the expresse and liuelye image of God he woulde notwithstanding humble him selfe and take vppon him the fourme of a seruant and that onely to saue and redeeme vs O how much are we bounde to the goodnesse of God in this behalfe Howe manye thankes and prayses do we owe vnto him for this our saluatiō wrought by his deare and onely sonne Christe who became a pilgrime in earth to make vs citizens in heauen who became the sonne of man to make vs the sonnes of God who became obedient to the lawe to deliuer vs from the cursse of the lawe who became poore to make vs rich vyle to make vs precious subiect to death to make vs liue for euer What greater loue coulde we seelye creatures desire or wishe to haue at Gods handes Therefore dearelye beloued let vs not forget this exceeding loue of our Lorde and sauiour let vs not shew our selues vnmyndful or vnthankefull towardes him but let vs loue him feare him obey him and serue him Let vs confesse him with our mouthes praise him with our tongues beleue on him with our heartes and glorifie him with our good workes Christe is the light let vs receaue the light Christe is the trueth let vs beleue the trueth Christ is the way let vs folowe the way And because he is our onely maister our onely teacher our onely shepheard and cheefe captayne therfore let vs become his seruantes his schollers his sheepe and his souldiers As for sinne the flesh the worlde and the deuill whose seruantes and bondslaues we were before Christes comming let vs vtterly cast them of and defie them as the cheefe onely enemies of our soule And seing we are once deliuered from their cruel tyrannie by Christ let vs neuer fal into their hands againe lest we chance to be in a worse case then euer we were before Happy are they saith the scripture that continue to the ende Be faythful sayth God vntil death and I wil geue thee a crowne of lyfe Agayne he sayth in another place He that putteth his hand vnto the plough and looketh backe is not meete for the kyngdome of god Therefore let vs be strong stedfast and vnmoueable abounding alwayes in the workes of the lord Let vs receaue Christ not for a tyme but for euer let vs beleue his worde not for a tyme but for euer let vs become his seruaunts not for a tyme but for euer in consyderation that he hath redeemed saued vs not for a time but for euer and will receaue vs into his heauenly kingdome there to raygne with him not for a tyme but foreuer To him therfore with the father and the holy ghost be all honour prayse glory foreuer and euer Amen ¶ An homilee for good Friday concerning the death and passion of our sauiour Iesu Christ. IT shuld not become vs welbeloued in christ being that people whiche he redeemed frō the deuil from sinne and death and from euerlasting damnation by Christ to suffer this time to passe foorth without any meditation and remembraunce of that excellent worke of our redemption wrought as about this time through the great mercy and charitie of our sauiour Jesus Christ for vs wretched sinners and his mortall enemies For if a mortal mans deede done to the behofe of the common wealth be had in remembrance of vs with thankes for the benefite and profite whiche we receaue thereby How much more redily shoulde we haue in memorie this excellent act and benefite of Christes death whereby he hath purchased for vs the vndoubted pardon and forgeuenes of our sinnes whereby he made at one the father of heauen with vs in suche wyse that he taketh vs now for his louing children and for the true inheritours with Christe his naturall sonne of the kyngdome of heauen And verily so muche more doth Christes kindnes appeare vnto vs in that it pleased him to deliuer him selfe of all his godly honour which he was equally in with his father in heauen and to come downe into this vale of miserye to be made mortall man and to be in the state of a most lowe seruaunt seruing vs for our wealth and profite vs I saye whiche were his sworne enemies whiche had renounced his holy law and commaundements and folowed the lustes and sinfull pleasures of our corrupt nature And yet I say did Christe put him selfe betwene Gods deserued wrath our sinne and rente that obligation wherein we were in daunger to God and payde our dette Our dette was a great deale to great for vs to haue payde And without payment God the father coulde neuer be at one with vs Neyther was it possible to be losed from this dette by our owne habilitie It pleased him therefore to be the payer thereof and to discharge vs quite Who can now consyder the greuous det of sinne whiche coulde none otherwyse be payde but by the death of an innocent and will not hate sinne in his heart If God hateth sinne so much that he would allowe neither man nor Angell for the redemption thereof but onely the death of his onelye and welbeloued sonne who will not stande in feare thereof If we my freendes consyder this that for our sinnes this most innocent lambe was driuen to death we shall haue much more cause to bewayle our selues that we were the cause of his death then to crye out of the mallice and crueltie of the Jewes whiche pursued him to his death We did the deedes wherefore he was thus stricken and wounded they were onely the ministers of our wickednes It is meete then we shoulde step lowe downe into our heartes and bewayle our owne wretchednes and sinful liuing Let vs know for a certainetie that if the most dearly beloued sonne of God was thus punished and stricken for the sinne which he had not done him self how muche more ought we sore to be stricken for our dayly and manifolde sinnes whiche we commit agaynst God if we earnestlye repent vs not and be not sorye for them No man can loue sinne which God hateth so much and be in his fauour No man can saye that he loueth Christe truely and haue his great enemie sinne I meane the aucthour of his death familiar and in frendship with him So much do we loue God and Christe as we hate sinne We ought therefore to take great heede that we be not fauourers thereof least we be founde ennemies to God and traytours to Christe For not onelye they whiche nayled Christe vppon the crosse are his tormentours and crucifiers but all they sayth saint Paule crucifie agayne the sonne of God as muche as is in them whiche do commit vice and sinne which brought him to his death If the wages of sinne be death and death euerlasting Surely it is no small daunger to be in seruice thereof If we liue after the fleshe and after the sinfull lustes thereof saint Paule threatneth yea almightie God in saint Paule threatneth that we shal surely dye
vnreuerentlye not discerning the Lordes bodye Ought not we then by the monition of the wise man by the wisdome of God by the fearefull example of the Corinthians to take aduised heede that we thrust not our selues to this table with rude and vnreuerent ignoraunce the smart whereof Christes Churche hath rued and lamented these many dayes and yeres For what hath ben the cause of the ruyne of Gods religion but the ignoraunce hereof What hath ben the cause of this grosse idolatrie but the ignoraunce hereof What hath ben the cause of this mummishe massyng but the ignoraunce hereof Yea what hath ben and what is at this day the cause of this want of loue and charitie but the ignoraunce hereof Let vs therfore so trauaile to vnderstand the Lordes Supper that we be no cause of the decaye of Gods worship of no idolatrie of no dumme massing of no hate and malice so maye we the boldlyer haue accesse thyther to our comfort Neyther neede we to thinke that suche exact knowledge is required of euery man that he be able to discusse al high pointes in the doctrine thereof But this muche he must be sure to hold that in the supper of the Lorde there is no vaine ceremonie no bare signe no vntrue figure of a thing absent But as the Scripture sayth the table of the Lorde the bread and cuppe of the Lorde the memorie of Christe the annuntiation of his death yea the Communion of the bodye and blood of the Lorde in a marueylous incorporation whiche by the operation of the holye ghost the verye bonde of our conâ—unction with Christe is through fayth wrought in the soules of the faythfull whereby not onlye theyr soules lyue to eternall lyfe but they surely trust to winne to their bodyes a resurrection to immortalitie The true vnderstandyng of this fruition and vnion whiche is the bodye and the head betwixt the true beleuers and Christe the auncient Catholique Fathers both perceauing them selues and commendyng to theyr people were not afrayde to call this Supper some of them the salue of immortalitie and soueraigne preseruatiue agaynst death other a deificall Communion other the sweete dainties of our Sauiour the pledge of eternall health the defence of fayth the hope of the resurrection other the foode of immortalitie the healthfull grace and the conseruatorie to euerlastyng lyfe All which sayinges both of the holy Scripture and godly men truely attributed to this celestial banquet and feaste yf we woulde often call to minde O how woulde they inflame our heartes to de 〈…〉 e the participation of these mysteries and oftentimes to couet after this breade continuallye to thirste for this foode Not as speciallye regarding the terrene earthly creatures which remayne but alwayes holdyng faste and cleauyng by faith to the rocke whence we may sucke the sweetenesse of euerlasting saluation And to be briefe thus much more the faithful see heare and knowe the fauourable mercies of God sealed the satisfaction by Christe towardes vs confirmed and the remission of sinne established Here they may feele wrought the tranquilitie of conscience the encrease of fayth the strengthning of hope the large spreadyng abrode of brotherly kindnes with many other sundry graces of god The taste whereof they can not attayne vnto who be drowned in the deepe durtie lake of blyndnesse and ignoraunce From the whiche O beloued washe your selues with the liuyng waters of Gods worde whence you maye perceaue and know both the spirituall foode of this costly supper and the happy trustinges effectes that the same doth bring with it Now it foloweth to haue with this knowledge a sure and constant faith not only that the death of Christe is auayleable for the redemption of all the world for the remission of sinnes and reconciliation with God the father but also that he hath made vppon his crosse a full and sufficient sacrifice for thee a perfect clensyng of thy sinnes so that thou acknowledgest no other Sauiour redeemer mediatour aduocate intercessour but Christe only and that thou mayst say with the Apostle that he loued thee and gaue him selfe for thee For this is to sticke fast to Christes promise made in his institution to make Christe thyne owne and to applicate his merites vnto thy selfe Herein thou nedest no other mans helpe no other sacrifice or oblation no sacrifisyng Priest no masse no meanes established by mans inuention That faith is a necessarie instrument in al these holy ceremonies we may thus assure our selues for that as Saint Paul sayth without fayth it is vnpossible to please god When a great number of the Israelites were ouerthrowen in the wildernesse Moyses Aaron and Phinees dyd eate Manna and pleased God for that they vnderstoode sayth Saint Augustine the visible meate spiritually Spiritually they hungred it spiritually they tasted it that they myght be spiritually satisfied And truely as the bodily meate can not feede the outward man vnlesse it be let into a stomake to be digested whiche is healthsome and sound No more can thy inwarde man be fed except his meate bereceaued into hisâ—oule and hart sound whole in fayth Therfore saith Ciprian when we do these thinges we nede not to whet our teethe but with sincere fayth we breake and diuide that holy bread It is wel knowen that the meate wee seeke for in this supper is spiritual foode the norishmeÌ„t of our soule a heauenly refection and not earthly an inuisible meate and not bodylye a ghostly substaunce and not carnall so that to thinke that without fayth we maye enioye the eatyng and drynkyng therof or that that is the fruition of it is â—ut to dreame a grosse carnall feeding basely obiecting and byndyng our selues to the elementes and creatures Whereas by the aduice of the counsel of Nicene we ought to lyft vp our mindes by faith leauing these inferiour and earthly thinges there seke it where the sâ—nne of ryghteousnesse euer shineth Take then this lesson O thou that art desyrous of this table of Emissenus a godly father that when thou goest vp to the reuerent Communion to be satisfied with spirituall meates thou loke vp with faith vpon the holy body and blood of thy god thou maruel with reuerence thou touche it with thy minde thou receaue it with the hand of thy heart and thou take it fully with thy inwarde man. Thus we see beloued that resortyng to this table we must plucke vp all the rootes of infidelitie al distrust in Gods promises we must make our selues lyuing members of Christes bodye For the vnbeleuers and faithlesse can not feede vpon that pretious body whereas the faythfull haue theyr life their abiding in hym their vnioÌ„ and as it were their incorporation with hym Wherefore let vs proue and trye our selues vufaignedly without flattering our selues whether we be plantes of that fruitful Oliue liuyng braunches of the true vine members in deede of Christes mystical body whether God
then such lenitie whiche sinfull humanitie sayeth holy Chrisostome is more cruell before God then any murder or shedding of blood when it is commaunded of god But yet how euill soeuer Saul the kyng was and out of Gods fauour yet was he obeyed of his subiect Dauid the verye best of all subiectes and moste valiaunt in the seruice of his Prince and countrey in the warres the moste obedient and louyng in peace and alwayes most true and faythfull to his soueraygne and Lord and furthest of from all maner rebellion For the which his most painfull true and faithfull seruice Kyng Saule yet rewarded him not onelye with great vnkyndnesse but also sought his destruction and death by all meanes possible so that Dauid was faine to saue his lyfe not by rebellion nor any resistaunce but by flight and hyding him selfe from the kings sight Which notwithstanding when kyng Saul vpon a time came alone into the caue where Dauid was so that Dauid might easily haue slaine him yet woulde he neither hurt him him selfe neyther suffer any of his men to lay handes vppon hym Another tyme also Dauid entring by nyght with one Abisai a valiaunte and a fierce man into the tent where Kyng Saule did lye a sleepe where also he myght yet more easylye haue slayne hym yet woulde he neyther hurte hym hym selfe nor suffer Abisai who was wyllyng and redye to slea Kyng Saule once to touche hym Thus did Dauid deale with Saule his prince notwithstanding that Kyng Saule continuallye sought his death and destruction It shall not be amisse vnto these deedes of Dauid to adde his wordes and to shewe you what he spake vnto such as encouraged him to take his oportunitie and aduantage to slaye kyng Saule as his mortall enemie when he myght The Lord keepe me sayth Dauid from doing that thing and from laying handes vpon my Lorde Gods annoynted For who can lay his hand vpon the Lords annointed and be gyltlesse As truely as the Lord lyueth except that the Lorde do smyte hym or his dayes shall come to dye or that he go downe to warre and be slayne in battell the Lorde be mercifull vnto me that I laye not my hande vppon the Lordes annoynted These be Dauids words spokeÌ„ at sundry times to diuers his seruauntes prouokyng hym to stea king Saul when oportunitie serued him thervnto Neither is it to be omitted and left out how when an Amalechite had slayne king Saul euen at Sauls owne bidding commaundement for he would lyue no longer now for that he had lost the feeld against his enemies the Philistines the said Amalechite making great hast to bryng fyrst word and newes thereof vnto Dauid as ioyous vnto him for the death of his mortal enemy bringing withall the crowne that was vppon Kyng Saules head and the bracelet that was vppon his arme both as a proofe of the trueth of his newes and also as fit and pleasaunt presentes vnto Dauid beyng by God appoynted to be king Saul his successour in the kyngdome Yet was that faithfull and godly Dauid so farre from reioycing at these newes that he rent his clothes wept and mourned and fasted and so farre of from thankesfeuing to the messenger either for his deede in killing the king though his deadly enemy or for his message and newes or for hys presentes that he brought that he sayd vnto him How happened it that thou wast not afrayde to lay thy handes vppon the Lordes annoynted to slea hym Whereupon immediatelye hee commaunded one of his seruauntes to kyll the messenger and sayd Thy blood be vpon thyne owne head for thine owne mouth hath wytnessed agaynst thy selfe in confessyng that thou haste slayne the Lordes annoynted This example dearely beloued is notable and the circumstances thereof are well to be considered for the better instruction of all Subiectes in theyr bounden duetie of obedience and perpetuall fearyng of them from attemptyng of any rebellion or hurt agaynst theyr Prince On the one part Dauid was not onely a good and true Subiect but also suche a Subiect as both in peace and warre had serued and saued his Princes honour and lyfe and delyuered hys countrey and countreymen from great daunger of Infidels forraigne and most cruell enemies horribly inuading the kyng and hys countrey for the whiche Dauid was in singuler fauour wyth all the people so that he might haue had great numbers of them at hys commaundement if he woulde haue attempted any thyng Besydes thys Dauid was no commoÌ„ or absolute subiect but heyre aparant to the crowne and kyngdome by God appoynted to raygne after Saule whiche as it increased the fauour of the people that knewe it towardes Dauid so did it make Dauids cause case much differing from the case of common and absolute subiectes And which is most of all Dauid was hyghly and singulerly in the fauour of God On the contrary part kyng Saul was out of Gods fauour for that cause which is before rehearsed and he as it were Gods enemy and therefore like in warre and peace to be hurtful and pernitious vnto the common wealth and that was knowen to many of his subiectes for that he was openly rebuked of Samuel for his disobedience vnto God whiche might make the people the lesse to esteeme him Kyng Saul was also vnto Dauid a mortall and deadlye enemie though without Dauids deseruing who by his faythfull paynefull profitable yea moste necessarye seruice had well deserued as of his country so of his prince but kyng Saul farre otherwyse the more was his vnkyndnesse hatred and crueltie towardes suche a good subiect both odious and detestable Yet would Dauid neither him selfe sâ—ea nor hurt suche an enemie for that he was his prince and Lord nor would suffer any other to kill hurt or laye hand vppon hym when he myght haue ben slayne without any sturre tumult or daunger of any mans lyfe Now let Dauid answere to such demaundes as men desyrous of rebellion do vse to make Shall not we speciallye beyng so good men as we are ryse and rebell agaynst a Prince hated of God and Gods enemie and therefore like not to prosper either in warre or peace but to be hurtful and pernitious to the commoÌ„ wealth No sayth good and godly Dauid Gods and such a kynges faythful subiect and so conuicting such subiectes as attempt any rebellion agaynst suche a king to be neither good subiects nor good men But say they shall we not ryse and rebell against so vnkynde a Prince nothing consyderyng or regarding our true faythfull and payneful seruice or the safegarde of our posteritie No sayth good Dauid whom no such vnkyndnesse coulde cause to forsake his due obedience to his Soueraigne Shall we not say they ryse and rebell agaynst our knowen mortall and deadly enemie that seeketh our lyues No sayth godly Dauid who had learned the lesson that our Sauiour afterwarde playnelye taught
also we may be assured to get his fauour that is both able wyllyng to do vs all pleasures that are for our commoditie and wealth Christe doth declare by this how much he accepteth our charitable affection toward the poore in that he promiseth a rewarde vnto them that geue but a cup of cold water in his name to them that haue neede thereof and that rewarde is the kingdome of heauen No doubt is it therfore that god regardeth highly that which he rewardeth so liberallye For he that promiseth a princely recompence for a beggerly beneuolence declareth that he is more delighted with the geuyng then with the gyfte and that he as muche esteemeth the doyng of the thyng as the fruite and commoditie that commeth of it Who so therefore hath hytherto neglected to geue almes let hym know that God now requireth it of him he that hath ben liberal to the poore let him knowe that his godly doings are accepted thankfully takē at gods handes which he wyll requite with double treble For so sayth the wyse man He whiche sheweth mercie to the poore doth lay his money in banke to the Lorde for a large interest and gayne The gayne beyng cheefely the possession of the lyfe euerlastyng through the merites of our sauiour Jesus Christe to whom with the father the holy ghost be al honour and glory for euer Amen The seonde part of the sermon of almes deedes YE haue hearde before dearely beloued that to geue almes vnto the poore and to helpe them in tyme of necessitie is so acceptable vnto our sauiour Christe that he counteth that to be done to him selfe that we do for his sake vnto them Ye haue heard also howe earnestly both the apostles prophetes holy fathers doctours do exhort vs vnto the same And ye see how welbeloued and deare vnto God they were whom the scriptures reporte vnto vs to haue ben good almes men Wherefore if either their good examples or the holesome counsell of godly fathers or the loue of Christ whose especial fauour we may be assured by this meanes to obteyne may moue vs or do any thyng at all with vs let vs prouide that from hencefoorth we she we vnto Godward this thankful seruice to be myndfull and redy to helpe them that be poore and in miserie Nowe wyll I this second tyme that I entreate of aimes deedes shewe vnto you how profitable it is for vs to exercise them and what fruite therby shall aryse vnto vs if we do them faythfully Our sauiour Christe in the Gospell teacheth vs that it profiteth a man nothyng to haue in possession al the ryches of the whole worlde and the wealth or glory thereof if in the meane season he lose his soule or do that thing whereby it should become captiue vnto death sinne hell fire By the which saying he not only instructeth vs how muche the soule health is to be preferred before worldly commodities but also serueth to stirre vp our myndes and to pricke vs forwardes to seeke diligently and learne by what meanes we may preserue and kepe our soules euer in safety that is howe we may recouer our health if it be lost or impayred and how it may be defended and maynteyned if we once haue it Yea he teacheth vs also thereby to esteeme that as a precious medicine and an inestimable iewel that hath suche strength and vertue in it that can either procure or preserue so incomparable a treasure For if we greatly regard that medicine or salue that is able to heale sundrye and greeuous diseases of the body muche more wyll we esteeme that whiche hath lyke power ouer the soule And because we might be better assured both to knowe and haue in redynesse that so profitable a remedye he as a most faythfull and louyng teacher sheweth hym selfe both what it is and where we may fynde it and how we may vse and applye it For when both he and his disciples were greuously accused of the Pharisees to haue defyled their soules in breakyng the constitutions of the elders because they went to meate and washed not their handes before accordyng to the custome of the Jewes Christe aunswering their superstitious complaynte teacheth them an especiall remedye howe to keepe cleane their soules notwithstandyng the breache of suche superstitious orders Geue almes sayth he and beholde all thynges are cleane vnto you He teacheth them that to be mercyful and charitable in helping the poore is the meanes to keepe the soule pure and cleane in the syght of god We are taught therefore by this that mercyfull almes dealyng is profitable to purge the soule from the infection and filthie spottes of sinne The same lesson doth the holy ghost also teache in sundrye places of the scripture saying Mercyfulnesse and almes geuing purgeth from all synnes and delyuereth from death and suffereth not the soule to come into darknes A great confidence may they haue before the hygh God that shewe mercie and compassion to them that are afflicted The wyse preacher the sonne of Sirach confirmeth the same when he sayth That as water quencheth burning fyre euen so mercie and almes resisteth and reconcileth synnes And sure it is that mercifulnesse quayleth the heate of synne so muche that they shall not take holde vpon man to hurt him or if ye haue by any infirmitie and weaknes ben touched and annoyed with them straightwayes shall mercyfulnesse wipe and washe them away as salues and remedies to heale their sores and greeuous diseases And therupon that holy father Ciprian taketh good occasion to exhort earnestly to the mercyfull worke of geuyng almes and helpyng the poore and there he admonisheth to consider how holesome and profitable it is to releeue the needy and help the afflicted by the which we may purge our synnes and heale our wounded soules But here some wyll say vnto me If almes geuyng and our charitable workes towardes the poore be able to washe away synnes to reconcile vs to God to delyuer vs from the peryll of damnation and make vs the sonnes heires of Gods kingdome then is Christes merites defaced and his blood shed in vayne then are we iustified by workes and by our deedes may we merite heauen then do we in vayne beleue that Christ dyed for to put away our synnes and that he rose for our iustification as saint Paule teacheth But ye shall vnderstande dearely beloued that neither those places of scripture before alleaged neither the doctrine of the blessed martyr Ciprian neither any other godly and learned man when they in extolling the dignitie profite fruit and effect of vertuous and liberall almes do say that it washeth away synnes and bryngeth vs to the fauour of God do meane that our worke and charitable deede is the originall cause of our acception before God or that for the dignitie or worthynesse thereof our sinnes may be washed away and we purged cleansed of al the spottes of our iniquitie for
that were in deede to deface Christ and to defraud him of his glorie But they meane this and this is the vnderstandyng of those and suche lyke sayinges That God of his mercie and especial fauour towards them whom he hath appoynted to euerlastyng saluation hath so offred his grace especially and they haue so receaued it fruitfully that although by reason of their sinfull lyuyng outwardly they seemed before to haue ben the children of wrath and perdition yet nowe the spirite of God mightily workyng in them vnto obedience to Gods wyll and commaundementes they declare by their outward deedes and lyfe in the shewyng of mercie and charitie which can not come but of the spirite of God and his especiall grace that they are the vndoubted chyldren of God appoynted to euerlastyng lyfe And so as by their wyckednesse and vngodly lyuyng they shewed them selues accordyng to the iudgement of men which folowe the outward appearaunce to be reprobates and castawayes So nowe by their obedience vnto Gods holy wyll and by their mercyfulnesse and tender pitie wherin they shew them selues to be lyke vnto God who is the fou 〈…〉 yne and spryng of all mercye they declare openly and manyfestly vnto the sight of men that they are the sonnes of God and elect of hym vnto saluation For as the good fruite is not the cause that the tree is good but the tree must firste be good before it can bryng foorth good fruite so the good deedes of man are not the cause that maketh man good but he is firste made good by the spirite and grace of God that effectually worketh in hym and afterwarde he bryngeth foorth good fruites And then as the good fruite doth argue the goodnesse of the tree so doth the good and mercyfull deede of the man argue and certainely proue the goodnesse of hym that doth it accordyng to Christes sayinges Ye shall knowe them by their fruites And if any man wyl obiect that euil and naughty men do sometymes by their deedes appeare to be very godly and vertuous I wyll aunswere so doth the crab and choke peare seeme outwardly to haue sometyme as fayre a redde and as melow a colour as the fruite whiche is good in deede But he that wyl byte and take a taste shall easily iudge betwixt the sower bytternesse of the one and the sweete sauorines of the other And as the true christian man in thankfulnesse of his heart for the redemption of his soule purchased by Christes death sheweth kyndly by the fruite of his fayth his obedience to God so the other as a marchaunt with God doth all for his owne gayne thynking to win heauen by the merite of his workes and so defaceth and obscureth the pryce of Christes blood who only wrought our purgation The meanyng then of these sayinges in the scriptures and other holy wrytinges Almes deedes do washe away our sinnes and mercie to the poore doth blot out our offences is that we doing these thynges accordyng to Gods wyl our duetie haue our sinnes in deede washed away and our offences blotted out not for the worthinesse of them but by the grace of God which worketh al in al and that for the promise that God hath made to them that are obedient vnto his commaundement that he which is the trueth might be iustified in perfourming the trueth due to his true promise Almes deedes do wash away our sinnes because god doth vouchsafe then to repute vs as cleane and pure when we do them for his sake and not because they deserue or merite our purgyng or for that they haue anye suche strength and vertue in them selues I know that some men to much addict to the aduauncing of their good workes will not be contented with this aunswere no maruaile for suche men can no aunswere content nor suffice Wherfore leauing them to their owne wylful sense we wyll rather haue regarde to the reasonable and godly who as they most certaynly know and perswade them selues that al goodnes al bountie al mercy al benefites al forgeuenes of sinnes whatsoeuer can be named good and profitable either for the body or for the soule do come only of Gods mercie and mere fauour not of them selues So though they do neuer so many so excellent good deedes yet are they neuer pufte vp with the vayne confidence of them And though they heare and reade in gods word and other where in godly mens workes that almes deedes mercy and charitablenes doth wash away sinne and blot out iniquitie yet do they not arrogantly and proudly sticke and trust vnto them or bragge them selues of them as the proud Pharisee did lest with the Pharisee they shoulde be condemned but rather with the humble and poore Publicane confesse them selues sinfull wretches vnworthye to looke vp to heauen callyng and crauyng for mercie that with the Publicane they may be pronounced of Christ to be iustified The godly do learne that when the scriptures saye that by good and mercifull workes we are reconciled to Gods fauour we are taught then to knowe what Christe by his intercession and mediation obteyneth for vs of his father when we be obedient to his wyl yea they learne in such maners of speakyng a comfortable argument of Gods singuler fauour and loue that attributeth that vnto vs and to our doynges that he by his spirite worketh in vs and through his grace procureth for vs And yet this notwithstandyng they crye out with saint Paule Oh wretches that we are acknowledge as Christe teacheth that when they haue all done they are but vnprofitable seruauntes with the blessed kyng Dauid in respect of the iust iudgementes of God they do tremble and say Who shal be able to abide it Lorde if thou wylt geue sentence accordyng to our desertes Thus they humble them selues and are exalted of God they count them selues vyle and of God are counted pure and cleane they condemne them selues and are iustified of God they thinke them selues vnworthy of the earth and of God are thought worthy of heauen Thus of Gods worde are they truely taught how to thynke ryghtly of mercyfull dealyng of almes and of Gods especial mercie and goodnesse are made partakers of those fruites that his word hath promised Let vs then folowe their examples and both shew obediently in our lyfe those workes of mercie that we are commaunded and haue that ryght opinion iudgement of them that we are taught and we shal in lyke maner as they be made partakers and feele the fruites and rewardes that folowe such godly lyuyng so shall we knowe by proofe what profite and commoditie doth come of geuyng of almes and succouring of the poore The thirde parte of the Homilee of almes deedes YE haue alredye hearde two partes of this treatise of almes deedes The fyrste howe pleasaunt and acceptable before God the doyng of them is the second how muche it behoueth vs and how profitable it is to apply our selues vnto them Nowe in the
he rose from death to lyfe in that he ascended into heauen and so foorth What other thing dyd he shew therein but only that he was perfect god coequal with the father as touching his deitie Therfore he sayth The father and I are all one which is to be vnderstood of his godhead For as touching his manhood he sayth The father is greater theÌ„ I am Where are nowe those Marcionites that denie Christ to haue ben borne in the fleshe or to haue ben perfect man Where are nowe those Arians whiche denye Christe to haue ben perfect God of equall substaunce with the father If there be any suche ye may easyly reproue them with these testimonies of Gods word and such other Wherevnto I am most sure they shall neuer be able to aunswere For the necessitie of our saluation dyd requyre such a mediatour sauiour as vnder one person should be a partaker of both natures It was requisite he shoulde be man it was also requisite he shoulde be god For as the transgression came by man so was it meete the satisfaction shoulde be made by man And because death accordyng to S. Paul is the iust stipende and rewarde of sinne therfore to appease the wrath of God and to satisfie his iustice it was expedient that our mediatour shoulde be suche a one as might take vpon him the sinnes of mankinde and sustayne the due punishment therof namely death Moreouer he came in fleshe and in the selfe same fleshe ascended into heauen to declare and testifie vnto vs that all faithfull people whiche stedfastly beleue in hym shall likewyse come vnto the same mansion place whereunto he beyng our chiefe captayne is gone before Last of all he became man that we thereby might receaue the greater comfort as well in our prayers as also in our aduersitie consydering with our selues that we haue a mediatour that is true man as we are who also is touched with our infirmities and was tempted eueÌ„ in like sort as we are For these and sundry other causes it was most nedefull he shoulde come as he dyd in the fleshe But because no creature in that he is onlye a creature hath or maye haue power to destroye death and geue lyfe to ouercome hell and purchase heauen to remit sinnes and geue ryghteousnesse therefore it was needefull that our MeÌ„ssias whose proper duetie and office that was shoulde be not onlye full and perfect man but also full and perfect GOD to the entent he myght more fully and perfectly make satisfaction for mankind God sayth This is my welbeloued sonne in whom I am wel pleased By which place we learne that Christ appeased and quenched the wrath of his father not in that he was only the sonne of man But muche more in that he was the sonne of God. Thus ye haue hearde declared out of the scriptures that Jesus Christe was the true Messias and sauiour of the world that he was by nature substaunce perfect God and perfect man and for what cause it was expedient he should be so Nowe that we may be the more mindefull and thankefull vnto God in this behalfe let vs briefly consyder and call to minde the manifolde and great benefites that we haue receaued by the Natiuitie and byrth of this our Messias and sauiour Before Christes comming into the worlde all men vniuersally in Adam were nothyng els but a wicked and crooked generation rotten and corrupt trees stony ground ful of brambles and bryers lost sheepe prodigall sonnes naughtie and vnprofitable seruauntes vnryghteous stewardes workers of iniquitie the broode of Adders blind guides sitting in darknesse and in the shadowe of death to be shorte nothyng els but chyldren of perdition and inheritours of hell fyre To this doth saint Paul beare witnesse in diuers places of his Epistles and Christe also him selfe in sundrye places of his Gospell But after he was once come downe froÌ„ heauen and had taken our frayle nature vppon hym he made all them that woulde receaue hym truely and beleue his word good trees good ground fruitefull and pleasaunt braunches chyldren of light citezins of heauen sheepe of his folde members of his body heyres of his kyngdome his true freendes and brethren sweete and liuely bread the elect and chosen people of god For as saint Peter sayth in his fyrst Epistle and seconde Chapter He bare our sinnes in his body vppon the crosse he healed vs made vs whole by his stripes and whereas before we were sheepe going astray he by his comming brought vs home agayne to the true shephearde and Byshop of our soules makyng vs a chosen generatioÌ„ a royall priesthood an holy nation a peculier people of GOD in that he dyed for our offences and rose agayne for our iustification Saint Paul to Timothie the thirde Chapter We were sayth he in tymes past vn wyse disobedient deceaued seruing diuers lustes and pleasures liuyng in hatred enuie maliciousnesse and so foorth But after the louing kindnesse of God our Sauiour appeared towardes mankynde not accordyng to the ryghteousnesse that we had done but accordyng to his great mercie he saued vs by the fountayne of the newe byrth and by the renewyng of the holy ghost whiche he powred vpon vs aboundauntly through Jesus Christe our sauiour that we beyng once iustified by his grace shoulde be heyres of eternaâ—l lyfe through hope and fayth in his blood In these and suche other places is set out before our eyes as it were in a glasse the aboundaunt grace of God receaued in Christ Jesu whiche is so muche the more wonderfull because it came not of any desert of ours but of his meere tender mercy euen then when we were his extreme enemies But for the better vnderstanding and consyderation of this thyng let vs beholde the ende of his comming so shall we perceaue what great commoditie and profite his Natiuitie hath brought vnto vs miserable and sinful creatures The ende of his comming was to saue and deliuer his people to fulfill the law for vs to beare witnesse vnto the trueth to teache and preache the wordes of his father to geue light vnto the world to cal sinners to repentaunce the refreshe them that labour and be heauy laden to cast out the prince of this worlde to reconcile vs in the body of his fleshe to desolue the workes of the deuill last of all to become a propitiation for our sinnes and not for ours onelye but also for the sinnes of the whole worlde These were the cheefe endes wherefore Christ became man not for any profit that should come to him selfe thereby but onely for our sakes that we might vnderstande the will of God be partakers of his heauenly lyght be delyuered out of the deuils clawes releassed from the burthen of sinne iustified through fayth in his blood and finally receaued vp into euerlasting glory there to raigne with him foreuer Was not this a great and singuler loue of Christ towardes mankynd that being
if we suffer to be euill spoken of for the loue of Christe this is thankfull afore God for so did Christ suffer He neuer did sinne neyther was there any guyle found in his mouth Yea when he was reuyled with tauntes he reuyled not agayne When he was wrongfullye dealt with he threatned not againe nor reuenged his quarrel but deliuered his cause to him that iudgeth rightlye Perfect pacience careth not what nor howe much it suffereth nor of whom it suffereth whether offrende or foe but studyeth to suffer innocently and without deseruing Yea he in whom perfect charitie is careth so litle to reuenge that he rather studieth to do good for euill to blesse say well of them that curse him to pray for them that pursue him according to the example of our sauiour Christe who is the most perfect example paterne of all meekenes sufferaunce whiche hanging vpoÌ„ his crosse in most seruent anguish bleeding in euery part of his blessed body being set in the middes of his enemies crucifiers hee notwithstanding the intollerable paynes which they saw in him being of them mocked scorned despitefully without all fauour and compassion had yet towardes them such compassion in heart that he prayed to his father of heauen for them said O father forgeue them for they wote not what they doe What pacience was it also which he shewed when one of his own apostles seruaunts which was put in trust of him came to betray him vnto his enemies to the death He said nothing worse to him but Frend wherfore art thou come Thus good people shoulde we call to minde the great examples of charitie which Christe shewed in his passion if we will fruitfully remember his passion Suche charitie and loue shoulde we beare one to another if we will be the true seruauntes of Christe For if we loue but them which loue say wel by vs what great thing is it that we do saith Christ Do not the Panims open sinners so We must be more perfect in our charitie then thus euen as our father in heauen is perfect whiche maketh the light of his sunne to rise vpon the good the bad and sendeth his rayne vpon the kind vnkind After this maner should we shewe our charitie indiffereÌ„tly as wel to one as to another as wel to frende as foe lyke obedient children after the example of our good father in heauen For if Christe was obedient to his father euen to the death and that the most shameful death as the Jewes esteemed it the death of the crosse Why should we not be obedient to God in lower pointes of charitie and patience Let vs forgeue then our neighbours their small faultes as God for Christes sake hath forgeuen vs our great It is not meete that we should craue forgeuenes of our great offences at Gods handes and yet will not forgeue the small trespasses of our neighbours agaynst vs We do call for mercy in vayne if we will not shew mercy to our neighbours For if we will not put wrath and displeasure forth of our hearts to our christian brother no more wil God forgeue the displeasure and wrath that our sinnes haue deserued afore him For vnder this condition doth God forgeue vs if we forgeue other It becommeth not Christian men to be harde one to another nor yet to thinke their neighbour vnworthye to be forgeuen For howsoeuer vnworthy he is yet is Christ worthy to haue thee do thus much for his sake he hath deserued it of thee that thou shouldest forgeue thy neighbour And God is also to be obeyed which commaundeth vs to forgeue if we will haue any part of the pardon which our sauiour Christ purchased once of God the father by shedding of his precious blood Nothing becommeth Christes seruantes so much as mercy and compassion Let vs then be fauourable one to another and praye we one for another that we maye be healed from all frailties of our lyfe the lesse to offende one the other and that we maye be of one mynde and one spirite agreeing together in brotherly loue and concord euen like the deare children of god By these meanes shal we moue God to be mercifull to our sinnes yea and we shall be hereby the more redy to receaue our sauiour and maker in his blessed sacrament to our euerlasting comfort and health of soule Christ delighteth to enter and dwell in that soule where loue and charitie ruleth and where peace concord is seene For thus wryteth saint John God is charitie he that abydeth in charitie abydeth in God and God in him And by this sayth he we shall know that we be of God if we loue our brethren Yea and by this shall we knowe that we be shifted from death to lyfe if we loue one another But he whiche hateth his brother sayth the same Apostle abydeth in death euen in the daunger of euerlasting death is moreouer the childe of damnation of the deuil cursed of God and hated so long as he so remayneth of God and all his heauenly company For as peace and charitie make vs the blessed children of almightie God so doth hatred and enuie make vs the cursed children of the deuill God geue vs all grace to folow Christes example in peace and in charitie in pacience sufferaunce that we now may haue him our ghest to enter and dwel within vs so as we may be in ful suretie hauing such a pledge of our saluation If we haue him and his fauour we may be sure that we haue the fauour of God by his meanes For he sitteth on the right hand of his father as our proctour atturney pleading and suing for vs in all our needes and necessities Wherfore if we want anye gyft of godlye wisdome we maye aske it of God for Christes sake we shall haue it Let vs consyder and examine our selfe in what want we be concerning this vertue of charitie and patience If we see that our hearts be nothing inclined thervnto in forgeuing them that haue offended against vs then let vs knowledge our want and wishe to God to haue it But if we want it and see in our selfe no desyre thereunto veryly we be in a daungerous case before God and haue nede to make muche earnest prayer to God that we may haue such an heart changed to the graâ—â—ing in of a newe For vnlesse we forgeue other we shall neuer be forgeuen of god No not all the praiers and merites of other can pacifie God vnto vs vnlesse we be at peace and at one with our neighbour Nor all our deedes and good workes can moue God to forgeue vs our dettes to him except we forgeue to other He setteth more by mercy then by sacrifice Mercye moued our sauiour Christ to suffer for his enemies it becommeth vs then to follow his example For it shall litle
to be coÌ„dempned vnto death to take vpon him the rewarde of our sinnes and to geue his body to be broken on the crosse for our offences He sayth the prophete Esai meaning Christe hath borne our infirmities hath caried our sorowes the chastisement of our peace was vpoÌ„ him by his stripes are we made whole Saint Paul like wyse sayth God made him a sacrifice for our sinnes whiche knewe not sinne that we should be made the righteousnesse of God by him And saint Peter most agreeably wryting in this behalfe sayth Christe hath once died suffered for our sinnes the iust for the vniust c. To these myght be added an infinite number of other places to the same effect but these fewe shal be sufficient for this tyme Now then as it was said at the beginning let vs ponder weigh the cause of his death that therby we may be the more moued to glorifie him in our whole lyfe Whiche yf you wyll haue comprehended briefelye in one worde it was nothyng els in our parte but onlye the transgression and sinne of mankinde When the angell came to warne Joseph that he should not feare to take Mary to his wife Did he not therefore will the childes name to he called Jesus because he should saue his people from their sinnes When John the Baptist preached Christ and she wed hym to the people with his finger Dyd he not playnely say vnto them Behold the lambe of God whiche taketh away the sinnes of the worlde When the woman of Canaan besought Christ to helpe her daughter which was possest with a deuil did he not openly confesse that he was sent to saue the lost sheepe of the house of Israel by geuing his life for theyr sinnes It was sinne then O man eueÌ„ thy sinne that caused Christe the onlye sonne of God to be crucified in the fleshe and to suffer the most vyle slaunderous death of the crosse If thou haddest kept thy selfe vyryght if thou haddest obserued the commaundementes yf thou haddest not presumed to transgresse the wyll of God in thy fyrst father Adam then Christe being in fourme of God needed not to haue taken vppon him the shape of a seruaunt being immortall in heauen he needed not to become mortal on earth beyng the true bread of the soule he needed not to hunger being the healthfull water of lyfe he needed not to thirst being life it selfe he needed not to haue suffred death But to these and many other suche extremities was he dryuen by thy sinne which was so manifolde great that god could be onlye pleased in hym and none other Canst thou thinke of this O sinful man and not tremble within thy selfe Canst thou heare it quietlye without remorse of conscience and sorowe of heart Did Christ suffer his passion for thee and wylt thou shewe no compassion towardes hym Whyle Christe was yet hangyng on the Crosse and yelding vp the ghost the Scripture witnesseth that the vale of the temple did rent in twaine and the earth dyd quake that the stones claue asunder that the graues dyd open the dead bodyes rise And shall the heart of man be nothyng moued to remember how greeuously and cruelly he was handled of the Jewes for our sinnes Shall man shew himselfe to be more hard hearted then stones to haue lesse compassion theÌ„ dead bodies Call to minde O sinful creature and set before thyne eyes Christe crucified Thinke thou seest his body stretched out in length vppon the crosse his head crowned with sharpe thorne his handes his feete pearsed with nailes his heart opened with a long speare his fleshe rente and torne with whippes his browes sweating water and blood Thinke thou hearest hym nowe crying in an intollerable agonie to his father saying My God my God why hast thou forsaken me Couldest thou behold this wofull sight or heare this mournefull voyce without teares consydering that he suffered all this not for any desart of his owne but only for the greeuousnes of thy sinnes O that mankinde shoulde put the euerlasting sonne of God to such paines O that we should be the occasion of his death the only cause of his condempnation May we not iustly crye wo worth the time that euer we sinned O my brethren let this image of Christe crucified be alwayes printed in our heartes let it stirre vs vp to the hatred of sinne prouoke our mindes to the earnest loue of almightie god For why Is not sinne thinke you a greuous thing in his sight seing for the transgressing of Gods precept in eating of one apple he condempned all the world to perpetuall death and would not be pacified but only with the blood of his own sonne True yea moste true is that saying of Dauid Thou O Lorde hatest all them that worke iniquitie neyther shall the wicked and euill man dwell with thee By the mouth of his prophete Esai he cryeth mainely out agaynst sinners and sayth â—o be vnto you that draw iniquitie with cordes of vanitie and sinne as it were with cart ropes Dyd not God geue a plaine token howe greatly he hated abhored sinne wheÌ„ he drowned all the world saue only eyght persons when he destroyed Sodome Gomorra with fire and brimstone when in three dayes space he killed with pestilence threescore and ten thousande for Dauids offence when he drowned Pharao and al his hoast in the red sea when he turned Nabuchodonozor the kyng into the fourme of a bruite beast creeping vppon all foure when he suffered Achitophel Iudas to hang them selues vpoÌ„ the remorse of sinne whiche was so terrible to theyr eyes A thousand such examples are to be found in scripture yf a man would stand to seeke them out But what neede we This one example which we haue now in hande is of more force ought more to moue vs then all the rest Christe being the sonne of god and perfect God him self who neuer committed sinne was compelled to come downe from heauen to geue his body to be bruised broken on the crosse for our sinnes Was not this a manifest token of Gods great wrath and displeasure towardes sinne that he could be pacified by no other meanes but onlye by the sweete precious blood of his deare sonne O sinne sinne that euer thou shouldest dryue Christe to suche extremitie Wo worth the tyme that euer thou camest into the world But what booteth it now to bewayle Sinne is come and so come that it can not be auoyded There is no man liuing no not the iustest man on the earth but he falleth seuen times a day as Salomon sayth And our Sauiour Christe although he hath deliuered vs from sinne yet not so that we shal be free from committing sinne But so that it shal not be imputed to our condempnation He hath taken vpon him the iust rewarde of sinne which was death by death