This daye whiche we do solempnyse and kepe holy in remembraunce of the tendre , paynfull , and most gloryous passyon of our sauiour Iesu Christe , is called the good frydaye . And not without a cause . For as vpon this daye , god dyde somoche good for vs , that more good cowd not be done . For as vpon this day , Christe the sone of god , suffrede for vs , he suffrede passyon & deathe , deathe of the crosse : the moost panguyouse , paynfull and cruell deathe that euer was suffrede . By whiche passion and deathe , he redemed the world : by whiche passion & deathe , moost hyghely he pleased god the fadre , whiche was frome the fall of Adam vnto the tyme of this passion , vtterly displeased with man : by whiche passion and deathe , he reconcyled man to god , & brought hym ayen into fauour , & restored hym to grace . And why dyd god the fadre suffre this his sone , Loue caused the fadre to sende hys sone to dye for vs . E●he . 2. vndre this maner to dye ? Surely for loue , for loue that he bare vnto vs , loue was the cause , loue caused hym so to doo . Propter nimiam charitatem ( saythe th apostle ) qua dilexit nos deus , cum essemus mortui peccatis , conuiuificauit nos CHRISTO . For that grette excedynge charytie and loue that the fadre of heuen loued vs with all , where we were synners and deade in synne : he dyd quycken and reuiue vs ayen by his sone Christe . Loo here maye you se the cause why god dyde this grette good vnto vs . The apostle saythe , it was for his grette abundant charytie , for his maruelous excedynge loue : not for our merytes , not for our desertes , but for loue . What loue ? For the loue he bare to hym selfe ? Nay , nay . It was for the inestymable loue he bare vnto vs , Propter nimiam ( inquit ) charitatem qua dilexit nos . What dyde he by this loue ? Conuiuificauit nos CHRISTO . He reuyued vs ayen in Christe , scorne deathe to life . Howe ? Christo. In Christe and by Christe . Christ was the doer , in Christe his passion , in Christe his bloode , whose vertue remayneth in the sacrament of baptisme , were we purged , clensed , and made holle : not frome oon , twoo , thre , or foure synnes : but ab oimbus iniquitatibus nostris . Frome all our synnes , he reuyued vs by this passion , not onely frome synne , but also frome the deathe that was due for synne , frome deathe eternall .

And howe dyde the fadre warke this redempcyon ? In Christo. In Christe , and by Christe . Howe by Christe ? Roma. 8. Proprio filio suo non pepercit ( saythe th apostle ) sed pro omnibus nobis tradidit illum . Quomodo non etiam cum illo omnia nobis donauit ? This was the maner howe he wrought our redempcion , he spared not his own propre sone whiche was and is consubstanciall and coeternall with him , of on substaunce with the fader , of on beinge , of on power , of on knowledge : on with hym in substaunce , on in beinge , on in power , on in knowledge : in all thynges oon with the fadre . Thus his onely sone he spared not : but wold he shulde be borne of a virgyne and become mortall , and to suffre deathe for vs . And that is it that th apostle saythe , Pro omnibus nobis tradidit illum . He gaue hym for the and for me , & for this man and for that man . For any moo ? Ye Pro omnibus nobis . For vs all : for all man kynde . And he saythe , Tradidit . He dyde traade and gyue hym . This tradere , is more than dare . For dare , is to gyue , but Tradere , is dare in potestatem . Tradere is to gyue in to a mannes power , to vse the thynge that is gyuen at his or theyr own pleasures to whome it is giuen , to do with it euen what they wyll : as ye wyll saye , to make or marre , to vse at libertie . And so dyde the fadre of heuen for our sake , he gaue hys sone Christe into the handes & power of the Iewes , to vse hym and do with him what they wolde : to handle : to treate , to haale , to lugge , to beate , to scourdge , to cutte , to mangle , to crucifye , and cruelly to put to deathe . And so for this cause Tradidit illum . He put hym holly into theyr handes for our saluacyon , to do with him what they wold , and so they dyde .

And he that gaue vs so greate a treasure , The fadre gaue vs with his sone all goodnes . his own sone , which is his treasure , his wisedome , his sapience , his power : whiche is the glorye of heuen , in whome angellis dothe glorye , in whome angellis desyreth to beholde , in whose vysage standeth the glorye of heuen , the felicitye and fruicion ther : he that giueth vs so grette a gyfte , his owne sone , wyll not sticke to giue vs smaller gyftes with this great gyfte , he wyll not stycke to giue vs all gud thynges with hys sone . For he dyde giue to vs with hym , muche goodenes , muche profyte , muche comforte . He gaue to vs with hym the gyfte of faythe , the gyftes of hope , charitye , paciencye , temperancye , peace , longanimitye , goodnes , benignitie , meknes , temperancy , prudence , wysedome , chastitie , obedience , modestie , contynency , strenghe of soule , good wyll , promptitude and redines , a ply aunt good wyll to liue well . He gaue with hym Dona spiritus , gyftes of the holy gooste . To thys man the gyfte of vnderstandynge , to that man the gyfte of wysedome , to this man the gyfte of pitye , to that man the gyfte of feare towardes god , fortitude and strenghe of soule to labour in god , to resiste synne , to do good deades . He gaue vs with this grette gyfte , grace : grace to be contrite and repentaunt for our synnes , grace to do penaunce , grace to morne , wepe , and lamente our wycked liues . He giueth vs with his sone , remission of our synnes . And wyll giue vs the glorye of heuen with hym selfe , if we wyll liue accordingly and lyke vnto Christianes . Loue caused the sone to dye for man .

And the fadre dyde not this onely of his highe charitye , thus giue his deere darlynge , his sone for vs : but his mercyfull sone also dyde giue him selffe for vs . Thapostle saythe . Qui dilexit me , Galat. 2. tradidit seipsum pro me . He that loued me , dyde giue him selfe for me . But why dyde he soo ? what hadde we done for him , that he shuld so do to vs ? was it of our desertes ? hadde we deserued that he shuld so do ? Nay . We were wretched synners , we were myserable lyuers , the enemyes to god , and out of fauour : and yet he gaue himselffe into the handes of hys enemyes for vs . But why dyde he so ? Certaynely for loue . Dilexit me , sayth th apostle . He loued me . Loue was the cause , loue moued and styrred hym to giue hym selffe to the deathe for vs . What loue ? The loue whiche I spake of afore , the loue that he bare to the , to me , and to all mankynde . What gaue he for the ? Money ? gold ? precyouse stones ? landes ? or goodes ? Nay . He gaue a more precyouse gyfte than so . Tradidit scipsum . He gaue hym selffe . Hym selfe , hys body . And not onely hys bodye , but also hys soule , hys liffe , hys deathe , and hys godhede . He gaue hys bodye for the to the Iewes , to handle , to treate , to beate , to scourge , to turmoyle , to kyll , to slee , to crucifye , to do with it what they wolde : and so dyde they , euen to theyr own dampnacyon , he gaue so hys bodye in to theyr handes to redeme and byethe . He gaue for vs also his bodye beinge aliue to the crosse , beinge deade to the sepulture , that thy bodye beinge aliue , mought liue cleane : & beinge deade , mought and shuld rest in the sepulture , and at that daye of god to ryse ayen , to be gloryfyed and raigne with hym in glory . He giueth to the ayen this his moost precyous bodye nowe rysen frome deathe to liffe , in that moost holy sacrament of the Euchariste , the sacrament of the aultre . He giueth hym selffe vnto vs , bothe bodye and blood : soule , and godhede , nowe raignynge in glory and syttynge on the ryght hande of his fadre , Roma , 8. Vbi postulat pro nobis , as th apostle witnessyth , & is ther a petycioner for vs to god the fadre . Christus Iesus qui mortuus est qui & resurrexit , qui est ad dexteram dei , interpellat pro nobis . Christe Iesus whiche dyed , whiche rysse frome deathe to liffe , whiche is on the ryght hande of the fadre , he maketh peticyon & intercession for vs . He dayly dothe shewe to god the fadre , his manhode whiche he toke vpon hym , & the greuouse maner of his deathe and passion whiche he suffrede for vs : so to moue the fadre to mercy & pytie , so to procure mercy for man : whose peticyon cannot be contempned but gracyously harde . Barnard . Christe & Mary his modre , dothe dayly intercede for vs to God the fadre .

Here saythe saynt Barnard in contemplacion of this mercyfull intercession of Christe beinge in dextera patris , Securum habes accessum o homo ad deum , ubi habes apud patrem , filium intercessorem : apud filium , matrem : mater ostendit filio , pectus & ubera : filius patri , latus & uulnera : ibi nequit esse repulsa , ubi tot ostenduntur charitatis insignia . O man thou mayste surely goo and sue to thy lorde god by petycyon , by desyour and prayour for thy necessities of soule . Where thou hast an intercessour for the. Afore the sone , thou haste his modre Marye . And to procure grace and mercy , to moue god to pytie , she dothe shewe to hir sone Christe , hir breste & pappes : the sone dothe shewe to his fadre , his syde and woundes : there can be no repulse , no denyall of our peticions , where are shewed and alledged so many tokens of loue and charytie .

The shewynge of this breste and pappes , What betokeneth the showinge of the brest and pappꝭ of Mary● & the 〈…〉 wondꝭ of Christe . is no more but a remembraunce of the great infinite mercy of god the sone , whiche he shewed to man , whenne he toke manhode for vs ▪ borne of a mayden , beinge an infante , and suckynge his modres brestes . As who saye , that mercy , that pitie and compassion that thou shewest to man in this doynge , shewe now vnto hym in his myserie of synne , haue compassion on hym , shewe thyn olde mercy , graunte thou him his iuste peticion and humble suyte , remytte hys synne , giue hym grace , take hym to thy fauour .

In like maner dothe god the sone shewe to the fadre his wounde in his syde , & hys other woundes , to moue hym to like mercy : whiche was so mercyfull to sende downe hys sone , to suffre these woundes and deathe for man . Postulat pro nobis , he maketh petition and desyor to the fadre for vs . 1. Ioan. 1. Ayen saynt Iohan saythe . Si quis peccauerit , aduocatum habemus apud patrem , Iesum Christūiustū , & ipse est propiciatio pro peccatis nostris : non pro nostris tantum , sed etiam pro peccatis totius mund. If any man by frayltie dothe offende and synne let hym not despayre , for he hathe an aduocate in heuen afore the fadre , his sone Iesus Christe . Aduocatum iustum , a iuste aduocate . For he prayeth , not for euery synner that wyll crye and call and neuer ryse frome synne : but for veraye true penytentes , for them that are displeased with them selues and with theyr synne : lett them crye , lett them call , and anone he callythe with them , and makyth peticyon for them : anone he heareth , he helpeth , and he then intercedeth to the fadre for them . Iustum , a iuste aduocate , he promoteth none euyll causes . Iustum . He taketh no rewardes , no gyftes , no brybes . He dothe not accepte any personage but after hys liuynge . He regardeth not bloode nor byrth , kythe nor kyne , strengthe nor wisedome , beawtie nor fayrenes , ryches nor pouertie . He regardeth onely the Christiane and vertuouse liffe of man . And after hys deedes he dothe accepte or repell . Iustum . He is a iuste aduocate .

Thre tymes Christe prayd for vs . Ioan. 17. And thre tymes I reade that he dyde shewe hym selffe a vocate , a peticioner for vs . Ones before his passion , whenne he sayth to the fadre . Ego pro eis rogo , non pro mundo , sed pro his quos dedisti mihi , quia tui sunt . I pray for them and not for the worlde , I praye for those that thou haste gyuen me , for they be thyn . Secondaryly in hys passion , whenne he sayde , Pater ignosce illis , Luc. 23. quia nesciunt quid faciunt . Fadre forgyue them , they wote not what they doo . Thyrdely after hys passion as here , Aduocatum habemus , & caetera . The fyrst intercession was by worde . The soconde was by effusion of his bloode . The thyrde is by his dayly shewynge to the fadre his woundes , so to moue hym to mercy and pytie , to haue compassion on the worlde .

Of this grette and infinite charytie writeth the apostle Paule in an othec place sainge . Roma . ● . Vt quid enim Christus pro impijs mortuus est ? uix enim pro iusto quis moritur . Nam pro bono quis audeat mori ? Commendat autem deus charitatem suam in nobis , quoniam cum adhuc peccatores essemus , Christus pro nobis mortuus est , in cuius sanguine iustificati sumus , in cuius sanguine salui erimus ab ira . What moued Christe to dye for wycked synners ? Scante we shall fynde one that wyll dye for a iuste man . Noo man wyll dye for an other , not for hys frynde . And where shall we fynde hym that dare dye for a good man ? Our lorde god hathe shewed a commendable and laudable charytie towardes vs , for where that we were synners , wretched lyuers , abhomynable in the syght of god : Christe dyed for vs . In whose bloode , we be iustifyed and made rightuouse : in whose bloode , we shal be saued frome the yre & wrathe of god . Lyue thou neuer so well , liue thou neuer so holyly , let se if thou were in the case nowe to dye , vnles thou shuldest gett one that wolde dye for the , where shuldest thou haue one ? where shuldest thou fynde hym that wold doo so muche for the , by whose death thou shuldest escape death ? Nowe thou beinge a synner , a mysseliuer , lett see who will dye for the ? Any one ? Not the fadre for the sone , Christ dyed for his enemys . not the sone for the fadre . Yet thou beinge a synner , an ennemye to god : he dyed for the. Frely , without queste . Frely , not hyred , not requyred , but of his owne , mere , mercyfull goodenes offrede hym selffe thereunto , onely for the loue he bare vnto the. And that is it the apostle saythe . Commendat deus charitatem suam in nobis , quoniam cum adhuc peccatores essemus , & caetera . He shewed a meruelouse laudable charytie to vs , in that we beinge horryble synners , yee before we were renate or borne the chyldren of god by baptisme , before we were iustifyed by faythe , ye before that we were borne or knowen to the worlde , Mortuus est pro nobis , he dyet for vs , not requyred , not desyored , not hyred thereunto : Gala. 5. but gratis & sine argento redimimini , frely of hys owne mere mocion , of hys owne goodenes , he offrede hym selffe voluntarily to the deathe . In cuius sanguine iustificati sumus , & caeteta . In whose bloode , we be iustifyed , purged , washed , & made clene . In whose bloode we shal be saued at that grette daye frome the grette wrathe of god , if we liue therafter . That we maye be parteners of this gloryouse passion and bloode of Iesu Christe , let vs praye . Oremus . Et ipse redimet Israel ex omnibus iniquitatibus eius . Litera .

The Englyshe of thes wordes is , Christe hath redemed Israel frome all his iniquyties . He shall redeme Israel frome all his iniquyties , He shall redeme Israel frome all his iniquyties . Not frome a patche or a pece , not frome one , two , thre or four iniquyties , but frome all . Frome all ther iniquyties , frome all ther synnes , frome oryginall and actuall , frome veniall and deathly , frome all . And whenne the prophete wrote these wordes , this passion was to come , and therfore sayd Redimet , he shall redeme . And nowe it is paste , and true ꝙ redemit . He hathe verily suffrede passion and deathe , and hathe redemed Israel frome all hys imiquyties , frome all hys synnes . Howe and vndre what maner the fadre dyd warke this redempcyon , the prophete shewethe in an other psalme , sainge . Psal. ●● Notam fecisti in populis uirtutem tuam , redemisti in brachio tuo populum tuum , filios Iacob & Ioseph . Thou lorde god fadre of heuen , thou hast declarede , made open , and manyfestly shewed thy vertue emonges thy people . Thou haste redemed thy people in thyn arme , Iacob , Ioseph quid significant ? the chyldren of Iacob and Iosephe . Iacob is called Israel , and signyfieth the people of Israel , the Israelytes . Ioseph is interpretate augmentum siue crescens , an augmentacyon or a growynge : and signyfieth the gentiles whiche were added & ioyned to the Israelites in fayth , and electe to be with them the veraye people of saluation , and to be redemed by Christe , for he redemed all . In these wordes , Notam fecisti uirtutem tuam the prophete sheweth the grette power of god whiche he shewed in our redemption , Christe is callid the vertue , power & wysdome of the fadre saynge . Thou haste good lorde opened and shewed ▪ thy power , thy vertue , thy wysedome vnto the worlde . What is this vertue , power and wysedome of God ? The apostle shewed to the Corynthes , 1. Cor. 1. where he callithe Christum dei uirtutem & sapientiam . He calleth Christe incarnate , the vertue and wysedome of god the fadre . He is called the vertue and power of the fadre , the wysedome of the fadre : for by hym , the fadre maade the worlde of nothynge , by hym he gouerneth the worlde , by hym he protecteth , contynueth , and holdeth vppe the worlde , by hym he punyshethe the worlde : in some place one punyshement , in some place an other . By hym he redemed and saued the worlde , and by hym he shall iudge the worlde . This and all other thynges , dothe the fadre warke by hys sone Iesus Christe , whiche is called hys uertue , hys power , and hys wysedome . This vertue the sone of god , God was knowen to the world or he came to the prophetis , but not to all . was knowen to the worlde many thousande yeres afore he came . For the prophetes almost at the begynnynge of all , wrote that he shulde come in to the worlde , and that he shulde be borne of a virgyne , and that he shulde rebuke the worlde for theyr synne , and teache truthe , and warke myracles , make holle the lame and sicke , clense lepres , giue syght to the blinde , raysse to life deade bodyes , remytte synne , redeme man : with muche more as is open in the bookes of the prophetes and in the psalmes . He came accordyng vnto the prophetes saingꝭ , and fulfylled all thynges wryten of hym by them , yet wolde the worlde not knowe hym . In mundo erat & mundus per ipsum factus est , & mundus cum non cognouit . He was in the worlde , the worlde was maade by hym , and yet the world knewe hym not . And soo whenne the tyme was come , wryten by the prophetes , Christe wolde shewe hym selffe , and came downe frome the heuens , conceyued by the holy goost , borne of a virgyne , takynge very manhode vpon hym , Angell● shepar●des , the oxe and asse , the ster , the .iij. kynges , witnessyd Christ to be god . and beganne playnely to open hym selffe to the worlde . At whiche tyme he sent hys aungels to the shepardes watchynge theyr shepe , gyuynge to them knowledge that he was borne and comen in to the worlde . The shepardes came to the place wher he was , they sawe hym ther skrawlynge and liynge in a crybe betwene an oxe and an asse . He sent an other testymony frome the heuens that he was come , a flamynge sterre , to monyshe the thre kynges of the Este partys of the world , to testyfye hys comynge . They came to hym frome farre countreyes . They offrede to hym , gold , myrre , and sens as to theyr lorde and god . He shewed hym selffe at .xij. yeres of age in the temple disputynge ther with doctours and lerned men of theyr lawes , prouynge & shewynge by the sayenges of theyr owne prophetes , that god was borne and comen in to the worlde . And yet the worlde knewe hym not ● yet he was to the worlde Deus absconditus . A hyde god , not knowen . ' And to shewe hym selffe more openly , he wente oute of Nazareth and Galyley into Iordan , to be baptized of Iohan baptiste , Iohan baptiste witnessyd Christe to be god . whiche Iohan knewe hym to be god , of a mekenes dyde vtterly refuse the thynge , iudgynge hym selffe to be farre vnworthy to touche hys mayster Christe , whiche was veraye god and man : of whome he sayd afore , that he was not worthy to vnlachet , nor to beir his shoys . Math. 3. And sayde to Christe , Ego debeo a te baptizari , & tu uenis ad me ? I ought to be baptized of the lord god , and thou comest to me ? O lorde what meaneste thou ? Thou that purgest the worlde , thou that washeste all , commeste thou to me to be washed ? I thy creature , and thou my creatour ? I thy seruaunt and thou my mayster ? I a synner & thou he that purgeth synne ? I oughte to be washed of the and thou comest to be washed of me ? O Lorde god what meaneth this ? Christe answerede . , Sine modo , sic enim decet nos implere omnem iustitiam . Iohan , Iohan , Christe taught the world to submitt them selfes to the sacramentis of his chirche . suffre at this tyme , thou knowest not the mysterye of this thynge , thou knowest not what this thynge meaneth . For vndre this maner , it besemeth vs to fulfyll all iustice , all iustice id est omnem humilitatem , al humylite . Here christe taughtt all the worlde humblye to submytte them selues , vnto the sacramentes of hys churche , what degree so euer they be of : ye and to fulfyll all vertue to him belongyng . For this iustice conteyneth in him selfe all vertue , as saythe saynt Ambrose . Vbi iusticia , ibi cunctarum uirtutum concordia . Ambrosius . The fadre & the holy goste witnessid Christe to be God . Where iustice is , ther is an vnitie , a concorde , a gadrynge to gether of all vertues . And so dyde Iohan obey hys maysters wyll , and baptyzed hym . And then dyde the fadre of heuen open and manyfeste hys sone Christe to the worlde . Not onely by the warkes of Christe , but also by testymonye of his owne worde . For whenne Christe was thus baptized , and wente oute of the water , Math. ● . the heuens opened , the holye goost descended in a corporall likenes of a doue , and stude vpon him . The fadre spake frome heuen with a lowde voyce , saynge . Hic est filius meus dilectus , in quo mihi complacui . And Mathewe wrytynge of hys transfiguracyon , added more and seyde , Ipsum audite . Matth. 17. This is myne entere beloued sone , this is myne veraye sone . Math. 17. Filius meus dilectus , myne owne beloued sone in whome I delyte , here hym . He shall teache the worlde , he shall preache truthe , Ipsum audite , here hym . He shall proue hym selffe to be veray god , he shall proue by hys warkes , to be the veraye prophete that shall saue the worlde . He shall redeme man , he shall remytte synne , he shall send downe the holy gooste , he shall iudge the worlde : Ipsum audite , here hym , folowe hym , obey hys worde , kepe hys commaundementes , folowe that he byddeth you folowe , doo that he byddeth you doo , he is my sone , Ipsum audite , here hym . What more testimonye nede we to haue of Christe to proue hym to be the sauiour of the worlde then this ? then the testimonye of the fadre ? the testimonye of the holy goost , hys owne warkes & wonders ? Here was open wytenes , here was proue enoughe , to proue that he was the sone of god . And yet he was as Esay dothe say , the hydde god , vnknowen to the worlde . Vere tu es deus absconditus , Esaie . 45. Deus absconditus . The hidd God . inquit . Thou arte the hydde god , hydde vnto the worlde not knowen to man , the world yet wold not knowe hym .

For as it is open in Mathewe , After that Christe was baptized and wente into wyldernes , ther ouercomynge the grette enemye of man the deuyll by that ayen prouynge hym selffe to be god : and after wente abrode all Iudee , declarynge hym selffe aswell by hys lyuynge , his preachynge , as by myracles doynge , to be veraye god , as Nichodemus sayde vnto hym , Ioan. 5. Nemo potest haec signa facere quae tu facis , nisi fuerit deus cum eo . None maye do these signes that thou doeste vnles god were with hym . And yet he was Deus absconditus mundo . He was god , and hydde to the worlde , not knowen . Yet to make hym more manyfeste and knowen to the worlde , he asked hys disciples , Quem dicunt homines esse filium hominis ? What dothe the world saye of Christe ? Math. 16 whome dothe they call hym ? They answered , Some dothe call the Iohan baptiste , some calleth the Helyas , some Heremye or one of the ꝓphetes . Christe sayde , whome do you call me ? Symon Petre answered . Tu es Christus filius dei uiui . Peter did witnes Christe to be God . Thou art Christe the sone of the liuynge god . Loo , here was an other testimonye & witnes that he was god .

Ayen it was prouyd that he was god , in his transfiguracion in the mount of Thabor : whenne he shewed hym selfe gloryous betwene Moses and Helyas , to Petre , Iames , and Iohan : they herynge the fadre frome heuen raynge as afore , Hic est filius meus dilectus , & caetera . Where Petre desyored euer to dwell ther , thinkynge he had ben in heuen and sayde . Domine bonum est nos hic esse : faciamus tria tabernacula : tibi unum , Mosi unum , & Heliae unum . Petre sawe suche a glory , that he desyred to a bydde there & neuer to returne ayen vnto the worlde .

Christe witnessyd of hym self , to be God , by his workis Ioan. 5. Christe many ways she wyd hym to be god cheffly in his passion resurrection & ascencion . Virtus dei . Christ is callid the power of God , the wisdom , the arme & the right hand . Brachium dei .

The arme of god