Christ Iesus triumphant A fruitefull treatise, wherin is described the most glorious triumph, and conquest of Christ Iesus our sauiour, ouer sinne, death, the law, the strength and pride of Sathan, and the world, with all other enemyes whatsoeuer agaynst the poore soule of man: made too be read for spirituall comfort, by Iohn Foxe, and from Latin translated intoo English by the printer. — Christus triumphans. English. Selections

Christ Iesus triumphant A fruitefull treatise, wherin is described the most glorious triumph, and conquest of Christ Iesus our sauiour, ouer sinne, death, the law, the strength and pride of Sathan, and the world, with all other enemyes whatsoeuer agaynst the poore soule of man: made too be read for spirituall comfort, by Iohn Foxe, and from Latin translated intoo English by the printer. — Christus triumphans. English. Selections

Table of contents

Title page

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To the worshipfull M. William Kyllegrewe Gentleman of her Maiesties priuie Chamber, Grace, and Peace in Christ Jesus.

To the Christian Reader, comfort in Christ Jesu.

¶CHRIST JESUS TRIUMPHANT.

¶ A very Godly, and hartie prayer vpon the mynde of Christ his bitter Passion.

¶ An other of the same.

¶ An other.

¶ An other.

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CHRIST IESVS Triumphant.

A fruitefull Treatise, wherin is described the most glorious Triumph, and Conquest of Christ Jesus our Sauiour, ouer Sinne, Death, the Law, the strength and Pride of Sathan, and the World, withall other enemyes whatsoeuer agaynst the poore Soule of Man:

¶ Made too be read for spirituall comfort, by John Foxe, and from Latin translated intoo English by the Printer.

1. Cor. 15.

¶ Death where is thy styng? Hell where is thy victory? The styng of Death is Sinne, and the strength of Sinne is the Law. But thankes be vnto God who hath geuen vs victory through our Lord Iesus Christ.

AT LONDON, Printed by Iohn Daye, and Richard his Sonne, dwelling at Aldersgate. 1579.

Cum gratia & Privilegio, Regiae Majestatis.

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CHRIST TRIUMPHANT.

Psal. 91.‘Thou shalt goe vpon the Lion and Adder: the young Lion, and the Dragon shalt thou treade vnder thy feete.’

To the worshipfull M. William Kyllegrewe Gentleman of her Maiesties priuie Chamber, Grace, and Peace in Christ Jesus.

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WOrship full Sir, whē I gladly remember, and with no small comfort report your great goodnes, and vnfained fauour toward me, but a straunger vntoo you, and a cold seely suter in the Court: I cā not but be ashamed of my selfe, that habilitie doth not affourde my hand somuch too requite, as my hart willeth my toung too vtter, how deepe indetted I am vntoo you. But you did it of a good deede, not for a good meed: and at the request of a Godly-man, in sute of an honest cause.

Wherefore, consideryng that your due; and full reward is layed vp vntil an other day, in an other place, by an other man, of all fulnes, and habilitie, Christ Jesus, the high steward, and pay-master of all, I am to request your worship till that time come, whiche I trust shall not be long, too accept my good hart, whiche in all honest possible dutie is and shalbe yours bounden too commaunde. [Page] A small regard for such a desert, I confesse, yet as kinde and dutifull a myte as the greatest valure of a farther summe. And sith that the most precious iewell in this world whiche Man can shew or geue too Man is vnfayned Loue, then truly the Loue that creepeth when it can not goe is aswell too be accounted of, and esteemed as Loue, nay perhaps the rather, then when it caryeth a higher looke, and a loftyer countenaunce. For, to say the truth Benefites whiche are liberall for the gift, and gratefull for the repay, are in that respect sayd too be great or litle, as the affection of the hart is great or litle.

This consideration therefore, as also your zeale in Religion, your loue of learnyng, your place vnder the Prince, and the occasion ministred by these worthy, yet but worldly, Triumphes for the Princely entertaynment of most Noble Casimirus, that famous souldier of Christ his Churche, moue mee too offer vntoo you, and in you, too all Godly harted Courtiers what soeuer CHRIST JESUS Triumphant: whose superexcellent workes ouerreach all hand, hart, and thought. What his entertaynement shalbe I leaue vntoo him-selfe who [Page] must geue the grace too entertaine hym. What he hath deserued at our handes, he presenteth him-selfe in this litle Booke too declare. What enemies, whose enemyes, of what power they be whom he hath vtterly subdued, and in whose cause, or too what end, and for whose benefite he ventered the pykes so farre too shead his precious hart bloud, albeit wee haue often heard, and therefore should well know, yet sith wee as often forget, and therefore are still too learne, hee commeth now intoo the Court too shew, beyng the supreme defender, and most mightie Champion of the Churche, with greater maiestie, and cause of Triumph, than any Monarch or Potentate whatsoeuer. But how shall hee be receaued? What Royall preparation shallbe made for his ioyfull wellcome. Runne a good race for sooth, not with armed horse, but with a prepared hart: and whether? Non ad Pacis Aram, sed ad Pacis Anchoram, & Authorem, that is, not too the altar of Peace, (as they dyd) but too the Author, and Anker of perfect Peace, Christ Jesus, him-selfe: and let vs fight a good fight, not with a reached out arme but with the strong hand of Fayth: herehence [Page] shall wee purchase more glory in his sight, and be farther in his remembraunce, when wee come intoo his kingdome, than if wee had atchiued ten thousand feates of armes.

But so it falleth out, that wee rather regarde this outward shewe and glorious world, than the spirituall, and inuisible creature: and all of vs, especially Courtyers (with all modestie be it spoken, without all offence, and affection) rather hunt or hauke after the fauour of the Prince, than after the loue of God: thereby like foolish builders plantyng our Tabernacles on the sand, neglectyng too follow our buildynges on the stedfast rocke. Herein as I would gladly auoyde all teastie, and froward misinterpretors, so am I openly, and faythfully too protest that all Obedience, Honor, Triumph and Majestie, is secondly too be geuen too our PRINCE, (whom GOD preserue) but especially too Jesus Christ our full redeemer. Hereof this litle Treatise made by that excellent instrument of GODS Churche in England M. Foxe doth put your worshyp and all other Christian Courtyers in mynde, and remembraunce: whiche when I had Translated, [Page] and Imprinted, no one came so readely too my mynde (my Gracious Prince, and right honorable Lord excepted) too whome I might dedicate, and offer these my first fruites, as too your worships fauour: which if it shall accept of my good meanyng, my meanyng is too be as seruiceable, as all honest dutie shall require. Thus fare your worshyp well in Christ Jesus. Amen.

Your worshyps too commaunde, Richard Daye.

To the Christian Reader, comfort in Christ Jesu.

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SUch is the force of flesh, Christiā Reader, especially whē the spirite doth make resistāce, that what wee would not, and should not, that Rom. 7. we doe. A suttle, and most wily Serpēt, who in securitie is well pleased to be secure: and to them that sleep is also fauorable too vnderlay a cushion.Luke. 11. But whē the stronger-man Jesus Christ cōmeth vpō them both, and with Gods finger awaketh the one, and dispossesseth the other, thē hee playeth the old Deuill, and windyng his tale plumpe rounde, with greater force doth hisse at, leape at, and bruse the stronger-mans Gene. 3. heele, because the stronger man brake his head.

And herein consider the wisedome of Gods spirite in these speaches of brusing the heele, and breaking[Page]the head, as therein liuely expressing the victory of Jesus Christ, Sathans ouerthrow, and the speciall comfort of a mournyng Conscience. For it was Sathans power (of God) too bruse Christ his heele, to beat, buffet, hisse at, spit at, scourge, and persecute him in the flesh: too shame him on the Crosse, to goare his side, too pearce his head, hart, and hands, too shead his bloud: yet the same Jesus Christ Triumphantly rose agayne with the same hys flesh, ascended with the same: and with the same doth there remayne at Gods right hand, Lord of Heauen, and Earth. In takyng of which brused heele, albeit hee sometymes fainted in the infirmitie of the flesh: & as it were calling his foote backe agayne at the first touch or steppe, because of the sharpe sting whiche he felt (for his own reuerēce cryed at the entraunce of his Passion, saying, Father if it be possible let this cuppeMath. 26. [Page]passe) yet he willingly, for our onely cause, and benefite, continued too be brused on the heele: manfully spoyled Luke. 11. the enemy of his harnesse wherein hee Psal 91. trusted: troad vnder the red Dragon: and finally brake and crusht his head, that is, the rigor of the Law, the strength of Sinne, and the sting of Death.

In the same case, and cause of quarell, which he had with our Master he laboreth to master vs, vsing his force in, and vpon our flesh, geuing vs often in conflict a foyle, or a fall: but it is the fall of the fleshe, not of the spirite: of the body, not of the soule: of Adam the old, and out ward mā, not of Christ the inward, and the new. For the same heele, or flesh brused by the fall, through the Lawe in it selfe (the corruption that yet remayneth euen in the elect)Rom. 7. rebelling agaynst the Law of our mynde, albeit it hold vs Captiue, and make vs as dead through trespasse [Page] (sor it standeth not with the riches of Gods mercy, and grace, neither with the kyndnesse whiche he shewed vnto vs in Christ Jesus, that wee should bee perfect in this fleshe) yet it hath no dominion, it quickeneth, and riseth agayne, and is Ephes 2. made too sit in heauenly places.

Where note (Christian Reader) that the Holy Ghost sayth, it is made to sit, it setteth not it selfe. How then? or of whom commeth the healing of this bruse? the recouery of this fall? the deliuery from this body of Death? and albeit our enemies make often, and strong inuasions, or incursions, yet whence is the finall victory? I thanke my God, (sayth S. Paul) through Jesus Christ Rom. 7. our Lord. First he thanketh: a note of grace, and free gift, not of desert, or duetie. For, who geueth an other thankes for that, which of necessitie, and desert is his owne. Secondly he geueth thankes to God, [Page] not to himselfe: and he thāketh not God, but in Christ Jesu our Lord. So that in our selues there is nothyng: in God the Father standeth the gift: but Jesus Christ is all in all. For God will not, neither can he be pleased, but onely when Christ maketh intercession. Marke the course, and doctrine of the Scripture? It is God in deede, who hath raysed vs vp together, and hath made vs sit together in the heauenly places. But did he this for that wee pleased him? or for that some great Saint did make intreatie? no, he made vs sit there (sayth the Text) in Jesus Christ: in no other. And why so in Jesus Christ? Forsooth, that he might shew in ages too come the Ephe. 2. exceedyng riches of his grace, through his kyndnesse toward vs, in Christ Jesus. So that his kyndnesse, grace, riches, and whatsoeuer his blessings which we haue, or shall haue at his handes, it is onely for his welbeloued [Page] Sonnes sake: who onely made vs who were farre of neare vntoo his Father, and reconciled vs that were in hatred, and children of wrath by his Crosse, and precious bloud. Without hauyng him in thy mynde, or hart it is an horrible and fearefull thyng, but too thinke of God: A God of wrath and seuere iustice, but onely in his Sonne Christ, in whom he is well pleased.

Pleased he is, we all cōfesse, and not only for original sinne alone (as some do affirme, thereby teachyng, that what sinne we cōmit after our baptisme we our selues, or the priest for vs, hauyng his hyer, must redeeme, and not Christ) but also for all other Sinne in course of lyfe cō mitted. For, by grace are wee saued (sayth the text, not washed) and that through Fayth. Which Fayth commeth not by oftē workyng well (for thē we might well argue that wee are saued by woorkes, when wee [Page] are saued by Fayth whiche is the fruite of our workes) but it is the gift of God (sayth the Scripture in the same place) and not of our woorkes. And why? least any man shold boast of himselfe. For thy woorkes therefore, and for thy Fayth, thanke God, and thanke God through Jesus Christ. He onely is that good, and pitifull Samaritane, who, when we haue taken the foyle, or the fall, being sore wounded in this conflict of the flesh, & Spirite, and so cast as forlorne too the hedge, doth wash, and heale our sores, and woundes with his most pure, & blessed oyle, his sweet hart bloud, paying the vttermost farthyng of our debt: too him be all honor, glory, and triūph for euer. Amen.

Of this I thought good too admonish thee, Christiā Reader, desirous with thee to reioyce at the wō derfull woorkes of mercy wrought by this our great Champion Jesus [Page] Christ whose victory is our victory: & though we sinne of infirmitie yet he is perfect. Read, and accept this comfortable Treatise which I haue translated: therein shalt thou finde faithfully set before thine eyes what Christ hath done for vs in his Passion, and what he requireth of vs againe for being made partakers of the fruites of his Passion. The same Lord Jesus Christ blesse thy body, and soule to lyfe euerlastyng. Amen. In whom I most hartely byd, and wishe thee too farewell.

Richard Daye.

¶CHRIST JESUS TRIUMPHANT.

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SO often as, inwardly in spirit,The Triumph of Christ notably appeareth in Mans miserie. I behold the transitorie, and frayle estate of our mortall Nature, throughly vexed with infinite miseries, perils, iniuries, and lamentations, so that nothing weé haue of sure accompt, nothing freé, but all subiect too the seruitude, tyranny, & slauery of most raging enemies: it seémeth too meé allmost vnspeakeable, how deépe indetted weé are too CHRIST JESUS, our Sauior, and Triumpher most victorious. Untoo whom when of bounden dutie, we haue geuen all that is ours, and our selues wholy, and more then wholy: yet in no respect are weé aunswerable to his wonderfull desertes: so far do those thyngs, which this our heauenly Champiō hath compassed, and performed for our cause, surpasse, not onely our strength, and Nature, but also all conceit of hart, and thought: the great riches whereof welnere exceéde all credit, and beleéf.

If so be therefore, wee, commanly, and very much, esteéme of the woorthy [Page] exploits atchiued by renowmed Captaines of this world: if with so great ioye, and desire weé hunger after them, beyng Printed in Bookes, grauen in Tables, painted on walles, or set foorth, and represented on a stage: if we greédely harken after them, and wonder at them: if weé geue all triumph, all pompe, honor, and prayse vnto them: how then ought weé be affected toward this our heauenly Conqueror, whose worthy actes, & most wonderfull stratagemes do with such infinite brightnes darken all glory, and so farre exceéde the Nature of humane thynges, that Heauen is not farther distant from the Earth, shadowes doe not more differ from the things themselues, nor that whiche is Counterfaict from that which is True?

But so it falleth out, that as the commoditie of the other, euen so the Maiestie and incredible Benefites of this our heauenly Prince are not so hyghly esteémed of vs, vnles we first perfectly know, and feéle the force of those our enemies whom he hath subdued, or the depth of those dangers from which weé haue beén, and are dayly deliuered. Wherfore I [Page] am to request all godly, and true harted Christians to geue diligēt heéde, and attentiue eare, whilest I shall both playnly, & truly set before their eyes the most lamentable estate of our wretched Nature, and the exceédyng might, and malice of our most cruell enemies. So will it come to passe, that we shall more worthely accompt of, and more ioyfully acknowledge the victorious power of CHRIST in workyng our saluation.

And that I may passe ouer with silenceConsideration of Mās miserie. those lighter fleabitynges (in respect) I meane the commō kinde of greuances (yet full of miserie, and sorrow) which sōdry wayes befall vs in this life: that also I may omit the inward gronings of the hart, and secret vexation of thoughtes, and temptations wherewith euery one for the most part is inwardly tormented, in himselfe (for who hath not some one or other familiar Sathan attendyng at his heéles) that I maye let these things passe, the seuerall discourse whereof would require whole volumes long, and tedious, looke vpon those commō, and publique Euils equally, and indifferently betyding to vs all? how miserable [Page] doe they make this lyfe, or rather to be no lyfe at all? to be touched therewith wée count it much, yet they oppresse vs: but to be oppressed by thē wée make a wonder, yet most wonderfully, and vtterly wée are thereby consumed.

AND first to begyn with the least,The inuincible power of Death. & lightest of these Euils, consider with mée the inuincible Tyranny of Death dayly raunging, & raging, in this world: the power, and force whereof not all the Monarches of the earth could once withstand: Not that great Kyng of Macedon, whose aspiryng hart the Conquest of one whole world could not content, was at any tyme able too cope with her: Not Hercules strength, albeit the bane of most vgly Monsters, was euer hable so much as too wound this byting Serpent: Not that Persian Xerxes, euen he that threatned fludds, and mountaynes, could once amaze her, with all his armed troupes: Not Marius the renowmed, or the more renowmed Pompey: Not hauty Caesar: Not the most harty, and valiaunt Romane Souldiors, who limyted their Empire with the boundes, and borders of the earth, bringyng all Nations [Page] intoo subiection were at any tyme able too cast of the yoke of her subiection. How many ages of this world hath this tyrannicall fury ryoted vp & downe, yet no mortall wight hetherto found, once able too delay, much lesse too delude, and so escape her deadly inuasion? Not the dreadfull Maiestie of Kyng or Keisar could at any tyme haue her at becke or checke: No conueyaunce or deceitfull drift in Law could circumuent her: No worldly Wealth could brybe her: no reaching head, or high look of Philosophers could teach her a tricke of new deuise in Schole: No painted speach of Rhetorique could qualifie her rage: No subtile Sophister could geue her the shift: No brag of Stoicall Libertie could euer shake of her seruil yoke: No Pharasaicall Holynes: No Religion of Bishops: No Monkishe Austeritie: No Prayers of Priestes could intreat her: No Citizens Pollicie: No Handycrafts Labor, could banish her of House or Towne: Finally No Strength of Nature, No Reason of Man could at any tyme resist, and geue her the foyle.

What Man, sayth the Prophet, liueth,Psal. 88. [Page]and shall not taste of DEATH. For she, tyrannically sparing no one, inuadeth all Estates, all sexes, and Ages of Men: she assaulteth aswell Princes Towers, as Poore Mens Cotages: she separateth Wife, and Husband: dissolueth Frendship: and, which is most lamentable, violently snatcheth the tender sucklyng, from the Mothers teat. ô, most pitifull, and plentifull are the teares, lamentations, & harthreakynges which hereof haue, and dayly do procéed. After this manner, that séely Mother, in theLuke. 7. Gospell, followyng her onely sonne to buriall, how thinck you did she lament, and wryng her handes? but the LORD, most happely méetyng her on the way, restored her sonne to lyfe agayne. So Lazarus of his two sisters: so Dorcas Iohn. 11. (in the Actes) is of many lamented.Actes. 9. These onely I touch by the waye, for examples sake, well knowyng that no house, or famelie whatsoeuer, but some tyme or other hath like chaunces, and cause of woe.

Now, if we were so cléere of eye, as wherewith we might pearce the hart, and bowels of the Earth, therein taking [Page] vewe, and tale of the infinite number of all those, whom DEATH, since the creation of the worlde, hath swallowed vp: good God, what a wonderfull slaughter of dead Men, what outragious tyrā ny of deuouring DEATH should wée not onely comprehend with inwarde mynde, but also behold with outwarde eye. For the infinite, and vnscrutable number of Men liuyng at this present houre, what are they in respect of those, who, so many yeares since, taken waye by DEATH, dwel, as the Poet sayth, and rot in graue. Howbeit, such eyesight had that most wise Prophet, who by commission dyd proclayme, that, All flesh is grasse, and the glory thereof, asEs. y 40.the flower of the field. And what then shal it auayle any one in what delights, pleasures, power, glory, wisedome, learning, counsaile, honor, and pompe he liue, and florishe, when he shallbe perforce depriued, not onely of those things but of lyfe it selfe, as also of light, ayre, and body. For, as the wise Preacher doth witnes, The Wise-Man aswell as theEccles. 3.Foole, the learned as the vnlearned, the rich aswell as the poore, the Prince and [Page] Paifant, all a lyke. There is no difference, no respect or regard of Persons, one or other. DEATH méeteth with all, alike, equally strikyng all mortall creatures. For all man are borne on this condition, to dye, some sooner, some later: and though some one Mans lyfe last to extreme Old-age, which now is very seldome séen, yet that hindreth not a whit, but that the old Prouerbe may still bée true as stéele, A Man, â Bubble.

And here, first, doth the TRIUMPH DEATH ouercome. of CHRIST, our LORD open, and shew it selfe in our infirmitie, by infinite degrées surpassing whatsoeuer Triumphes, or stratagemes any where are, or at any tyme haue bene vnder Heauen: not onely, in that he alone of all Men, euen in that respect that he is Man, is now, contrary to Mans Nature, and cō dition, become immortall: but in this also, that by restoring vs miserable, and mortall Men, from the bondage of DEATH to immortalitie, translateth vs from a wretched, and frayle estate of life, to eternall blisse of saluatiō, there making vs coheires with him, and frée [Page] Citizens of his glorious kyngdome.The Victory, and Triumph of Christ. What thing in all the world, was euer comparable to this VICTORY? Take good, and stedfast vew of all, whatsoeuer is on Earth: what can there be of more glory, soueraignetie, and wonderfull pompe, I will not say be found, but ether desired, or once thought of, and conceiued, than this most famous, and superexcellent TRIUMPH? Shall not, here all the Princes, and Potentates of the Earth abate their corage, and goe backe a foote: nay rather be as contemptible and séely créeping wormes, in comparison of this most heauenly, & Triumphant CONQUEROR?

For, if wée geue such glory to earthly Princes, for their magnificence, and boūtifull hand open to all their subiects, throughout their whole Dominions (albeit large, and wide) they themselues notwithstanding féeling no scant or wāt: what eternall prayse ought we thē, trow yée, geue, and yéeld to this our Triumphant MONARCH, and PRINCE of all PRINCES? whose kingdome first, beyng so ample, and large, as not limited with the endes of ye whole world, [Page] nor coastes of the Ocean Sea, but reacheth into Heauen it selfe, euen to the very Tribunall seate of God, according to that Propheticall Psalme of Dauid: And he shall rule from Sea, to Sea: fromPsal. 71.the fluddes, euen to the outmost borders of the Earth: and in another place, AskePsal. 2.of mee, and I will geue thee the Heathen, for thyne inheritaunce, and the boundes of the Earth, for thy possession: Also wée heare it sayd of CHRIST himselfe: AllMath. 28.power is geuen to me in Heauen, and in Earth: innumerable are the testimonies hereof, but these suffice to touch the matter. Now, concerning his Benefites, as they be of their owne Nature most excellent, so they are common to all, appertainingThe Benefites of Christ how great they be, and how common to all. to all alike, and so appertaining, that no Man can be destitute of them, without great miserie: no Man agayne enioye them, without saluation, and perfectfelicitie.

And whereas the riches, and benefites of other Kinges, are either consumed by too large geuing, or not bestowed on euery one, or if so be they be very frée of gift, yet not too all, but too such as stand in néede: the case falleth out far [Page] otherwise with this our PRINCE, whose eternall giftes and benefites, beside that they neuer decrease, but rather encrease, are also of such kinde, and sort, that aswell mighty Monarches as séely Beggers, the Wise-Mā as the Foole, the Learned as the Vnlearned, the Jewe aswell as the Grecian, the Man aswell as the Woman, the Maister aswell as the Seruaunt, Olde-Men aswell as Children: Finally, that I may not runne through euery seuerall calling, all men, of all estates, stand in néede of him: with him there is no difference of degrée, no one better thā another, and no respect of Persons. All, whosoeuer, as many of vs as are Men, are after one, & like maner, beggers at this PRINCES gate. Whereas he, in the meane tyme, fully rich in his owne aboundance, néedeth no mans helpe, or ayde at any tyme: nether could it auaile him one haire, to haue all the Princes treasures of the world gathered on a heape, how huge soeuer it were. For, what canst thou geue vnto him, who onely geueth all thinges, and hath vnder his power, whatsoeuer is any where, in Heauen or Earth?

[Page]These thynges beyng thus, whatThe preposterous study & vayne carking care of men. blind furie and mischeuous plague possesseth Christiā harts, that they should so gréedely hunt after the fauor of Earthly Princes, whereas, in the meane while, either few doe thinke of, or not very many care for the soueraigne fauour of this eternall MONARCH? The labor, disposition, and corrupted affections of Christians, in these dayes, witnes the same. I speake not of all Christians, yet I wish that my complaint tooke not hold vpon so many: neither doe I herein touch all, toyntly, one with another, no not the wicked themselues, but onely for admonitions sake. For, as the course of the world goeth now, what Prince this day liuing, so simple, on the earth, whose authoritie is not more regarded of his subiectes, whose displeasure is not more feared, whose benefites are not more earnestly desired, and estéemed, whose will is not more spéedely dispatched, whom wée doe not more faithfully serue, than this our LORD, the onely soueraigne PRINCE of all power? Goe too Worldlyng: when the bountifulnes of thy Prince hath enriched thée, [Page] euen asmuch, as Man may be of Man, and thou gotten into thy hands that, for which thou hast many yeares with great flattery hauked after, yet what hast thou gotten? perhaps a rich farme néere the Citie, or thy barnes are better stored with grayne, or thy Powches close couched with golden Angels: and perhaps too, if it take thée in the head, thou buildest stately & magnificall Palaces, purchased hygh stile, and title, authoritie, rule, and gouernement, with all other thinges appertaining to the shew of the world: and doest thou make so much accōpt of these trifles, that by and by thou wéenest to haue reached to perfect blisse, and so to shoue néerer to Heauen gates? First, I omit here to dispute of the vncertayneThe vncertaine fauor of Princes. fauor of Princes, & interchaungeable course of fortune, which ebbyng, and flowyng, in shorter tyme, and more spéedy recourse than any Sea, as she neuer continueth long, with the same Men after one sorte: euen so the sooner, and the greater thinges she geueth, the sooner and greater thynges she taketh away agayne. But, put the case that all is cocke sure in good estate, and be it, [Page] that to be certainely thine, contrary to that saying of Mimus, whiche Fortune hath made thine, when thy recknyng is made, what great commoditie, I pray thée, doe thy great riches, so greatly desired bring vnto thée?

I know what thy secret thought dothThe great felicitie of this world is but vanitie. murmur hereat: forsooth, That by this meanes, whiche I séeme so to mislike, thy Body is well prouided for, and fareth well. Be it so, I confesse. But, in the meane time, what, I pray thée, is become of thy miserable, and wretched soule? thy Belly is glutted with delicates, thy eares full of Musicke, thou flowest in wealth, thou excellest in authoritie, florishest in honor, and dignitie, aboundest with frendes, thy priuie chamber adorned with gold, & precious stone, thou art garded with routtes of seruingmen, honored of poore suters, and clyentes, finally thou art had in admiratiō, and reuerence in the face of the world. But in the meane tyme, what is done within in thine inward world? how doest thou there agrée with thy KING? let vs sée? Forsooth, thou beholdyng all thinges, onely with thy outward eyes, [Page] art so rauished therewith, that to thy thinking, nothing is woorthy admiration but this worlde, nothing els that doth greatly appertaine vnto Man. [...], how farre wide art thou, and how greatly deceaued? But open, I praye thée, the secret, and inward eyes of the hart, then shalt thou well vnderstand, that there is a farre other world than this, where far greater riches, and richer treasures are found of them, who seriously, and hartely trauaile to seeke them out. And thinke not here, that I send thée into some fierie, & Cristall Heauen, whereby thou mightest alleage agayust mée, that saying out of Moses, Who is he, thatDeut. 30.shall ascend into Heauen? or that shall descend into Hell? no, I will bryng thée into an other place, euen into thy selfe: thou shalt néede no long voyage, or Ulisses trauailes: onely consider, with good aduisement, those thynges that are within thée, so shalt thou easely perceaue that thou dayly cariest a world about thée, in thy Hart.

For, what is Man els than a certaineMan, a litle world. world? in respect of his bignesse, smale, but if thou regard his maruelous [Page] workemanship, valor, personage, andTwo sortes of Worldes cōpared together. the image of GOD, according whereunto he was made, he is, in many respects, of greater estimation, and excellencie, than this visible world, the most precious thinges whereof are but trifles, too the surpassing dignitie of ye other which is inuisible. Wilt thou haue a sight of the wonderfull workmanship and riches of this thy inuisible world? The beholdyng of this Sunne, this light, this life, doth, I know, greatly please thine eyes, but how much superexcellent is the sunne within thy body, the sincere Eye of the Minde, illuminated with the light of JESUS CHRIST, the brightnesse wherof cleareth, and cheareth the whole mynde of Man? Glytering gold, plentie of siluer, great landes, and rich possessiōs delight thée, but how more brighter shineth the most precious pearle of a feruent Fayth, sought in the fruitfull, and most pleasaunt fieldes of the Euangelistes, which when thou hast founde, thou sellest all other things setting them at naught, for desire of this?

The visible worlde hath his PeaceWorldly Wealth.Tranquillitie, & Libertie: neither doth [Page] this world also want his Peace, and Libertie, yea and it so wanteth them not, that (if wée can distinguish truth from falshood) they are no where els to be foūdThe peace of the world. but here. Thou callest that Peace, when there is no priuie grudge, or malice betwene thée, and thy neighbor: but how more excellent a Peace is a true hart, aTrue Peace, what it is. clear conscience before GOD, and a quiet mynde beyng at vnitie with it selfe, and with GOD? Moreouer thou makest much of Libertie whiche is but fréedome from the bondage of men, but rather estéemeTrue, and false Libertie. of that Libertie, when as neither the violence of DEATH, nor the power of SYNNE, nor the tyranny of SATHAN: when as neither the gates of HELL, nor the frowardnesse of Fortune, nor the crueltie of Enemies: finally (that I may yet speake more confidently in CHRIST) whē as neither the very wrath, and curse of GOD, nor the obligatorie sentence of the LAW, nor thinges to come, nor heigth, nor depth, nor the whole Hoast of Heauen haue any Law or power agaynst thée.

But thou art a Courtier perhaps,The delight of Courtiers. and thou canst not be without company, [Page] or resort of men: thine old mates, and fellowes, sporte, play, riot, idlenes, and, by your leaue, chambering is thy repast: thou déemest it a Gentlemans lyfe to spend whole dayes, and yeares in dauncing, drincking, dicing, hunting, in foolish pastimes, and more foolish talke: and for such a yoncker as thou art to betake himselfe to Prayer, thou takest him for a doting, and frensie foole. Thou thinkest it an honorable thing to be conuersaunt among great Personages, thou féedest thy fancie with an Italian grace, with the Spanishe fashion, and the French curtesie, very seruiceable iu spéech, à vostre commaundement, Monsieur: then, if hapely it chaunce that thou art in very good place about thy Prince, or wear his coate, or be often in his presence, or if, by some meanes, thou créepest into his fauor, and art knowen of him, and spoken too, with affabilitie, and receiuest some commoditie at his handes (for this is the ende of Courtly Philosophers) then thou persuadest thy selfe that thou art in most perfect, and blessed ioy. To be short, discouer this thy whole world vnto vs, [...] an Anathomy therof, open [Page] all the veynes of all the vayne pleasures, and delightes therof, paint them out to the purpose, amplifie them asmuch as thou list, and imagine that all the felicities of the worlde did light together vpon one Polycrates, namely, the fauor of the Prince, the pleasures of the Court, Degrées of Honor, Nobtlitie of byrth, varietie of delightes, sumptuous buildings, frendes, Gold, Precions stones, farmes, Clients, the fauor of the Cominaltie, the contemplation of this visible light, gaming, mirth, victories, Triumphes, or whatsoeuer els of like kinde of trash.

Let vs now lay together, and compareA Comparison of out ward good things, with inward. the benefites of the inuisible world, whiche make thy soule within thée most happy, and blessed. And that I may beginne with that, which is most worthely of greatest estimation, namely, the Fauor of GOD, the souereigne PRINCE of all Princes, let vs cal to minde the singular Graces, springing, and Procéedyng hereof: as, a good Conscience, Peace, Life, eternall Saluation, Ioye, in the HOLY GHOST, Patience of Mynde against al Aduersity, Victory ouer Death [Page] Remission of SINNE, Fayth the subuerter of SATHANS Kyngdome, a Confident hart voyde of all feare, Contempt of thinges present, Certaintie of thinges to come, the Riches of Uertue, and Wisedome more precious than all treasure, the Repressing of immoderat Affectiōs, diuerses signes, and Tokens of GODS SPIRITE, the Light of Reason like vnto the Sunne, whose excaédyng bright beames shyne through the whole worlde: adde hereunto also the giftes of Learning, and Knowledge, and Tounges, fixed in this World as certain Starres: to conclude, you can sée nothing almost, in all this world outwardly, the like whereof is not done in that inward world, spiritually: yet more effectually: so that this world may be well termed no other than a shadow, or dead Image of a Man, as Man is the liuely Image of GOD. Finally, sith that this outward world séemeth to be ordeined of God, onely to the vse of outward things, and the other to blessednes, and felicitie, truly they which gape after far greater aboundance than is sufficient, and necessarie for sustenaunce of their lyfe, being [Page] seduced, and bewitched with a preposterous error, and false opinion, doe hunt after, and finde shadowes for true thynges, transitorte wealth for euerla sting ioy, and heape vp coales in stead of rich treasure. For true Happines is noThe vayne felicitie of this world. where to be found but in that Celestiall world of the mynde, whiche not Caesar though he were thrice Augustus, or more then a Potētate, nor all the Kings, and Princes of the Earth are able too geue thée: as they are not able to take it from thée: it procéedeth onely from this one PRINCE, and LORD of all, CHRIST JESUS, the eternall Sonne of GOD.

Goe foreward now, and embrace this present worlde whiche thou hast in such great admiration, and addict thy selfe asmuch as thou list soo the seruice of temporall Princes. I know that Christian Religion, and true Discipline dothThe Glory of Christ doth not take from Earthly Princes their due Honor. geue vnto Princes their due honor, and obedience: neither do I enuie, or grutch thereat, nay, rather I wish the greater encrease thereof, so that it be iust, lawfull, and right. No man more truly honoreth Superior Powers, than he which [Page] doth honor them in the LORD. But if the diuine Law of GOD, by authoritie admit so much reuerēce, and worship to be geuē to the Potētates of this trāsitory world, what than is méete, that wée yéeld vnto him, who so far surmounteth, & obscureth the Maiestie, and Grace of most mightie Monarches, that they are no otherwise to be coūted happy, but so farre foorth as they truly feare, and serue him:

Wée haue now made manifest vnto you, that all the tyranny of DEATH is extinguished, and wée deliuered from the seruile yoke thereof, by the meanes, and conquest of this our Triumphant PRINCE. When I say DEATH, I vnderstand also thereby the whole armie or violence of mischiefes, which any wayes annoy our life, both those which were the cause of DEATH, and thofe also that accompany, and follow it. For DEATH of it selfe is nothing els, butThe Law abrogated by Christ. Rom. 6. the punishment, & wages for SINNE, (accordyng to Paules saying) euen as the strength of SINNE is the law. For where no Law is, there is no Transgression: but where there is Transgression, there the wrath of GOD is reuealed, fromRom. 1. [Page]Heauen, against all vngodlynes of mē, which withhold the truth in vnrighteousnes. And to this wrath wée were all sometime subiect,Ephes 2. being dead in Sinne & seruing Sathan the Prince of this world, vnder whose king dome wée were all wretched, and miserable. For what greater thrall, or more extreme miserie could there happen, thā that SATHAN, troubling, and disturbing all things as he listed, should beare all the sway, and alone vsurpe the kyngdome, being not cōquerable by any force of Nature, or power of Prince? All thinges beyng thus in a desperate case, the more glorious did the power of this our graund Chāpion appeare, who with a maruelous victorie, and singular ouerthrow, by suffering subdued the Enemy, and hauing vanquished the tyrannie of DEATH by Death, opened the euerlastyng gate of immortalitie too all that would come, and enter therein. Wherfore he willing to cōmunicate the fruite of this his benefit with all, who draweth all vntoo himselfe, cryeth in the Gospell, saying, Come vnto mee, all yee that labor,Math. 11.and are heauy laden, and I will refresh you. And as he doth accept all sortes of mē, in [Page] that he inuiteth, and allureth all: so he excepteth no kinde of burthē, or grief, who promiseth that he will refreshe vs in all, and disburthen vs of them all.

Goe too therefore, good Brother in Christ, whosoeuer thou art that gronest vnder any burthē, acknowlege the voyce of him that calleth thée: & how much the more thou art afflicted, so much the more boldly hasten vntoo him, who is ready to helpe all, but especially he came to visite, and comfort the poore afflicted. If theThe wrath of God pacified. Wrath of GOD terrifie thée, thou hast there an attonement, and Peacemaker, who hauing slayne Hatred by his crosse,Sathā spoyled. and Passion, offereth vnto thée a sure sanctuary too flée vntoo. If his Law touch or sting thée, or the féeling of thy SINN Collos. 2. disquiet thée, he hath taken away the hand writyng of ordinaunces, that was agaynst vs, and hath spoyled the Principalities, and Powers, and hath made a shew of them openly, and hath triumphed ouer them in him selfe. Is the feare, and horror of Death dreadfull vntoo thée? DEATH hath now lost his sting in him, and doth now feare thée more, then thou her. But perhaps, SATHAN the worker of all euill [Page] thoughtes, and cogitations doth not a litle assault thée, tush, let him rage, and raung as long as hee list; how can he greatly hurt thée, when as his Head being brused and broken he can but hisse at thy héele. Peraduenture also thy Faith is shaken and tryde, or some other storme of Temptation comming from some other where violently vppon thée, doth disturbe the tranquilitie of thy mynde: fight therefore, and put on the whole armor of Christian warfare: or if the battaile be ouer hot, and excéede thy strēgth, yet fall to Prayer: or if thou canst not pray, at the leastwise sigh and grone vnto the LORD. The inward sighing, and groning of yt Hart, shooting vp before ye LORD is a strong & harty prayer. Thou must striue, and labor too doe what thou canst, and art able: but this whiche thou art able is not of such value of it selfe, as it is estéemed of GOD, who both accepteth and crowneth in vs the affection of a willing hart, & ready mynde, like as if it were an action, or déede. Otherwise, that whiche the rigorous Iustice of GOD doth exact of vs too our saluation, and too the vanquishyng of [Page] these foresayd Enemies were excéedyng great, too too farre aboue thy strength, or reach: But yt which thou séely mā beyng borne of mā wast not able to performe, yt a mā, borne of GOD, the Sonne of God, CHRIST JESUS hath fully accōplished. He hath fulfilled euery iot of ye Law thorough wōderfull humility, & obediēce: he hath abated the pride of ye world: opened the gates of heauē, which our sinfull life had shut vp: dispossessed Sathan of hisThe vvorkes of Christ Triūphant. kingdome: vtterly weakened ye power of Death, & takē away the sting of Sinne, & torments of Hell. Finally, he performyng euery poynt of perfect righteousnes, and being but one, aunswered that for all, which was required of euery one.

And beside that this heauenly Prince hath wrought these, and so many wonderfull workes, with incredible Triumph, which doe amaze, and astonish euen Nature it selfe, it is also to be considered how much more famous, and Triumphant he is, not onely in that he had no fellow or mate to assiste him, but in that whatsoeuer he tooke vpon him, heThe singular goodnes of Christ Triūphant. compassed it, and obtained the victory, not for himselfe, but for vs onely, and [Page] our behalfe. Wherein the Triumph of this our MONARCH séemeth farre vnlike the victories of other Princes, not onely in the excellencie, and valure of the things done, but also in the very manner of the doyng. For, the victories of earthly Potentates as they are alwayes atchiued with crueltie and violence, so are they oftentymes very iniurious, but neuer without great daūger, & much manslaughter. Wherby it commeth to passe that their Triumphes are nothing in the end but a publique pylage, and misery of the world, wherein while some do laugh many wéep, and howle, nether partie deseruing so to doe, nether the vanquisher nor the vanquished. Now, albeit that vpon iust cause the warre was taken in hand, it falleth out notwithstandyng in such Triumphes, I cā not tell how, that the victory for the most part betideth vntoo hym who did least of all in battalle. For, albeit Princes be sometyme present in the cōflict, yet surely they are farthest from perill, whose, notwithstandyng, the victory is sayd to be. Farre otherwise stādeth the case betwene vs, and our heauenly Conqueror. For, they to whom [Page] the matter chiefly appertained, beyng frée from all daunger and at ease, sat as idle lookers on an other mans labor, and payne. He alone who deserued nothing aboad all the perill. Who if he would haue voutchsaued, they also venteryng themselues to the battaile, to haue bene but a partaker onely of their labor, or a Captaine of their Warre, or any waye but a furtherer of the victory, it might haue séemed a rare example in a Prince, and a singular affection whiche he bare vntoo them. Yet he is not so contented: he standeth not in another mans cause or quarell, onely as on idle looker on taking héede too himselfe that he be there where least daunger is, no, no, he himselfe alone ventreth the pykes, he treadeth the Wine presse alone, and like a most vigilant Captaine, the rest sléeping soundly, putteth himselfe alone in daunger, not for his frendes onely, but euen for his bitter enemies: neither doth he winne by fighting but by suffering: and so farre he is from violence & bloudshed, that not so much as a voyce was heard in ye stréetes, shewyng thereby to the worlde a most straunge, and new kynde of Conquest. [Page] Howsoeuer worldlinges account of it, séeme it neuer so blockish or doultish, yet if one put vp an iniurie receiued, & doth not forthwith render like for like, or one shrewd turne for an other, but cōmitteth the matter, & the reuēge therof intoo the handes of GOD, he most truely may be termed a Conqueror. There is no spéedier, or more glorious a victory then Obedience wholy referring, and framing it selfe to the will of the LORD.

There is yet another propertie inIn the victorie of Christ, what is to be considered. this heauenly Champion, not somuch glorious for himselfe, as commodious, and profitable for vs all certes, farre & wide differing from the example of our common warriors. For, albeit they be sometime Conquerors, yet the victorie tarieth not with them long, but are them selues also at other tymes put too the foyle. Moreouer, such is the Nature of those things which are wonne, that they can be recouered agayne by the enemie, at one time or other. Finally, if there be any daunger in the battaile, it is all layed vpon the souldiers necke: if there come any profit by the victorie, it is not cōmon, but if perhaps any portion thereof [Page] be alloted to the many (which is very rare) though it come hardly, and with grudgyng, yet it may be written, and scored vpon ye wales for very good lucke. But the most happy, and blessed Champion, encountryng himselfe alone with them who were much stronger then wée, so ioyned incredible mercy, and loue with his force and power, in subduyng our enemies, that of the victory hee chalenged nothyng as due too him, but his sweating trauaile, and vnspekeable tormentes: the pyllage, spoyle, bootie, and all the cemmoditie whatsoeuer, he would haue wholy, and alone, and fréely to redound to vs. Wherfore, when we haue throughly pondered in mynde, and hart,All the benefites of Christ belong aswell too vs as too hym. all those thynges which CHRIST hath brought to passe, in this most happy battaile, which truly are aboue all measure wonderfull, let euery one forthwith thus persuade himselfe, that the excellencie of this prowes, and glory of this victory is not somuch proper too him, as common too vs with him. Finally let vs all thinke thus, that whatsoeuer was priuately cō passed by him, is a publique benefite for vs all: and let vs not somuch looke vntoo [Page] the glory and magnificence of his déeds, as learne the vse of them: for, in the former consisteth the prayse of CHRIST in the other our saluation.

And yet too say the truth, CHRIST is in nothing more duly or rightly praysed, than in the vse of his benefites, when as wee apply them too our selues, for our speciall comfort, with thankesgeuyng: neither am I able to say, whether he more desire to help thée, and do thée good, than for his goodnesse to be praysed: of this I am sure, that thou hast more néede of his helpe, than he of thy prayse.

You shal finde many which count theMeditation of the crosse of Christ. highest, and chiefest point in Religion too be the often meditation, and remembraunce of CHRIST crucified for vs, hanging on the crosse, especially if therwithall they with teares lament hys paynes, which he suffered, or with detestation curse the Jewes, that made him suffer. This their deuoute, and religious affection is not to be misliked, or disalowed, whiche without doubt is very godly. But as I deny not that a great part of Religion doth consist therein: so againe wée Christians must take carefull [Page] heéde that weé rest not here onely, as in the chief ground of Religion: but rather take it as a steppe, or degreé too a farther matter, more properly belongyng to our saluation. For, the Crosse of CHRIST was not therefore erected that thou shouldest be onely a beholder thereof, but rather a follower: not too geue theé a shew, but a remedie, and a dayly help for thy necessitie. Thou beholdest Christ nayled too the crosse: why doest thou not rather call too mynde the cause, why this most milde LAMBE of GOD, did geue himselfe too so great tormentes? why he rose agayne? why he ascended vp intoo Heauen, there reigning triumphantly at the right hand of his father? whiche when thou shalt finde, and well vnderstand that they haue bene all done for thy sake, it shallbe thy dutie on the otherside too accustome thy selfe to the wise vsage thereof, applying the same too thine owne priuate comfort, and commoditie.

But thou wilt demaunde, How shallHow wee must take profite by the Passion and victorie of Christ. I doe this. I will tell theé: and our Lord JESUS CHRIST geue theé his SPIRITE of all comfort, and consolation, Amen. Tho Uhearest, and remembrest, [Page] that JESUS CHRIST the sonne of GOD was crucified on the Crosse for thy sake. Herein, first, thou beholdest the exceéding loue, and mercy of GOD toward theé: secondly thou vnderstandest what a horrible thing SINNE is in his sight, whereof their could be no satisfaction made, but onely by the woundes, and bloud of his onely begotten sonne. Of whiche two, the former ought to inflame theé with the loue of GOD, the other too keépe theé in his feare, and bridle theé from custome of Sinn. But if thou chaunce too fall intoo SINNE, (as the infirmitie of mans flesh is very slyppery) wherin either ye Law accuseth theé, or the horror of DEATH casteth theé downe, or the examples of Scripture doe make theé tremble, or thy senses, and Cogitations of thy mynde disquiet, and trouble theé, or if SATHAN styrre all occasions of terrors agaynst theé, as he is alway at hand too vexe such as labor earnestly in holynes and Christian Religion: Here thou hast not onely perpetuall grace, and pardon purchased for theé, but thou mayest also boldly, & gloriously triumph, and crow ouer Death, the [Page] Law, SATHAN, and thyne owne giltie CONSCIENCE. For, by what power, and right these Euils are ouercome in CHRIST, by the same thou mayest thinke they are ouercome in theé. But, when thou hast pondered all other thinges in thy mynde, as deéply as may be, yet of all the vses, and benefites which wée gather, and enioy by the mysterie of CHRIST his Passion, and Triumph of victory, this is the most ample and most excellent, namely, if thou so apply too thy selfe all the deédes, vertue, and glory of CHRIST, as though thou being wholy clothed with his righteousnes didst now as LORD of Heauen and Earth raigne, and triumph aboue with him, and in him for euer: and as he on the other side, hauing chaunged persons with thée (for hee beareth the publiqueChrist a pu blique person. person of vs all) tooke vpon himselfe the burthen of thy sinne, the wrath of GOD, and the whole heape of miserie. Whereupon ariseth immediatly great libertie of mynde, freédome of conscience, courage, and boldnes of hart, likewise a certain maiestie of spirite, not onely despising earthly thinges, and thinges vnder [Page] the earth, but also lifting it selfe higher then Heauen. Finally there proceédeth herehence euerlasting comfort, and ioy in GODS HOLY SPIRITE, which the holy Prophetes prophesied that he shouldEsay 35.light and come vpon them, who were redeemed and conuerted to SYON.

Which Giftes seing they be proper, and peculiar too Christians, and of such valor that nothing can happen to Man more honorable, no not too the ANGELS of GOD: I can not but much marueile how it should come to passe, that they are so seldome seéne, nay almost not at all, in the life and manners of Christians. For, whereas you seé some drowned in superstitiō, many as yet captiue vnder the old seruitude, & bondage of the Law: & an infinite nūber of other settyng their whole hartes vpon their aboundance of worldly mucke: what one almost cāst thou geue meé, who either inwardly inspireth, or outwardly expresseth this excellencie of a Christian hart, & spirituall strēgth in CHRIST, whiche before I spake of. Hereof sith there be many causes, the estate of these our euill dayes and course of this tyme geue meé perhaps fit occasion [Page] somewhat too touch them by the way.

The Cause therefore that wée are soWhy wee are so strōg in the world, and faynt in Christ. strōg in the world, and so faint harted in CHRIST lyeth not in any defect of the thinges thēselues, (which as they are by Nature most ample, & aboundant, so are they most certain, and permanent) but in the naturall corruption, and imbecillitie of our flesh: so that the weake eye of our Fayth, if it be not lightened from Heauen with the soueraigne light of Christ, is dazeled with the brightnes of the very thinges themselues, no otherwise thā as our bodely eyes are dimmed at the beholding of the shining Sunne.

Beside this naturall dulnesse, and imbecillitie, there is another cause, procéeding frō the force and power of Sathan, who neuer ceaseth to assault vs. And partely our owne slothfull idlenes is too too blame, when wée doe not foster, and nourish whatsoeuer sparcle of Fayth or good motion appeareth in vs, but, beyng tickled with the good successe of thinges present, or hauing our selues fastened vpon other matters, or entangled with cares of this world, withdraw our selues from cherishing that good motion, [Page] and neglect the riches of the heauenly Kyngdome. And what marueill is it than if CHRIST doe not open and shew himselfe vntoo vs, who so disdainfully neglect or reiect his Kingdome. or what cause haue wée too complaine, if he imparte not his blessinges vntoo vs, who make more accompt of this worldly Mā mon? or if he send not his SPIRITE of all comfort and cōsolation to cheare our harts, who do more reioyce at this transitorie worlde? or if he satisfie them not that doe not hunger and thirst? or refresh not them that are not heauie laden or grone vnder any burden? The Kingdome of GOD loueth them who séeke it, & those that are carefull too obtaine it. They who are frée Schollers, and followers of this world haue at their pleasure their customes, and commodities which they enioy: but this our Kyng geueth not his riches but to such as haue néede of them, and vtterly despising this wicked world follow the LAMBE, with a cheareful courage whether soeuer he go.

Neither cā I well let passe too speake of those who haue Cure of soules, and charge too minister the word of GOD vntoo [Page] the people. For, it lyeth on them especially, whether the people be duly, & truly instructed in CHRIST, or not. And aibeit I can geue here no generall precept which the Ministers of God might vse cōtinually in instructyng such a multitude especially of so diuerse mindes, fashions, & opinions (for, some liue so, that you shal rot well know or perceaue whether they more neglect the Law, or the Gospell: whether they reuerence & feare GOD lesse or Man: whether they be Atheistes or Infidels. Other some there be who geuing themselues too all licentious & dissolute liuing, sauour asmuch of the swéete libertie of the Gospell, as swyne do of swéet odours. Agayne, some there be of such a Conscience, that the Preachyng of the Law, and the lamentable voyce of Iohn, is not onely vnseasonable vntoo them, but a sharp bitter bane, in stead of healthsome medicine:) Yet sith that CHRIST JESUS our LORD is the gift of his most tender and louing Father, shining vpon euery oneHow the Gospell must be mi nistred. indifferently good and bad, euen as the Sunne is common too vs all: I thinke it not méet or conuenient that wée should [Page] be more slow, or sparing in dispensing or distributing this his benefite, than he was in bestowyng. If it pleased the LORD GOD too shewe forth the excéedyng riches of his Grace, too raunsome vs miserable captiues from the bondage of the Law: too embrace vs in his armes: too call vs too the common possession of Heauen, and all other his blessinges: if being called it pleased him too iustifie vs: if beyng iustified too glorifie vs, of his owne frée loue and mercy: certes, for vs not too acknowlege that which is offered is a point of great ignoraunce, not too take it it were miserie, but to detaine, or grudge others that, which ought to be most publique and commō, is either malicious vnkindnes, or playne theft, especially in a Shepheard.

I deny not that the terrors, & threatningesThe Law. of the LAW haue their place, especially in these corrupt, and wicked dayes: but as they haue their place, so also they haue their boundes, and limites how farre they shall reach. For, great héede and care is too be taken of some (I touch not all) least, whilest that the Princely Nation of CHRIST is kept under [Page] the continuall discipline of the LAW, it come too passe, in the meane time, that it neuer learne too rise and aspire agayne too the end of the Law, which is Christ, to the fulnes of perfect Libertie, and too the excéeding ioy which the Gospel bringeth. Although perhaps not their order somuch, as the corruption of the people is here to be reproued: whose life and manners dayly waxing worse and worse are cause why they follow not some other kynde of Method, and order in instructing them. Notwithstanding whether that ought to be cause sufficient to withdraw thée foode of the Gospell, and continually too beate downe the hearers with the threates and curse of the Law, I leaue it frée for euery man to iudge.

But in my opinion, they who are admittedThe Gospell. too the Ministerie & functiō of the word of GOD ought to hold, & folow that way of teaching, whereby CHRIST rather thā MOSES, may be imprinted in the peoples harts: & whereby the riches of Gods mercy may be so layed open before their eyes, out of the wonderfull treasures of CHRIST JESUS, as that like true Christians they may at the last begin [Page] too know, and acknowledge their good giftes, and blessinges, and may rather of their owne accorde be allured too godlinesse, through the singular commodities whiche they haue receiued of the LORD, thā with austeritie, will they nill they, too be terrified, & so compelled. That which is well and orderly done, is then sayd so too be done, & so likely too remaine, when it procéedeth of good will rather than of constraint. For, whatsoeuer is of Compulsion, that can not be of long Continuaunce. Neither surely can it be, but where CHRIST is rightly receiued, and printed in the myndes of the hearers, there also should accōpany him all kynde of vertues, new affections, and a cleane hart, and renewed spirite: so that in my iudgement there can be no way founde more effectuall too discipline, and reformation of life, than for euery man to acquaint his hart and mynde with JESUS CHRIST, and rightly too receiue him. Contrariwise, where he is not, and hath not his aboad, rippe vp all the common places of Uice and Uertue, and lay on lode with infinite labor, as long as hart can hold, it is all in vayne.

[Page]I know there be some which will abuse the souereigne grace of the GOSPELL, too the fulfilling of their fleshly, and carnall lust: euen as the Sunne shineth vpon many perhaps vnwoorthy thereof: neither was God himselfe ignoraunt long before he gaue, & bestowed the benefite, what would happen. Howbeit, as the infinite number of the wicked did not staye his great mercy, and goodnesse: so now his singular Benefite beyng already geuen, and receaued, I thinke it not conuenient, that for the abuse of some, they for whom CHRIST JESUS shed his hart bloud should be defrauded of their due, and onely comfort. Nay, I will say this moreouer, (which also is the graue and excellent iudgemēt of Martin Luther, that most singular,Martin Luther his opinion concerning the distributing and preaching of the Gospell. and chosen instrument of settyng foorth the GOSPELL of JESUS CHRIST) If there be but one Hearer in the whole multitude, who hath néede of cherishing, and the comfort of the GOSPELL, euen for that one mans sake that mylde, trumpet of the GOSPELL ought to be sounded out of him that will wifely, & cunnyngly discharge his function: after [Page] the example of the good Shepheard, who hauing lost one little séely Shéepe, left ninety, and nine, casting all his labor, & care how too bring that lost one home agayne. For, the dispensation of those things is not to be measured by the multitude, and number of Men, but by the will of GOD, and by Necessitie.

But when wée haue founde out, and rekened vp all the causes, and occasions why the strength, and force of the GOSPELL is so fruitlesse in the hartes of Christians, this is the most principall of all, (whereunto as too the chief all the other haue their full recourse,) for that cō monly a certaine Preacher is absent, the most effectuall Scholemaster too frame the Consciēce a right, whom I preferre before all other Teachers. I meane Trouble, and Affliction, which onely, asAffliction giueth vnderstādyng. it is in the Prophet Esay, geueth vnderstanding. For, if it be not enough for vs that professe CHRIST his Philosophy, and Religiō too haue at our fingers endes onely, and in a quicke readynesse the places, and chief sentences of holy Scripture cōcerning God, his Iustice, power, mightynesse, goodnesse, and his [Page] Kingdome: or too be able too reason and discourse of them like Rhetoriciās with a goodly grace, and grauitie, either Ex tempore & without premeditatiō, or with arte, and study, vnlesse weé be touched & affected inwardly with a liuely féelyng, or vnles weé haue God breathyng in vs, vnlesse wée inwardly feare hym in his Iustice, quake at his power, & loue him in his mercyfull goodnes, then truly that all these thinges might be done, nothing almost doth helpe but Affliction. For, how shall he feare God aright, who hath neuer tryed the anger and wrath of God kindled against him? who neuer entring intoo the battaile of Christian warrefare hath at any tyme proued either ye strēgth of his aduersary, or the greatnesse of Gods Iustice, or his owne weakenesse, and infirmitie? Or what occasion shall wée haue too feéle, and taste Gods goodnesse, when no Affliction doth vexe vs, when no perill hangeth ouer our heades, from which his mercyfull goodnesse may deliuer vs? Otherwise wée beyng in good and perfect health, what neéde wée the Phisicion? wée being at hartes ease, and in no daunger, too what end should weé [Page] craue and call for an Helper? And thereforeWhy they who are best, are commonly most afflicted in this world. (as farre as I can seé) this is the chief and especiall cause, why God hath alwayes trayned vp, and sharply scholed them whom he loued most dearely, with many and troublesome daungers. For, otherwise such is our Nature, that as it was sayd of the Phrygians in a Gréeke Prouerbe, that stripes strike wisedome intoo them, euen so the same may be verified vpon vs, who are neuer more holy, then when weé beare some greuous crosse.

All Places are so fraight, and full of Examples hereof, that wée neéde not fetch experimentes from farre, or too alleage the Common-Wealth of the ISRAELITES, The Chur che of the Israelites. whose stife, & crooked necke would neuer yéeld too the Lordes yoke, but when some captiuitie or other did oppresse thē. Ouely the CHURCH of ROME shall serue vs in stead of many:The Chur che of Rome. which as long as she was vnder persecutyng Tyrantes, and sharpened as it were vpō a grynding whetstone she was foūd, and truly called the onely Nourse, or Mysteries of all godlynes, and continencie, in whom all the giftes of Christian [Page] Religion, honest life did most aboū daūtly excell, & most brightly shyne. But afterward, the case beyng quite altered, when in steade of daunger, vexation, & persecution, riches, power, pride, sumptuousnes, and all idlenes their companion came in place, and crept intoo the CHURCH: and when as Byshops in steade of Martyrs began too be persecutors of Martyrs themselues: and the strength, and force of the GOSPELL decayed, and weakened more, and more, intoo what wickednesse, and abhomination that CHURCH did rūne and fall, let euery one consider, and iudge within himselfe, I am not able sufficiently too expresse it, accordyng too the indignitie, and haynousnesse thereof. These two Examples might seéme sufficient for my purpose, especially the matter beyng so playne, and manifest. Howbeit this place doth not permit me, (although otherwise making hast in the handlyng of my Argument) too let passe England, my deare Countrey, so fitly offeryng it selfe vntoo meé, too make mention thereof.The Churche of England. Oflare dayes, vnder the blessed raigne of Prince EDWARD, of most happy [Page] memory, while for a tyme the Churche had but breathed a litle after the stormes of Persecution, too what wickednesse it fell at the length I should be ashamed too vtter, but that the thyng it selfe will speake. Afterward, that whiche the continuall, and vncessant Sermons of the Preachers could not amend, that (as it is well knowne) sharpe and bitter persecution, yet profitable for the Church, hath brought too passe. For, so wée are either framed of Nature, or formed, & fashioned by educatiō, that except wée be wakened, or shooke by the eares, and bitt with some aduersitie or other, wée seldome, or neuer lift vp our eyes too the LORD: so necessary a thyng is Affliction Afflictiō an wholesome medecine in the Church. in the CHURCH of GOD, beyng a most precious, and soueraigne preseruatiue agaynst the infection of all Euill whatsoeuer. As on the otherside prosperous successe, wealth, and securitie doe loose the ioyntes, and breake the sinewes of all Uertue, especially of true, and pure Religion.

Goe too, let vs a while throughly view, as it were out of the espiall, and watch tower of PLATO the affaires, [Page] either publique of all, or priuat of some: as in MONARCHES, & PRINCES an vnappesable hartburning, and vnquenchable thyrst to warre: in Courtiers most dissembling flatterie, and glosing speach, like wynde, and smoke: in Ecclesiasticall Prelates as great aspyring ambition to beare a Princely port,Prosperitie without Affliction, how hurtfull too the Church. as in any other: among Diuines, and Scholemen obstinacie, and frowardnesse altogether bent, & sworne to sectes, and fashions, schismes, and contentions, and no lesse rash and hasty in iudgement, for very small, and light suspicions: in the Laytie, and commō People all kynde of corruption: in Handy craftes-men all maner of deceit: both in high, and low, rich and poore, an vnsatiable desire of gayne, and excessiue care of this world: that I may in the meane tyme conceale the grosser wickednesse of the common sort, as whoredome, Drunckennesse, Adultery, Periurie, Fraude, Robberie, Manslaughter, Sedition, and such like. From whence I pray you commeth this sincke of SINNE but frō our great ease, and security, whereby no Affliction toucheth vs, whiche might bridle vs a [Page] little, and kéepe vs in the feare of GOD, and our owne boundes? Herehence it is that fewe of vs are carefull to reforme our owne manners, all of vs be either curious in markyng other mēs faultes, or sharpe in rebukyng, and correctyng them: One interpreteth that to be iniuriously done, which perhaps is his neighbors right: Nothing pleaseth this Man whatsoeuer an other speaketh or doth: That Man maketh of a moate a beame, of a Gnat an Elephant, if he sée a thyng neuer so litle awry in another, it is made a haynous matter by and by: another Man, he ceaseth not to carpe and barke at the good Name, and fame of his brother in most reprochfull and Tragicall wise, and perhaps of a partie whom heé neuer knew, sometymes vndeserued, many tymes euen of him that hath well deserued: Othersome prye, and spye, and harken after what is done euen at Cattaye, or the furthermost partes of the world, and is open eared too all rumors on euery side, nothyng caryng in the meane season what is done inwardly in his owne secret closet of his brest, & hart.

But how much more méet, and worthy [Page] of our Christian profession had it bene, sith euery one hath his Iudge before whom he shall either fall, or stand, if with feare, and tremblyng, accordyng too Paules counsell, euery one tooke care of his owne saluation: so should he haue no leysure either too marke other mens Uices, or enuy their Uertues. Then if any moate bée in our Brothers eyes which néedeth our helpe, wée may so minister vntoo him, and vse the matter, that he may both sée, and say he is dealt with of a desire too amend him, and not too cō tend with him. For such mylde, méeke, and mercyfull dealyng buildeth vp, and evifieth the Churche of GOD. But I haue too much forgot my selfe, who while I study too kéepe other men within the boundes of their duty, scarse kéepyng my selfe within myne owne compasse, haue strayed peraduenture farther from my matter than I should, or would.

That therefore I may returne agayneThe benefites of Christ toward vs. too speake of that from whiche I haue somwhat degressed, thou séest, Chri stian Brother, what CHRIST JESUS hath done, and performed for thy sake, who hauing vanquished the Tyranny of [Page] DEATH, SATHAN, and all malediction: who also hauyng canceled, and discharged the hand writyng of ordinaunces that was agaynst vs, hath spoyled the Principalities, and Powers, openly triumphyng ouer them by himselfe, but not for him selfe. For thy sake onely he tooke vpon him, and fully accomplished these thynges: that thou mightest not onely fréely vse them, but of right, and dutie chalenge all his benefites, and victorie: and hast now not onely entraunce too the FATHER, but frée accesse, with confidence, and boldnes. If any man can purchase frée licence too come into the presēce of a mortal Prince, how doth hee reioyce at his felicitie in that respect? But how farre greater blessednes is it too be admitted intoo the sight of GOD, the fountaine of all power, whom otherwise no mortall man shal sée, and liue. Now then sith permission is graunted vs, not onely with frée libertie, but with boldnesse also too come too that dreadfull moūt, & inuisible maiestie of GOD, it surmounteth not onely all felicitie, but is ioyned also with a certaine rule, and dominion. Which seyng it [Page] is such that CHRIST himselfe can not bring vs higher, I sée no cause, Christiā Reader, why I should hold thée any lenger wt any larger discourse. Wherefore returnyng too our selues, for asmuch as CHRIST JESUS our LORD hath atchiued so many, & so wonderfull thinges for our sake, let vs sée on the otherside what is our det, and dutie toward him?

And what is that det, or dutie? Forsooth,Our duetyes in Christ. if thou haue respect too thy Neighbor, many thyngs? for loue is full of duties. But if thou hast respect, and relation to GOD, this one thyng onely is thy duty whereunto thou art bound, howbeit very great, onely that thou beléeue in CHRIST JESUS the Sonne of GOD, who dyed for thy sinnes, and rose againe for thy iustification?

But here I know how some mutter sore against me, and in maner charge me either with a new deuise, or some escape in Diuinitie, as séeming too them too cō prehend within too straight a roome, and narrow boundes, so great & large a matter of our Saluation. My aunswere is, that, first, wée speake not here of those things which are referred too our neighbor, [Page] but of those whiche are referred too GOD. Secondly, I am not ignoraunt that there be many other thynges which GOD requireth at our handes, as Loue, and Feare. But it is one thyng too be requiredThe works of the Law, how they be necessary and how not. too Obedience, another too be required too Saluation. For, wee must (sith wee are entred this disputatiō) procéede in it distinctly, and orderly, because of these contentious, and troublesome tymes? Parentes require many thyngs of their eldest Sonne, and Heyre, in performing whereof he is sayd to be an obediēt Sonne too his Father, but not therfore his heyre and eldest Sonne because he doth obay: for that title of eldershyp, and right of inheritaunce commeth of Byrth, not of Workes: of Nature, not of manners, and Conditions. In lyke manner the Obedience of the LAW in vs findeth prayse with the LORD, or rather auoydeth and escapeth punishment whiche GOD els would haue layed vpon vs: but it doth not purchase Saluation, and eternall lyfe. Looke therefore what place Nature doth holde in the Heyre, that very same holdeth Fayth in the case of Iustification by the GOSPELL. [Page] For in this one thyng is offered vntoo vs the whole gift of perfect Saluation, grace, and blessednes, onely that wee apprehēd CHRIST JESUS our LORD, ye eternall Sonne of GOD. Neither let any man therefore thinke, that this matter, concernyng our saluation, is to narrowly, and straightly comprised of mée (as if I should hold a Dolphin in a basen) for that I require nothyng els hereuntoo but fayth onely in CHRIST. I know that eternall lyfe is a difficulte thyng, and not proper too our Nature:True fayth what it is, and what it doth. and therefore, I say, it consisteth onely in apprehending CHRIST JESUS: for that nothing in this world is hard or difficult, but onely Fayth in Christ. As no Man hath euer pleased the Father beside Christ: so in him the Father is so wel pleased, that for his sake he dearely loueth all those, who are of Christ. Let no woorkes therefore, althogh neuer so godly, pufe vp a man as if he were pure, or rather not vnpure, and vnprofitable euen in his most holy Woorkes. Christ onely is great and mighty in & through his Workes. Workes therefore properly pertaine too Christ, Fayth properly [Page] vntoo vs, whiche surely is of force before GOD.

But by this meanes, a window is openedAn objection dissolued. (thou sayest) of ouermuch libertie too some who by Nature are tootoo much prone, and geuen to allkynde of licentious lyfe. Nay rather, whatsoeuer is opened here, God of his singular mercy hath opened it: the Gospell of Christ Jesus hath opened it: not wée, who are but witnesses onely, and Ministers of the Doctrine. You must debate the matter with him, if any thing herein displeaseth your Iudgementes. He openeth not the window of wickednes, but the gates of the Kyngdome of Heauen. If any Man be of such a froward, and ill disposed Nature, that of a ioyfull and blessed doore he will make to himselfe a window, or way of wickednesse, the fault is not in him that doth rightly open, but in him that doth crookedly enter. It was neuer otherwise yet among men, but that the greater parte alway dyd most wickedly abuse the best thynges. Finally, if all other men whosoeuer would abuse this doctrine, and I knew but ten onely in the whole world whom this consolation [Page] would comfort, I would (to speake vnfaynedly) for their sakes testifie, and professe confidently this that I haue sayd. For it is necessary that this Doctrine should be retained and preached in the CHURCH: whiche beyng of long time hiddē from Christians, and almost extinguished, the heroicall, and mightie spirite of CHRIST, by the ministerie and preachyng of Martin Luther, hath kyndled and raysed vp agayne in the CHURCH. Yet such is the mischief and miserie of these wicked dayes, through the suttle practising of SATHAN, that all Christēdome is in an vprore about bymatters of contentions, sects, & schismes, and in the meane time all regarde of that whiche is the most principall point of our saluatiō, is set at nought, & almost brought agayne to vtter decay. But Christ Jesus liueth, the stronger Man, and mightier, who will neuer forsake his deare, and welbeloued Spouse: to whom be all honor, all glory, all Triumph, all dominion in Heauen and Earth, world without end.

AMEN.

¶ A very Godly, and hartie prayer vpon the mynde of Christ his bitter Passion.

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O Lord Iesu Christ, the euerlastyng swéetnesse and Triumph of them that loue thée, excéedyng all ioye, and longyng, thou sauer and louer of repentaunt sinners, whiche auowest that thy delight is to be among the children of Men: and therefore in the end of tymes, becamest man for Mens sakes: remember all the foretast and gréefe of sorrow, whiche thou didst endure euen from the instant of thy conception in the humaine Nature, forth on: but most of all when the tyme of thy most healthfull Passion was at hand, accordyng too the eternall ordinaunce which God had purposed in his mynde before all worldes. Remember the gréefe and bitternesse whiche thou feltst in thy hart, euen by thine owne record, when thou saydst: My soule is heauy euen vnto the Death. And at such tyme as thou gauest thy body and bloud to thy Disciples at thy last Supper, didst washe their féete, and comfortyng them swéetly, toldest them of thy [Page] Passion that was at hand.

Remember the sorrow, anguish, and gréefe whiche thou didst suffer throughout thy whole tender body, before thy suffering vpon the Crosse, at such tyme as after thrice praying, thou diddest sweat water like too bloud, wast betrayed by one of thine owne Disciples, apprehended by thine owne chosen people, accused by false witnesses, condemned wrongfully by thrée Iudges in thy chosen Citie, at the tyme of the Passeouer, in the florishyng youth of thy body: and being vtterly giltlesse, wast deliuered too the Gentils, bespitted, stript out of thy owne garment, clothed with another bodies apparell, buffeted, blindfolded, bobbed with fistes, tyed to a poste, whipped, and crowned with thornes.

O most swéete Iesu, I beséech thée make me myndefull of these thy paynes and sufferinges whiche thou abodest for my finnes, that I might be discharged and set frée from them, and mine attonement be made with thy Father: through thy chastisement. Make me to abhorre my so detestable cursednesse, which could not be put away, but by thy so gréeuous [Page] punishmentes. Make me to be hartely sory for my sinnefulnesse, and to eschue my offences, whiche draw thée to the suffering of so great tormentes. Make me myndefull of thy great loue too me, and too all mankynde, and let the infinitenes thereof, kindle an vnfayned loue in me towardes thée and my neighbor. Let this thy vnmeasurable goodnesse bréede in me a willing mynde, and desire to abyde all thynges patiently for thy sake, and for the truth of thy Gospell: And let it ingender in me a despising of all worldly and earthly thynges, and an earnest longyng and indeuour too attayne too the Heauenly heritage, for the purchassing whereof vntoo me, and for the bringyng of me thereunto, thou hast endured these, and all other thy most bitter and intollerable tormentes.

Wherefore I beséech thée graunt me true repentaunce, amendement of lyfe, perseueraunce in all goodnesse, a stedfast fayth, and a happy death, through the merites of thy sufferings, that I may also be made partaker of thy blessed Resurrection.

AMEN.

¶ An other of the same.

[Page]

WHat man is this whom I behold all bloudy, with skinne all too torne with knubs and wales of stripes, hangyng downe his head for weakenes toowards his shoulder, crowned with a garland of Thornes prickyng through his skull to the hard brayne, and nayled too a Crosse? What so haynous fault could he doe too deserue it? What Iudge could be so cruell as too put him too it? What hāgmen could haue so butcherly mynds, as too deale so outragiously with hym? Now I bethinke my selfe, I know him: it is Christ.

Art thou he that excellest all the children of Men in beauty? in whose lippes grace was shed most plentyfully, yea, euen with Gods owne hand? where then is that beautie of thyne? Where is that grace of thy lippes? I finde it not, I sée it not, fleshly eyes conceiue not so great a misterie. Open thou the eyes of my mynde. Bring thy Diuine light nearer vntoo mée, and giue mée power too looke more wistly vpon thée.

I sée it is Iesus the sonne of God, the [Page] vnspotted Lambe, without sinne, without fault, without offence, whiche tooke my wickednesse vpon him, too the intent that I (beyng set frée from sinne) might be brought agayn into Gods fauour: rise agayne frō my fall: returne home agayn from banishment: & attaine to the end for which I was created. That which I deserued, he suffred: and that which I could neuer haue attained vnto, he geueth.

O my Redéemer, deliuerer, and Sauiour draw mée too thée, that (beyng alwayes myndefull of thy death, trustyng alwayes in thy goodnesse, and beyng alwayes thankfull for thine vnspeakeable benefites) I may be made partaker of so great reward, and not be separated from thy body through myne owne vnthankefulnes, so as thou shouldest haue béen borne in vayne as in respect of mée, and in vayne haue suffred so many torments, yea and euen most bitter death of thyne owne accord for my sake,

Amen.

¶ An other.

MY mynde beholdeth thy body crucified for my soule: O that thou wouldest also crucifie mée with thée, so as [Page] I might liue, or rather not I, but thou my Lord Christ in mée. Who will geue mée too dye with thée, that I might ryse agayne with thée too lyfe euerlastyng? Thou dyedst for mée, that I might lyue through thée. Thy flesh is crucified, O Christ: crucifie thou the power of sinne that raigneth in mée: that beyng stripped out of the old Adā, I may be trāsformed into the second Adam: to lead a new life by shakyng downe, and dispatchyng away of all wickednes, vnbeléefe, and tyranny of Sathan.

Let thy yoke become swéete, and thy burthen lightsome too mée through thy Crosse: that I (followyng thée willyngly and chearefully) may come to the same place where thou art: that is too wit, too thy most blessed, and immortall Father, from whom nothyng may euer separate vs hereafter.

Amen.

¶ An other.

O Most high and singular obediēce, where through thou didst submit thy selfe to innumerable tormētes, yea, & euen to most bitter, & reprochfull death, because it liked thy Father too haue it so. [Page] O Noonetyde of feruent loue, and Sunshine neuer drawyng towardes Euentyde, shewe vs where thou féedest in the middest of the day, & where thou shroudest thy Shéepe from cold. O would to God wée might bée transformed intoo that Crosse of thyne, that thou mightest dwel in our harts by faith, rooted & groū ded in charitie, so as wée might with all thy holy ones, comprehend the length, breadth, height, and depth of thy Crosse, whiche excéede all the strength and wisedome of the world.

Amen.

¶ FINIS.

§

§

AT LONDON, Printed by Richard Daye, dwelling at Aldersgate, beneath S. Martines.

1579.

Cum gratia & Privilegio, Regiae Majestatis.

Information about this book

Title statement

Christ Iesus triumphant A fruitefull treatise, wherin is described the most glorious triumph, and conquest of Christ Iesus our sauiour, ouer sinne, death, the law, the strength and pride of Sathan, and the world, with all other enemyes whatsoeuer agaynst the poore soule of man: made too be read for spirituall comfort, by Iohn Foxe, and from Latin translated intoo English by the printer.Christus triumphans. English. Selections

Foxe, John, 1516-1587.

Edition statement

1579

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-03 (EEBO-TCP Phase 1).

ID [DLPS]

A01118

ID [STC]

STC 11231

ID [STC]

ESTC S116950

ID [EEBO-CITATION]

99852165

ID [PROQUEST]

99852165

ID [VID]

17474

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A01118)

Transcribed from: (Early English Books Online ; image set 17474)

Images scanned from microfilm: (Early English books, 1475-1640 ; 638:21)

Source

— Christ Iesus triumphant A fruitefull treatise, wherin is described the most glorious triumph, and conquest of Christ Iesus our sauiour, ouer sinne, death, the law, the strength and pride of Sathan, and the world, with all other enemyes whatsoeuer agaynst the poore soule of man: made too be read for spirituall comfort, by Iohn Foxe, and from Latin translated intoo English by the printer., Christus triumphans. English. Selections, Foxe, John, 1516-1587., Day, Richard, b. 1552..

Extent

[8], 28, [4] leaves

Printed by Iohn Daye, and Richard his sonne, dwelling at Aldersgate,. At London :: 1579.. (A translation, by Richard Day, of the final part of: Foxe, John. Christus triumphans.) (At foot of title page: Cum gratia & priuilegio, Regiæ Majestatis.) (Dedicated to W. Killigrew.) (Colophon reads: At London, printed by Richard Daye, dwelling at Aldersgate, beneath S. Martines. 1579.) (Some print show-through.) (Reproduction of the original in the Folger Shakespeare Library.)

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