYSYNG IN THEYR SYNNES, SPRED ABRODE BLASPHEMOUS # WICKED OPINIO[N]S, DENYE[N]G GOD TO BE ABOUE: OR IF HE BE, THAT MORTAL FOLKES BUSINESS P[ER]TEYNE NOTHYNG TO HYM: TO BE NO LYFE AFTER DETH OF THE BODY: NO IMORTALITE TO BE PREPARED FOR THEM, THAT HERE DEUOUTLY LYUED IN CHRISTE JESU: NOR HEL PREPARED FOR THEM, THAT HERE SERUED THE DEUYL: THE THRETNYNGES OF HOLY SCRIPTURE TO BE VAYNE: THE P[RO]MISES OF THE GOSPEL TO BE LYES: OR THEY THAT BY WRONGE EXPOUNYNGE OF SCRIPTURE DEFE[N]DE THEYR MYSCHEUOUS DEDES FOR GOOD ACTIS: AND THE WORDE OF GOD, BY WHOSE RULE THE YLL DESYRES OF [TH]E MYNDE OUGHT TO BE CORRECTED, THEY CO[M]PELL TO SUPPORTE THEYR FYLTHYNES, TO OTHER CRYMES THEY LAY THE WICKEDNES OF HERESY AS MOST WORSTE REBUKE. THE PALENES WHICHE FOR GREAT SKELE APPERETH IN YOUR FACES, # THE TRE[M]BLYNG OF [TH]E HOLLE BODY, SHEWE[N] HOW MOCHE YE ABHORRE THAT YE HAUE HERDE. BUT WOLD TO GOD WE MYGHT NAT HERE THESE THY[N]GES AMO[N]GE CHRISTE FOLKE. I HAUE SHEWED YOU SCYLLA, ON WHICHE ROCKE MANY RO[N]NYNG PERISSHE. I SHALL SHEWE YOU CHARYBDIS, A DAU[N]GER GREUOUSER THA[N] [TH]E MOST GREUOUS # MORE FEAREFULL. THEY BE, WHOM FOLOWYNG CAIN # JUDAS THE TRAITOUR, DESPEYRE OF FORGYUENES SWALOWETH I[N]TO EUERLASTY[N]G DISTRUCTIO[N]. THERE IS BUT ONE DISTRUCTIO[N], THOUGH THE REASON OF PERISSHYNG BE DYUERSE. PHARAO INDURATED SAYTH: I KNOWE NO LORDE, NOR I WYL NAT LET THE PEOPLE GO. WHAT SAYTH CAIN? MY SYN IS GREATTER THAN [THA]T I MAY DESERUE P[AR]DON. AND WHAT JUDAS? I HAUE SINNED BETRAYENG [TH]E INNOCE[N]T BLOD. BOTH THEY AKNOWLEDGE THE GREATNES OF THEYR SYN, BOTH THEY CONFESSE IT, BOTH REPENT THEYR MYSDEDE, BUT BOTH THEY GO AWAY FRO[M] [TH]E FACE OF OUR LORDE, IN WHOM ONLY IS MERCY # PLENTIFULL REDEMCION FRO[M] SYNNES. FOR THUS YE REDE OF CAIN AND CAIN GOYNG AWAY FRO[M] THE FACE OF OUR LORDE, DWELLED A RU[N]NE A GATE A COU[N]TREY TOWARDE THE EST. #C. AND JUDAS DEPARTYNG FRO[M] THE BANKET OF SAYNTIS, RETURNETH NAT AGAYNE: HE IS VNHAPPY, THAT SO GOETH FRO[M] [TH]E FACE OF THE MERCY OF GOD, THAT HE RETURNETH NAT AGAYNE. THIS IS HE I THYNKE, THAT HIEREMIAS MEANETH, WHA[N] HE SAYTH: WEPE NAT FOR [TH]E DEED, NE MOURNE NAT FOR HIM: WITH WEPYNG BEWAYLE HYM, THAT GOETH OUT, BICAUSE HE RETURNETH NO MORE AGAYNE. HE WYLL NAT [TH]E DEED TO BE WEPT FOR, BICAUSE SU[M]TYME HE MUST ARYSE AGAYN. HE WITH AL MANER WEPYNG SHULD BE WAYLED, [THA]T TURNETH HYM SELFE AWAYE FRO[M] THE WELL OF EUERLASTYNG LYFE, AND NEUER BY PENANCE, FRO[M] THENS HE WENT, RETURNETH AGAYNE. THAT PRODIGAL # RIOTOUS CHILDE WENT AWAY INTO FAR COU[N]TREY, HE LEFT [TH]E HOUSE OF HIS MOOST LOUYNG FATHER, BUT HE IS RETURNED AGAYNE. PETER SWARUED FAR FRO[M] OUR LORDE, WHAN HE FORSOKE HYM THRISE: BUT SHORTLY AFT HE CAME AGAYNE, WHA[N] HE CAME AGAYNE, WHA[N] HE REME[M]BRED THE WORDE THAT JESUS SPAKE, HE BEGA[N] BYTTERLY TO WEPE. HE HAD FORGOTTEN HYM SELFE, BUT COME TO HYM SELFE AGAYNE, HE RETURNED TO JESUS. LYKE WYSE ESAIAS CRYETH: REME[M]BRE YE THIS, # BE YE CO[N]FUNDED, AND YOU SYNNERS COME TO YOUR HARTE AGAYNE. PETER REME[M]BRED HYMSELFE, AND RETURNED TO HIS HART: FRO[M] HYM WAS TAKE[N] THE STONY HART, THE POMYCE HART, OUT WHEROF NO DROP OF TEARES COUDE BE GOT: A FLESSHIE HART WAS GYUEN HY[M], OUT WHEROF ANON SPRA[N]GE A WELLE OF TEARES, BYTTER FOR [TH]E SOROWE AND PENA[N]CE, BUT HOLSOME FOR THE INNOCENCY TO HYM RESTORED. BUT JUDAS IS NAT RETURNED TO JESUS, BUT HE WENT AWAY TO [TH]E PRESTIS # PHARISEES, HE YELDED AGAYNE THAT WOFUL MONEY, FRO[M] THENS HE RO[N]NE TO [TH]E SNARE, # BRAKE A SONDRE. THESE THYNGES OUR LORDE SUFFRED AMONGE HIS DISCIPLES FOR OUR INSTRUCTION. YE SE HOW DIUERSE [TH]E END OF TWO APOSTLES SYNNYNG IS. JUDAS SO OFT TYMES P[RO]UOKED BY OUR LORDIS MEKENES TO BE SORY # AME[N]DE, STACKE STYL IN HIS WICKED PURPOSE. BUT PETER AT THE LOKYNG OF JESUS VPON HYM REME[M]BRYNG OUR LORDIS SAYENG, BY # BY KNEW HYM SELFE, AND AS VNWORTHY OF OUR LORDIS PRESE[N]CE, HE DREWE ABACKE, NAT TO HANGE HYM SELFE, BUT TO WEPE, THAT IS NAT TO DISPAYRE, BUT TO REMEDY. JUDAS FOLOWYNG CAIN THE AUTHOR OF THIS MYSCHIEF, AKNOWLEGED TRULY THE GREATNES OF HIS SYN, BUT HE REME[M]BRED NAT THE WORDES OF OUR LORDE, THAT EUERY WHERE I[N] HOLY SCRIPTURE P[RO]UOKE VS TO RETURNE, THEY STERE VS TO DO PENA[N]CE, AND PROMISE VS MERCY. FOR WHAT PADGE IS IN HOLY SCRIPTURE, THAT SOU[N]DETH NAT MERCY OF GOD? I SPEKE NAT ONLY OF THE NEW TESTAMENT, THAT IS THE LAWE OF GRACE, BUT ALSO OF THE OLDE TESTAMENT, THAT IS THOUGHT MORE RIGOROUS. LET VS HERE HOW GE[N]TILLY OUR LORDE IN [TH]E P[RO]PHET HIEREMIAS, VNDER THE P[ER]SON OF THE SPOUSE, THAT LEAUY[N]G HER HUSBA[N]D, ABA[N]DONETH HER EUERY WHERE TO EUERY BODY, HE RECLAYMETH HIS PEOPLE TO PENA[N]CE: TURNE TO ME SAYTH HE, YE CHILDRE[N] RETURNY[N]G AGAYNE, SAYTH OUR LORDE, FOR I AM YOUR HUSBANDE, AND IN JOB OUR LORDE OPENETH THE EARE OF [TH]E SYNNERS, [THA]T HE MAY CORRECT THEM: AND SPEKETH, THAT THEY MOW RETURN FRO[M] WICKEDNES. BUT THEY BE WRETCHES, [THA]T THIS OUR LORDIS VOYCE STOPPE THEYR EARES, LIKE THE DEFFE EDDER, THAT STOPPETH HER EARES FROM THE NONES LEST A SHULDE HERE THE VOYCE OF THE ENCHANTER WYSELY. TO DAY SAYTH THE PSALME, IF YE HERE HIS VOYCE, BE NAT HARDE HARTED. TODAY IS OURS, AS LONGE AS WE BE IN THIS LYFE, WHICHE ALL THE WHILE IT LASTETH OUR LORDE CESSETH NAT TO SPEKE TO VS, STERY[N]G VS TO DO PENANCE, OFFRYNG FORGYUENES P[RE]PARED. WHAT SAYD I FORGYUENES? THE MERCY OF GOD IS MORE, WHICHE PROMISETH TO THEM THAT RETURNE A PRECIOUS GYFTE. FOR THUS WE REDE I[N] JOB: IF THOU WYLT RETURNE TO ALMYGHTY GOD, THOU SHULDEST BE EDIFIED, # SHULDEST MAKE WICKEDNES FAR FRO[M] THY TENT: FOR ERTH HE SHALL GYUE THE A FLYNT STONE, # FOR A FLYNT STONE GOLDE[N] RYUERS. LET VS HERE THE MERCY OF OUR LORDE IN ESAIE STERYNG VS TO REPENTA[N]CE: IF YE SEKE SAYTH HE, SEKE, RETURNE YE AND COME: IF YE SEKE THE ENDE OF YUELS, SEKE IT NAT IN CHILDRE[N] OF MEN, IN WHOM IS NO SALUACION, NOR OF ENCHANTOURS, NOR BY HANGYNGE HANGYNGE YOURSELFE, BUT ASKE IT OF ME, THAT ALONE BOTH MAY # AM REDY TO FORGYUE. ONLY RETURNE FRO[M] THOSE THYNGES, THAT YE FYLTHILY HAUE LOUED, # TURNED COME TO ME. AGAYNE IN THE SAME P[RO]PHET E[N]TYSYNG AL MANKYNDE TO HYM, HE SAYTH: AM NAT I A LORDE, AND THERE IS NO MORE GOD BUT I. GOD JUSTE AND HOLY IS NONE BESYDE ME: RETURNE TO ME, AND YE SHALBE SAUED ALL [TH]E COSTIS OF THE ERTH, FOR I AM GOD, AND THERE IS NONE OTHER. THESE WORDES OUR LORDE SPEKETH TO GENTILS IDOLWORSHIPPERS, TO MA[N]QUELLERS, CHURCH ROBBERS, LECHERS, BLASPHEMERS: # THOU WRETCHE BY DISPEYRE WOLDEST TURNE AWAY FRO[M] OUR LORDE? IN OLDE TYME WHAN SYN VNPUNISSHED RAYNED AMONGE FOLKE, THE MERCY OF GOD SEMED TO BE DRAWN WITHIN [TH]E NAROW BOU[N]DES OF JUDEE. BUT BY THE GOSPELL MERCY SPRED OUER ALL COSTIS OF THE WORLDE. IN HIEREMY ALSO HE THRETNETH THE OBSTINATE, BUT HE OFFERETH THEM FORGYUENES PREPARED THAT REPENT # AME[N]DE: IF THAT FOLKE SAYTH HE, WOLD DO PENANCE FOR THEYR SYN, THAT I HAUE SPOKE[N] AGAINST THEM, I WYL ALSO DO PENA[N]CE VPON [THA]T HARME, THAT I THOUGHT HAUE DONE THEM. AND HE [THA]T A LYTEL BEFORE THRETNED DISTRUCTION, PLUCKYNG VP BY THE ROTIS, # SPARKLYNG, PROMYSETH THYNGES CO[N]TRARY AND SODAYNLY SAYTH: I WYL SPEKE OF THE PEOPLE # REALME, THAT I MAY EDIFIE IT, AND THAT I MAY PLANT IT. LIKE WISE IN EZECHIEL HE NAT ONLY P[RO]MISETH HYM P[AR]DO[N] [THA]T TURNETH AGAYNE, BUT ALSO THAT HE WOLD FORGET AL THE SYNNES THAT HE HAD DONE BEFORE: FOR WHAN HE HAD AFORE REME[M]BRED EUERY KYNDE OF MISCHEUES AND DA[M]NABLE DEDES HE ADDETH: IF THE WICKED MAN WOLD DO PENA[N]CE FOR ALL [TH]E SY[N]NES, THAT HE HATH WROUGHT, AND WYL KEPE AL MY CO[M]MANDMENTIS, AND WYLL DO IUGEME[N]T AND IUSTICE, HE SHAL LYUE AND SHAL NAT DYE: I WYL NAT REME[M]BRE AL THE INIQUITEES THAT HE HATH WROUGHT. IT IS MY WYL SAYTH OUR LORDE, THAT A SYNNER SHULDE DYE AND NAT RATHER [THA]T HE SHULD BE CO[N]UERTED FRO[M] HIS SYNNES # LYUE? AND A LYTEL LOWER: BE YE CO[N]UERTED AND DO PENA[N]CE FOR AL YOUR SYNNES, AND YOUR WICKEDNES SHAL NAT DISTROYE YOU: THROWE AWAY ALL YOUR OFFENCES, WHERBY YE HAUE TRA[N]SGRESSED AND MAKE YOU A NEW HART AND A NEWE SPIRITE. AND WHY DYE YE [TH]E HOUSE OF ISRAEL? BICAUSE I WYL NAT THE DETH OF [TH]E DYENG CREATURE SAYTH OUR LORDE, TURNE AGAYNE AND COME. WHY DESPEYREST THOU WRETCHE, SITH GOD FOR THIS SE[N]T DOWNE HIS SON INTO THIS WORLDE, [THA]T [THO]U SHULDEST HAUE GOOD HOPE? HE HYMSELFE VNDOUTED IS THE MERCY OF GOD, OF WHOM DAUID SYNGETH: O GOD WE HAUE RECEYUED THY MERCY IN [TH]E MYDDIS OF THY CHURCHE. BE THOU I[N] THE CHURCHE, AND ENBRACE MERCY. HE RYSYNG CRYETH: I WYL NAT [TH]E DETH OF A SYNNER, BUT RATHER THAT HE SHULD BE CO[N]UERTED # LYUE. HERE THIS VOYCE THOU VNHAPPY SYNNER, SHAKE OF DEEDLY SLEPE, RYSE AGAYNE WITH CHRIST, THAT THOU MAYST LYUE I[N] HYM. FOR THE HE REUIUED, LEST [TH]E DETHE OF SYNNES SHULD ALWAY POSSESSE THE. AND LEST ANY SHULDE SUSPECT THIS MERCY OF GOD NAT TO BE PREPARED, OR NAT REDY, BUT FOR THOSE THAT CO[M]MYT FEWE AND LYGHT SYNNES, HERE OUR LORDE WITH A CLERE VOYCE PROMYSYNG: WHAN SO EUER A SY[N]NER BEWAYLETH HIS SYNNES, I WYL FORGET AL HIS INIQUITEES. HE EXCEPTETH NO KYNDE OF SYNNE, HE PONDRETH NAT THE GREATNES OR MULTITUDE OF OFFE[N]CES. ONLY BE SORY, AND FORGETFULNES OF AL THY SYNS PAST IS REDY. FOR SMALL OFFENCES, WITHOUT WHICHE MA[N]S FREILTE LYUETH NAT, WE CALL DAYLY VPON [TH]E MERCY OF GOD, SAYENG: DIMITTE NOBIS DEBITA NOSTRA. #C. FORGYUE VS AS WE FORGYUE THEM THAN OFFE[N]DE VS. AND WE BE HERD, IF WE MOW HERE OUR NEYGHBOUR PRAYENG THAT WE SHULD FORGYUE HYM. AND ALSO AMO[N]GE DEEDLY SY[N]NES IS A CERTAYN ORDRE, AS AMO[N]GE ME[N] SOM SLEPE NAT SOU[N]DLY, SO THAT WITH A LITEL WHISTRY[N]G THEY BEN WAKED: THERE BE THAT SLEPE MORE DEPELY, THAT ONE MUST SPEKE LOUDE TO WAKE THEM: THERE BE THAT SLEPE MOST DEPELY, THAT VNETH WITH GREAT TUGGYNG THEY MAY BE WAKED: FO W[I]T[H] GOD SOM BE LIGHTER DEED, SOM MORE GREUOUSLY, AND SOM MOST GREUOUSLY. BUT NO KYNDE OF DETH IS SO DESPERATE # DEEDLY, [THA]T HE WITH HIS VOYCE DRYUERH NAT AWAYE, AT WHOSE VOYCE ALSO THEY RISE AGAYNE, THAT WERE DEED I[N] THEYR GRAUES: AND NO MAN IS TAKE[N] WITH SO DEPE SLOU[M]BRE OF DETH, THAT IS NAT BY HYM REYSED. THIS THREFOLD DIFFERENCE OF SYNNERS [TH]E DEUOUT INTERPRETERS OF HOLY SCRIPTURES SUPPOSEN SIGNIFIED TO VS BY THRE CORSES, [THA]T WE REDE WERE REYSED FRO[M] DETHE TO LYFE BY OUR LORDE JESU. THE MAISTER OF [TH]E SYNAGOGES DAUGHTER, A MAYDE .XII. YERE OF AGE, HE REISED IN [TH]E HOUSE, A FEWE ADMYTTED TO SE IT, # HE FORBADE TO TEL ABRODE THAT WAS DONE. THESE BE THEY [THA]T FYRST NAT OF PURPOSED MALICE, BUT EITHER FOR SLEPRENES OF AGE, OR BY MANS FREILNES, BE SO SLYDEN IN TO SOM SYNNE, [THA]T THEY BE NAT YET OBSTINATE IN YUELL, YET NO FOULE RUMOUR RU[N]NETH OF THAT MYSDEDE. OUR LORDE JESUS LIGHTLY REYSETH THOSE WITH HIS HANDE PUT FORTH, HYDYNGE THEYR FYLTHYNES, # PROUIDYNG FOR THEYR SHAMEFASTNESSE. BUT HE REYSED VPPE THE WYDDOWES SONNE WITH MORE BUSYNES. NOWE THE CARKEYS WAS CARIED TO THE GRAUE, AND I[N] GOYNG OUR LORD MET THEM, MOUED WITH THE SELY WOMA[N]S WEPYNG, BADE THEM STANDE STYL THAT BARE THE BIERE, HE REYSED THE YO[N]GE MA[N]. FYRST HE SITTETH VP, SONE AFTER HE SPEKETH, SHORTLY AFTER HE SKYPPETH OUT OF THE COFFYN,# IS DELYUERED TO HIS MOTHER AGAYNE. THESE BE THEY VNDOUTED THAT BE[N] SO FAR IRO[N]NE IN SYNNE, THAT THEY BY INFAMY CAN NAT BE RECLAYMED FRO[M] SYNNYNG: THEY BY OPEN PENANCE LYTELL # LYTELL BE REISED TO LYFE. HE SYTTETH VP, THAT FORSAKYNG SYN, LYFTETH VP HYM SELFE TO [TH]E PURPOSE OF A BETTER LYFE. HE SPEKETH, THAT CO[N]FESSYNG HIS FOULE SYNNES, AKNOWLEGETH [TH]E MERCY OF GOD. HE IS YELDED TO HIS MOTHER ALYUE, THAT ALL REMEDIES ACCOMPLISSHED, IS RESTORED TO THE CO[M]MUNION OF THE CHURCHE AGAYNE. LAZARUS TRULY NOW STANKE IN HIS GRAUE. ONLY HE IS BEWAYLED OF HIS DESPERATE SYSTERS AND FRE[N]DES, HERE JESUS BYDDETH [TH]E GRAUE TO BE SHEWED HYM, HE WEPETH, HE MAKETH GRISELY SOUNE WITH HIS MOUTH, AND IS TROUBLED IN SPIRITE, HE CO[M]MANDETH TO TAKE AWAY THE STONE, AND WITH A LOUDE VOYCE HE BYDDETH HYM TO COMEFORTH: HE COMETH FORTH, BUT HE IS BOU[N]D, HE IS LOSED, AND SO AT LAST HE IS YELDED TO HIS SYSTERS AGAYNE. IT WAS NO GREAT THYNG FOR OUR LORDE TO REYSE A CARKEYS .IIII. DAYES DEED, IT IS A GREATTER MASTRIE TO REYSE A SYNNER, THAT .XL. YERES LYUED NAT, BUT LAY STYNKYNG DEFILED WITH AL MANER FYLTHY SYNNE. A CHILD SAYTH ESAIE OF AN HU[N]DRED YERES SHAL DYE, AND A SY[N]NER OF AN HU[N]DRED YERES SHALBE ACURSED. AND [TH]E SAME OUR LORD JESUS WYL VOUCHESAFE TO REYSE, SO [THA]T HE AT LAST WYLL HERE HYM CALLYNG. HE CRYETH, ARYSE MAYDE[N], ARYSE YONGE MA[N], COME FORTHE LAZARE. BUT HELAS MANY MORE THAN DEED, HERE NAT HIS VOYCE CALLYNG VS AGAYN TO LYFE. BUT WHAT THYNG IS TO HERE SAUE TO BELEUE? INCREDULITE OR HARD BELEFE STOPPETH THE EARES OF WICKED FOLKES, THAT [TH]E VOYCE OF HOLY SCRIPTURE CAN NAT ENTRE I[N]TO THEYR MYNDES. LET VS PRAY THE MERCY OF GOD, THAT HE WYL VOUCHESAFE TO SOU[N]DE OUT ALOUDE HIS ALMIGHTY VOYCE, AND TO SYNGE IN TO SUCHE WRETCHED # DESPERATE FOLKE: THOU DEFFE AND DU[M]ME SPIRITE, I CO[M]MAND THE, GET [TH]E OUT OF THIS MA[N], AND ENTRE NO MORE INTO HYM. NOWE TO THE ENDE YE MAY SE MORE PLAYNLY HOWE REDY THE MERCY OF GOD IS TO HYM [THA]T REPENTETH # AMENDETH, HERE DAUID: I HAUE SAYD, I WYL AKNOWLEGE AGAYNST ME MYN VNRIGHTOUSNES TO OUR LORDE: AND THOU HAST FORGYUEN ME [TH]E WICKEDNES OF MY SYN. NAT YET CO[N]FESSED, BUT ONLY TO ONE MYNDYNG CO[N]FESSION [TH]E MERCY OF GOD RU[N]NETH. BE SORY, CONFESSE [TH]E BUT LET IT BE AFORE GOD. MANY WAYLE[N] AFORE ME[N], THEY WEPE IN SYGHT OF PEOPLE, TO MEN THEY CO[N]FESSE THEM, THEY RENT THEYR CLOTHES, BUT IT IS AFORE [TH]E PEOPLE: THEY WEARE [TH]E HEARE, THEY SPRYNCLE ASHES ON THEYR HEED, BUT IT IS AFORE [TH]E PEOPLE. WHICHE THYNGES IF THEY WERE DONE BEFORE GOD, [THA]T IS, WITH AL THE HARTE, WITH PURE AFFECTION, THE MERCY OF GOD CESTETH NAT. CUTTE AND RENT SAYTH HE, YOUR HARTES AND NAT YOUR GARME[N]TES. FOR GOD WYL NAT DESPICE A CONTRITE AND AN HU[M]BLE HART, LET VS WEPE SAYTH THE PSALME WRITER, BEFORE GOD, THAT MADE VS. MANY FASTEN, BUT NAT THE FASTE THAT OUR LORDE WYLLETH: MANY CHANGE THEYR RAYMENT, BUT THEY CHANGE NAT THEYR AFFECTION. AND YET IT CHANCETH THAT THESE THYNGES MUST BE DONE AMONG ME[N], THAT THEY WHOM OUR MALICE PROUOKED, PENAUNCE MAY CALL AGAYNE TO AMENDEME[N]T. BUT THOSE THYNGES VNPROFITABLY ARE DONE AMONGE THE PEOPLE, EXCEPT FYRST THEY BE DONE IN THE SYGHT OF GOD. JUDAS CO[N]FESSED HIS SYN, BUT IT WAS TO [TH]E PHARISEES: IF HE HAD CO[N]FESSED HYM TO OUR LORDE, BY # BY [TH]E MOST MYLD MERCY OF OUR LORDE HAD ENBRACED HYM. AND TO THE E[N]DE OUR CO[N]FESSIO[N] MIGHT BE MORE ACCEPTABLE TO GOD, SEE THE P[RO]PHET TO VS ALSO THE FOURME OF CO[N]FESSIO[N]: TAKE SAYTH HE, WITH YOU WORDES, AND RETURNE TO OUR LORDE, AND SAY TO HYM, TAKE AWAY AL INIQUITE FRO[M] VS, AND RECEYUE GOOD, # WE SHAL GYUE [TH]E AGAYNE THE SACRIFICES OF OUR LYPPES. LET VS ALSO THAT HAUE WANDRED MANY WAYES RETURNE TO HYM AGAYNE, THAT ALONE TAKETH AWAY THE SYNNES OF THE WORLDE, [TH]E WHICHE FOR OUR SYNNES SHED HIS PRECIOUS BLOD, LET VS SAY TO HYM: TAKE AWAY FRO[M] VS ALL THE YLL THAT WE HAUE WICKEDLY WROUGHT. WHAT FRELY? AND RECEYUE GOOD, WHAT GOOD? [TH]E SACRIFICES OF OUR LYPPES. WE SHAL GYUE THA[N]KES TO THY MERCY, WHERTO WE BE BOU[N]DE FOR EUERY GOOD DEDE WE DYD AFT OUR FAL, THOU SHALT TAKE FRO[M] VS [THA]T IS OURS, # SHALT RECEUE OF VS [THA]T IS THYN. YE BUT SE HOWE WELL WITH HYM ACCORDETH THE P[RO]PHET JOHEL, WITH OTHER WORDES EXPRESSYNG THE SAME SENTENCE, FOR WHAN GOD BY HYM HAD SHARPLY THRETNED THOSE THAT REGARDED NAT HIS MERCY OFFRED THEM, THIS HE BRYNGETH IN AFTER: RETURNE TO YOUR GOD, FOR HE IS MYLD # MERCIFUL, PACIENT AND OF MOCHE MERCY, AND REPENTYNG VPON MALICE. THE GREATNES OF SYNNES OUERTHROWETH [TH]E , BUT [TH]E GREATNES OF GODDIS MERCY CAN LYFT [TH]E VP AGAYN, SE BY HOWE MANY WAYES THE P[RO]PHET AMPLIFIETH IT. HE IS GENTYL, ORELS AS IT IS IN GREKE, MERCYFULL. THOUGH THIS WAS INOUGH THAT WE SHULDE NAT DESPEYRE, HE ADDETH, AND HAUYNG PITE, [THA]T WE MAY VNDERSTA[N]DE [THA]T HE NAT ONELY HELPETH VS BUT ALSO IS SORY FOR OUR IUELS. AND HERWITH NAT CO[N]TE[N]TED, HE ADDETH PACIENT, THAT IS TO SAY EASY, AND NOTHYNG HASTY TO TAKE VENGEANCE, LYKE AS HUMAYN MERCY IS LYGHTLY TURNED INTO DISDAYNE. AND YET O SYNNER THOU DESPEYREST. HERKE[N] THERFORE [THA]T FOLOWETH, AND OF MOCHE MERCY IF THY SY[N]NES BE MANY, MYSTRUST NAT, MERCY IS MOCHE. WHAT REMAYNETH NOWE, BUT [THA]T THOU MUST BE CO[N]UERTED AND GO TO HYM ENTYSYNG [TH]E? BUT THE PUNYSSHEME[N]TES OF MERCY FEAREN, HERKE[N] # TAKE CORAGE: AND TAKYNG REPENTA[N]CE OF HIS MALICE. HE CALLETH MALICE THE PEYNES AND AFFLICTIONS THAT ARE DUE FOR OUR SYNNES. HE TAKETH AWAY SYNNE, HE FORGYUETH EUERLASTY[N]G PEYNE DESERUED. WHAT RESTETH THA[N]? NOTHYNG, BUT THAT THOU SHULDEST AKNOWLEGE [TH]E MERCY OF GOD. VNDOUTED THIS IS, THAT FOLOWETH IN JOHEL. AND HE SHALL LEAUE AFTER HYM BLESSYNG # SACRIFICE TO OUR LORDE GOD. TRUELY THIS IS IT [THA]T SEE SAYD: THE CALUES OF THE LYPPES, THAT IS TO SAY SACRIFICE OF PREYSE AND THANKE GYUYNG. IF ANY GREUOUSLY AND OFTE SHULDE OFFENDE A MORTAL MAN, HOW HARDE IS THE MAKYNG AT ONE, HOW MYNDETH HE THE WRONGES, HOW SLOWLY ASSWAGETH THE ANGER, HOWE LIGHTLY FOR A TRIFYL FALLETH HE IN [TH]E OLDE GRUDGE, HOW FROWARDLY ASKETH HE AMENDIS OF THE OFFENCE: AND YET IF THEY SO RECEYUE THEM I[N] FAUOUR AGAYNE, THEY BE CALLED GENTYL. GOD SO OFT OFFENDED WILFULLY P[RO]UOKETH VS TO DO PENANCE, HE ENTYSETH VS TO FORGYUENES, HE P[AR]DONETH THRETNYNGES, HE FORGYUETH HELLE PEYNE, HE OFFRETH FOR PUNISSHEMENT LIBERALITE, AND I[N] SO MOCHE HE TURNETH HYM NAT AWAY FRO[M] [TH]E SYNNER MENDYNG # REPENTYNGE [THA]T VOLUNTARILY HE METETH HYM TURNYNG AGAYNE, AND WITH HIS ARMES SPRED ABRODE THAT HE MAYE ENBRACE HYM RETURNED. VNDOUTED THE SAME IS IT THAT HE P[RO]MYSETH I[N] ZACHARIE, TURNE YE TO ME SAYTH THE LORDE OF OSTIS, AND I WYL TURNE TO YOU SAYTH THE LORDE OF OSTIS. WHAT IS THAT TO SAY: TURNE YE TO ME? KNOWLEGE YOUR WRETCHEDNES # DESYRE MY MERCY. WHAT IS: # I SHALL TURNE TO YOU? BY # BY I BEYNG MADE A HELPER OF A REUE[N]GER # PUNYSSHER, SHALL HELPE FORWARD YOUR PURPOSES, THAT YE CAN NAT BRYNG ABOUT THROUGH YOUR OWNE STRENGTH, YE MAY OPTEYNE IT BY MY FAUOUR. NO MAN COUDE HOLSOMLY HATE HIS SYN, BUT IF GOD GRA[N]TED IT, EXCEPT HE TOKE AWAY [TH]E STONY HART, # PUT IN A FLESSHIE HART: BUT IF FOR A DEFILED HART, HE WORKE I[N] VS A CLENE HART: EXCEPT FOR AN YLL SPIRITE HE RENEW IN OUR BOWELS A GOOD IUSTE SPIRITE. BUT WHY TAKE I THIS LABOUR I[N] REHERSYNG SOME OLD PLACES OF SCRIPTURE, WHICHE DECLARE[N] [TH]E MARUEILOUS MERCY OF GOD? AL THE SCRIPTURE OF THE OLDE TESTAMENT AL ABOUT PRECHETH, SYNGETH, AND LAYETH BEFORE VS THE MERCY OF GOD. AND WHERE BE THOSE FRA[N]TICKE FOLES RATHER THA[N] HERITICKES, THAT OF ONE MAKE TWO GODDIS, [TH]E ONE OF THE OLDE TESTAMENT, THAT WAS ONLY IUSTE, YE # NAT GOOD: THE OTHER OF THE NEWE, THAT SHULDE BE ONELY GOOD AND NAT IUST, COUDE THEY NAT AT LEST WYSE HERE THIS SONGE THAT IS SO OFTE[N]TYMES REHERSED IN [TH]E PSALMIS: AKNOWLEGE TO GOD THAT HE IS GOOD , AND [THA]T HIS MERCY IS IN AL WORLDES. WHERE IS THE MAD MANICHEE, THAT TAUGHT IN HIS BOKES, THAT HE THAT TO VS SO LOUYNGLY SPEKETH BY HIS PROPHETTES, AND [THA]T ORDEYNED MOYSES LAWE, WAS NO VERAY GOD, BUT ONE OF THE WICKED DYUELS? THE SELFE SAME IS GOD OF BOTH THE LAWES, THE SAME TROUTHE, THE SAME MERCY OF JESU CHRIST OUR LORD, SAUE THAT IN MOYSES LAWE BE SHADOWES, IN THE GOSPEL TROUTHE: IN THE OTHER WAS PROMYSE, IN THIS IS P[ER]FOURMA[N]CE: IN THAT WAS MOCHE AND GREAT MERCY TOWARD THE JEWES, HERE IS THE HOLLE WELLE OF MERCY, OR RATHER THE SEE THAT HATH FLOWEN OUER ALL NACIONS OF THE HOLLE WORLDE, BY WHICHE FLOD THE SYNS OF ALL MORTALL CREATURES ARE WASSHED # SKOURED AWAY. SURELY THIS WAS THE HAPPY FLOD OF MERCY. THAT OLDE FLOD A FEWE SAUED OPPRESSED THE SYNNERS: THIS HOLSOME FLOD, [TH]E SYNNES WASSHED AWAY SAUETH AL BELEUYNG IN THE SON OF GOD. HE THAT IN BOKES OF THE OLDE TESTAMENT PROMYSETH THE HEBREWES REPE[N]TYNG # AME[N]DYNG FORGYUENES, THE SAME PRESENT IN THE GOSPEL CRIETH TO EUERY MAN: COME TO ME AL, [THA]T LABOUR # BE LODEN, AND I SHAL REFRESSHE YOU. TAKE MY YOCKE VPO[N] YOU, AND YE SHAL FYNDE REST FOR YOUR SOULES. FOR MY YOCKE IS SWETE, # MY BURTHE[N] LIGHT. REDE OUER # OUER THE LYFE OF CHRIST, WHAT ELS SE YE THAN CO[N]TYNUEL MERCY TOWARDE EUERY BODY? HE HEALED FRELY SICKE FOLKE, HE FED THE HUNGRY, HE SUCCOURRED THEM THAT WERE IN PERILL, HE MADE LEPERS HOLLE # CLENE, HE GAUE THE BLYNDE THEYR SYGHT, AND RESTORED [TH]E LAME THEYR LYMMES, HE DROUE AWAY DYUELS, HE REYSED DEED ME[N] TO LYFE, HE ASSOYLED THEM [THA]T WERE REPE[N]TA[N]T. AGAYNE, SERCHE OUT AL HIS TEACHY[N]G, WHAT OTHER THYNG DOTH IT FAUOUR, THA[N] EXCEDY[N]G GREAT MERCY OF GOD? BY HOW MANY PARABLES PRINTETH HE [TH]E SAME IN OUR MY[N]DES, [THA]T WE SHULD SLYDE NO WAYE? FOR WHAT OTHER THYNGE SHEWETH [TH]E PARABLE OF [TH]E SHEPE BROUGHT AGAYN ON [TH]E SHEPERDIS SHULDERS, OF [TH]E PECE OF MONEY LOST # FOUNDE, OF THE HOLLE FOLKE THAT NEDE NO PHISICION, OF THE SERUANT TO WHOM ALL HIS DUYTE IS GYUEN, AGAYNE OF THE VSURER THAT GAUE TO BOTH DETTOURS, OF THE PUBLICA[N] AND THE PHARISEE, OF [TH]E PILGRYM HURT, WHOM THE SAMARITAN HEALED, OF [TH]E CURTESE STEWARD TO HIS DETTOURS, OF [TH]E DISCEYUER OF HIS MAISTER, OF THE RIOTTOUS CHILDE RECEYUED AGAYNE? AND THE VERAY CLEAPYNG OF THE GOSPEL, DOTH IT NAT BY # BY PROMYSE MERCY? WHAT PROMYSETH IT? TO BLINDE SIGHT, TO PRISONERS P[AR]DON, TO [TH]E BROKE[N] HOLNES, SHORTLY TO SPEKE A YERE ACCEPTABLE TO OUR LORDE, THAT NO OTHER THYNG DESIRETH THAN MA[N]KYNDES SALUACIO[N]. NOWE THE SAME NAME OF JESU, THAT IS OF A SAUIOUR, WHAT OTHER THYNG P[RO]MYSETH IT THAN SALUACION # MERCY? IF HE HAD P[RO]CLAYMED HYM SELFE A IUDGE, IT HAD BE[N] SOMWHAT WHY YE SHULD HAUE BE[N] AFRAYD, NOWE THOU HEREST SAUIOUR, AND DESPEYREST OF SALUACION? AND SO FROTH TO THENDE THY TRUST OF SALUACION SHULDE BE MORE CERTAYNE, BICAUSE IT MOUGHT SEME VNLIKELY THAT SO GREAT A LAKE OF SYNNES, THAT AL MA[N]KYND WAS DEFILED WITH, SHULD BE PURGED # CLENSED WITH THE BLOD OF GOTTIS # CALUES, HE THE SON OF GOD VP ON THE AUTER OF [TH]E CROSSE, AND FOR OUR SYNNES HE OFFRED HYM SELFE MOST EFFECTUAL SACRIFICE TO CLENSE AL OUR SYNNES. AND HANGYNGE ON THE SAME CROSSE, HE PRAYETH FOR THEM THAT CRUCIFIE HYM, FOR THEM [THA]T REUILE # RAYLE VPON HYM, # THYNKEST THOU AKNOWLEGEYNG THY SYN # RUFULLY BECHYNG HIS MERCY, HE WYL DENYE [TH]E FORGYUENES? TRUST TO HYM MERCIFUL, # THOU SHALT FYNDE MERCY, THER IS NOTHYNG [THA]T FEYTH OPTEYNETH NAT OF CHRIST. HE THAT MYSTRUSTETH THE PHISICIO[N], IS HIS OWNE LET, THAT HE CAN NAT HAUE HIS HELTHE AGAYNE. TRULY SO MOCHE GOD ENCLYNETH TO THE PRAYERS OF WRETCHES CRYENG TO HYM, [THA]T HE GYUETH MERCY AT ONE OTHER MA[N]S PRAYER, IF HE HAUE A GOOD HOPE WITH HYM. THE CANANE CRIETH TO HYM AND HER DAUGHTER IS MADE HOLLE: [TH]E CENTURION TRUSTETH, AND HIS SERUANT IS RESTORED TO HIS HELTH, THE MAISTER OF THE SYNAGOGE PRAYETH, # HIS DAUGHT IS RELYUED: THE FATHER DESIRETH, # HIS SON IS DELYUERED OF A WICKED DEUYLL. THE APOSTLES CRIE: O LORDE SAUE VS, WE PERISSHE, AND THEY BE AL SAUED. IN MANY FOLKES HE TARIED NAT THE PRAYERS OF THE MOUTH, HE SEETH [TH]E FEYTH OF THE CARIERS, AND SAYTH TO [TH]E MA[N] SICKE OF THE PALSEY: TRUST SON, THY SYNNES BE FORGYUE[N] [TH]E. THE MOTHER ONLY # THEY THAT WENT WITH HER WEPT, AND THE YONGE MAN DEED ARYSETH MARTHA AND MARIE DO NOTHYNG BUT WEPE, AND LAZAR RELYUETH, MARY THE SYNNER WEPETH, SHE ANNOYNTETH # KYSSETH HYM, # SHE HERETH: THY SYNNES BE FORGYUEN THE. HE PRAYETH INOUGH THAT KNOWLEGETH HIS SICKENES: HE PRAYETH VEHEMENTLY, THAT WEPETH # HOPETH. THE WOMA[N] DISEASED WITH THE BLODY FLIXE, TOUCHETH PRIUELY THE GARMENT OF JESU, AND FORTH WITH SHE FELT [TH]E POWER OF MERCY CO[M]MYNG FORTH. LIKE WYSE WE REDE MANY OTHER HEALED THE GARME[N]TES OF JESU TOUCHED. SO REDY IS HIS MERCY EUERY WHER[E], AND AT EUERY OCCASION HE SUCCOURETH WRETCHES. IF THOU DARE NAT CALLE VPON JESUS, IF THOU CANST NAT TOUCHE JESUS, AT LEST PRIUELY TOUCHE [TH]E SKYRT OF HIS GARME[N]T, GO TO SOME HOLY MA[N] IN WHOM THIS VERTUE SHYNETH, THAT WITH HIS PRAYERS HE MAY CO[M]MENDE THE TO OUR MERCIFUL LORDE. FOR BY THEM OFTE TYMES HE PUTTETH FORTH HIS STRENGTH, BEING REDY OF EUERY SYDE TO GYUE SALUACIO[N] TO EUERY MA[N]. FOR [THA]T ENTE[N]T HE CAME THIS WAS THE FOOD WHERWITH HE WAS FED, [THA]T HE MYGHT DRAWE SYNNERS TO REPENTANCE. AND I[N] THE BOKE OF GENESIS ALSO, WHAN WICKED FOLKE BY THEYR MISCHEUOUS DEDES P[RO]UOKED THE WRATH OF OUR LORD, YET AT THE PRAYERS OF ABRAHA[M] OUR LORD HAD FORGYUE[N] MAN CITES APPOYNTED TO DISTRUCTION, IF HE COUDE HAUE HAUE HAD FOU[N]DE .X. GOOD MEN AMONGE THE PEOPLE THE PEPLE OF ISRAEL HAD DESUERED TO BE DISTROYED, # OUR LORDE AT THE PRAYERS OF MOYSES RESTRAYNETH THE SWERDE OF VENGEA[N]CE. O BLYNDE FOLKE O VNKY[N]D THAT REGARDE NAT THE MERCY OF OUR LORDE THAT IS SO METYNG, # SO REDY EUERY WHERE, BUT MORE VNHAPPY BE THEY THAT DESPEYRE THAT WYLFULLY, THAT FRELY IS OFFRED THEM. HE IS LYGHTLY PLEASED, WHO NAT WILLYNG IS REUENGED. FOR WHAT OTHER THYNG SOWNETH THIS VOYCE: AND WHY DYE YE THE HOUSE OF ISRAEL? AGAYNE I[N] AN OTHER PLACE HE BEWAYLETH, THAT HE ALL THE DAY HAD SPRED ABRODE HIS HA[N]DES TO THE PEOPLE WITHOUT BELEUE, # STRYUYNG AGAYNST HYM. AGAYN IN MICHEAS: MY PEOPLE WHAT HAUE I DONE TO [TH]E, OR WHERIN HAUE I GREUED THE, ANSWERE ME? LYKE WYSE IN ESAIE: WHAT IS HIT THAT I OUGHT TO HAUE DONE MORE TO MY VINE, AND HAUE NAT DONE IT? OUR LORDE DOTH EUERY THYNGE, THAT HE MYGHT SAUE VS, AND SHUL WE WYLLYNGE CAST AWAY HOPE OF SALUACIO[N]? IN THE GOSPEL ALSO HE WEPETH FOR HIERUSALEM, THE WHICHE THROUGH OBSTINACY OF SYN CAUSED DISTRUCTIO[N] OF IT SELFE. HOWE OFT, SAYTH HE, WOLDE I HAUE GETHERED THE TO GETHER, AS THE HENNE GETHERETH HER CHEKYNGS VNDER HER WYNGES, AND YE WOLDE NAT? OUR MOST MERCYFUL LORDE WEPETH, THAT HE NE MAY LEFULLY SAUE SAUE WRETCHES, # MYSTRUST WE HYM, AS THOUGH HE WOLDE NAT SAUE VS? IN THE GOSPELL ALL THE HOUSE RUMBLETH FOR IOYE, THAT THE CHILDE THAT WAS DEED, RELYUED AGAYNE, [THA]T PERISSHED, WAS RECOUERED AGAYN. HE THE GOOD FATHER EXHORTETH THE WHOLL CO[M]PANY OF A[N]GELS AND SAYNTES TO REIOYCE AL TO GETHER, THAT ONE SYNNER SHULD BE BROUGHT AGAYNE TO PENANCE: AND THOU WRETCHE DISPEYREST, AND ENUYENG THYN OWNE SALUACION, AND TO OUR LORDE SO PASSYNG GREAT IOYE? WHOM THE DETHE OF SYNNERS GREUETH, WHOM THE CO[N]UERTYNG OF WICKED FOLKE GLADDERH, BELEUE WE HY[M] TO DENY FORGYUENES TO THEM THAT BE SORY # AME[N]DE? HE CALLETH EUERY BODY TO THE BRIDALE, HE WOLL HAUE HIS HOUSE FUL, YEA HE COMPELLETH THE BLYND # LAME TO ENTRE INTO HIS HOUSE. WHY TARIEST THOU BEHYNDE WRETCHE? WHY CANST NAT THOU BE DRAWEN FROM THE DRAFFE OF SWYNE? WHY STRYUEST THOU AGAY[N]ST [TH]E MERCY OF OUR LORDE? CHRISTE IS THE WYSEDOME OF GOD. THIS WYSEDOME AS SAYTH SOLOMO[N] DEPARTED OUT OF THE FATHERS HOUSE, CAME INTO THIS WORLDE, PREACHETH OPE[N]LY , AND IN THE STRETES GYUETH HIS VOYCE HE CRIETH IN THE FRO[N]TE OF MULTITUDES, IN THE WIKETTES OF THE CITE GATES PRONOU[N]CETH OUT HIS WORDES, SAYENG: HOW LONGE LOUE YE CHILDHED LYTEL BABES, AND FOLES SHAL COUET THYNGES NOYFUL TO THEM, AND VNDESCRETE SHAL HATE COU[N]NYNG? TURNE YE TO MY CORRECTIO[N]. BEHOLDE I WYL PUT FORTH MY SPIRITE TO YOU, AND SHALL SHEWE YOU MY WORDES. WHAT THYNGE IS MORE FOLISSHE, THAN FOR VAYNE TRA[N]SITORY THYNGES TO BE DEPRIUED OF EUERLASTY[N]G GOODES? WHAT IS GREATTER WYSEDOME , THAN BY SHORT SUFFERANCE TO GET IMMORTALITE THERFORE THEY BE ALL MAD THAT CO[N]TINUE IN SYNNES: THEY BE WYSE THAT CHANGE THEYR LYFE IN TO BETTER. WITH WHAT GREAT LABOURS SERCHE WE OUT THE MOST VILE THYNG AMONGE METALS, AND SO GREAT TREASURE OFFERED AND FRELY OFFERED WE DESPISEN, OR [THA]T IS MORE FOLISSHE, WE DESPEYRE[N]? GOD IS RICHE IN MERCY. THE TREASURE OF HUMAYN RICHES IS CO[N]SUMED IN GYUYNG AWAY: THE TREASURE OF MERCY CAN NAT BE CONSUMED. AND THIS WYL I ADDE, THAT I MAY THE MORE PUT EUERY BODY FROM DISPEYRE OF PARDONE. GOD HATH BOU[N]DE HIS FEYTH TO MAN, AND AS PAULE SAYTH, HE CAN NAT DENY HYM SELFE. HE REFUSETH NAT TO BE REBUKED, IF HE P[ER]FORME NAT, THAT HE P[RO]MYSETH. FOR SO HE SPEKETH IN ESAIE TO THE PEOPLE DEFILED ON EUERY SYDE: BE YE WASSHED, BE CLENE, TAKE AWAY FRO[M] MY SYGHT YOUR YL THOUGHTES, CESSE TO DO WICKEDLY, LERNE TO DO WELL, SEKE IUGEMENT, SUCCOUR THE OPPRESSED, DEALE TRULY WITH [TH]E ORPHLIN, DEFENDE [TH]E WYDOW, AND COME YE # REBUKE ME, SAYTH OUR LORDE. THOU HEREST SYNNER, WHAT THYNG ELSE REQUYRETH OUR MERCYFUL LORDE, BUT ONLY CHA[N]GYNG OF THY LYFE? AND LEST THENORMITE OF SYNNES OUERPRESSE THY MYNDE, HERE THE FORGYUENES OF THEM ALL REDY: IF YOUR SYNNES SAYTH HE, WERE AS SKARLET, THEY SHALL BE MADE AS WHITE AS SNOWE: AND IF THEY WERE AS RED AS OKER, THEY SHALBE AS WHITE AS WOLLE. IF YE WYLL # MOW HERE ME, YE SHALL EATE THE GOODES OF [TH]E ERTHE. WHO IS SO MAD, THAT WYLL NAT BE SAUED? THAT IS MORE EASY THA[N] TO HERE OUR MOST LOUYNG FATHER, NOTHYNG CO[M]MANDYNG, BUT THAT P[ER]TEYNETH TO OUR FELICITE? IF YE WYL SAYTH HE, AND YE MOW HERE. NO MAN MAYE SAUE HYM [THA]T WYL NAT. SALUACIO[N] IS BY FEYTH, FEYTH IS BY HERYNG. THE WORDE IS HELTHFULL IN THY HART AND IN THY MOUTHE. ONLY SHUT NAT [TH]E EARES OF THYN HART. NOW IF A KYNG TO HIS E[N]MIES OR TO [TH]E CO[N]UICTED OF TREASO[N] SHULD SAY THUS: WHAT SO EUER WAS ENTE[N]DED OR IS DONE HITHERTO, I FORGYUE IT YOU AL, MERCY IS REDY FOR AL, SO THEY FRO[M] THE[N]S FORTH WOLD ABSTEYNE FRO[M] LYKE YL DEDE: WOLDE NAT EUERY BODY SPEKE OF THE KYNGES WO[N]DERFUL MERCY, THAT NEYTHER CRUELLY PUNYSSHETH THEYR BODYES, NOR CONFISKETH THEYR GOODES? BUT GOD YEA WITH REWARDE ENTYSETH VS TO AME[N]DE OUR LYFE. YE SHAL EATE SAYTH HE, THE GOODES OF [TH]E ERTHE. THEY TRULY BE VTTERLY VNWORTHY TO HAUE FRUICION OF GOODES OF THIS WORLDE, THAT BY THEYR VNGRATIOUS DEDES OFFENDE THE GYUER OF ALL. BUT HOW MOCHE MORE PRECIOUS IS IT THAT THE GOSPEL P[RO]MYSETH: I SHAL GYUE YOU A NEW HART, I SHAL GYUE YOU A NEWE SPIRITE, BY WHOM OF THE DYUELS THRALS YE SHALL BE MADE THE CHILDREN OF GOD, BY WHOM YE SHALBE MADE ME[M]BRES OF MYN ONLY BEGOTTEN SONNE, BY WHOM YE SHAL ENTRE INTO THE HERITAGE OF THE HEUENLY KYNGDOME. THIS IS SAYTH HE, MY WELBELOUED SON, HERE YE HYM. O THOU JEWE WHY TURNY[N]G THYN EARES FRO[M] TROUTHE, TURNEST TO THE TALES OF THE TALMUDICENS # DEUTEROTIS? THOU VNWYSE PHILOSOPHER WHY, WITH THYN EARES SHUT AGAYNST THIS TEACHER, HERKENEST TO PLATO # ARISTOTEL? WHY HEREST THOU VNHAPPY PROGENY OF EUE THE SERPENT W[I]T[H] VAYNE PROMISES ENTYSYNG THE TO DISTRUCTION, # HEREST NAT THE SON OF GOD CALLYNG THE TO THE COMPANY OF EUER LASTYNGE FELICITE? DO YE PENANCE SAYTH HE, THE KYNGDOME OF HEUEN IS AT HANDE. THE SON PROMISETH, THE FATHER PLEDGETH IT, THE HOLY GOST IN THE MEAN WHILE IS GYUEN AS AN ERNEST PENY: AND DOUTEST THOU TO TAKE # E[M]BRACE SO GREAT FELICITE OFFRED [TH]E? AND THER IS NONE OTHER VOYCE OF THAPOSTLES THA[N] OF OUR LORDE: DO PENANCE, # LET ECHE OF YOU BE BAPTISED IN THE NAME OF JESU CHRIST, IN REMISSIO[N] OF YOUR SYNNES, # YE SHAL RECEYUE THE GYFT OF THE HOLY GOST. AND A LITEL AFT: KEPE YOU FRO[M] THIS VNGRATIOUS NACION, [THA]T YE MAY BE SAUED: LEAUE THE SPOTTED, FILTHY, WRETCHED LYFE, AND TAKE EUERLASTYNG LYFE. SOULDIOURS, PUBLICA[N]S, HARLOTTES, YDOLWORSHIPPERS, ME[N]KYLLERS, NIGROMA[N]CERS, BAUDES, ADUOUTRERS RU[N]NE HITHER. NONE IS SHUT WITHOUT, THE PASSAGE TO MERCY LYETH EGALLY OPEN TO AL. THE LYFE PAST IS NAT REGARDED, SO ONE BE REPENTA[N]T. NOR THOU SHULDEST NAT SUPPOSE THIS MERCY OF OUR LORDE, TO STRETCH NO FARTHER THA[N] BAPTISME, THOUGH MO[N]TANUS SHUT [TH]E CHURCHE DORES AGAY[N]ST THEM THAT SLYDE AFTER BAPTISME, OUR LORDE NEUER SHUTTETH [TH]E DORE OF THE HEUE[N]LY KYNGDOME. THE ENTRA[N]CE IN TO THE CHURCHE BY BAPTISME IS ONES GYUEN , THE FIGURE WHEROF THE ARKE OF NOE BEARETH, BUT BY THE MERCY OF GOD [TH]E SECO[N]DE BOURDE IS LEFTE ECHE AFTER [TH]E SHYP WRACKE, YEA TO COME AGAYNE INTO [TH]E ARKE BY PENA[N]CE. FOR BAPTISME IS NAT WYSE TAKE[N] AS THE DETH OF CHRISTE IS NAT RENEWED, BUT THE WATER OF TEARES REMAYNETH, WHERW[I]T[H] NOW THE FYLTHES OF SYNNES BE[N] WASSHED AWAY: THE SOPE OF HOLSOME CONTRICION REMAYNETH, # THE HERBE OF BORITH. TRULY THEY OUGHT TO WHOM ONES ALL SYNNES WERE FRELY FORGYUEN, AND THAT BURYED WITH CHRIST BAPTISME ROSE WITH HYM AGAYNE IN A NEW LIFE, TO CO[N]TYNUE WITH HYM I[N] THAT GREAT GYFT, THAT THEY RECEYUED. BUT OUR PITEFUL # MERCIFUL LORDE KNOWYNG THE WEKENES OF MA[N]NES NATURE, HE WYLLED REMEDY OF PENANCE TO BE REDY FOR ECHE EUEN TO THE LYUES ENDE. BUT BICAUSE THE DAY OF DETH IS CERTAYNE TO NONE AL OUGHT TO WATCHE, THAT THEY DESPICE NAT THE GOODNES OF GOD: BUT IF THEY HAP TO SLYDE AGAYN BY AND BY THEY SHULD HAST TO REMEDY, BEFORE [THA]T DISEASE BY CO[N]TINUANCE WAXE VNCURABLE. SOME I[N] OLDE TYME WITH RIGHT GREAT PERIL FORBARE BAPTISME EUE[N] TO THE LAST DAY OF THEYR LYFE, WHOM SOME CALLED BAD CHRISTIENS, # SOME BAD WATERED, AS CHRISTIENS NAT VERY TRUE: BUT WITH MORE PERIL [TH]E SYNNER P[RO]LONGETH THE REMEDY OF PENANCE, THAT IS EUERY WHERE REDY. THE CHRISTENER IS NAT ALWAY PRESENT, BUT LYENG IN THY BED THOU MAYST CO[N]FESSE THYN VNRIGHTOUSNES TO OUR LORDE, AND PURPOSE TO AME[N]DE THY LYFE. ONE IS NAT ALWAY P[RE]SENT TO WASSHE THY BODY, TEARES BE ALWAY PRESENT, WITH WHOM THOU MAYST WASSHE [TH]E FYLTHES OF THY SOULE. AND NAT WITHOUT A CAUSE A DOUBT IS, WHETHER [THA]T BAPTISME BE EFFECTUAL, WHERBY WHA[N] THER IS NO HOPE OF LYFE, AND WERE IN PA[N]GES OF DETH, WERE RATHER SPRYNCLED WITH WATER THAN BAPTISED. FOR THEY SHEWED THEM CO[N]TYNUALLY TO HAUE SYNNED IF THEY MYGHT ALWAY LYUE. BUT MOCH MORE RIGHTFULLY GREAT LERNED ME[N] DOUBTEN, WHETHER PENANCE BE FRUTEFUL, [THA]T IS P[RO]LONGED A PURPOSE, NOW DEPARTYNG HE[N]CE THEY TAKE IT, AND WOLD NAT TAKE IT, EXCEPT DETH CO[M]PELLED THEM. FOR LYKE AS GROU[N]DE OFT MOYSTED W[I]T[H] HEUE[N]LY RAYNE, BRY[N]GETH FORTH NAUGHT ELS TO HIS TYLLER THAN THORNES # WYDES, IS CURSED # CASTE INTO [TH]E FYRE: SO GOD OTHER WHYLE FOR HIS GOODNES OBSTACLY DESPISED, GYUETH THEM A VNKOWABLE VNDERSTA[N]DY[N]G. WHERFORE [TH]E SUREST WAY IS MOST DERE BRETHERN, NAT TO P[RO]LONGE THE MENDYNG OF THE LYFE, BUT BY # BY AT THE VOYCE OF OUR LORD CALLYNG VS TO DO OF [TH]E OLDE MA[N] WITH HIS DEDES AND DESYRES, LEST OUR LORD SO OFT NAT HERDE, WYL NAT HERE VS AGAYNE CALLYNGE TO HYM. DREDEFUL IS [TH]E VOICE, WHERWITH HE THRETNETH THEM THAT WYL NAT HERE HYM MERCIFULLY CALLYNG, FOR I SAYTH HE, CALLED, YOU # YE FORSOKE IT: I RECHED FORTH MY HA[N]DE AND THER WAS NONE THAT WOLD SE IT: YE DESPISED ALL MY COU[N]SAYLE, AND YE SET NAUGHT BY MY REBUKES. I ALSO SHALL LAUGH AND SCORNE I[N] YOUR DISTRUCTION, WHAN TO YOU THAT YE DRAD SHAL FAL. WHAN SODAYNE CALAMITE OUERTHROWETH, # RUINE AS A TE[M]PEST DASSHETH DOWNE, WHAN TROUBLE # GREFFE ASSAYLETH: THAN THEY WYL CALL ON ME, # I WYL NAT HERE THEM. THEY SHAL ARISE YERLY, AND THEY SHAL NAT FYNDE ME: FOR THAT THEY HATED MY LERNYNGE, AND WOLDE NAT CO[N]CEYUE THE DREDE OF OUR LORDE, # WOLD NAT REST VPO[N] MY COU[N]SAYLE, AND WOLD WITHDRAW FRO[M] AL MY CORRECTIO[N]. DUERS WAYES GOD PUNYSSHETH [THA]T HE MAY CORRECT VS. AT LAST WHA[N] OUR OBSTACLENES HATH OUERCO[M]E AL REMEDIES, HE FORSAKETH VS AS DESPERATE, # LEAUETH VS W[I]T[H] OUR OWNE FREWYL. LIKE AS A PHISICIO[N] ASSAYE[N]G ALL THAT HIS CRAFT CAN TO PUT AWAY [TH]E DISEASE, WHAN HE SEETH THE PACIENT FORSAKE AL MEDICINS, AT LAST HE LEAUETH HYM WITH SICKENES, AS HE [THA]T WOLDE NAT LYUE. MERCY SAYTH THE PSALME, # IUGEMENT I SHAL SYNGE TO [TH]E . THE DAY OF IUGEMENT ABYDETH AL, AFTER AFTER THEY SHUL BE DEPARTED THIS LYFE. AS LONGE AS THIS LYFE DURETH, THER IS HOPE OF MERCY. THERFORE WHILE [THO]U LYUEST, BESECHE OUR LORDE OF MERCY. TRULY THEY THAT LYE DYENG, OR THEY THAT EXTREME OLDE AGE OPPRESSETH, NOWE I[N] A MANER HAUE LEFT TO LYUE. HERE THE COU[N]SAYLE OF THE WYSE HEBREWE, WHAT EUER THOU BE THAT FRO[M] DAY TO DAY DRAWEST [THA]T LYNDE OF WICKEDNES, AND MAKEST NO ENDE OF SYNNYNGE. TURNE THE SAYTH HE TO OUR LORDE, AND FORSAKE THY SY[N]NES. PRAY THE FACE OF OUR LORDE, AND MYNYSSHE THYN OFFENCES. RETURNE TO OUR LORDE, AND TURNE AWAY FRO[M] THYN VNRIGHTOUSNES, AND HATE CURSYNGE: AND KNOWE THE IUSTICES AND IUGEMENTES OF GOD, AND STAND IN THE LOT OF PROPOSICION AND SPECHE OF ALMYGHTY GOD, GO IN TO THE PARTES OF THE IUSTE WORLDE WITH [TH]E LYUYNG # GYUYNG CONFESSION OF GOD. THOU SHULDEST NAT ABYDE IN THE ERROUR OF WICKED FOLKE, CO[N]FESSE [TH]E BEFORE DETHE. THE CONFESSION OF THE DEED AS NOTHYNG PERISSHETH, LYUYNG THOU SHALT BE CO[N]FESSED, ALYUE AND I[N] HEALE THOU SHALT BE CO[N]FESSED AND SHALT PREYSE GOD, AND SHALT BOST THE IN HIS MERCIE, HOW IS THE MERCY OF OUR LORD, AND HIS FAUOUR TO THEM [THA]T TURNE TO HYM. THOU HEREST THE GREAT MERCY OF GOD IS REDY, BUT [THA]T IS IF [THO]U ALYUE # IN HEALE WYLT BE CO[N]FESSED TO OUR LORD. BUT WHAT SHAL WE SAY OF THEM, OF WHOM THE BODY IS VNABLE TO SYNNE, YET THE MY[N]DE PUTTETH NAT AWAY THE APPETITE OF SYNNYNG: AND WHAN BY REASON OF AGE THE BODY IS NERE DEED, THAT THEY CUN NAT WICKEDLY DO FILTHY ACTES, YET LEAUE THEY NAT TO SPEKE LEUDLY? HOWE SHAL THEY ALYUE BE CONFESSED TO OUR LORDE, THAT LEAUE SOONER TO LYUE THAN TO SYNNE? BUT BUT THOU YONGE MA[N] IN THY FLOWRYNG AGE, WHY P[RO]LONGEST THE ME[N]DYNG OF THY LYFE DAYES, MONETHES, # YERES? IF THY BODY 0ERE DISEASED WITH [TH]E DROPSY, AND THOU HADDEST BEFORE [TH]E REDY A CERTAYNE SURE REMEDY FOR [THA]T DISEASE, WOLDEST [THO]U SAY, THE NEXT YERE I WYL HEALE MY SICKENES? I KNOWE WEL [THO]U WOLDEST NAT BE SO MAD, BUT MOST GREDILY [THO]U WOLDEST HAST TO BE HEALED. AND IN [TH]E DISEASES OF [TH]E SOULE MOCHE MORE PERILLOUS, TARIEST, DRYUEST FORTH FRO[M] DAY TO DAY, FRO[M] THAT DAY TO THAT, YEA THOU DEFFERREST THY SALUACION TO [TH]E DAY OF THY DETHE? AND WHO IS THY SURETE THAT THOU SHALT LYUE TYL TO MORROWE? BUT THESE THYNGES BE NAT SPOKE[N], TO THENDE THAT ANY SHULDE DISPEYRE OF FORGYUENES, BUT TO THENTE[N]T WE WOLD WREST FRO[M] ECHE THE CARELES CONTINUANCE OF SYNNYNG. THER IS SYN, [THA]T NEYTHER IN THIS WORLDE NOR IN THE WORLD TO COME, IS FORGYUE[N]. GOD FORBYD [THA]T ANY OF VS SHULD SWARUE SO FAR WYDE. AND THERFORE [TH]E MOST SURE THYNG IS TO ESCHEWE SYNNE. THE NEXT IS, THAT BY # BY WE PUT IT AWAY BY PENANCE, THAT IS WROUGHT VNSKYFULLY. A GOOD MAN FALLETH .VII. TYMES IN A DAY, BUT HE RISETH AGAYNE: AL THOUGH THIS IS SPOKEN BY VENIALL SY[N]NES. AND THERFORE OUR LORDE OFT TYMES THRETNETH VS SHARPLY IN HOLY SCRIPTURE, LEST ON TRUST OF FORGYUENES REDY, WE SHULD WALOWE IN TO THE MYER OF VNGRATIOUS DEDES. AND THERFORE THE PLAYSTER OF PENANCE IS NAT GYUEN, THAT WE WYLLYNG SHULD CONTINUE IN OUR DISEASE: BUT LEST HE THAT P[ER]CHANCE FALLETH SHULD BE LOSTE FOR EUER. IN AMOS OUR LORDE OFT THO[N]DRETH AGAYNST THRE OR FOURE WICKEDNESSIS: SHALL NAT I ABHORE THEM? IT IS WICKEDNES TO THYNKE YLL. HERE BY # BY WE SHULD TAKE REPENTANCE, BUT IT IS GREATTER WICKEDNES TO WYLL TO P[ER]FOURME, [THA]T THOU MYNDEDDEST: AL LEST FRO[M] [THA]T GRICE [TH]E FOTE OUGHT TO STEP TO BETTER. BUT THE GREUOUST OFFENCE IS, THAT THOU WICKEDLY PURPOSED FYLTHILY TO P[ER]FOURME. AND HERE NEYTHER WE BE SORY NOR AME[N]DE, BUT WE ADDE TO IT [TH]E FOURTH WICKEDNES, ACCUSTOMYNG VS IN YUELS, AND HEAPYNG YLS VPON YLS. NOWE HERE MEYE NAT OUR LORDE WEL ABHORE VS? YES TRULY, NERE [THA]T HIS MERCY PASSED HIS IUSTICE. BEHOLDE WHAT AFTER SO SHARPE THRETNYNGES FOLOWETH IN THE SAME P[RO]PHET: THIS SAYTH OUR LORDE TO THE HOUSE OF ISRAEL: SEKE, # YE SHAL FYNDE ME, SEKE YOUR LORD # COME. LET VS HERE OUR LORDE THRETNYNG, LEST WE SHULD SYN: LET VS HERE OUR LORDE RECLAYMYNGE VS, [THA]T WE DESPEYRE NAT. ORELS WO TO VS, IF HE SHULD DO TO VS, THAT HE THRETNETH BY THE P[RO]PHET: AND AFTER THE THYRDE OR FOURTH WYCKEDNES HE SHULDE TURNE AWAY FRO[M] VS HIS MERCY, # LEAUE VS ALONE TO OUR WYLL. YEA WITH MANY OF VS IT SHULD GO YUEL, IF AFTER THE THOUSANDE WICKEDNES OUR LORDE SHULD TURNE HIS FACE AWAY. BUT BY # BY AS HIS RIGHTOUSNES BEGY[N]NETH TO WAXE RIGOROUS, MERCY STEPPETH FORTH # SAYTH: O LORD GOD BE MERCIFUL: I PRAY THE, WHO SHALL YFT VP JACOB, FOR HE IS A BABE? AND AGAYNE: O LORDE GOD I PRAY [TH]E CESSE: WHO SHAL REYSE VP JACOB, FOR HE IS A BABE? THUS MERCY OUR BEST DEFENDER PLEDETH THE CAUSE OF OUR FREILNES. NOWE HERE HOW REDY FORGYUENES IS TO ONE REPENTYNG # AMENDYNG. OUR LORDE SAYTH HE, HATH HAD PITE VPON HYM. IT SHAL NAT BE, SAYD OUR LORDE. YE SE, HE THRETNYNG VE[N]GEANCE HOWE SOONE HE REPENTETH IF WE TRULY WOLD REPENT OUR MYSDEDES. IT SHAL NAT BE, SAYD OUR LORDE. I PRAYE YOU, WHAT MOTHER IS SO LYGHTLY PLEASED W[I]T[H] HER CHILD? WHERFOR SYTH WE HAUE A LORD SO EASY TO PLEASE, # AN ADUOCATRICE SO EFFECTUAL, WHAT THYNG IS THER, WHY ANY DESPEYRYNG OF HYM SELFE, SHULD EYTHER CO[N]TINUE IN SYNNES, OR WITH JUDAS FLE TO HANGE HYM SELFE? EUEN FOR THE SAME PURPOSE OUR LORDE BY AL MEANES MYNDYNG OUR SALUACION, SUFFRED MOST EXCELLENT # MOSTE APPROUED MEN TO FALLE IN GREUOUS SYNNES, THAT BY THEYR EXA[M]PLE HE MYGHT CO[M]FORTE # CORAGE VS TO HOPE OF PERDONE. WHAT THYNG IN HOLY SCRIPTURE IS MORE LAUDABLE THAN KYNG DAUID HE WAS A KYNGE, HE WAS A P[RO]PHET, HE WAS A MAN TO GODDIS MYNDE, OF HIS LINAGE CHRISTE WAS PROMISED. BUT INTO HOWE FOULE, INTO HOWE MANYFOLD A SYN DYD SO GREAT A MA[N] FALL HE HERETH OF NATHAN [TH]E REBUKE # CRUEL THRETNY[N]GES OF OUR LORDE. BUT DAUID WITH TWO WORDES TURNETH AL THIS ANGER OF GOD INTO MERCY, HE SAID: I HAUE OFFENDED AGAYNST MY LORD: AND FORTH WITH NATHAN SAYD: OUR LORDE ALSO HATH TRANSPORTED THY SYN, THOU SHALT NAT DYE. THE THRETNYNGES BE OF A LENGTH, [THA]T HE MAY CORRECT, BUT HOW SWYFT IS THE VOYCE OF MERCY: THOU SHALT NAT DYE? LIKEWISE BY ESAIE EZACHIAS HERETH: THOU SHALT DYE, # SHALT NAT LYUE. EZECHIAS WEPT # MADE GREAT LAMENTACION. THE P[RO]PHET THE MESSANGER OF DETHE WAS NAT YET GONE HALFE THE KYNGES COURTE, [TH]E MERCY OF OUR LORDE CALLED HYM AGAYNE, SAYENGE: RETURNE BACKE, AND SAY TO EZECHIAS CAPTAYNE OF MY PEOPLE: THIS SAYTH OUR LORDE [TH]E GOD OF DAUID THY FATHER I HAUE HERD THY PRAYERS, # HAUE SEEN THY WEPYNG, AND I HAUE HEALED THE. THE THYRDE DAY AFTER THIS THOU SHALT GO INTO THE TE[M]PLE OF OUR LORDE. THE THYRDE BOKE OF KYNGES WYTNESSETH [TH]E SAME OF ACHAB: THER WAS NAT SUCHE AN OTHER AS ACHAB, WHO WAS SOLD [THA]T HE MYGHT DO MYSCHIEF IN SYGHT OF OUR LORDE. AND HE HERETH, THOU HAST KYLD, # MORE OUER HAST POSSESSED. AS WHA[N] HE HAD SLAYN NABOTH HE OCCUPIED HIS VINEYARDE: BUT HE AT LAST AFRAYDE WITH THE CRUEL THRETNYNGES RENT HIS CLOTHES, # COUERED HIS FLESSHE WITH A SHERT OF HEARE, HE FASTED, # SLEPT IN WOLLEN, # HE WALKED HANGYNG DOWNE HIS HEED. ACHAB WAS FROWARD, OFT HE HAD DESPISED OUR LORDE REBUKYNG HYM, HE HAD HEAPED SYNNES VPO[N] SYNNES: AND AT THE LAST HE WAS RATHER FEARED W[I]T[H] DREDE OF MISCHEUES HANGYNG OUER HYM THA[N] HE MYNDED TO REPENT # AME[N]DE: AND YET OUR LORDE OF EXCEDYNG MERCY SPEKETH TO HELIE: HAST NAT SEEN ACHAB HU[M]BLED AFORE ME? BICAUSE HE HATH HUMBLED HYMSELFE FOR MY SAKE, I WYLL BRYNGE IN NO MYSCHIEF IN HIS DAYES. IF [TH]E MYGHT OF FALSE REPE[N]TANCE BE SO GREAT, THAT IT MAY WREST THE REUENGYNG SWERD OUT OF THE HANDE OF GOD, WHAT SHAL THE MYNDE DO TRULY CHANGED INTO A CONTRARIE AFFECTION, # NOW NAT FOR DREDE OF PUNYSSHEMENT, BUT FOR [TH]E LOUE OF GOD ABHORRYNG THAT HE MYSWROUGHT? FOR THAT ENTENT HE SUFFRED PETER WHOM HE HAD APOY[N]TED CHIEF OF HIS CHURCHE OPE[N]LY TO FALL. ONLY HE WEPT, AND OPTEYNED MERCY. WHA[N] TO HYM HE DELYUERED HIS SHEPE, FOR WHOM HE HAD SUFFRED DETH, TO FEDE, DYD HE CAST IN HIS TETHE [TH]E OFFENCE OF THRISE FORSAKYNG OUR LORDE? NO FORSOTH FOR NOWE ALL [THA]T WAS SO WASSHED AWAY WITH TEARES, THAT THER REMAYNED NAT A STEPPE IN OUR MERCYFULL LORDES REME[M]BRANCE. PAULE P[ER]SECUTOUR OF OUR LORDIS CHURCHE WAS OUERTHROWE[N], AND WAS MADE TEACHER OF NACIONS. WE HAUE GREAT EXA[M]PLES OF THEM THAT SYNNED AND EKE OF THEM THAT REPENTED, WE OUGHT NAT BY EXAMPLE OF ANY TO BE PROUOKED TO SY[N]NE, LEST WE SHULD TE[M]PTE OUR LORD, BUT IF ANY SHULD HAP TO BE ATTRAPPED BY SYNNE, HE HATH EXA[M]PLES OF REPE[N]TA[N]CE, LEST HE SHULD DESPEYRE. BUT THEY DO WAYWARDLY, [THA]T WYL NAT FOLOW [TH]E SAME TAKY[N]G REPE[N]TA[N]CE, WHOM THEY FOLOWED SYNNYNG. HOWE MANY PRINCES BE THERE [THA]T SMYLE AT THEYR AUOUTRES AND MA[N]SLAUGHTERS FOR [TH]E EXAMPLE OF DAUID? ALBEIT IN DAUID WERE SO MANY EXCELLENT VERTUES, [THA]T THIS OFFENCE MOUGHT HAUE BEN FORGYUE[N] IN RECO[M]PE[N]CE OF THEM: BUT WOLD TO GOD LYKE AS THEY FOLOW HYM OFFE[N]DYNG THEY WOLD HYM EKE SO FOLOWE REPENTYNG. HE SPRED ABRODE HIS SY[N]NE THROUGH AL NACIONS OF THE WORLDE, AND THE DELECTACIONS OF THE COURT DESPISED, FOR PURPLE HE TAKETH A SHERT OF HEARE, ASSHES AS BREDE HE EATETH, # MYNGLETH HIS DRYNKE WITH WEPYNGE, EUERY NYGHT HE WASSHETH HIS BED WITH TEARES, AND MOYSETETH HIS COUERLED WITH WEPYNG. AND HE WAS NAT ASHAMED TO ALL SYNNERS TO SAY # SYNGE THIS VERSE OF PENA[N]CE: MISERERE MEI. HAUE MERCY VPON ME LORDE AFT THY GREAT MERCY. AND AFTER THE MULTITUDE OF THY MERCIES PUT AWAY MY WICKEDNES. HE WAS IUGE, AND GAUE SENTE[N]CE OF DETH AGAYNST HYM SELFE. FOR GREATLY DISDAYNYNG: OUR LORDE SAYTH HE, LYUETH, FOR HE IS THE CHILD OF DETHE THAT HATH DONE THIS THYNGE. HE HE COUDE NAT MORE EUYDENTLY BE CO[N]DEMNED THA[N] BY HIS OWNE VOYCE. GOD WAS IUGE, AND YET AS THE P[ER]SONE WERE CHANGED HE CO[M]MYTTED THE IUGEMENT TO HYM THAT WAS GYLTY. THE IUGE WAS TAKE[N] WITH A TRIP, AND HE OUERCAME THAT CO[M]MYTTED TO HYM [TH]E IUGEME[N]T , DAUID HAPPILY WAS OUERCOME, GOD OUERCAME MERCYFULLY, WHAN HE SHEWED [TH]E SYNNER TO HY[M] SELFE, THAT HAD FORGOT HYM SELFE. BEFORE AS A CO[N]QUEROUR AND DRO[N]KEN WITH VNHAPPY PROSPERITE, HE ACCOMPLYSSHED HIS PLEASURE WITH [TH]E WOMA[N] HE LOUED, HE DELYTED IN HIS MOSTE SWETE CHILDE, BUT WHAN HE WAS CONUERTED TO OUR LORDE, WHAN AT LASTE HE SAWE THERE HE WAS, AND WHAT DIFFERENCE WAS BITWENE A RIGHTOUS MA[N] # AN VNRIGHTOUS, LIKE AS AN OTHER PROPHICY TEACHETH. WHAN A SYNNER W[I]T[H] AL HIS HERT AKNOWLEGETH HIS FYLTHYNES, # CO[N]FESSETH HYM SELFE WORTHY OF PUNYSSHEME[N]T THA[N] IS OUR LORDE IUSTIFIED, AND OUERCOMETH WHAN HE IS IUGED, THAT IS, WHAN HE OFFRETH THE IUGEME[N]T TO GOD AS TO BE IUGED HYM SELFE. BUT THEY THAT ORDEYNE THEYR OWNE RIGHTOUSNES MAKE GOD IN A MANER VNIUSTE # A LYER, THAT WYLL HIS MERCY TO BE KNOWEN IN EUERY MAN, AND REIOYCETH TO TURNE OUR WICKEDNES INTO HIS GLORY: WHYLOM WHERE SYN WAS PLENTIFUL THERE HIS FRE LIBERALITE ABOU[N]DETH. THE OLDE ADAM DYD NAT SO, BUT CALLED TO CONFESSION HE LAYD [TH]E BLAME ON HIS WYFE. THE SAME WIFE SHE CALLED TO CO[N]FESSIO[N], BLAMED THE SERPE[N]T. IF THEY COUDE HAUE SAYD THE SONGE OF DAUID: MISERERE MEI DEUS, GOD HAVE MERCY VPO[N] ME: THEY HAD NAT BE[N] BANYSSHED PARADISE. CAIN NAT GOYNG OUT OF KYNDE, WHAT SAYTH HE PROUOKED OF OUR LORDE TO REPENT: AM I MY BROTHERS KEPER? IF HE HAD SAYD: PECCAUI, MISERERE: I HAUE SYNNED, HAUE MERCY: AND IF HE HAD SAYD IT WITH AL HIS HERT, THE MERCY OF GOD WAS REDY. THERE IS A CARNAL SOROWE, THAT ENGENDRETH, SUCHE AS JUDAS HAD: BUT AGAYN THER IS A GODLY SOROWE, THAT BRYNGETH FORTH SALUACION # SURE IOYE. PAULE TENDERLY LOUYNG AL HIS, YET HE REIOYCETH THAT HE HAD CAST THE CORINTHIES IN SUCHE A SOROWE, HE DA[M]NED, THAT HAD A DO WITH HIS FATHERS WYFE, AS OUT OF SUCHE SOROW AS AFTER A BYTTER PLAISTER FOLOWETH CONTINUAL IOYE. AND IN [TH]E MEAN WHILE SURE HOPE OF SALUACION MYNGLED WITH REPENTANCE TE[M]PERETH THE BYTTERNES OF THE SOROWE. SO DAUID WHAN HE HAD SIMPLY CO[N]FESSED HIS SYNNE, AND [THA]T DESERUED VENGEANCE OF GOD, HERKE HOWE MOCHE HOPE HE CO[N]CEYUED OF THE MERCY OF GOD: O LORDE SAYD HE, SPRYNCLE ME WITH ISOPE, AND I SHALBE CLENSED, THOU SHALT WASSHE ME, # I SHALBE MADE WHIT THA[N] SNOW. NAT OF HIS OWNE GOOD DEDES, BUT BY SPRYNCLYNG OF THE I[M]MACULATE LAMBES BLOD HE PROMYSETH HYM SELFE PURENES , AND WHAN HE AKNOWLEGED HYMSELFE FRO[M] HIS MOTHERS WOMBE WITH SPOTTES DEFILED, YET OUT OF [THA]T WASSHY[N]G HE HOPETH TO HAUE FAYRENES OF INNOCE[N]CIE, WHERTO [TH]E WHITENES OF SNOW GYUETH PLACE. AND HE NAT ONLY HOPETH TO OPTEYN INOCE[N]CY AGAYN, BUT ALSO THAT THE WO OF PENA[N]CE SHULD TURNE I[N] TO SPIRITUAL IOYE. TO MY HERYNG SAYTH HE, [THO]U THAT GYUE IOYE # GLADNES, AND MY BONES HU[M]BLED SHALL LEAPE FOR IOYE. YELDE TO ME THE GLADNES OF THY SALUACION, AND CO[N]FIRME ME WITH THY PRINCIPAL SPIRITE. O WO[N]DERFUL TRUST OF A SYNNER, # YET MORE LARGELY HE PROMISETH HYM SELFE SOMWHAT: AND MY TONGE SAYTH HE, SHAL SHEWE OUTWARD WITH GREAT MYRTH THY IUSTICE. O LORDE THOU SHALT OPEN MY LYPPES, AND MY MOUTHE SHAL SHEWE THY PREYSE. WHAN HE HATH PROUED THE MERCY OF OUR LORDE SO GREAT, HE WYL EKE EXHORT OTHER THAT THEY SHUL REPENT # AME[N]DE. SO OUR LORDE SAYD TO PETER: AND THOU CO[N]UERTED SOMTYME CONFIRME THY BRETHERNE. DAUID SHULD HAUE PERISSHED, IF HE HAD CO[M]MYTTED HYMSELFE TO IUSTICE, BUT HE IN THAT PART TO WEAKE CALLED VPO[N] MERCY: # THERFORE THE MERCIES OF OUR LORDE HE SYNGETH FOR EUER. THEY THAT PLEDE MATERS AMONGE MEN, AS OFT AS THEYR CAUSE IS IN IEOP[AR]DY, IF THEY MAY, THEY REMOUE IT INTO AN OTHER COURTE, AL THOUGH THEY BE IN DOUT WHETHER THEY SHUL THERE FYNDE A MORE EGAL IUDGE. AND TRULY IT MAY HAP OTHER WHILE, HE [THA]T APPELETH MYGHT APELE TO HIS DA[M]MAGE. BUT TO VS MOST DERE BRETHERN[N], IT IS A THYNG FAR AWAY MOST SURE, NAT TO STRYUE WITH THE IUSTICE OF GOD, THAT IS NAT TO CASTE VPON OUR HELIS AGAYNST THE PRICKE, BUT BY AND BY TO CALLE VPON HIS MERCY. AND TRULY IN MENNES IUGEMENTES, THEY SAY THERE IS NOTHYNGE SURER, THAN IF WE MAY BY SOM COLOUR CLENE DENY [TH]E CRYME THAT IS LAYDE AGAYNST VS, AND THE RHETORICIENS TEACHE THE MOST MISERABLE STATE OF A CAUSE TO BE, WHICHE THEY CLEAPEN DEPRECACION, WHAN THE DEFENDA[N]T SAYTH, I HAUE OFFE[N]DED, FORGYUE ME. HERE CO[N]TRARIWISE, THER IS NOTHYNG SURER FOR VS THAN WYLFULLY TO AKNOWELEGE, WHAT SO EUER WE HAUE MYSWROUGHT, AND TO BESECHE [TH]E IUGE OF MERCY. NITHER SITH THE GOODNES OF GOD IN ALL HOLY SCRIPTURE SO LOUYNGLY PROUOKETH VS SITH HITHER THE EXAMPLES OF SO MANY NOBLE ME[N] EXHORTEN VS, WHY SHULD ANY BE FOU[N]DE THAT DESPEYRYNG OF HYM SELFE LEUER WAXE OLDE IN SYNNES? IN GOD, THAT IS OF MOST SIMPLE NATURE, NOTHYNGE IS, THAT WITH OTHER SHULD STRYUE, AND YET IF WE BEHOLD THOSE THYNGES, THAT CHANCE VS, A STRYFE SHULD SEME TO BE BITWENE GODDIS IUSTICE AND HIS MERCY. JUSTICE CALLETH TO PUNYSSHEME[N]T, MERCY AFTER THE SAYENG OF S. JAMES, LEAPETH VS AGAYNST IUGEME[N]T AS A CO[N]QUEROUR. WHO DYD EUER CRYE: JESU HAUE MERCY: BUT BY # BY OPTEYNED MERCY? THE CANANEE CRIETH, GOOD LORDE HAUE MERCY, AND HER DAUGHTER IS MADE HOLE. EUERY SYNNER EKE SHULDE CRIE, GOOD LORDE HAUE MERCY, AND HIS SOULE SHALBE HEALED. HE THE BLYNDE BEGGER CRIETH, O SON OF DAUID HAUE MERCY AND HIS CLOKE CAST AWAY HE RECEYUED HIS SYGHT. LET VS EKE CRIE, JESU THE SON OF GOD HAUE MERCY ON VS, LET VS CRIE STRONGELY # CO[N]STA[N]TLY EUEN AMYDMONG THE HOURLYNG MULTITUDES OF YLL IMAGINACIONS, # HE OF THIS WORLDLY BEGGERS SHAL MAKE VS ENHERITOURS OF THE HEUENLY KYNGDOME. WHOSE EUER SEKETH CO[M]MODITES OF THIS LYFE , IS BLY[N]D, IS A BEGGER, IN A PATCHED CLOKE BEGGETH A HALFEPENNY OF [TH]E PEOPLE. THEY THAT SEKE TO GET A KYNGDOM, YEA THOUGH THEY SEME TO GO ABOUT A GREAT THYNG, THEY DO NOUGHT ELS THAN WRETCHEDLY BEGGE A HALFPENNY OF A MULTITUDE. THEY [THA]T HUNTE FOR HONOURS, AND DIGNITES BE THEY NEUER SO GREAT, THEY CRIE TO [TH]E PEOPLE, TAKE PITE, GYUE AN HALFPENY. BUT IF ANY WYL CRIE: JESU LORDE HAUE MERCY, HE IS REDY TO GYUE VS HYM SELFE. OUR LORDE TARIETH, HE CALLETH [TH]E TO HYM ART NAT VNHAPPY BUT IF [THO]U RU[N]NE? WHY TARIEST IN THYN VNHAPPY CLOTHES? THE ALTER OF MERCY IS OPEN, AND THOU TURNEST THY SELF TO THE BONDES OF MADNES. THE SAINCTUARY OF GODDIS MERCY IS OPENED, AND THOU FLIEST INTO THE HURLEPYT OF VNHAPPY THOU TURNEST AWAY THY FACE. HEUE[N] IS OPENED VNTO [TH]E AND THOU GETTEST THE DOWNE HEEDLYNG INTO HELL. THE LAPPE OF GODDNES IS HOLDE OPEN TO [TH]E AND THOU FLIEST TO THE VNHAPPY HALTER. THE THESE ON THE CROSSE HERETH, THIS DAY THOU SHALT BE WITH ME IN PARADISE, AND THOU GYUEST AND BYNDEST THY SELFE TO HELLE. BUT NOWE IT IS TYME [THA]T I FULFYL THAT LASTLY I PROMYSED, BY WHAT MEANES THE MERCY OF GOD SHULD BE SOONEST GOT. FOR OF PRAYERS, WEPYNG, FASTYNG, SHERT OF HEARE, ASSHES, THAT IS OF CONTRITE HERT, IS NOWE SPOKEN HERE AN THERE THROUGH ALL [TH]E SERMO[N]. AND TRULY THESE THYNGES OPTEYNE MERCY OF GOD. BUT WELL DOYNGE TO OUR NEYGHBOUR WRESTETH IT OUT, IF I MAY SO SAY. SUCHE AS EUERY MA[N] WYLL HAUE GOD BE TO HYM, LET HYM SHEWE HYMSELFE SUCH TO HIS NEYGHBOUR. THE GREKES PROUERBE SAYTH: FAUOUR GETTETH FAUOUR: BUT WITH VS MERCY GETTETH MERCY. LUCE .6. GYUE, AND TO YOU SHALBE GYUEN: FORGYUE, # YE SHALBE FORGYUE[N]: AND BY WHAT MEASURE YE HAUE MET TO YOUR NEYGHBOUR, BY THE SAME GOD SHAL MET TO YOU. AND I CALL MERCY OR PITE, NAT ONELY WHAN VENGEANCE IS FORGYUEN, OR NEDE OF OUR NEIGHBOUR EASED, BUT WHAT SO EUER GOOD DEDE WITH A GOOD MYNDE IS DONE TO OUR BROTHER. HE [THA]T TEACHETH HYM THAT ERRETH THAT CORRECTETH [TH]E MISDOER AND OTHERWHILE HE THAT WITH STROKES CHASTISETH ONE SYNNYNG, IF HE DO IT WITH A CHRISTE[N] AFFECTIO[N] HE DOTH THE WARKE OF MERCY VPON HIS NEYGHBOUR: HE THAT EXHORTETH THEM [THA]T FRO[M] THEYR GOOD PURPOSE, THAT CO[M]FORT THE WOFUL, THAT BRYNGE THE DESPEYRED INTO GOOD HOPE, HE IS MERCIFUL TOWARD THIS NEYGHBOUR, AND EYTHER HE RECO[M]PE[N]SETH OR P[RO]UOKETH THE MERCY OF GOD. AND TRUELY IT IS VNFYTTYNGE THE MERCY OF CHRISTIENS TO BE OF LITEL PRISE # CO[M]MON. A PAYNIM WYL GYUE TO A BEGGER, ANY MA[N] WYL HELPE HIS FREND IN IEOP[AR]DIE, THE GENTILES EKE P[AR]DONE SOME FAUTES. WHAT OUR MERCY OUGHT TO BE THE GOSPEL TEACHETH: BE MERCIFUL, THAT YE MOWE BE CHILDREN OF YOUR FATHER, THAT IS IN HEUEN. IF [TH]E MERCY OF GOD TOWARD VS BE OF [TH]E CO[M]MON SORT. MERCY OF [TH]E CO[M]MON SORT SUFFISETH VS TOWARD OUR NEIGHBOUR. BUT IF HE CO[M]MAND HIS SONNE TO SHYNE OUER GOOD AND YL, # SUFFRETH SO RICHE HAUIOUR OF THIS WORLDE TO BE CO[M]MUNE TO THE WELDISPOSED AND WICKED, IF WE WYL APPERE HIS TRUE CHILDREN, LET VS BE WELDOERS, NAT ONLY TOWARD OUR FRE[N]DES, KYNSFOLKE, AND THAT WELL DESERUED IT, BUT ALSO TOWARD STRA[N]GERS, YE TO OUR FOES AND [THA]T YUEL DESERUED IT. IF GOD FOR VS IDOLWORSHIPPERS AND CHILDREN OF HELLE GAUE HIS ONLY SONNE, SEMETH IT A GREAT THYNG IF WE AGAYN DO GOOD TO OUR ENNEMY, WHO FOR THAT IS OUR BROTHER, [THA]T HE IS A REASONABLE CREATURE? AND IF OUR RIGHTOUS LORD FOR OUR SYNNES OFFRED VP HYMSELFE IN THE AULTER OF [TH]E CROSSE, SEMETH IT A GREAT THYNG, IF WE FORGYUE OUR NEYGHBOUR THE WRONGE DONE TO VS? HOWE DARE A SYNNER CRYE, LORDE HAUE MERCY VPO[N] ME, [THA]T DENYETH MERCY TO TO HIS BROTHER? SHAL NAT HE HERE WORTHILY THIS OF [TH]E GOSPEL: O NAUGHTY SERUANT, I HAUE FORGYUE THE AL THY DUTY, OUGHTEST NAT THOU TO HAUE PITE ON THY FELOW SERUANT WITH THE? WHAT GOOD TURNE SO EUER WE DO TO OUR NEYGHBOUR, OUR LORDE SUFFERETH IT TO BE ASCRIBED TO HYM, WHA[N] HE NEDETH NO MA[N]: AND AND AL BE IT WHAT GOOD SOEUER TO OUR POWER WE HAUE BESTOWED OR DONE TO OUR BRETHERNE, GOD HATH IT ALL ON VS FYRST MOST HEAPYNGLY BESTOWED, YET AS THOUGH FOR OUR GOOD TOWARD OUR NEYGHBOUR HE WER[E] BOU[N]DE, TO YELD VS AGAYNE GOOD MEASURE WITH MOCHE E[N]CREASE, FUL # WEL HEAPED VP. IS IT NAT GOOD MEASURE, WHAN FOR HERBORYNG A POORE MAN OUR LORD RECEYUETH THE INTO THE KYNGDOME OF HEUEN? THE BEST REASON TO WAXE RICHE IS, WHA[N] ONE WAXETH POORE BY SUCHE LIBERALITE. THE WYSE ME[N] OF THIS WORLD SUFFRE NAT THEYR MONEY TO RUST IN THEYR CHESTIS, BUT THEY LEAUE IT W[I]T[H] [TH]E BANKERS [THA]T BY VSURY THEY MAY GET MORE TO IT. THEY THAT WILL BE RICHE OF HEUENLY GOODES, THEY MUST HAUE ADO WITH [THA]T MOST LIBERAL VSURER. WE CALL THEM HAPPY THAT BE RICHE, AND IN THE GOSPEL THE MERCIFUL BE CALLED HAPPY, BICAUSE THEY SHALL OPTEYNE MERCY. HE PLAYETH [TH]E VSURER WITH OUR LORD HE THE WYSE HEBREWE, THAT PITIETH THE PORE FOLKE, # HE SHALL QUITE HYM AGAYN. AND THE PROPHET SAYTH: REDEME SYNNES WITH THY ALMES DEDES, BYCAUSE AS SAYTH THE PRINCE OF THE APOSTLES: CHARITE COUERETH [TH]E MULTITUDE OF SYNNES. YE HERE THEXCHANGE, BUT IT IS WITH A GREAT LUKER. LIKEWISE HE [TH]E MYSTICAL SYNGER: HAPPY IS [TH]E CREATURE THAT PITEETH # LENDETH. THERFORE WITH GOD HE PLAYETH A POYNT OF VSURY WHOSE EUER FOR [TH]E LOUE OF GOD DOTH HIS NEYGHBOUR A GOOD TURNE. YE HERE [TH]E EXCHANGE, YE HERE THE ENCREASYNGE, YE HERE THE REDEMYNG, WHO SO EUER HURTETH HIS NEYGHBOUR IS IN DAUNGER OF HYM THAT HE HARMED: WHO SO EUER AFTER HIS POWER HELPETH HIS NEYGHBOUR, BYNDETH HYM THAT HE DOTH GOOD TURNE TO. ASKE NAT VE[N]GEANCE ON HYM GOD: FORGYUE THY NEYGHBOUR A FEWE # LYGHT OFFENCE, AND GOD OF COUENANT SHAL FORGYUE THE ALL THY[N]. DESYRE NO REWARD AGAYNE OF THY NEYGHBOUR TO WHOM THOU DYDDEST A GOOD TURNE, BUT ASKE IT OF GOD, WHAT SO EUER [THO]U DISPOSEDEST WEL, AND HE FOR GOODES TRANSITORY SHAL REWARD THE EUERLASTYNG. THE KYNDES OF SACRIFICES BE DYUERSE, WITH WHICHE GOD IS PLEASED, SPIRITUAL HYMS, SONGES, PRAYERS, WATCHYNGES, FASTYNGES, HOMELY RAYME[N]T: BUT NO KY[N]DE OF SACRIFICE IS MORE EFFECTUAL, THAN MERCY TOWARDE OUR BROTHER. GO SAYTH OUR LORDE, AND LERNE WHAT IT IS: MERCY I WYL HAUE, # NAT SACRIFICE. HE DAMNETH NAT SACRIFICES, BUT HE P[RE]FERRETH MERCY ABOUE THEM AL. IT [THA]T OUR LORD JESUS VOUCHESAFETH TO TEACHE VS WITH HIS OWNE MOUTH IN [TH]E GOSPEL, HE TAUGHT LO[N]GE BEFORE BY THE MOUTH OF MICHEE [TH]E P[RO]PHET. FOR WHA[N] OUR LORDE HAD REBUKED [TH]E [TH]E PEOPLE THOUGHTFUL, BY WHAT MEAN THEY MOUGHT APEASE GOD, RIGHTOUSLY WITH SO MANY CURSED DEDES P[RO]UOKED, SAYTH: WHAT THY[N]G WORTHY MAY I OFFRE TO GOD? SHAL I BOW MY KNEES TO ALMYGHTY GOD? WHAT SHULDE I OFFRE TO HYM SACRIFICES, # YERELYNG CALUES? WHETHER MAY GOD BE APEASED IN A THOUSAND WETHERS, OR I[N] A THOUSAND FAT GOTTES? SHALL I GYUE MY FYRST BEGOTTEN SO[N]NE FOR MYN OFFENCE, THE FRUTE OF MY WOMBE FOR [TH]E SY[N]NE OF MY SOULE? HITHERTO SPEKETH [TH]E PEOPLE, VNDERSTA[N]DYNG NO CONUENIENT SACRIFICE COUDE OF OF MAN BE OFFERED TO PURGE AWAY SYNS, YEA IF ABOUE MANY THOUSAND WETHERS, HE WOLDE OFFRE VP HIS FYRST BEGOTTE[N] SON, TO HYM MOST DERE: BUT THE PROPHET SHEWETH A MORE EFFECTUAL SACRIFICE, WHERWITH BY # BY [TH]E A[N]GER OF GOD SHULDBE APEASED. O MA[N] I WIL SHEW [TH]E WHAT IS GOOD AND WHAT OUR LORDE WOLD HAUE OF THE: [THA]T [THO]U DO IUGEMENT # LOUE MERCY, # THOUGHTFUL TO WALKE WITH THY LORD GOD. WHAT IS TO DO IUGEME[N]T? TO HURT NO MAN. WHAT IS TO LOUE MERCY? TO DO THEM GOOD THAT DESERUE IT NAT. PAULE THAPOSTLE MOREOUER ADDETH SOMWHAT TO THE PREYSE OF MERCY. IF I SHULD SAYTH HE, GYUE MY BODY TO BE BURNED, # HAUE NO CHARITE, IT AUAYLETH ME NOTHYNG. ABRAHA[M] P[RE]FERED A GREAT THYNG, THAT WAS REDY TO OFFRE HIS ONLY SON IN SACRIFICE THAT HE LOUED SPECIALLY: BUT HE PROFRETH MORE , IF ANY FOR [TH]E LOUE OF GOD DELIUERETH HIS OWNE BODY TO BE BURNED. AND YET CHARITE IS MORE ACCEPTABLE THAN THAT SACRIFICE. AND WHAT THYNGE ELS IS CHARITE TOWARD OUR NEYGHBOUR THA[N] MERCY? THER FORE SITH AL WE CONTINUALLY IN ALL THYNG SHUL NEDE [TH]E MERCY OF GOD, OUR STUDIE OUGHT TO BE, THAT ONE OF VS SHULD HELPE AN OTHER MERCIFULLY, # ONE WITH A NOTHER BEARY[N]G [TH]E BURTHE[N]S TOGETHER, WE MOW FULFYL [TH]E LAWE OF CHRIST, THAT RATHER RYQUIRETH MERCY THAN SACRIFICE, AND WYLLETH VS TO REDEME HIS MERCY WITH MERCY SHEWED ON OUR NEYGHBOUR. BUT AS MY MY[N]DE EXCEDYNGLY REIOYCETH, WHA[N] I CAST WITH MY SELFE, HOW GREAT [TH]E MERCY OF OUR LORD IS TOWARD VS, AND HOW REDY FOR VS HE WOLD IT SHULD BE: SO AN HUGE GREAT SOROW PERCETH MYN HERR, AS OFT AS I INWARLY BEHOLD, HOW SELDOM THE STUDIE OF MERCY IS AMO[N]GE CHRISTENS. IF WE WERE TRULY MERCYFUL, OUR LIBERALITE SHULD RECHE EUEN TO THE TURKES, WE SHULD CAST COLIS OF FYRE VPO[N] THEYR HEEDES, THAT THEY OUERCOME BY OUR GOODNES, AT LAST SHULD COME TO [TH]E FELOWSHIP OF OUR RELIGION. NOWE WE CHRISTENS BY WARRES, ROBBERIES, THEFTES, OPPRESSIONS, MORE CRUELLY GREUE # VEXE CHRISTENS, THAN ANY WYLDE BEAST GREUETH THE ENNEMY THEROF. IF THOU BEHOLDE THE LUKER, WHAT OTHER THYNGE DO WE THAN LYUE ONE BY DEUOURYNG AN OTHER, AFTER THE MANER OF FYSSHES? WHO IS NAT REDY FOR SMAL AUAYLE TO BEGYLE HIS BROTHER, WHOSE NEDE HE OUGHTED TO SUCCOUR? NOWE OF OUR BROTHERS POUERTE WE GO ABOUT TO GET OUR AUA[N]TAGE, OUR BROTHER FOR FAUTE OF MEATE DYETH. THE MORE IEOP[AR]DY I SE HYM IN, THE DERER I SELLE HYM [THA]T HE LACKETH. HOWE VNLOWLY IS OUR STATELY FIERSENES AGAYNST OUR INFERIOURS, HOW GREAT IS THE REBELLIO[N] OF THE INFERIOURS AGAYNST THE SUPERIOURS, HOW SELD OR IN NO PLACE IS PURE CHARITE? OF BRAULYNGES, DETRACTIO[N]S, BACKEBITYNGES AL PLACES BE FULL. AND WE NAT ONLY QUITE A LITEL WRONG WITH GREAT VENGEA[N]CE, BUT WILFULLY HARME THEM [THA]T DYD VS NO HURTE. AND THE MEAN WHILE WE MYNDE NAT, HOW GREAT MERCY OUR LORDE HATH POURED ON VS: # [THA]T HE WYL ASKE IT AGAYNE, ONLES WE SHUL SHEDE AGAYNE ON OUR NEYGHBOUR THAT WE RECEYUED. IF YE SEKE SAYTH [TH]E P[RO]PHET SEKE. IF WE SEKE [TH]E MERCY OF GOD, LET VS SEKE IT TRULY AND WITH AL OUR HERT. TURNE YOU # COME. SHE WOLD TURNE HER SELFE TO VS, IF WE WOLD TURNE TO HER. THE MERCY OF GOD CAME TO VS WHE[N] THE SON OF GOD CAME DOWNE INTO ERTHE: LET VS GO TO HER AGAYNE. THE MOST MERCYFUL LORDE ENCLINETH HYMSELFE THAT HE MAY ASSOYLE AN ADUOUTRER: LET VS AGAYNE LYFTE VP OUR AFFECTIO[N] TO HYM BOWYNG HY[M]SELF TO VS. THE FYRST GRICE IS, TO CAST AWAY SYNNES. SO PHISICIONS FYRST PURGE THE BODY, THAT AFTER THEY MOWE PUT IN BETTER IOYCES. SO THOU SYNNER FYRST CAST OUT OF THY MYNDE YL AFFECTIO[N]S, THAT WARREN AGAYNST GOD: LECHERY, COUETOUSNES, RIOT, PRIDE, ANGER. WHAN [TH]E CO[N]TINUER IN SYNNES BESECHETH THE MERCY OF GOD, DOTH HE NAT AS THOUGH AN E[N]NEMY ARMED HOLDYNGE HIS SWERD # BUCLER IN HIS HA[N]DE SHULD DESYRE PEACE? HE THAT ASKETH RECEYUETH, HE THAT SEKETH FYNDETH: TO HYM [THA]T KNOCKETH [TH]E DORE IS OPENED IF YE ASKE MERCY, ASKE IT TRULY: IF YE SEKE, SEKE TRULY: IF YE KNOCKE AT [TH]E DORE OF MERCY, KNOCKE TRULY. WYLL YE HAUE EXAMPLE OF ONE TRULY ASKYNG MERCY? HE THE P[RO]DIGAL CHILD ASKED IT ARIGHT, BUT WHAN HE HAD LEFT [TH]E HOGGES, BUT WHAN HE WAS RETURNED TO HIS FATHER: O FATHER I HAUE OFFENDED IN HEUE[N] # AFORE THE, MAKE ME AS ONE OF THY LABORERS. NOW HERE [TH]E PUBLICAN, THAT FOR THE CO[N]SCIENCE OF HIS SY[N]NES DARE NAT LYFT VS HIS EIEN HEUE[N]WARD, DARE NAT COME NERE THE AUTER, BUT STA[N]DYNG A FAR, HE KNOCKETH ON HIS BREST # SAYTH: LORDE HAUE MERCY ON ME A SYNNER. HE ASKETH, [THA]T TURNYNG CLENE CO[N]TRARY HIS AFFECTIO[N]S, OF A DRONKERD IS MADE SOBRE, OF A REBAUDE CHASTE, OF A GLUTTO[N] TEMPERATE, OF A BRIBOUR BENEFICIALL, OF A LEWE SPEKER A GOOD SAYER, OF A DISSE[M]BLER A PLAYN MA[N] OF A CRABBISSHE A LOWLY MA[N], OF A CRUEL MERCIFUL. HE KNOCKETH [THA]T WITH DEUOUT IMPORTUNATNES I[N] A MANER CO[M]PELLETH [TH]E MERCY OF GOD, NEUER CESSYNGE TO EXERCISE WARKES OF MERCY ON HIS NEYGHBOUR. CRY TO OUR LORD: HAUE MERCY: BUT IF THOU WYLT HE HERD, SE THAT THOU HERE HYM AGAYNE. HE CRIETH IN HIS MEMBRES THE SICKE # NEDY. HERE IF THOU STOPPE THYN EARE, HE WYL NAT HERE THE AGAYNE CALLYNGE TO HYM. HE IN HIS POORE FOLKES IS REFRESSHED, I[N] THEM HE THYRSTETH, HU[N]GRETH , HE SICKENETH, HE PYNETH: IN THEM HE IS DESPISED # OFFENDED. BUT MORE VNSHAMFASTLY SAYTH HE TO OUR LORDE, HAUE MERCY VPON ME, THAT ONLY REFRESSHETH NAT HIS BROTHER, BUT ALSO VEXETH HYM VNDESERUED, OPPRESSETH THE WEAKE, BETRAIETH THE INNOCE[N]T, SPOYLETH THE PORE, BEGYLETH THE HARMLES. CO[N]TINUYNG IN THOSE DEDES, IN VAYNE HE CALLETH ON THE MERCY OF OUR LORDE. WHO [THA]T WYLL NAT REFRESSHE CHRISTE IN HIS ME[M]BRES, SHAL HERE: GO YE CURSED FOLKES IN TO [THA]T FYRE EUERLASTYNG. WHAT SHUL THEY HERE THAT REUILE, SPYT AT, MOCKE, BEATE, PUNYSSHE, SKLANDER, SLEE CHRISTE I[N] HIS ME[M]BRES? IF I BE NAT DISCEYUED THER IS A SENTENCE AMONGE THE MYMES PUBLIANS WORTHY FOR A CHRISTEN MA[N]: IN GYUYNG HE RECEYUED A BENEFIT [THA]T GAUE HYM THAT WAS WORTHY TO HAUE IT, WHY STYCKEST AT IT THOU FROWARDE PONDERER OF AN OTHERS DIGNITE? HE GAUE TO ONE WORTHY WHOSE EUER GAUE TO THE ME[M]BRE OF CHRISTE: HE GAUE TO ONE WORTHY, THAT GAUE TO HIS BROTHER. AND SO FORTH, HE GAUE TO ONE WORTHY, WHOSE EUER FOR JESUS LOUE GAUE TO A PORE CREATURE IF THOU SEKE WYNNYNG, PLAY THE VSURER WITH HY[M]: IF [THO]U DREDE YL, THOU HAST WHERBY [THO]U MAYSTE REDEME HIT. AFTER SHARPE REBUKE, WHAT SAYTH OUR LORDE IN THE GOSPEL? YET SAYTH HE GYUE ALMES, AND SE AL THYNGES BE CLENE VNTO YOU. WHAN TEMPEST OF [TH]E SEE SORE GREUETH, [THO]U STYCKEST NAT BY CASTYNGE THY MARCHANDISE NEUER SO PRECIOUS I[N] TO [TH]E SEE TO REDEME THY LYFE: WHAN THE VE[N]GEANCE OF GOD HANGETH OUER THE, ART THOU AGREUED TO DISPOSE A LYTELL MONEY ON THY NEIGHBOUR? WHAT LEAUEST [THO]U IF THY HOUS BE AFYRE? BUT WHAT BRUNY[N]G IS MORE DREDEFUL, THA[N] OF GODDIS A[N]GER WHA[N] HIS ANGER SODAYNLY FLAMETH VP, AND WYLT NAT VSE THE REMEDY SHEWED TO QUE[N]CHE HIT? WHAT, WYLT THOU SAY? WHO SHEWETH HIT? THAT VERY GOOD MA[N] SIRACH: WATER SAYTH HE, QUE[N]CHETH FLAMYNG FIRE, AND ALMESDEDE WITHSTA[N]DETH SYNNES. ALMESDEDE KNOWETH NAT BOSTYNG, ORELS SHE LOSETH HER NAME. THEY [THA]T GYUE ALMES WITH A TRU[M]PE BLOWYNG BEFORE, GYUE NAT ALMES BUT BYE GLORY, FOR CO[N]CLUSION ALMES BEFORE GOD IS, WHAN THY LYFTE HANDE KNOWETH NAT WHAT THY RIGHT HA[N]D DOTH. PUT SAYTH HE, THY TREASURE IN THE CO[M]MANDEME[N]TES OF GOD, # IT SHAL PROFIT THE MORE THAN GOLDE: CLOSE THY ALMES I[N] THE PORE MA[N]NES HERT, # IT SHAL DELIUER THE FRO[M] AL YL. THY TREASURE IS NEUER SURER BURYED THA[N] IN [TH]E PORE MA[N]NES HERT. IT IS FAR BETTER LOCKED IN THERE THA[N] IN THY YRON CHESTIS. FORGET THAT THOU HAST GYUEN: LET NAT THE PORE MAN KNOW, IF IT MAY BE, WHO IS [TH]E AUTOR OF THE GOOD DEDE. WHAN THY NEDE REQUIRETH AN INTERCESSOR, [TH]E ALMES SHAL NAT BE DU[M]ME, BUT SHAL OPTEYNE OF OUR LORD, [THA]T [THO]U SUCCOUREDEST THY NEYGHBOUR IN ANY TROUBLE, SHALT BE DELYUERED FROM AL YL. WYL YE HERE ALMSDEDE SPEKYNG? COME YE BLESSED CHILDRE[N] OF MY FATHER FOR WHA[N] I HOU[N]GRED, YE GAUE ME MEATE: WHAN I THYRSTED, YE GAUE ME DRYNKE: WHAN I WAS NAKED YE CLOTHED ME: WHA[N] I WA[N]TED LODGYNG YE LODGED ME: WHA[N] I WAS SICKE, YE VISITED ME: WHA[N] I WAS I[N] PRISON YE CAME TO ME. THEY HAD FORGOT THEYR BENEFITTES, # SAY: O LORDE WHAN SAWE WE THE WA[N]TYNG THOSE THYNGES, # SUCCOURRED THE? THE OTHER PART REHERSETH THEYR VERTUES, AND THEY HERE GO YE INTO EUERLASTYNG FIRE. SHAL NAT ALMESDEDE THA[N] BE HERE A GOOD SPOKESWOMA[N], [THA]T SHAL DELYUER VS FRO[M] HELLE, THAT IS FRO[M] AL MISCHIEF: # SHAL IOYNE VS TO OUR LORD FOU[N]TAYNE OF AL GOODNES? WHAT RESTETH NOW MOST DERE BRETHER[N]N, BUT THAT WE SHUL BESECHE THE MERCY OF OUR LORDE, THAT HE WYL GRAU[N]TE VS, [THA]T WE MOWE BE MERCIFUL TO OUR NEYGHBOUR, LEST IF WE HERE SET NAUGHT BY HIS MERCY, SHUL AFTERWARD REQUIRE IT IN VAYNE: BUT THE MORE HERE WE WERE P[RO]UOKED BY MERCY, THE MORE SHARPE WE SHUL FYNDE [TH]E IUGEME[N]T OF GOD. LET MERCY TOWARD OUR BRETHERN OUERCOME IN VS WORLDLY AFFECTIO[N]S, THAT IN GOD MERCY TOWARD VS MAY OUERCOME IUGEME[N]T, SO IT SHAL COME TO PASSE, THAT WE WITH GREABLE MY[N]DES TO GETHER SHAL SYNGE THE MERCYES OF OUR LORDE FOR EUER, AKNOWLEGYNG HIS MERCYES ABOUE AL HIS WARKES. TO WHOM PREYSE AND GLORY THROUGH AL COSTIS OF THE ERTHE FOR EUERMORE. AMEN.