HOMILY ON THE PASSION FOR GOOD FRIDAY

Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

  Edited to 2003 American English* by Curtis I. Caldwell on 20 November 2003

A HOMILY FOR
good Friday, concerning the death and passion
of our Savior Jesus Christ.

Of the Passion of Christ.
[Title from the 1979 Book of Common Prayer, Episcopal Church USA,
Articles of Religion Article XXXV, Of the Homilies]

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 Savior Jesus Christ, for us wretched sinners, and his mortal enemies. For if a mortal man's deed, done to the benefit 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 has purchased for us the undoubted pardon and forgiveness of our sins, whereby he made at one the Father of heaven with us, in such a manner, that he takes 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 Christ's kindness appears unto us, in that it pleased him to deliver himself of all his goodly honor, 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 God's 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 hates 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, than 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 appropriate that we should step 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 not, and be not sorry for them? No man can love sin, which God hates so much, and be in his favor. No man can say that he loves 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 are not favorers 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 (says Saint Paul) crucify again the Son of God (Hebrews 6:6), as much as is in them, who commit vice and sin, which brought him to his death. If the wages of sin are 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 threatens, yes, Almighty God in Saint Paul threatens, that we shall surely die (Romans 8:13). We can none otherwise live to God, but by dying to sin. If Christ is in us, then is sin dead in us. And if the Spirit of God is 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 has 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 has not redeemed us from sin, that we should live in sin. For Christ has not so redeemed us from sin, that we may safely return thereto again, but he has redeemed us, that we should forsake the motions thereof, and live to righteousness. Yes, we are 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 God's will and pleasure. Then if he is our Father indeed, let us give him his due honor. If we are his children, let us show him our obedience, like as Christ openly declared his obedience to his Father, which (as Saint Paul writes) 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. He was not punished for himself, for he was pure, and undefiled of all manner of sin. He was wounded (says 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 bore (says 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 our selves bound unto him, the more he ought to be thanked of us. Yes, 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 (says Saint Paul) has 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 whatever 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 favors 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 favor did he purchase by his death, of his heavenly Father for us, that for the merit thereof (if we are true Christians indeed, and not in word only) we are now fully in God's 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 stands the continual pardon of our daily offences, in this rests our justification, in this we are allowed, in this is purchased the everlasting health of all our souls. Yes, 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). In truth, 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 imperfect, if it be compared with Christ's righteousness. For in his acts and deeds, there was no spot of sin, or of any imperfectness.

Our deeds are full of imperfection. And for this cause they were 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 favor, much less to challenge that glory that is due to Christ's act and merit. For not to us (said David) not to us, but to your name give 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 has dealt with us according to his great mercy, by himself has 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 not moved by the intolerable pains that he suffered in the whole course of his long passion, to cause him thus to repent of doing good to his enemies, but he opened his heart 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 benefit. Yes, 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 said 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 works 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 grief and displeasures of this life, so it brings forth the joyful fruit of hope, in all them that are exercised therewith (Hebrews 12:11). Let us not so much behold the pain, as the reward that shall follow that labor (James 5:11). Nay, let us rather endeavor our selves in our sufferance, to endure innocently and guiltless, as our Savior Christ did. For if we suffer for our deserving, then has not patience his perfect work in us. But if undeservedly we suffer loss of goods and life, if we suffer to be evil spoken of for the love of Christ, this is thankful before 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. Yes, 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 judges rightly.

Perfect patience. Perfect patience cares not what nor how much it suffers, nor of whom it suffers, whether of friend or foe, but studies to suffer innocently, and without deserving.

The meekness of Christ. Yes, he in whom is perfect charity, cares so little to revenge, that he rather studies 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 Savior Christ, who is the most perfect example and 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 favor 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 know 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 are you 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 said Christ? Do not the heathens¹ and open sinners so (Matthew 5:46-47)? We must be more perfect in our charity than thus, even as our Father in heaven is perfect, which makes the light of his sun to rise upon the good and the bad, and sends 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 has forgiven us our great (Sirach 28:2).

It is not appropriate that we should crave forgiveness of our great offences at God's hands, and yet will not forgive the small trespasses of our neighbors against us. We call for mercy in vain, if we will not show mercy to our neighbors (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 God forgives us, if we forgive other. It becomes not Christian men to be hard one to another, nor yet to think their neighbor unworthy to be forgiven. For however unworthy he is, yet is Christ worthy to have you do thus much for his sack, he has deserved it of you, that you should forgive your neighbor. And God is also to be obeyed, which commands us to forgive, if we will have any part of the pardon which our Savior Christ purchased once of God the Father, by shedding of his precious blood. Nothing becomes Christ's servants so much, as mercy and compassion. Let us then be favorable 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. Yes, and we shall be hereby the more ready to receive our Savior and maker in his blessed sacrament, to our everlasting comfort, and health of soul. Christ delights to enter and dwell in that soul where love and charity rules, and where peace and concord is seen. For thus writes St. John, God is charity, he that abides in charity, abides in God, and God in him (1 John 4:16). And by this (said he) we shall know that we are of God, if we love our brethren. Yes, and by this shall we know, that we are delivered from death to life, if we love one another. But he who hates his brother (says the same apostle) abides in death, even in the danger of everlasting death, and is moreover the child of damnation and of the devil, cursed of God, and hated (so long as he so remains) 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 does 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 favor, we may be sure that we have the favor of God by his means. For he sits 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 our selves, in what lack we are 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 lack, and wish to God to have it. But if we want it, and see in our selves no desire thereunto, verily we are in a dangerous case before God, and have need to make much earnest prayer to God, that we may have such a heart changed, to the grafting in of a new. For unless we forgive others, we shall never be forgiven by God. No, not all the prayers and good works of others can pacify God unto us, unless we are at peace, and at one with our neighbor. Nor all our deeds and good works can move God to forgive us our debts to him, except we forgive to other. He sets more by mercy, than by sacrifice. Mercy moved our Savior Christ to suffer for his enemies. It becomes 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 our selves in such wise to bestow our selves, and all that we have by charity, to the benefit of our neighbor, 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 sits now with the Father and the Holy Ghost, to whom be all honor and glory, Amen.

THE SECOND HOMILY
concerning the death and Passion of our
Savior Christ.

That we may better conceive the great mercy and goodness of our Savior Christ, in suffering death universally for all men, it behooves us to descend into the bottom of our conscience, and deeply to consider the first and principal cause wherefore he was compelled so to do. When our great grandfather Adam had broken God's commandment, in eating the apple forbidden him in paradise, at the motion and suggestion of his wife, he purchased thereby, not only to himself, but also to his posterity for ever, the just wrath and indignation of God, who according to his former sentence pronounced at the giving of the commandment, condemned both him and all his to everlasting death, both of body and soul (Genesis 3:17). For it was said unto him, "You shall eat freely of every tree in the garden. But as touching the tree of knowledge of good and evil, you shall in not eat of it. For in whatever hour you eat thereof, you shall die the death" (Genesis 2:16-17). Now as the Lord had spoken, so it came to pass. Adam took upon him to eat thereof, and in so doing he died the death, that is to say, he became mortal, he lost the favor of God, he was cast out of paradise, he was no longer a citizen of heaven: but a firebrand of hell, and a bond-slave to the devil. To this our Savior bears witness in the Gospel, calling us lost sheep, which have gone astray, and wandered from the true shepherd of our souls (Luke 15:4-7). To this also Saint Paul bears witness, saying, "That by the offence of only Adam, death came upon all men to condemnation" (Romans 5:18). So that now neither he, or any of his, had any right or interest at all in the kingdom of heaven, but were become plain reprobates and castaways, being perpetually damned to the everlasting pains of hell fire. In this so great misery and wretchedness, if mankind could have recovered himself again, and obtained forgiveness at God's hands, then had his case been somewhat tolerable, because he might have attempted some way how to deliver himself from eternal death. But there was no way left unto him, he could do nothing that might pacify God's wrath, he was altogether unprofitable in that behalf. There was not one that did good, no not one. And how then could he work his own salvation? Should he go about to pacify God's heavy displeasure by offering up burnt sacrifices, according as it was ordained in the old law? By offering up the blood of oxen, the blood of calves, the blood of goats, the blood of lambs, and so forth (Hebrews 9:12-13)? O these things were of no force nor strength to take away sins. They could not put away the anger of God, they could not cool the heat of his wrath, nor yet bring mankind into favor again. They were but only figures and shadows of things to come, and nothing else. Read the epistle to the Hebrews. There shall you find this matter largely discussed. There shall you learn in most plain words that the bloody sacrifice of the old law was imperfect, and not able to deliver man from the state of damnation by any means (Hebrews 10:3-4, 8), so that mankind in trusting thereunto, should trust to a broken staff, and in the end deceive himself. What should he then do? Should he go about to serve and keep the law of God divided into two tables, and so purchase to himself eternal life? In deed, if Adam and his posterity had been able to satisfy and fulfill the law perfectly, in loving God above all things and their neighbor as themselves, then should they have easily quenched the Lord's wrath, and escaped the terrible sentence of eternal death pronounced against them by the mouth of Almighty God. For it is written, "Do thus, and you shall live". That is to say, fulfill my commandments, keep your self upright and perfect in them according to my will, then shall you live, and not die. Here is eternal life promised with this condition, and so that they keep and observe the law (Luke 10:28). But such was the frailty of mankind after his fall, such was his weakness and imbecility, that he could not walk uprightly in God's commandments, though he would never so inclined, but daily and hourly fell from his bounden duty, offending the Lord his God various ways, to the great increase of his condemnation, insomuch that the prophet David cries out in this manner, "All have gone astray, all are become unprofitable. There is none that does good, no not one" (Psalms 14:3). In this case what profit could he have by the law? None at all. For as St. James said, "He that shall observe the whole law, and yet fails in one point, is become guilty of all" (James 2:10). And in the book of Deuteronomy it is written, "Cursed be he" (said God) "who abides not in all things that are written in the book of the law, to do them" (Deuteronomy 27:26).

Behold, the law brings a curse with it, and makes it guilty, not because it is of itself naught or unholy, (God forbid we should so think) but because the frailty of our sinful flesh is such, that we can never fulfill it, according to the perfection that the Lord requires. Could Adam then (think you) hope or trust to be saved by the law? No he could not. But the more he looked on the law, the more he saw his own damnation set before his eyes, as it were in a clear glass. So that now of himself he was most wretched and miserable, destitute of all hope, and never able to pacify God's heavy displeasure, nor yet to escape the terrible judgment of God, whereunto he and all his posterity were fallen, by disobeying the strict commandment of the Lord their God. But oh, the abundant riches of God's great mercy. Oh, the unspeakable goodness of his heavenly wisdom (Romans 11:33). When all hope of righteousness was past on our part, when we had nothing in ourselves, whereby we might quench his burning wrath, and work the salvation of our own souls, and rise out of the miserable estate wherein we lay, then, even then, did Christ the Son of God, by the appointment of his Father, come down from heaven, to be wounded for our sakes, to be reputed with the wicked, to be condemned unto death, to take upon him the reward of our sins, and to give his body to be broken on the cross for our offences. He (says the prophet Isaiah, meaning Christ) has borne our infirmities, and has carried our sorrows, the chastisement of our peace was upon him, and by his stripes we were made whole (Isaiah 53:4-5). Saint Paul likewise said, "God made him a sacrifice for our sins, who knew not sin, that we should be made the righteousness of God by him" (2 Corinthians 5:21). And Saint Peter most agreeably writing in this behalf, said, "Christ has once died and suffered for our sins, the just for the unjust", etc. To these might be added an infinite number of other places to the same effect, but these few shall be sufficient for this time.

Now then (as it was said at the beginning) let us ponder and weigh the cause of his death, that thereby we may be more moved to glorify him in our whole life. Which if you will have comprehended briefly in one word, it was nothing else on our part, but only the transgression and sin of mankind. When the angel came to warn Joseph, that he should not fear to take Mary to be his wife, did he not therefore determine the child's name to be called Jesus, because he should save his people from their sins? When John the Baptist preached about Christ, and showed him to the people with his finger, did he not plainly say unto them, "Behold the Lamb of God which takes away the sins of the world" (John 1:29)? When the woman of Canaan besought Christ to help her daughter which was possessed with a devil, did he not openly confess that he was sent to save the lost sheep of the house of Israel, by giving his life for their sins (Matthew 15:22, 24)? It was sin then, O man, even your sin that caused Christ the only Son of God to be crucified in the flesh, and to suffer the most vile and slanderous death of the cross. If you had kept your self upright, if you had observed the commandments, if you had not presumed to transgress the will of God in your first father Adam, then Christ, being in form of God, needed not to have taken upon him the shape of a servant (Romans 5:19). Being immortal in heaven, he needed not to become mortal on earth. Being the true bread of the soul, he needed not to hunger. Being the healthful water of life he needed not to thirst. Being life it self, he needed not to have suffered death. But to these and many other such extremities, was he driven by your sin, which was so manifold and great, that God could be only pleased in him, and none other. Can you think of this, oh sinful man, and not tremble within your self? Can you hear it quietly without remorse of conscience, and sorrow of heart? Did Christ suffer his passion for you, and will you show no compassion towards him? While Christ was yet hanging on the cross, and yielding up the ghost, the Scripture witnesses that the veil of the temple did rip in two and the earth did quake, that the stones split apart, that the graves did open, and the dead bodies rise (Matthew 27:51-52). And shall the heart of man be not moved to remember how grievously and cruelly he was handled by the Jews for our sins? Shall man show himself to be more hard hearted than stones, to have less compassion than dead bodies? Call to mind, oh sinful creature, and set before your eyes Christ crucified. Think you see his body stretched out in length upon the cross, his head crowned with sharp thorns, and his hands and his feet pierced with nails, his heart opened with a long spear, his flesh ripped and torn with whips, his brows sweating water and blood. Think you hear him now crying in an intolerable agony to his Father and saying, "My God, my God, why hast you forsaken me?" Could you behold this woeful sight, or hear this mournful voice, without tears, considering that he suffered all this, not for any wrongfulness of his own, but only for the grievousness of your sins? Oh that mankind should put the everlasting Son of God to such pains. Oh that we should be the occasion of his death, and the only cause of his condemnation. May we not justly cry, woe worth the time that ever we sinned? Oh my brethren, let this image of Christ crucified be always printed in our hearts. Let it stir us up to the hatred of sin, and provoke our minds to the earnest love of Almighty God. For why? Is not sin, think you, a grievous thing in his sight, seeing for the transgressing of God's precept in eating of one apple, he condemned all the world to perpetual death, and would not be pacified, but only with the blood of his own Son? True. Yes, most true is that saying of David, "You, oh Lord, hate all them that work iniquity, neither shall the wicked and evil man dwell with you" (Psalms 5:4). By the mouth of his holy prophet Isaiah, he cried mainly out against sinners, and said: "Woe be unto you that draw iniquity with cords of vanity, and sin as it were with cart ropes" (Isaiah 5:18).

Did not he give a plain token how greatly he hated and abhorred sin, when he drowned all the world save only eight persons (Genesis 7:23), when he destroy Sodom and Gomorrah with fire and brimstone (Genesis 19:24), when in three days space he killed with pestilence threescore and ten thousand for David's offence (2 Sam. 24:15), when he drowned Pharaoh and all his host in the Red Sea (Exodus 14:28), when he turned Nabuchadnezzar the king into the form of a bruit beast, creeping upon all fours (Daniel 4:33), when he suffered Ahithophel and Judas to hang themselves upon the remorse of sin, which was so terrible to their eyes (2 Sam. 17:23, Acts 1:18)? A thousand such examples are to be found in Scripture, if a man would stand to seek them out. But what need we? This one example which we have now in hand, is of more force, and ought more to move us, than all the rest. Christ being the Son of God, and perfect God himself, who never committed sin, was compelled to come down from heaven, to give his body to be bruised and broken on the cross for over sins. Was not this a manifest token of God's great wrath and displeasure towards sin, that he could be pacified by no other means, but only by the sweet and precious blood of his dear Son? Oh sin, sin, that ever you should drive Christ to such extremity! Woe worth the time that ever you came into the world. But what profits it now to bewail? Sin is come, and so come that it cannot be avoided. There is no man living, no not the most just man on the earth, but he falls seven times a day, as Solomon says (Proverbs 24:16). And our Savior Christ, although he has delivered us from sin, yet not so that we shall be free from committing sin, but so that it shall not be imputed to our condemnation. He has taken upon him the just reward of sin, which was death, and by death has overthrown death, that we believing in him, might live for ever and not die (Romans 6:9, 23). Ought not this to engender extreme hatred of sin in us, to consider that it did violently, as it were, pluck God out of heaven, to make him feel the horrors and pains of death? Oh that we would sometimes consider this in the midst of our pomp and pleasures. It would bridle the outrageousness of the flesh. It would abate and assuage our carnal affections. It would restrain our fleshly appetites, that we should not run at random as we commonly do. To commit sin willfully and desperately without fear of God is nothing else but to crucify Christ anew, as we are expressly taught in the epistle to the Hebrews (Hebrews 6:6). Which thing if it were deeply printed in all men's hearts, then should not sin reign every where so much as it does, to the great grief and torment of Christ now sitting in heaven.

Let us therefore remember, and always bear in mind Christ crucified, that thereby we may be inwardly moved both to abhor sin thoroughly, and also with an earnest and zealous heart to love God. For this is another fruit which the memorial of Christ's death ought to work in us, an earnest and unfeigned love towards God. So God loved the world (says Saint John) that he gave his only begotten Son, that whoever believes in him, should not perish, but have life everlasting (John 3:16). If God declared so great love towards us his simple creatures, how can we of right but love him again? Was not this a sure pledge of his love, to give us his own Son from heaven? He might have given us an angel if he would, or some other creature, and yet should his love have been far above what we deserve. Now he gave us not an angel, but his Son. And what Son? His only Son, his natural Son, his well beloved Son, even that Son whom he had made Lord and ruler of all things. Was not this a singular token of great love? But to whom did he give him? He gave him to the whole world, that is to say, to Adam, and all that should come after him. O Lord, what had Adam, or any other man deserved at God's hands, that he should give us his own Son? We are all miserable persons, sinful persons, damnable persons, justly driven out of paradise, justly excluded from heaven, justly condemned to hell fire. And yet (see a wonderful token of God's love) he gave us his only begotten Son, us I say, that were his extreme and deadly enemies, that we by virtue of his blood shed upon the cross, might be clean purged from our sins, and made righteous again in his sight. Who can choose but marvel, to hear that God should show such unspeakable love towards us, that were his deadly enemies? Indeed, O mortal man, you ought of right to marvel at it, and to acknowledge therein God's great goodness and mercy towards mankind, which is so wonderful, that no flesh, be it never so worldly wise, may well conceive it, or express it. For as Saint Paul testifies, "God greatly commends and sets out his love towards us, in that he sent his Son Christ to die for us, when we were yet sinners, and open enemies of his name" (Romans 5:8). If we had in any manner deserved it at his hands, then had it been no marvel at all, but there was no desert on our part wherefore he should do it. Therefore you sinful creature, when you hear that God gave his Son to die for the sins of the world, think not he did it for any merit or goodness that was in you, for you were then the bond-slave of the devil. But fall down upon your knees, and cry with the prophet David, "Oh Lord, what is man, that you art so mindful of him? Or the son of man, that you so regard him?" (Psalms 8:4). And seeing he has so greatly loved you, endeavor your self to love him again, with all your heart, with all your soul, and with all your strength, that therein you may appear not to be unworthy of his love. I report to your own conscience, whether you would not think your love ill bestowed upon him, that could not find in his heart to love you again? If this be true, (as it is most true) then think how greatly it behooves you in duty to love God, who has so greatly loved you, that he has not spared his own only Son from so cruel and shameful a death for your sake. And hitherto concerning the cause of Christ's death and passion, which as it was on our part most horrible and grievous sin, so on the other side it was the free gift of God, proceeding of his mere and tender love towards mankind, without any merit or deserving of our part. The Lord for his mercies' sake grant that we never forget this great benefit of our salvation in Christ Jesus, but that we always show our selves thankful for it, abhorring all kind of wickedness and sin, and applying our minds wholly to the service of God, and the diligent keeping of his commandments.

Now it remains that I show unto you, how to apply Christ's death and passion to our comfort, as a medicine to our wounds, so that it may work the same effect in us wherefore it was given, namely, the health and salvation of our souls. For as it profits a man nothing to have salve, unless it be well applied to the part infected, so the death of Christ shall stand us in nor force, unless we apply it to our selves in such sort as God has appointed. Almighty God commonly works by means, and in this thing he has also ordained a certain means, whereby we may take fruit and profit to our souls' health.

What means is that? Certainly, it is faith. Not an inconstant or wavering faith, but a sure, steadfast, grounded, and unfeigned faith. God sent his son into the world (says Saint John). To what end? That whoever believes in him should not perish, but have life everlasting. Mark these words: "That whoever believes in him" (John 3:16). Here is the means whereby we must apply the fruits of Christ's death unto our deadly wound. Here is the means whereby we must obtain eternal life, namely faith. For (as Saint Paul teaches in his epistle to the Romans). With the heart man believes unto righteousness, and with the mouth confession is made unto salvation (Romans 10:10). Paul being demanded by the keeper of the prison, "what he should do to be saved?" made this answer: "Believe in the Lord Jesus, so shall you and your house both be saved" (Acts 16:30-31). After the evangelist had described and set forth unto us at large, the life and the death of the Lord Jesus, in the end he concludes with these words: "These things are written, that we may believe Jesus Christ to be the son of God, and through faith obtain eternal life" (John 20:31). To conclude with the words of Saint Paul, which are these: "Christ is the end of the law unto salvation, for every one that believes" (Romans 10:4). By this then, you may well perceive, that the only means and instrument of salvation required of our parts, is faith, that is to say, a sure trust and confidence in the mercies of God: whereby we persuade our selves, that God, both has, and will forgive our sins, that he has accepted us again into his favor, that he has released us from the bonds of damnation, and received us again into the number of his elect people, not for our merits or deserving, but only and solely for the merits of Christ's death and passion, who became man for our sakes, and humbled himself to sustain the reproach of the cross, that we thereby might be saved, and made inheritors of the kingdom of heaven. This faith is required at our hands. And this if we keep steadfastly at our hearts, there is no doubt, but we shall obtain salvation at God's hands, as did Abraham, Isaac, and Jacob, of whom the Scripture says, that they believed, and it was imputed unto them for righteousness (Genesis 15:6, Romans 4:3). Was it imputed unto them only? And shall it not be imputed unto us also? Yes, if we have the same faith as they had, it shall be as truly imputed unto us for righteousness, as it was unto them. For it is one faith that must save both us and them, even a sure and steadfast faith in Christ Jesus, who as you have heard, came into the world for this end, that whoever believe in him, should not perish, but have life everlasting (John 3:15). But here we must take heed, that we do not halt with God through an inconstant and wavering faith, but that it be strong and steadfast to our lives end. He that wavers (says Saint James) is like a wave of the sea. Neither let that man think that he shall obtain any thing at God's hands (James 1:6-7). Peter coming to Christ upon the water, because he fainted in faith, was in danger of drowning. So we, if we begin to waver or doubt, it is to be feared, lest we shall sink as Peter did (Matthew 14:29-30), not into the water, but into the bottomless pit of hell fire. Therefore I say unto you, that we must apprehend the merits of Christ's death and passion by faith, and that with a strong and steadfast faith, nothing doubting, but that Christ by his own oblation, and once offering of himself upon the Cross, has taken away our sins, and has restored us again into God's favor, so fully and perfectly, that no other sacrifice for sin, shall hereafter be requisite or needful in all the world.

Thus have you heard in few words, the means whereby we must apply the fruits and merits of Christ's death unto us, so that it may work the salvation of our souls, namely a sure, steadfast, perfect, and grounded faith. For as all they which beheld steadfastly the brazen serpent, were healed and delivered at the very sight thereof, from their corporal diseases, and bodily stings (Numbers 21:9), even so all they which behold Christ crucified with a true and lively faith (John 3:14-15), shall undoubtedly be delivered from the grievous wound of the soul, be they never so deadly or many in number. Therefore (dearly beloved) if we happen at any time through frailty of the flesh, to fall into sin (as it cannot be chosen, but we necessarily fall often) and if we feel the heavy burden thereof to press our souls, tormenting us with the fear of death, hell, and damnation, let us then use that means which God has appointed in his word, that is, the means of faith, which is the only instrument of salvation now left unto us. Let us steadfastly behold Christ crucified, with the eyes of our heart. Let us only trust to be saved by his death and passion, and to have our sins clean washed away through his most precious blood, that in the end of the world, when he shall come again to judge both the quick and the dead, he may receive us into his heavenly kingdom, and place us in the number of his elect and chosen people, there to be partakers of that immortal and everlasting life, which he has purchased unto us by virtue of his bloody wounds. To him therefore, with the Father, and the holy Ghost, be all honor and glory, world without end, Amen.

*Editing goals: Clear the text from obsolete words and phrases and from references local to England, its constitution, and laws.

*1. Panim. Paynim: heathendom, a heathen, a non-Christian, especially a Muslim. Chambers English Dictionary, Cambridge University Press (1988), page 1062.