Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	charity_n	love_v	true_a	2,883	5	5.1048	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00958	Homelies sette forth by the righte reuerende father in God, Edmunde Byshop of London, not onely promised before in his booke, intituled, A necessary doctrine, but also now of late adioyned, and added thereunto, to be read within his diocesse of London, of all persons, vycars, and curates, vnto theyr parishioners, vpon sondayes, & holydayes.	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3285.2; ESTC S103088	74,513	149

pestilent traditions false interpretacions and gloses had corrupted and almooste clerelye stopped vp this pure well of Gods lyuely woorde teaching that this loue and charitye pertayned onely to a mans frendes and that it was sufficiente for a man to loue them whyche doo loue hym and to hate hys fooes therefore Christe dyd open this well agayne purged it and scoured it by gyuynge vnto hys godlye lawe of Charitie a true and clere interpretation which is this that we ought to loue euery mā bothe frende and fooe addynge thereto what commodity we shal haue thereby and what in cōmodity by dooynge the contrarye What thynge can we wysshe so good for vs as the heauenlye father to repute and take vs for hys chyldren And this shall we be sure of sayeth Christ yf we loue euery man without exception And yf we doo otherwyse sayeth he we be no better thā Phariseis Publicans and heathen persons and shall haue oure rewarde with them that is to be excluded from the number of gods elect chyldren and from hys euerlastyng inheritaunce in heauen Thus of true Charitye Christ taughte that euery man is bounde to loue God aboue al thinges and to loue euery man frende and fooe And thus lykewyse he dyd vse hym selfe exhortynge hys aduersaries rebukynge the faultes of hys aduersaryes and whan he coulde not amende them yet he prayed for theim Fyrste he loued God his father aboue al thinges so muche that he sought not hys owne glorye and wyll but the glorye and wyll of hys father Iohn 5. I seke not sayde he Iohn v. myne owne wyll but the wyll of hym that sent me Nor he refused not to dye to satysfye hys fathers wyll Math. 26. sayeng Math. xxvi Yf it may be let this cuppe of death goo from me yf not thy wyll be doone and not myne He loued also not onely hys frendes but also hys enemyes whyche in their hartes dyd beare exceding great hatred agaīst hym and in theyr tongues spake all euyll of him and in theyr actes and dedes pursued hym wyth al their myght and power euē vnto death Yet al this notwythstandynge he withdrewe not hys fauour from theim but styll loued them preached vnto them of loue rebuked theyr false doctryne theyr wycked lyuynge and dyd good vnto them pacientlye acceptynge what soeuer they spake or dyd agaynste him When they gaue hym euell woordes he gaue none euyll agayne when they dyd stryke hym he dyd not smyte agayne And when he suffred deathe he dyd not slea them nor threaten them but prayed for thē and referred all thynges to hys fathers wyll And as a shepe that is led vnto the shambles to be slayne Esai 53. Act. 8. and as a lambe that is shorne of hys flese dyd make no noyse nor resistence euen so wente he vnto hys deathe wythoute any repugnaunce or openynge of hys mouthe to saye anye euyll Thus haue I described vnto you what charitye is aswell by the doctryne as by the example of Christ hym selfe Whereby also euery man may without erroure know hym selfe what state and condition he standeth in whether he be in charitye and so the chylde of the father in heauen or not For althoughe almoste euery man perswadeth him selfe to be in Charity yet let him examyne none other man but hys owne harte his life and conuersation and he shall not be deceyued but truly decerne and iudge whether he be in perfyte charitye or not For he that foloweth not hys owne appetite and wyll but gyueth hym selfe earnestly to God to doo all hys wyll and commaundementes he maye be sure that he loueth God aboue all thynges and els suerlye he loueth hym not what so euer he pretende Iohn 14. As Chryste sayd If ye loue me kepe you my cōmaundementes For he that knoweth my commaundementes dothe kepe them he it is sayeth Christ that loueth me And agayne he sayeth He that loueth me wyl kepe my woorde and my father wyll loue hym and we wyll bothe come to hym and dwel wyth hym And he that loueth me not wyll not kepe my woordes And lykewyse he that beareth good harte and mynde and vseth well hys tongue and dedes vnto euery man frende and fooe he maye knowe thereby that he hathe charity And then he is sure also that almyghty God taketh hym for hys dere beloued sonne as Saincte Ihon sayeth in the thyrde Chapiter of hys fyrste canonicall Epistle Hereby manifestlye are knowen the chyldren of God from the children of the deuyll For who so euer dothe not loue hys brother belongeth not vnto God But the peruerse nature of man corrupte wyth synne and destitute of Gods woorde and grace thinketh it against all reason that a man shoulde loue hys enemye and hathe many perswasions whyche induceth hym to the contrarye Agaynste all whyche reasons we oughte aswell to set the teachynge as the lyuynge of oure sauioure Christe who louynge vs when we were hys enemyes dothe teache vs to loue our enemyes He dyd paciently take for vs many reproches suffred beatynge and moost cruell deathe Therfore we be no members of hym yf we wyll not folowe hym For as S. Peter sayeth i. Peter 2. Christe suffered for vs leauynge vs an example that we should folowe him Furthermore we must consider that to loue oure frendes is no more but that which theues adulterers homicides and all wycked persons doo in so muche that Iewes Turkes Infidels and all brute beastes doo loue them that bee theyr frendes of whome they haue theyr lyuynge or any other benefytes But to loue our enemies is the proper cōdition onely of them that be the children of God the disciples and folowers of Christ Notwithstanding mans frowarde and corrupte nature wayeth ouer depely many times the offence and displeasure done vnto hym by enemyes and thynketh it a burden intollerable to be bounde to loue them that hate him But the burden shoulde be easye ynoughe yf on the other syde euery man woulde consyder what dyspleasure he hath done to hys enemy agayne what pleasure he hathe receyued of hys enemye And yf we fynde no egall recompence neyther in receyuing pleasures of our enemy nor in rendryng dyspleasure vnto hym agayne then let vs ponder the displeasures whyche we haue done agaynste almighty God Howe often and howe greuously we haue offended hym Whereof yf we wyll haue of God forgyuenes there is none other remedye but to forgyue the offēces done vnto vs whyche be very small in comparison of oure offences done agaynste God And yf we consyder that be whych hath offended vs deserueth not to be forgyuen of vs let vs consyder againe that we muche lesse deserue to be forgyuen of God And althoughe our enemy deserue not to be forgyuen for hys owne sake yet we oughte to forgyue hym for gods loue consyderynge howe great and manyfest benefytes we haue receyued of hym withoute oure desertes and that Christe hathe deserued of vs that for his sake we should forgyue them

their trespasses commytted agaynst vs. But here may ryse a necessary question to be dyssolued If charity requyre to thinke speake and doo well vnto euery man bothe good and euyl how can magystrates execute iustyce vpon malefactours with charitye Howe can they caste euyll men into prison take away theyr goodes and sometime their lyues accordynge to lawes yf Charitye wyll not suffer them so to doo Herevnto is a playne and brief answere that plages and punishementes be not euel of themselues yf they be well taken of innocentes and to an euyll man they are bothe good and necessarye and may be executed accordynge to charitie and with charitye should be executed For declaracion whereof you shall vnderstande that charity hath two offices the one contrarye to the other and yet bothe necessarye to be vsed vpon men of contrarye sorte and dysposition The one office of Charitye is to cheryshe good and innocent men Not to oppresse them with false accusations but to incourage them wyth rewardes to doo well perseuer in well dooynge defendynge them wyth the sworde frō theyr aduersaryes And the offyce of Byshops and pastours is to laude good men for wel doynge that they maye perseuer therein and to rebuke and correct by the woorde of God the offences and crymes of all euyll disposed persons The other office is to rebuke correcte punysh vyce without acceptation of parsons and this is to be vsed against theim onely that be euyll men and malefactours And it is aswell the offyce of charitye to rebuke punyshe and correcte them that be euyll as it is to cheryshe and rewarde them that be good and innocent Sainct Paule soo declareth writing to the Romaynes and sayenge the hyghe powers are ordeyned of GOD Roma 13. not to be dreadefull to them that doo well but vnto malefactours to drawe the swoorde to take vengeaunce of hym that commytteth the synne And saincte Paule byddeth Tymothye constantlye i. Timo. 5 and vehementlye to rebuke synne by the woorde of GOD So that bothe offyces shoulde be dylygently executed to impugne the kyngdom of the deuyl the preacher wyth the woorde and the Gouernoure wyth the swoorde Els they loue neyther God nor them whome they gouerne yf for lacke of correction they wylfully suffer God to be offended and them whom they gouerne to perishe For as euery louynge father correcteth his natural sonne when he dothe amysse or els he loueth hym not So all gouernours of Realmes Countreys Townes and houses shoulde louynglye correcte them who be offendours vnder theyr gouernaunce And cheryshe them who doo liue innocently yf they haue any respecte eyther vnto God and theyr office or loue vnto them of whome they haue gouernaūce And suche rebukes and punyshementes of them that doo offende muste be done in due tyme least by delaye the offender fall headlinges into all maner of myschiefe and not onely bee euyll theimselues but also doo hurte vnto many men drawynge other by theyr euyll example to synne outrage after them As one theef maye bothe robbe manye men and also make many theues and one sediciouse person may allure many and noye a hole towne or countre And suche euil persons that be so great offenders of god and the common wealth charitie requireth to be cut of from the body of the common weale lest they corrupte other good and honest persons like as a good surgeon cutteth away a putrifyed and festred member for the loue he hath to the hole body least it infecte other members adioynynge to it Thus it is declared vnto you what true charitie or christian loue is so plainely that no man nede to be deceyued Whyche loue whosoeuer kepeth bothe towardes God whom he is bounde to loue aboue al thinges and also towardes hys neyghboure aswell frende as fooe it shal surely kepe hym frō all offence of God and iuste offence of man Therefore beare wel away this one shorte lesson that by true christian charitye God oughte to be loued aboue all thynges and all men oughte to be loued good and euyll frende and foo and to al suche we ought as we may doo good those that be good of loue we ought to encorage and cherysh bicause they be good And those that be euil of loue we ought to procure vnto them theyr correction and dewe punyshement that they may therby either be brought to goodnes or at the lest that god and the common welthe maye be the lesse hurte and offended hating alwaies the vyce or offence but louynge the person alwayes as the creature of God and as one who by nature is ioyned in kynred vnto vs. And yf we thus directe oure lyfe by christian loue and Charitye then Chryste doothe promyse and assure vs that he loueth vs and that we be the Chyldren of our heauenlye father and reconciled to his fauor being very members of Christ and that after the shorte tyme of this presente and mortall lyfe we shall haue with him eternall lyfe in his euerlastyng kingdome of heauen Therfore to hym with the father and the holy Ghost be al honor and glorye nowe euer Amen E. B. ¶ An Homely declaryng howe daungerous a thynge the breache of Charitye is OVr Sauiour Christ in the .v. of Mathew setteth forth an vniuersal doctrine Math. 5. that is a doctrine apperteyning indifferently to al Christen mē and there he declareth how great perfection of lyfe ought to be in one of vs sayinge in this maner Nisi abundauerit iustitia uestra plus quam Scribarum Pharisaeorum non intrabitis in regnum coelorum That is to saye Except your rightuousnes excede the rightuousnes of the Scribes the Phariseis ye cannot entre into the kyngedome of heauē For the ryght vnderstandynge of whiche wordes it is to be noted that rightuousnes in this texte doth signifye all kynde of vertue and goodnes and that by the Scribes and Phariseis Christe doth here meane certayne companies whiche were amonge the Iewes and dyd lyue accordynge to the letter of Moyses lawe so vpryghtly in the face of the world that they were commenly taken for parfyt men Oecumenius Oecumenius vpon the fifte of Mathevve an auncient father of the greke churche doth so declare the foresayde wordes Wherefore when our sauioure requireth of vs that we in rightuousnes shoulde passe the Scribes and Phariseis he meaneth that we Christen folke shoulde not onely outwardely seme good in the sight of the worlde as did the Scribes the Phariseis but inwardlye also in our hartes shoulde be lykewyse good in the syght of almyghtye God whiche they were not And because no faute is more greuouse then the breache of Christen Loue and Charitie therefore immediately after the foresayde generall sentence he instructeth vs afore all other thinges in our dutye touchinge Charitie sayinge Dictum est antiquis non occides qui autem occiderit reas erit iudicii Ego autem dico nobis quia omnis qui irascitur fratrisuo reus erit

Beware of false prophets Math. 7 which come to you in shepes clothing but inwardly they are rauenynge wolues Our sauior calleth them wolues for that they deuoure the soules of so many as giue credite vnto thē he sayeth fardar of them that they come in lambes skins because they pretend the woord of God and therewith bleare the eyes of poore simple men and make them beleue that it is as they saye where in dede whatsoeuer is taught contrary to that that al christendome openly teacheth and from tyme to tyme hath taught is false and cannot possible be true vnlesse we wold say that christ him selfe were not true For he promyseth that hym selfe wil be for euer with the churche and that the holy ghost shal for euer gouerne the same Forasmuch than as there is no other schole on the earth for men to learne theyr duety towardes God and the world but the catholyke churche nor no other doctryne auayleable to eternall lyfe but that whiche the catholyke churche teacheth therefore all christē people are requyred to make a solempne vow at theyr baptisme to beleue the catholyke churche And he that so doeth is in an assured trade of saluation if in his conuersation he folowe the same but contrarywyse he that beleueth it not is in a mooste certayne estate of euerlastynge dampnation Wherefore that you maye knowe what the catholyke churche dothe in all poyntes beleue there shal be hereafter particularly set forth vnto you the seuerall matters requisit to be beleued and practised of all Christen people that no man maye haue iuste cause hereafter to pretende ignoraunce but all men beynge sufficiently instructed maye by folowynge suche doctryne attayne to euerlastynge lyfe whiche sende vnto vs all the blessed trinitie the father the Sonne and the holye Ghoste to whom be all honoure and glorye worlde without ende Amen Io. Harpesfelde sacrae theologiae professor Arch. London ¶ An Homely of Christian loue or Charitye FOrasmuch as the pithe and summe of all thinges which be conteyned eyther in the lawe or in the prophetes doth stād and cōsist in the loue of God and in the loue of oure neyghboure as our sauiour Christ dothe plainely testifye in the .xxii. Chapiter of sainct Mathewe Math. 22. sayenge One of the Pharises beynge a doctoure of the lawe tēpting did aske him and say mayster what is the great cōmaūdemēt in the law Iesus answerynge sayd vnto hym Thou shalte loue thy Lorde God wyth all thy harte wyth al thy soule and wyth all thy hole mynde this is sayeth he the greatest and fyrste commaundement And the seconde is lyke vnto it Thou shalte loue thy neyghboure as thy selfe and of these two commaundementes al the lawe dothe hange and the Prophetes And forasmuche also as we can not loue God well except we doo loue oure neyghboure in a due order ne yet loue oure neyghboure well excepte we doo loue God in that due order that we oughte to doo Sainct Ihon the Euangelist so testifyeng and declarynge Iohn 3. and 4. in the thyrde and fourthe Chapiters of his fyrst canonicall Epistle And finally forasmuche as he that loueth not after this sorte is by the testimonye of the sayde sainct Iohn in the sayde thyrd Chapiter iudged to be in death therefore it is ryghte expediente and necessarye to haue alwayes this loue whiche nowe in oure vulgare tongue and common talke is ofte named by the name of Charitie but very megerly and coldely practised and set fourthe in dede as it shoulde be And of trouthe yf we woulde iudge vpryghtly and well we ought to saye that of all thinges that be good to be taught vnto Christen people there is nothynge more necessarye to be spoken of and daylye called vpon then charitie aswell for that all maner of woorkes of righteousnes be cōteyned in it as also that the decaye thereof is the ruyne of the worlde the banyshement of vertue and the cause of all vice And forasmuche as almost euery mā maketh frameth to him selfe a charity after his owne appetyte and howe detestable so euer his lyfe be bothe vnto God and man yet he perswadeth with hym selfe styll that he hathe charitye Therefore you shall heare nowe a true and playne descripcion of charitie not of mens ymagination but of the very woordes and example of oure sauioure Iesus Christe In whyche description euerye man as it were in a glasse may consyder hym selfe and see plainely without errour whether he be in the true Charitye or not charitie is to loue God with all oure harte withall our life with al our powers with all our strength With all our harte that is to say that our hartes mynde studie be set to beleue his woorde to truste in hym and to loue hym aboue all other thynges whyche we doo loue best in heauen or in earthe Wyth all oure lyfe that is to saye that our chief ioye and delyte be sette vpon hym and his honoure and oure hole lyfe gyuen vnto the seruice of hym aboue all thynges wyth hym to lyue and wyth hym to dye yea and to forsake all other thynges rather then hym For he that loueth hys father or mother sonne or doughter house or lād more then me saieth Christ is not worthy to haue me Wyth all oure powers that is to saye that with our handes and feete wyth our eyes and eares oure mouthes and tongues and wyth all other partes powers bothe of body and of soule we shoulde be gyuen to the kepynge and fulfyllynge of hys commaundementes This is the fyrste and the principal parte of charity but it is not the whole For charitie is also to loue euery man good and euyll frende and fooe And what soeuer cause be gyuen to the contrarye yet neuertheles to beare good will and harte vnto euerye man to vse oure selues wel vnto thē aswel in woordes and countenaūce as in all our outeward actes and dedes For so Christ hym selfe taught and so also he perfourmed in dede And of this loue that we ought to haue amongest oure selues eche to other he instructeth vs thus Mathew v. You haue harde it taught in tymes paste Thou shalte loue thy frende and hate thy fooe but I tell you loue your enemyes speake wel of them that diffame you and doe speake euil of you doo well to them that hate you praye for thē that vexe and persecute you that you may be the children of your father that is in heauen For he maketh the sunne to ryse bothe vpon the euyl and good and sendeth rayne to the iuste and to the vniust For if you loue them that loue you what rewarde shal you haue Doo not the publicans lykewyse And yf you speake well onely of them that be your brethren and derely beloued frendes what greate matter is that doo not the heathē the same also These be the very woordes of oure sauioure Christ him selfe touching the loue of our neighbour And forasmuche as the Phariseis wyth theyr moost

HOMElies sette forth by the righte reuerende father in God Edmunde Byshop of London not onely promised before in his booke intituled A necessary doctrine but also now of late adioyned and added therevnto to be read within his diocesse of London of all persons vycars and curates vnto theyr parishioners vpon sondayes holydayes Anno. M.D.LV. I.C. The Table i. Of the creation and fall of Man ii Of the misery of all mankynde and of hys condempnation to death iii. Of the redemption of Man iiii Howe the redemption in Chryst is apliable to man v. Of chrysten loue and Charitie vi Howe daungerous a thinge the breake of Charitie is vii Of the Churche what it is and of the commoditie thereof viii Of the aucthoritie of the Churche ix Of the Supremacy x. Of the Supremacy xi Of the true presence of Chrystes body blud in the sacrament of the Aultare xii Of transsubstantiation xiii Of certen Aunswers agaynst some commō obiections made agaynst the sacrament of the Aultare ¶ The Bysshoppe of London to all persons and curates within his dioces of London FOrasmuch as the people of my dioces beyng within your seueral cures charge do as in dede of reason they maye loke for to haue at theyr pastours hand or at the least way by his prouision meane good instruction and teachinge especiallye howe to serue and please God and how also otherwyse to do their dutie as to any one of them in theyr degre doth appertayne And forasmuch also as there is not now a dayes that multitude and plenteth of preachers whiche in tymes past hath ben and by Gods grace hereafter shal be And fynallye for that euery one of you in your owne person is not able to discharge the office of preaching which many good folke do greatly wyshe and desyre ye could and woulde Therfore desyrynge to haue somethyng done onward til God of his goodnes prouide something better I haue laboured with my chapleyns frendes to haue these Homelies prynted that ye may haue somewhat to instruct and teache your flocke withall requyrynge and charginge euerye one of you that diligentlye vpon the sondayes and holydayes ye reade to youre flocke frutefully and deliberately one of the said Homelies And thus fare you well Geuen at my house in London the fyrste daye of Iuly M.D.LV. ¶ An Homely of the creation and fall of man THe Prophette Dauid in his forescore and nintēth psalme exhortyng all people to synge prayse to almighti god to serue hī in gladnes and reioyse in his sight alledgeth thys as a sufficient cause thereof Scitote quoniam ipse est dominus Psalme cxix ipse fecit nos et non ipsi nos which is to saye Know you that he is our Lord it is he that made vs and we made not our selfes And in dede who that diligently wayeth the creatiō of man can not but therin most highly laude prayse almighty god his creator For wher in the creation of al other visible thinges he did but onely commaunde will that they should be made and incontinēt they were made in the creatyng of man he vsed great solempnitie and many notable circumstaunces Fyrst touchyng mā Genes i. he said let vs make mā which words be as it were the wordes of god the father to God the sonne to the holy ghost spoken after the maner of men when they go about some great matter at what time they take good aduisement or they begyn and doo ioyne with the best wysest counsellours that they can get Thys circumstaunce not beyng necessary of goddes parte as withoute the which he might haue created man doth most manifestly declare the special fauour of almyghty god towardes mankynde but that nexte circumstaunce which doth immediatly folowe thys fyrst is a more surer profe and declaration of gods tender loue towardes mā whē he sayth Let vs make man to our owne similitude likenes Now mark good people howe much god dyd for vs in our creation He made vs in very dede like vnto himselfe in so doynge what could he haue done more for vs A wonderfull excellēt benefite comfort is it vnto vs to consyder that man was made like vnto god And to vnderstand this thyng the better you shall know that the similitude and likenes of man to god was not in the body of man for this you must moost certenly beleue that the godhed is a spirite not a bodely substaunce but this similitude and likenes was in the soule which was endued with most heuenly god-like qualities as vnderstandyng memory and wil with sondry gyftes also of grace And here is to be noted by the way that where almighty god sayeth Let vs make man to our owne similitude lykenes he geueth vs to vnderstād that there be three parsons in trinitie yet but one god For in that he sayeth let vs make man therein is signified a pluralitie or number of persones agayne in that he sayeth to our similitude and likenes and not to oure similitudes and lykenesses by thys is signyfyed the vnitie also of one nature and substaunce But to procede further concernyng the creation of man ye shall vnderstand Genesis 2. that the second chapter of Moyses boke called genesis in speciall maner doth recorde the seuerall making as well of the bodye of man by it selfe as also of the soule by it selfe And as touching the body scrypture doth there say that God fourmed or shaped it of the earthe Noting therby the excellēcy of mans body aboue the bodyes of other liuynge creatures For we rede not of anye other lyuyng creature that god shaped or fourmed the body of it but onely that he made it and that at the cōmaundement of almighty god Genesis i. the earth brought fourth foure foted beastes the water in like maner brought fourth fysshes foules Only of the body of mā scripture witnesseth that God shaped it And as cōcerning the soule of mā it is written of it in the sayd second chapter of genesis Genesis 2. howe that god brethed it into the body which .ii. circumstaunces as they import a marueylous excellency of man aboue other bodely creatures so they most clerely declare thexcedyng great goodnes of God towardes man Now when god had in such a singuler fashion creted man he gaue hym souereigntie ouer all the fysshes of the sea ouer the foules of the ayer and ouer the beastes of the lande yea and made him a Kyng and Emperour on the earth And yet not satisfyed with al this he placed man in Paradyse that is in a most pleasaunt garden where he had planted all kynd of frute beautifull to beholde and delicious to eate for man to fede vpon onely one kynde of fruyte he charged hym on payne of death and that not of the body alone but of the soule also vtterlye to refrayne from which was the fruyte of the tree called in scrypture the tre of

synfull man Let vs all saye with the holye prophet Dauyd Psal 160. We haue sinned with our fathers we haue done amysse and dealte wyckedlye Let vs all make confession with the prodigall sonne to oure father Luce. 15. and saye with him We haue synned agaynst heauen and before thee O father we are not worthye to be called thy sonnes Lette vs all saye with holye Baruch Baruch 2. O Lord our God to vs is worthely ascribed shame and confusion and to thee ryghteousnes We haue synned we haue done wickedly we haue behaued our selues vngodlye in all thy ryghteousnes Let vs all say with the holy prophete Danyell O Lorde rightuousnes belongeth to thee vnto vs belongeth confusion We haue synned Daniel 9 we haue bene naughtie we haue offended we haue fled from the wee haue gone backe from all thy preceptes and iudgementes So we learne of all good men in holy scripture to humble oure selues and to exalte extoll prayse magnifye and glorifye God Thus ye haue hearde howe euil we be of our selues how of our selues by our selues we haue no goodnes helpe nor saluation but contrarywyse synne dampnation and deathe euerlastynge whyche yf wee depely weyghe and consyder we shall the better vnderstande the great mercy of God and howe our saluacion commeth onely by Christe for in oure selues as of our selues we fynde nothynge whereby we may be delyuered from this miserable captiuitye into the whyche we were caste throughe the enuye of the deuyll by transgression of Gods commaundement in our fyrste parent Adam We are al become vncleane but we al of our selues are not hable to clēse our selues nor to make one an other of vs cleane We are by nature the chyldren of Gods wrathe we are not hable of oure selues to make vs the children and inheritours of Gods glorye We are shepe that runne astray we cānot without goddes grace i. Peter 2. and helpe come agayne to the shepe folde so great is our imperfection and weakenes In our selues therefore maye not we glorye which of oure selues are nothynge but synnefull neyther maye we bragge of our woorkes that we doo whyche all be so vnperfecte and vnpure that they are not of them selues hable to stande before the ryghteous throne of GOD as the holye Prophete Dauid sayeth Enter not into iudgemente wyth thy seruaunte O Lorde for no man that lyueth shal be founde ryghtuous in thy syghte To God therefore muste wee flye or els shall we neuer fynde peace rest and quyetnes of conscience in oure hartes For he is the father of mercyes and God of all consolation he is the Lord wyth whome is plenteouse redemption Psal 129. He is the God whyche of his owne mercy saueth vs and setteth out hys charitie and exceadyng loue toward vs in that of his owne voluntary goodnes when we were peryshed he saued vs and prouyded an euerlastynge kyngedome for vs. And all these heauenly treasures are giuē vs of hys mere mercy freelye And for whose sake Trulye for Iesus Christes sake that pure and vndefiled Lambe of God He is that dearely beloued sonne for whose sake God is fullye pacifyed satysfyed and set at one with man He is the Lambe of God i. Peter 2 whyche taketh away the synnes of the worlde of whome it maye be truely spoken that he dyd all thynges well and in his mouthe was founde no crafte nor subteltye Lykewyse he maye saye the prynce of the world came and in me he hath nothyng He maye say also whiche of you shall reproue me of anye faulte He is that hyghe and euerlastynge priest whyche hathe offred him selfe to God when he instituted the sacrament of the Aultar and once for all in a bloudye sacrifyce doone vpon the crosse with which oblation he hath made perfecte for euermore theim that are sanctifyed He is the mediatoure 1. Iohn 3 betwene God and man which payed our raunsome to God wyth hys owne bloude and wyth that hathe clensed vs from synne He is the Phisition whiche healeth all our diseases He is that sauioure Math. 1 whiche saueth the people from al theyr sinnes To be short he is that flowing and moost plenteous fountayne of whose fulnes all we haue receyued For in him are all the treasures of the wysedome and knowledge of God hydden And in hym and by him haue we from God the father al good thinges perteyning eyther to the bodye or to the soule O how muche then are we bounde to this oure heauenlye father for these his greate mercyes whiche he hathe so plenteously declared vnto vs in Christe Iesu oure Lorde and sauioure What thankes worthy and sufficiente can we giue to him Let vs all with one accorde burste oute wyth ioyful voices euer praysynge and magnifyenge this Lorde of mercy for hys tender kyndenes shewed to vs in hys dearely beloued sonne Iesus Christ oure Lorde Let vs nowe learne to know our selues our frayltie and weakenes withoute anye ostentation or boastynge of oure owne good deedes and merites Let vs also knowledge the exceadynge mercye of God towarde vs and confesse that as of our selues commeth all euyll and dampnation so lykewyse of hym commeth all goodnes and saluation as God him selfe saieth by the Prophet Oze Oze 13 O Israel thy destruction commeth of thy selfe but in me onely is thy helpe and comforte If wee thus humbly submyt our selues in the syghte of God we maye be sure that in the tyme of hys visitaciō he wil lyfte vs vp vnto the kyngedome of hys dearely beloued sonne Christe Iesu our Lorde to whome with the father and the holy gooste be all honoure and glorye for euer Amen Io. Harpesfeld sacrae theologiae professor Arch. London ¶ An Homelye of the redemption of man IT was declared vnto you good christen people in the last homelye howe oure fyrste parentes Adā and Eue were by the synguler goodnes and especiall fauoure of almyghtye God created ryghte worthye creatures and in the estate of parfytte innocencye It was also shewed howe thorough disobedience to theyr creator they broughte them selues and all mankind into the estate of euerlastynge damnation Nowe shall you consequentlye heare of the delyueraunce of man out of that dampnable estate that is of oure redemption For the vnderstandynge whereof you must perfytlye beare in mynde that the whole nature of man both in bodye and soule was thorough orygynall synne greatelye defiled For the soule which is the cheif part of man loste thereby the especiall gyftes of grace with whiche it was indued in the creation and besydes that it was also maymed in the gyftes of nature as in memorye intelligence wyll and other lyke And the body whiche is the inferior parte it also was by the meanes of orygynall synne brought to the necessarye estate of mortalitie so that it muste nedes die and was throughe that synne of our sayde fyrste parentes made weke and brought to be subiecte to sōdrye kyndes of infirmities and syckenes and nother coulde God of