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A
Homily for Good Friday concerning
IT
should not become us (well-beloved in Christ) being that people which he
redeemed from the Devil, from sin and death, and from everlasting damnation,
by Christ, to suffer this time to pass forth without any meditation, and
remembrance of that excellent work of our redemption, wrought as about this
time, through the great mercy and charity of our Saviour Jesus Christ, for
us wretched siners, and his mortal enemies. For if a mortal mans deed, done
to the behoof of the commonwealth, be had in remembrance of us, with thanks
for the benefit and profit which we receive thereby: how much more readily
should we have in memory this excellent act and benefit of Christ’s death? Whereby he hath purchased
for us the undoubted pardon and forgiveness of our sins, whereby he made at
one the Father of heaven with us, in such wise, that he taketh us now for his
loving children, and for the true inheritors, with Christ his natural son,
of the kingdom of heaven? And verily so much more doeth Christ’s kindness
appear unto us, in that it pleased him to deliver himself of all his goodly
honour, which he was equally in with his Father in heaven, and to come down
into this vale of misery, to be made mortal man, and to be in the state of
a most low servant, serving us for our wealth and profit, us, I say, which
were his sworn enemies, which had renounced his holy Law and Commandments,
and followed the lusts and sinful pleasures of our corrupt nature. And yet,
I say, did Christ put himself between GODS deserved wrath, and our sin, and
rent that obligation wherein we were in danger to GOD, and paid our debt (Colossians
2.14). Our debt was a great deal too great for us to have paid. And without
payment, GOD the Father could never be at one with us. Neither was it possible
to be loosed from this debt by our own ability. It pleased him therefore to
be the payer thereof, and to discharge us quite.
Who can now consider the grievous debt of sin, which could none otherwise
be paid but by the death of an innocent, and will not hate sin in his heart?
If GOD hateth sin so much, that he would allow neither man nor Angel for
the redemption thereof, but only the death of his only and well-beloved Son:
who will not stand in fear thereof? If we (my friends) consider this, that
for our sins this most innocent Lamb was driven to death, we shall have much
more cause to bewail ourselves that we were the cause of his death, then
to cry out of the malice and cruelty of the Jews, which pursued him to his
death. We did the deeds wherefore he was thus stricken and wounded, they
were only the ministers of our wickedness. It is meet then we should steppe
low down into our hearts, and bewail our own wretchedness and sinful living.
Let us know for a certainty, that if the most dearly beloved Son of GOD was
thus punished and stricken for the sin which he had not done himself: how
much more ought we sore to be stricken for our daily and manifold sins which
we commit against GOD, if we earnestly repent us not, and be not sorry for
them? No man can love sin, which GOD hateth so much, and be in his favour.
No man can say that he loveth Christ truly, and have his great enemy (sin
I mean, the author of his death) familiar and in friendship with him. So
much do we love GOD and Christ, as we hate sin. We ought therefore to take
great heed, that we be not favourers thereof, lest we be found enemies to
GOD, and traitors to Christ. For not only they which nailed Christ upon the
cross, are his tormentors and crucifiers: but all they (saith Saint Paul)
crucify again the Son of GOD (Hebrews 6.6), as much as is in them, who do
commit vice and sin, which brought him to his death. If the wages of sin
be death, and death everlasting (Romans 6.23): surely it is no small danger
to be in service thereof. If we live after the flesh, and after the sinful
lusts thereof, Saint Paul threatneth, yea Almighty GOD in Saint Paul threatneth,
that we shall surely die (Romans 8.13). We can none otherwise live to GOD,
but by dying to sin. If Christ be in us, then is sin dead in us: and if the
spirit of GOD be in us, which raised Christ from death to life, so shall
the same spirit raise us to the resurrection of everlasting life (Romans
8.10-11). But if sin rule and reign in us, then is GOD, which is the fountain
of all grace and virtue, departed from us: then hath the Devil, and his ungracious
spirit, rule and dominion in us (Romans 1). And surely if in such miserable
state we die, we shall not rise to life, but fall down to death and damnation,
and that without end.
Christ
hath not redeemed us from sin, that we should live in sin.
For Christ
hath not so redeemed us from sin, that we may safely return thereto again:
but he hath redeemed us, that we should forsake the motions thereof, and
live to righteousness. Yea, we be therefore washed in our Baptism from
the filthiness of sin, that we should live afterward in the pureness of life.
In Baptism we promised to renounce the devil and his suggestions, we promised
to be (as obedient children) always following GODS will and pleasure. Then
if he be our Father indeed, let us give him his due honour. If we be his
children, let us show him our obedience, like as Christ openly declared
his obedience to his Father, which (as Saint Paul writeth) was obedient even
to the very death, the death of the Cross (Philippians 2.8). And this he
did for us all that believe in him. For himself he was not punished, for
he was pure, and undefiled of all manner of sin. He was wounded (saith
Isaiah) for our wickedness, and stripped for our sins (Isaiah 53.4): he suffered
the penalty of them himself, to deliver us from danger: he bare (saith
Isaiah) all our sores and infirmities upon his own back. No pain did he refuse
to suffer in his own body, that he might deliver us from pain everlasting.
His pleasure it was thus to do for us, we deserved it not. Wherefore the
more we see ourselves bound unto him, the more he ought to be thanked of
us, yea, and the more hope may we take, that we shall receive all other good
things of his hand, in that we have received the gift of his only Son, through
his liberality. For if GOD (saith Saint Paul) hath not spared his own Son
from pain and punishment, but delivered him for us all unto the death: how
should he not give us all other things with him (Romans 8.32)? If we want
any thing, either for body or soul, we may lawfully and boldly approach to
GOD, as to our merciful Father, to ask that we desire, and we shall obtain
it. For such power is given to us, to be the children of GOD, so many as
believe in Christ’s
Name (John 1.12). In his Name whatsoever we ask, we shall have it granted
us (Matthew 21.22). For so well pleased is the Father almighty GOD, with
Christ his Son, that for his sake he favoureth us, and will deny us nothing.
So pleasant was this sacrifice and oblation of his Son’s death, which
he so obediently and innocently suffered, that we should take it for the
only and full amends for all the sins of the world. And such favour did he
purchase by his death, of his heavenly Father for us, that for the merit
thereof (if we be true Christians indeed, and not in word only) we be now
fully in GODS grace again, and clearly discharged from our sin. No tongue
surely is able to express the worthiness of this so precious a death. For
in this standeth the continual pardon of our daily offences, in this resteth
our justification, in this we be allowed, in this is purchased the everlasting
health of all our souls. Yea, there is none other thing that can be named
under heaven to save our souls, but this only work of Christ’s precious
offering of his body upon the altar of the cross (Acts 4.12). Certes there
can be no work of any mortal man (be he never so holy) that shall be coupled
in merits with Christ’s most holy act. For no doubt, all our thoughts
and deeds were of no value, if they were not allowed in the merits of Christ’s
death. All our righteousness is far unperfect, if it be compared with Christ’s
righteousness. For in his acts and deeds, there was no spot of sin, or
of any unperfectness.
Our deeds be full of imperfection.
And for this cause they were the
more able to be the true amends of our righteousness, where our acts and
deeds be full of imperfection, and infirmities, and therefore nothing worthy
of themselves to stir GOD to any favour, much less to challenge that glory
that is due to Christ’s act and merit. For not to us (saith Dauid) not to
us, but to thy Name giue the glory, O Lord (Psalms 115.1). Let us therefore
(good friends) with all reverence glorify his Name, let us magnify and praise
him for ever. For he hath dealt with us according to his great mercy, by
himself hath he purchased our redemption (Hebrews 1.3). He thought it not
enough to spare himself, and to send his Angel to do this deed, but he would
do it himself, that he might do it the better, and make it the more perfect
redemption. He was nothing moved with the intolerable pains that he suffered
in the whole course of his long passion, to repent him thus to do good to
his enemies: but he opened his hart for us, and bestowed himself wholly for
the ransoming of us. Let us therefore now open our hearts again to him, and
study in our lives to be thankful to such a Lord, and evermore to be mindful
of so great a benefice, yea let us take up our cross with Christ, and follow
him. His passion is not only the ransom and whole amends for our sin, but
it is also a most perfect example of all patience and sufferance. For if
it behooved Christ thus to suffer, and to enter into the glory of his Father
(Acts 17.3): why should it not become us to bear patiently our small crosses
of adversity, and the troubles of this world? For surely (as saith St. Peter)
Christ therefore suffered, to leave us an example to follow his steps (1
Peter 2.21). And if we suffer with him, we shall be sure also to reign with
him in heaven (2 Timothy 2.12). Not that the sufferance of this transitory
life should be worthy of that glory to come (Romans 8.18), but gladly should
we be contented to suffer, to be like Christ in our life, that so by our
workers we may glorify our Father which is in heaven (Matthew 5.16). And
as it is painful and grievous to bear the Cross of Christ in the griefs and
displeasures of this life: so it bringeth forth the joyful fruit of hope,
in all them that be exercised therewith (Hebrews 12.11). Let us not so much
behold the pain, as the reward that shall follow that labour (James 5.11).
Nay, let us rather endeavor ourselves in our sufferance, to endure innocently
and guiltless, as our Saviour Christ did. For if we suffer for our deservings,
then hath not patience his perfect work in us: but if undeservedly we suffer
loss of goods and life, if we suffer to be euill spoken of for the love of
Christ, this is thankful afore GOD, for so did Christ suffer (1 Peter 2.20).
The patience of Christ.
He never
did sin, neither was any guile found in his mouth. Yea when he was reviled
with taunts, he reviled not again. When he was wrongfully dealt with, he
threatened not again, nor revenged his quarrel, but delivered his cause
to him that judgeth rightly.
Perfect patience. Perfect patience careth not what nor how much it suffereth,
nor of whom it suffereth, whether of friend or foe: but studieth to suffer
innocently, and without deserving.
The meekness of Christ.
Yea, he in whom perfect charity
is, careth so little to revenge, that he rather studieth to do good for evil,
to bless and say well of them that curse him, to pray for them that pursue
him (Matthew 5.44), according to the example of our Saviour Christ, who is
the most perfect example & pattern
of all meekness and sufferance, which hanging upon his Cross, in most fervent
anguish bleeding in every part of his blessed Body, being set in the midst
of his enemies and crucifiers: and he, notwithstanding the intolerable pains
which they saw him in, being of them mocked and scorned despitefully without
all favour and compassion, had yet towards them such compassion in heart,
that he prayed to his Father of heaven for them, and said, O Father, forgive
them, for they wot not what they do (Luke 23.34). What patience was it also
which he showed, when one of his own Apostles and Servants which was put
in trust of him, came to betray him unto his enemies to the death? He said
nothing worse to him, but, Friend, wherefore art thou come (Matthew 26.50)?
Thus (good people) should we call to mind the great examples of charity which
Christ showed in his passion, if we will fruitfully remember his passion.
Such charity and love should we bear one to an other, if we will be the true
Servants of Christ. For if we love but them, which love and say well by us,
what great thing is it that we do saith Christ? Do not the Paynims and open
sinners so (Matthew 5.46-47)? We must be more perfect in our charity then
thus, even as our Father in heaven is perfect, which maketh the light of
his sun to rise upon the good and the bad, and sendeth his rain upon the
kind and unkind. After this manner should we show our charity indifferently,
as well to one as to another as well to friend, as foe, like obedient children,
after the example of our Father in heaven. For if Christ was obedient to
his Father even to the death, and that the most shameful death (as the Jews
esteemed it) the death of the Cross: Why should we not be obedient to GOD
in lower points of charity and patience? Let us forgive then our neighbors
their small faults, as GOD for Christ’s sake hath forgiven us our great
(Sirach 28.2).
It is not meet that we should crave forgiveness of our great offences at
God’s hands, and yet will not forgive the small trespasses of our neighbours
against us. We do call for mercy in vain, if we will not show mercy to our
neighbours (Matthew 18.35). For if we will not put wrath and displeasure
forth of our hearts to our Christian brother, no more will GOD forgive the
displeasure and wrath that our sins have deserved afore him. For under this
condition doeth GOD forgive us, if we forgive other. It becometh not Christian
men to be hard one to another, nor yet to think their neighbour unworthy
to be forgiven. For howsoever unworthy he is, yet is Christ worthy to have
thee do thus much for his sack, he hath deserved it of thee, that thou shouldest
forgive thy neighbour. And GOD is also to be obeyed, which commandeth us
to forgive, if we will have any part of the pardon which our Saviour Christ
purchased once of GOD the Father, by shedding of his precious blood. Nothing
becometh Christ’s servants so much, as mercy and compassion.
Let us then be favourable one to another, and pray we one for another, that
we may be healed from all frailties of our life (James 5.16), the less to
offend one the other, and that we may be of one mind and one spirit, agreeing
together in brotherly love and concord, even like the dear children of GOD
(Ephesians 5.1-2). By these means shall we move GOD to be merciful unto our
sins, yea, and we shall be hereby the more ready to receive our Saviour and
maker in his blessed Sacrament, to our everlasting comfort, and health of
soul. Christ delighteth to enter and dwell in that soul where love and charity
ruleth, and where peace & concord is seen. For thus writeth St. John,
GOD is charity, he that abideth in charity, abideth in GOD, and GOD in him
(1 John 4.16). And by this (saith he) we shall know that we be of GOD, if
we love our brethren. Yea, & by this shall we know, that we be delivered
from death to life, if we love one another. But he which hateth his brother
(saith the same Apostle) abideth in death, even in the danger of everlasting
death, and is moreover the childe of damnation and of the Devil, cursed of
GOD, and hated (so long as he so remaineth) of GOD and all his heavenly company
(1 John 2.11). For as peace and charity make us the blessed children of Almighty
GOD: so doth hatred and envy make us the cursed children of the Devil.
GOD give us all grace to follow Christ’s examples in peace and in
charity, in patience and sufferance, that we now may have him our guest to
enter and dwell within us, so as we may be in full surety, having such a
pledge of our salvation. If we have him and his favour, we may be sure that
we have the favour of GOD by his means. For he sitteth on the right hand
of GOD his Father, as our proctor and attorney, pleading and suing for us
in all our needs and necessities (Romans 8.34). Wherefore, if we want any
gift of godly wisdom, we may ask it of GOD for Christ’s sake, and we
shall have it.
Let us consider and examine ourselves, in what want we be concerning this
virtue of charity and patience. If we see that our hearts be nothing inclined
thereunto, in forgiving them that have offended against us, then let us knowledge
our want, and wish to GOD to have it. But if we want it, and see in ourselves
no desire thereunto, verily we be in a dangerous case before GOD, and have
need to make much earnest prayer to GOD, that we may have such an heart changed,
to the grafting in of a new. For unless we forgive other, we shall never
be forgiven of GOD. No, not all the prayers and good works of other, can
pacify GOD unto us, unless we be at peace, and at one with our neighbour.
Nor all our deeds and good works can move GOD to forgive us our debts to
him, except we forgive to other. He setteth more by mercy, then by sacrifice.
Mercy moved our Saviour Christ to suffer for his enemies: it becommeth us
then to follow his example. For it shall little avail us to have in meditation
the fruits and price of his passion, to magnify them, and to delight or trust
in them, except we have in mind his examples in passion to follow them. If
we thus therefore consider Christ’s death, and will stick thereto with
fast faith for the merit and deserving thereof, and will also frame ourselves
in such wise to bestow ourselves, and all that we have by charity, to the
behoof of our neighbour, as Christ spent himself wholly for our profit, then
do we truly remember Christ’s death: and being thus followers of Christ’s
steps, we shall be sure to follow him thither where he sitteth now with the
Father and the holy Ghost, to whom be all honour and glory, Amen.
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