Christ Jesus Triumphant

To the Christian Reader, comfort in Christ Jesu.

S Uch is the force of flesh, Christiā Reader, especially whē the spirit doth make resistāce, that what we would not, and should not, that we do. A suttle, and most wily Serpēt, who in security is well pleased to be secure: and to them that sleep is also favorable too vnderlay a cushion. But whē the stronger-man Jesus Christ cometh vpō them both, and with God's finger awaketh the one, and dispossesseth the other, thē he playeth the old Devil, and windyng his tale plumpe round, with greater force doth hiss at, leap at, and bruise the stronger-man's heel, because the stronger man brake his head.

And herein consider the wisdom of God's spirit in these speeches of brusing the heel, and breaking the head, as therein lively expressing the victory of Jesus Christ, Satan's overthrow, and the special comfort of a mournyng Conscience. For it was Satan's power (of God) too bruise Christ his heel, to beat, buffet, hiss at, spit at, scourge, and persecute him in the flesh: too shame him on the Cross, to gore his side, too pierce his head, heart, and hands, too shed his blood: yet the same Jesus Christ Triumphantly rose again with the same his flesh, ascended with the same: and with the same doth there remain at God's right hand, Lord of Heaven, and Earth. In taking of which bruised heel, albeit he sometimes fainted in the infirmity of the flesh: & as it were calling his foot back again at the first touch or step, because of the sharp sting which he felt (for his own reverence cried at the entrance of his Passion, saying, Father if it be possible let this cup pass) yet he willingly, for our only cause, and benefit, continued too be bruised on the heel: manfully spoiled the enemy of his harness wherein he trusted: troad under the red Dragon: and finally brake and crushed his head, that is, the rigor of the Law, the strength of Sin, and the sting of Death.

In the same case, and cause of quarrel, which he had with our Master he laboreth to master us, using his force in, and upon our flesh, giving us often in conflict a foil, or a fall: but it is the fall of the flesh, not of the spirit: of the body, not of the soul: of Adam the old, and out ward mā, not of Christ the inward, and the new. For the same heel, or flesh bruised by the fall, through the Law in it self (the corruption that yet remaineth even in the elect) rebelling against the Law of our mind, albeit it hold us Captiue, and make us as dead through trespass (sor it standeth not with the riches of God's mercy, and grace, neither with the kyndnesse which he shown unto us in Christ Jesus, that we should be perfect in this flesh) yet it hath no dominion, it quickeneth, and riseth again, and is made too sit in heavenly places.

Where note (Christian Reader) that the Holy Ghost saith, it is made to sit, it setteth not it self. How then? or of whom cometh the healing of this bruise? the recovery of this fall? the delivery from this body of Death? and albeit our enemies make often, and strong invasions, or incursions, yet whence is the final victory? I thank my God, (saith S. Paul) through Jesus Christ our Lord. First he thanketh: a note of grace, and free gift, not of desert, or duty. For, who giveth another thanks for that, which of necessity, and desert is his own. Secondly he giveth thanks to God, not to himself: and he thanketh not God, but in Christ Jesu our Lord. So that in our selves there is nothing: in God the Father standeth the gift: but Jesus Christ is all in all. For God will not, neither can he be pleased, but only when Christ maketh intercession. Mark the course, and doctrine of the Scripture? It is God in deed, who hath raised us up together, and hath made us sit together in the heavenly places. But did he this for that we pleased him? or for that some great Saint did make entreaty? no, he made us sit there (saith the Text) in Jesus Christ: in no other. And why so in Jesus Christ? Forsooth, that he might show in ages too come the exceeding riches of his grace, through his kyndnesse toward us, in Christ Jesus. So that his kyndnesse, grace, riches, and whatsoever his blessings which we have, or shall have at his hands, it is only for his well-beloved Sons sake: who only made us who were far of near unto his Father, and reconciled us that were in hatred, and children of wrath by his Cross, and precious blood. Without having him in thy mind, or heart it is an horrible and fearful thing, but too think of God: A God of wrath and severe justice, but only in his Son Christ, in whom he is well pleased.

Pleased he is, we all confess, and not only for original sin alone (as some do affirm, thereby teaching, that what sin we commit after our baptism we our selves, or the priest for us, having his hyer, must redeem, and not Christ) but also for all other Sin in course of life committed. For, by grace are we saved (saith the text, not washed) and that through Faith. Which Faith cometh not by often̄ working well (for thē we might well argue that we are saved by works, when we are saved by Faith which is the fruit of our works) but it is the gift of God (saith the Scripture in the same place) and not of our works. And why? least any man should boast of himself. For thy works therefore, and for thy Faith, thank God, and thank God through Jesus Christ. He only is that good, and pitiful Samaritan, who, when we have taken the foil, or the fall, being sore wounded in this conflict of the flesh, & Spirit, and so cast as forlorn too the hedge, doth wash, and heal our sores, and wounds with his most pure, & blessed oil, his sweet heart blood, paying the uttermost farthyng of our debt: too him be all honor, glory, and triumph forever. Amen.

Of this I thought good too admonish thee, Christiā Reader, desirous with thee to rejoice at the woē derfull works of mercy wrought by this our great Champion Jesus Christ whose victory is our victory: & though we sin of infirmity yet he is perfect. Read, and accept this comfortable Treatise which I have translated: therein shalt thou find faithfully set before thine eyes what Christ hath done for us in his Passion, and what he requireth of us again for being made partakers of the fruits of his Passion. The same Lord Jesus Christ bless thy body, and soul to life everlasting. Amen. In whom I most heartily bid, and wish thee too farewell.

Richard Daye.

CHRIST JESUS TRIUMPHANT.

S O often as, inwardly in spirit, I behold the transitory, and frail estate of our mortal Nature, thoroughly vexed with infinite miseries, perils, injuries, and lamentations, so that nothing we have of sure accompt, nothing free, but all subject too the servitude, tyranny, & slavery of most raging enemies: it seemeth too me almost unspeakable, how deep indetted we are too CHRIST JESUS, our Savior, and Triumpher most victorious. Untoo whom when of bounden duty, we have given all that is ours, and our selves wholly, and more then wholly: yet in no respect are we aunswerable to his wonderful deserts: so far do those things, which this our heavenly Champiō hath compassed, and performed for our cause, surpass, not only our strength, and Nature, but also all conceit of heart, and thought: the great riches whereof welnere exceed all credit, and belief.

If so be therefore, we, commanly, and very much, esteem of the worthy exploits achieved by renowned Captains of this world: if with so great joy, and desire we hunger after them, being Printed in Books, graven in Tables, painted on walls, or set forth, and represented on a stage: if we greedely hearken after them, and wonder at them: if we give all triumph, all pomp, honor, and praise unto them: how then ought we be affected toward this our heavenly Conqueror, whose worthy acts, & most wonderful stratagemes do with such infinite brightness darken all glory, and so far exceed the Nature of human things, that Heaven is not farther distant from the Earth, shadows do not more differ from the things themselves, nor that which is Counterfaict from that which is True?

But so it falleth out, that as the commodity of the other, even so the Majesty and incredible Benefits of this our heavenly Prince are not so highly esteemed of us, unless we first perfectly know, and feel the force of those our enemies whom he hath subdued, or the depth of those dangers from which we have been, and are daily delivered. Wherefore I am to request all godly, and true hearted Christians to give diligent heed, and attentive ear, whilst I shall both plainly, & truly set before their eyes the most lamentable estate of our wretched Nature, and the exceeding might, and malice of our most cruel enemies. So will it come to pass, that we shall more worthily accompt of, and more joyfully acknowledge the victorious power of CHRIST in working our salvation.

And that I may pass over with silence those lighter fleabitynges (in respect) I mean the commō kind of grievances (yet full of misery, and sorrow) which sondry ways befall us in this life: that also I may omit the inward groanings of the heart, and secret vexation of thoughts, and temptations wherewith everyone for the most part is inwardly tormented, in himself (for who hath not someone or other familiar Satan attendyng at his heels) that I may let these things pass, the several discourse whereof would require whole volumes long, and tedious, look upon those commō, and public Evils equally, and indifferently betyding to us all? how miserable do they make this life, or rather to be no life at all? to be touched therewith we count it much, yet they oppress us: but to be oppressed by thē we make a wonder, yet most wonderfully, and utterly we are thereby consumed.

AND first to begin with the least, & lightest of these Evils, consider with me the invincible Tyranny of Death daily raunging, & raging, in this world: the power, and force whereof not all the Monarchs of the earth could once withstand: Not that great Kyng of Macedon, whose aspiryng heart the Conquest of one whole world could not content, was at any time able too cope with her: Not Hercules strength, albeit the bane of most ugly Monsters, was ever hable so much as too wound this biting Serpent: Not that Persian Xerxes, even he that threatened fludds, and mountains, could once amaze her, with all his armed troupes: Not Marius the renowned, or the more renowned Pompey: Not haughty Caesar: Not the most hearty, and valiant Roman Souldiors, who limyted their Empire with the bounds, and borders of the earth, bringing all Nations intoo subjection were at any time able too cast of the yoke of her subjection. How many ages of this world hath this tyrannical fury ryoted up & down, yet no mortal wight hitherto found, once able too delay, much less too delude, and so escape her deadly invasion? Not the dreadful Majesty of Kyng or Keisar could at any time have her at beck or check: No conueyaunce or deceitful drift in Law could circumvent her: No worldly Wealth could brybe her: no reaching head, or high look of Philosophers could teach her a trick of new devise in Schole: No painted speech of Rhetoric could qualify her rage: No subtle Sophister could give her the shift: No brag of Stoicall Liberty could ever shake of her seruil yoke: No Pharasaicall Holynes: No Religion of Bishops: No Monkishe Austeritie: No Prayers of Priests could entreat her: No Citizens Pollicie: No Handycrafts Labor, could banish her of House or Town: Finally No Strength of Nature, No Reason of Man could at any time resist, and give her the foil.

What Man, saith the Prophet, liveth, and shall not taste of DEATH. For she, tyrannically sparing no one, inuadeth all Estates, all sexes, and Ages of Men: she assaulteth as well Princes Towers, as Poor Men's Cotages: she separateth Wife, and Husband: dissolveth Frendship: and, which is most lamentable, violently snatcheth the tender sucklyng, from the Mothers teat. ô, most pitiful, and plentiful are the tears, lamentations, & harthreakynges which hereof have, and daily do proceed. After this manner, that seely Mother, in the Gospel, following her only son to burial, how think you did she lament, and wryng her hands? but the LORD, most happily meeting her on the way, restored her son to life again. So Lazarus of his two sisters: so Dorcas (in the Acts) is of many lamented. These only I touch by the way, for examples sake, well knowing that no house, or famelie whatsoever, but some time or other hath like chaunces, and cause of woe.

Now, if we were so clear of eye, as wherewith we might pierce the heart, and bowels of the Earth, therein taking vewe, and tale of the infinite number of all those, whom DEATH, since the creation of the world, hath swallowed up: good God, what a wonderful slaughter of dead Men, what outrageous tyranny of devouring DEATH should we not only comprehend with inward mind, but also behold with outward eye. For the infinite, and vnscrutable number of Men living at this present hour, what are they in respect of those, who, so many years since, taken way by DEATH, dwell, as the Poet saith, and rot in grave. Howbeit, such eyesight had that most wise Prophet, who by commission did proclaim, that, All flesh is grass, and the glory thereof, as the flower of the field. And what then shall it avail any one in what delights, pleasures, power, glory, wisdom, learning, counsel, honor, and pomp he live, and florishe, when he shall be perforce deprived, not only of those things but of life it self, as also of light, air, and body. For, as the wise Preacher doth witness, The Wise-Man as well as the Fool, the learned as the unlearned, the rich as well as the poor, the Prince and Paifant, all a like. There is no difference, no respect or regard of Persons, one or other. DEATH meeteth with all, alike, equally strikyng all mortal creatures. For all man are borne on this condition, to die, some sooner, some later: and though someone Mans life last to extreme Old-age, which now is very seldom seen, yet that hindereth not a whit, but that the old Proverb may still be true as steel, A Man, â Bubble.

And here, first, doth the TRIUMPH of CHRIST, our LORD open, and show it self in our infirmity, by infinite degrees surpassing whatsoever Triumphes, or stratagemes anywhere are, or at any time have been under Heaven: not only, in that he alone of all Men, even in that respect that he is Man, is now, contrary to Mans Nature, and condition, become immortal: but in this also, that by restoring us miserable, and mortal Men, from the bondage of DEATH to immortality, translateth us from a wretched, and frail estate of life, to eternal bliss of saluatiō, there making us coheirs with him, and free Citizens of his glorious kingdom. What thing in all the world, was ever comparable to this VICTORY? Take good, and steadfast vew of all, whatsoever is on Earth: what can there be of more glory, soueraignetie, and wonderful pomp, I will not say be found, but ether desired, or once thought of, and conceived, than this most famous, and superexcellent TRIUMPH? Shall not, here all the Princes, and Potentates of the Earth abate their corage, and go back a foot: nay rather be as contemptible and seely creeping worms, in comparison of this most heavenly, & Triumphant CONQUEROR?

For, if we give such glory to earthly Princes, for their magnificence, and boūtifull hand open to all their subjects, throughout their whole Dominions (albeit large, and wide) they themselves notwithstanding feeling no scant or want: what eternal praise ought we thē, trow ye, give, and yield to this our Triumphant MONARCH, and PRINCE of all PRINCES? whose kingdom first, being so ample, and large, as not limited with the ends of y ^e whole world, nor coasts of the Ocean Sea, but reacheth into Heaven it self, even to the very Tribunal seat of God, according to that Prophetical Psalm of David: And he shall rule from Sea, to Sea: from the fluddes, even to the outmost borders of the Earth: and in another place, Ask of me, and I will give thee the Heathen, for thine inheritance, and the bounds of the Earth, for thy possession: Also we hear it said of CHRIST himself: All power is given to me in Heaven, and in Earth: innumerable are the testimonies hereof, but these suffice to touch the matter. Now, concerning his Benefits, as they be of their own Nature most excellent, so they are common to all, appertaining to all alike, and so appertaining, that no Man can be destitute of them, without great misery: no Man again enjoy them, without salvation, and perfectfelicitie.

And whereas the riches, and benefits of other Kings, are either consumed by too large giving, or not bestowed on everyone, or if so be they be very free of gift, yet not too all, but too such as stand in need: the case falleth out far otherwise with this our PRINCE, whose eternal gifts and benefits, beside that they never decrease, but rather increase, are also of such kind, and sort, that as well mighty Monarchs as seely Beggers, the Wise-Mā as the Fool, the Learned as the Vnlearned, the Jewe as well as the Grecian, the Man as well as the Woman, the Master as well as the Seruaunt, Olde-Men as well as Children: Finally, that I may not run through every several calling, all men, of all estates, stand in need of him: with him there is no difference of degree, no one better thā another, and no respect of Persons. All, whosoever, as many of us as are Men, are after one, & like manner, beggars at this PRINCES gate. Whereas he, in the mean time, fully rich in his own abundance, needeth no man's help, or aid at any time: nether could it avail him one hair, to have all the Princes treasures of the world gathered on a heap, how huge soever it were. For, what canst thou give unto him, who only giveth all things, and hath under his power, whatsoever is anywhere, in Heaven or Earth?

These things being thus, what blind fury and mischievous plague possesseth Christiā harts, that they should so greedely hunt after the favor of Earthly Princes, whereas, in the mean while, either few do think of, or not very many care for the sovereign favor of this eternal MONARCH? The labor, disposition, and corrupted affections of Christians, in these days, witness the same. I speak not of all Christians, yet I wish that my complaint took not hold upon so many: neither do I herein touch all, toyntly, one with another, no not the wicked themselves, but only for admonitions sake. For, as the course of the world goeth now, what Prince this day living, so simple, on the earth, whose authority is not more regarded of his subjects, whose displeasure is not more feared, whose benefits are not more earnestly desired, and esteemed, whose will is not more speedily dispatched, whom we do not more faithfully serve, than this our LORD, the only sovereign PRINCE of all power? Go too Worldlyng: when the bountifulness of thy Prince hath enriched thee, even as much, as Man may be of Man, and thou gotten into thy hands that, for which thou hast many years with great flattery hauked after, yet what hast thou gotten? perhaps a rich farm near the City, or thy barns are better stored with grayne, or thy Powches close couched with golden Angels: and perhaps too, if it take thee in the head, thou buildest stately & magnificall Palaces, purchased high style, and title, authority, rule, and government, with all other things appertaining to the show of the world: and doest thou make so much account of these trifles, that by and by thou weenest to have reached to perfect bliss, and so to shoue nearer to Heaven gates? First, I omit here to dispute of the uncertain favor of Princes, & interchaungeable course of fortune, which ebbyng, and flowyng, in shorter time, and more speedy recourse than any Sea, as she never continueth long, with the same Men after one sort: even so the sooner, and the greater things she giveth, the sooner and greater things she taketh away again. But, put the case that all is cock sure in good estate, and be it, that to be certainly thine, contrary to that saying of Mimus, which Fortune hath made thine, when thy recknyng is made, what great commodity, I pray thee, do thy great riches, so greatly desired bring unto thee?

I know what thy secret thought doth murmur hereat: forsooth, That by this means, which I seem so to mislike, thy Body is well provided for, and fareth well. Be it so, I confess. But, in the mean time, what, I pray thee, is become of thy miserable, and wretched soul? thy Belly is glutted with delicates, thy ears full of Music, thou flowest in wealth, thou excellest in authority, florishest in honor, and dignity, aboundest with friends, thy privy chamber adorned with gold, & precious stone, thou art guarded with routtes of seruingmen, honored of poor suitors, and clyentes, finally thou art had in admiratiō, and reverence in the face of the world. But in the mean time, what is done within in thine inward world? how doest thou there agree with thy KING? let us see? Forsooth, thou beholding all things, only with thy outward eyes, art so ravished therewith, that to thy thinking, nothing is worthy admiration but this world, nothing else that doth greatly appertain unto Man. • , how far wide art thou, and how greatly deceived? But open, I pray thee, the secret, and inward eyes of the heart, then shalt thou well understand, that there is a far other world than this, where far greater riches, and richer treasures are found of them, who seriously, and heartily travail to seek them out. And think not here, that I send thee into some fiery, & Cristall Heaven, whereby thou mightest allege agayust me, that saying out of Moses, Who is he, that shall ascend into Heaven? or that shall descend into Hell? no, I will bring thee into another place, even into thyself: thou shalt need no long voyage, or Ulisses travails: only consider, with good advisement, those things that are within thee, so shalt thou easily perceive that thou daily cariest a world about thee, in thy Hart.

For, what is Man else than a certain world? in respect of his bigness, small, but if thou regard his marvelous workmanship, valor, personage, and the image of GOD, according whereunto he was made, he is, in many respects, of greater estimation, and excellency, than this visible world, the most precious things whereof are but trifles, too the surpassing dignity of y ^e other which is invisible. Wilt thou have a sight of the wonderful workmanship and riches of this thy invisible world? The beholding of this Sun, this light, this life, doth, I know, greatly please thine eyes, but how much superexcellent is the sun within thy body, the sincere Eye of the Mind, illuminated with the light of JESUS CHRIST, the brightness whereof cleareth, and cheereth the whole mind of Man? Glytering gold, plenty of silver, great lands, and rich possessions delight thee, but how more brighter shineth the most precious pearl of a fervent Faith, sought in the fruitful, and most pleasant fields of the Evangelists, which when thou hast found, thou sellest all other things setting them at naught, for desire of this?

The visible world hath his Peace Tranquillitie, & Liberty: neither doth this world also want his Peace, and Liberty, yea and it so wanteth them not, that (if we can distinguish truth from falsehood) they are nowhere else to be found but here. Thou callest that Peace, when there is no privy grudge, or malice between thee, and thy neighbor: but how more excellent a Peace is a true heart, a clear conscience before GOD, and a quiet mind being at unity with it self, and with GOD? Moreover thou makest much of Liberty which is but freedom from the bondage of men, but rather esteem of that Liberty, 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 frowardness of Fortune, nor the cruelty of Enemies: finally (that I may yet speak more confidently in CHRIST) whē as neither the very wrath, and curse of GOD, nor the obligatory sentence of the LAW, nor things to come, nor height, nor depth, nor the whole Hoast of Heaven have any Law or power against thee.

But thou art a Courtier perhaps, and thou canst not be without company, or resort of men: thine old mates, and fellows, sport, play, riot, idleness, and, by your leave, chambering is thy repast: thou deemest it a Gentleman's life to spend whole days, and years in dancing, drincking, dicing, hunting, in foolish pastimes, and more foolish talk: and for such a yoncker as thou art to betake himself to Prayer, thou takest him for a doting, and frenzy fool. Thou thinkest it an honorable thing to be conversant among great Personages, thou feedest thy fancy with an Italian grace, with the Spanish fashion, and the French courtesy, very serviceable iu speech, à vostre commandment, Monsieur: then, if hapely it chance that thou art in very good place about thy Prince, or wear his coat, or be often in his presence, or if, by some means, thou creepest into his favor, and art known of him, and spoken too, with affability, and receivest some commodity at his hands (for this is the ende of Courtly Philosophers) then thou persuadest thyself that thou art in most perfect, and blessed joy. To be short, discover this thy whole world unto us, 〈◊◊〉 an Anathomy thereof, open all the veins of all the vain pleasures, and delights thereof, paint them out to the purpose, amplify them as much as thou list, and imagine that all the felicities of the world did light together upon one Polycrates, namely, the favor of the Prince, the pleasures of the Court, Degrees of Honor, Nobtlitie of birth, variety of delights, sumptuous buildings, friends, Gold, Precions stones, farms, Clients, the favor of the Cominaltie, the contemplation of this visible light, gaming, mirth, victories, Triumphes, or whatsoever else of like kind of trash.

Let us now lay together, and compare the benefits of the invisible world, which make thy soul within thee most happy, and blessed. And that I may begin with that, which is most worthily of greatest estimation, namely, the Fauor of GOD, the sovereign PRINCE of all Princes, let us cal to mind the singular Graces, springing, and Proceedyng hereof: as, a good Conscience, Peace, Life, eternal Salvation, Ioye, in the HOLY GHOST, Patience of Mynde against all Adversity, Victory over Death Remission of SINNE, Faith the subuerter of SATHANS Kyngdome, a Confident heart void of all fear, Contempt of things present, Certainty of things to come, the Riches of Uertue, and Wisdom more precious than all treasure, the Repressing of immoderate Affectiōs, diuerses signs, and Tokens of GOD'S SPIRITE, the Light of Reason like unto the Sun, whose excaedyng bright beams shine through the whole world: add hereunto also the gifts of Learning, and Knowledge, and Tounges, fixed in this World as certain Stars: to conclude, you can see 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 lively Image of GOD. Finally, since that this outward world seemeth to be ordained of God, only to the use of outward things, and the other to blessedness, and felicity, truly they which gape after far greater abundance than is sufficient, and necessary for sustenance of their life, being seduced, and bewitched with a preposterous error, and false opinion, do hunt after, and find shadows for true things, transitorte wealth for euerla sting joy, and heap up coals instead of rich treasure. For true Happines is no where to be found but in that Celestial world of the mind, which not Caesar though he were thrice Augustus, or more then a Potētate, nor all the Kings, and Princes of the Earth are able too give thee: as they are not able to take it from thee: it proceedeth only from this one PRINCE, and LORD of all, CHRIST JESUS, the eternal Son of GOD.

Go foreward now, and embrace this present world which thou hast in such great admiration, and addict thyself as much as thou list so the service of temporal Princes. I know that Christian Religion, and true Discipline doth give unto Princes their due honor, and obedience: neither do I envy, or grutch thereat, nay, rather I wish the greater increase thereof, so that it be just, lawful, and right. No man more truly honoreth Superior Powers, than he which doth honor them in the LORD. But if the divine Law of GOD, by authority admit so much reverence, and worship to be givē to the Potētates of this trāsitory world, what than is meet, that we yield unto him, who so far surmounteth, & obscureth the Majesty, and Grace of most mighty Monarchs, that they are no otherwise to be counted happy, but so far forth as they truly fear, and serve him:

We have now made manifest unto you, that all the tyranny of DEATH is extinguished, and we delivered from the servile yoke thereof, by the means, and conquest of this our Triumphant PRINCE. When I say DEATH, I understand also thereby the whole army or violence of mischiefs, which any ways annoy our life, both those which were the cause of DEATH, and thofe also that accompany, and follow it. For DEATH of it self is nothing else, but the punishment, & wages for SINNE, (according to Paul's saying) even 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 revealed, from Heaven, against all ungodliness of mē, which withhold the truth in unrighteousness. And to this wrath we were all sometime subject, being dead in Sin & serving Satan the Prince of this world, under whose king dome we were all wretched, and miserable. For what greater thrall, or more extreme misery could there happen, thā that SATHAN, troubling, and disturbing all things as he listed, should bear all the sway, and alone usurp the kingdom, being not cōquerable by any force of Nature, or power of Prince? All things being thus in a desperate case, the more glorious did the power of this our grand Chāpion appear, who with a marvelous victory, and singular overthrow, by suffering subdued the Enemy, and having vanquished the tyranny of DEATH by Death, opened the everlasting gate of immortality too all that would come, and enter therein. Wherefore he willing to communicate the fruit of this his benefit with all, who draweth all unto himself, crieth in the Gospel, saying, Come unto me, all ye that labor, and are heavy laden, and I will refresh you. And as he doth accept all sortes of mē, in that he inviteth, and allureth all: so he excepteth no kind of burthē, or grief, who promiseth that he will refresh us in all, and disburthen us of them all.

Go too therefore, good Brother in Christ, whosoever thou art that gronest under any burthē, acknowledge the voice of him that calleth thee: & how much the more thou art afflicted, so much the more boldly hasten unto him, who is ready to help all, but especially he came to visit, and comfort the poor afflicted. If the Wrath of GOD terrify thee, thou hast there an atonement, and Peacemaker, who having slain Hatred by his cross, and Passion, offereth unto thee a sure sanctuary too flee unto. If his Law touch or sting thee, or the feeling of thy SINN disquiet thee, he hath taken away the hand writing of ordinances, that was against us, and hath spoiled the Principalities, and Powers, and hath made a show of them openly, and hath triumphed over them in him self. Is the fear, and horror of Death dreadful unto thee? DEATH hath now lost his sting in him, and doth now fear thee more, then thou her. But perhaps, SATHAN the worker of all evil thoughts, and cogitations doth not a little assault thee, tush, let him rage, and raung as long as he list; how can he greatly hurt thee, when as his Head being bruised and broken he can but hiss at thy heel. Peradventure also thy Faith is shaken and tryde, or some other storm of Temptation coming from some other where violently upon thee, doth disturb the tranquility of thy mind: fight therefore, and put on the whole armor of Christian warfare: or if the battle be over hot, and exceed thy strength, yet fall to Prayer: or if thou canst not pray, at the leastwise sigh and groan unto the LORD. The inward sighing, and groaning of y ^t Hart, shooting up before y ^e LORD is a strong & hearty prayer. Thou must strive, and labor too do what thou canst, and art able: but this which thou art able is not of such value of it self, as it is esteemed of GOD, who both accepteth and crowneth in us the affection of a willing heart, & ready mind, like as if it were an action, or deed. Otherwise, that which the rigorous Justice of GOD doth exact of us too our salvation, and too the vanquishyng of these foresaid Enemies were exceeding great, too too far above thy strength, or reach: But y ^t which thou seely mā being borne of mā wast not able to perform, y ^t a mā, borne of GOD, the Son of God, CHRIST JESUS hath fully accomplished. He hath fulfilled every jot of y ^e Law thorough wonderful humility, & obedience: he hath abated the pride of y ^e world: opened the gates of heavē, which our sinful life had shut up: dispossessed Satan of his kingdom: utterly weakened y ^e power of Death, & takē away the sting of Sin, & torments of Hell. Finally, he performyng every point of perfect righteousness, and being but one, answered that for all, which was required of everyone.

And beside that this heavenly Prince hath wrought these, and so many wonderful works, with incredible Triumph, which do amaze, and astonish even Nature it self, it is also to be considered how much more famous, and Triumphant he is, not only in that he had no fellow or mate to assiste him, but in that whatsoever he took upon him, he compassed it, and obtained the victory, not for himself, but for us only, and our behalf. Wherein the Triumph of this our MONARCH seemeth far unlike the victories of other Princes, not only in the excellency, and valure of the things done, but also in the very manner of the doing. For, the victories of earthly Potentates as they are always achieved with cruelty and violence, so are they oftentimes very injurious, but never without great danger, & much manslaughter. Whereby it cometh to pass that their Triumphes are nothing in the end but a public pylage, and misery of the world, wherein while some do laugh many weep, and howl, nether party deserving so to do, nether the vanquisher nor the vanquished. Now, albeit that upon just cause the war was taken in hand, it falleth out notwithstanding in such Triumphes, I cā not tell how, that the victory for the most part betideth unto him who did least of all in battalle. For, albeit Princes be sometime present in the conflict, yet surely they are farthest from peril, whose, notwithstanding, the victory is said to be. Far otherwise standeth the case between us, and our heavenly Conqueror. For, they to whom the matter chiefly appertained, being free from all danger and at ease, sat as idle lookers on another man's labor, and pain. He alone who deserved nothing abode all the peril. Who if he would have voutchsaued, they also venteryng themselves to the battle, to have been but a partaker only of their labor, or a Captain of their War, or any way but a furtherer of the victory, it might have seemed a rare example in a Prince, and a singular affection which he bare unto them. Yet he is not so contented: he standeth not in another man's cause or quarrel, only as on idle looker on taking heed too himself that he be there where least danger is, no, no, he himself alone ventreth the pykes, he treadeth the Wine press alone, and like a most vigilant Captain, the rest sleeping soundly, putteth himself alone in danger, not for his friends only, but even for his bitter enemies: neither doth he win by fighting but by suffering: and so far he is from violence & bloodshed, that not so much as a voice was heard in y ^e streets, showing thereby to the world a most strange, and new kind of Conquest. Howsoever worldlings account of it, seem it never so blockish or doultish, yet if one put up an injury received, & doth not forthwith render like for like, or one shrewd turn for another, but committeth the matter, & the revenge thereof intoo the hands of GOD, he most truly may be termed a Conqueror. There is no speedier, or more glorious a victory then Obedience wholly referring, and framing it self to the will of the LORD.

There is yet another property in this heavenly Champion, not so much glorious for himself, as commodious, and profitable for us all certes, far & wide differing from the example of our common warriors. For, albeit they be sometime Conquerors, yet the victory tarrieth not with them long, but are them selves also at other times put too the foil. Moreover, such is the Nature of those things which are won, that they can be recovered again by the enemy, at one time or other. Finally, if there be any danger in the battle, it is all laid upon the soldiers neck: if there come any profit by the victory, it is not common, but if perhaps any portion thereof be alloted to the many (which is very rare) though it come hardly, and with grudgyng, yet it may be written, and scored upon y ^e wales for very good luck. But the most happy, and blessed Champion, encountryng himself alone with them who were much stronger then we, so joined incredible mercy, and love with his force and power, in subduyng our enemies, that of the victory he challenged nothing as due too him, but his sweating travail, and unspeakable torments: the pyllage, spoil, bootie, and all the cemmoditie whatsoever, he would have wholly, and alone, and freely to redound to us. Wherefore, when we have thoroughly pondered in mind, and heart, all those things which CHRIST hath brought to pass, in this most happy battle, which truly are above all measure wonderful, let everyone forthwith thus persuade himself, that the excellency of this prowes, and glory of this victory is not so much proper too him, as common too us with him. Finally let us all think thus, that whatsoever was privately compassed by him, is a public benefit for us all: and let us not so much look unto the glory and magnificence of his deeds, as learn the use of them: for, in the former consisteth the praise of CHRIST in the other our salvation.

And yet too say the truth, CHRIST is in nothing more duly or rightly praised, than in the use of his benefits, when as we apply them too our selves, for our special comfort, with thanksgiving: neither am I able to say, whether he more desire to help thee, and do thee good, than for his goodness to be praised: of this I am sure, that thou hast more need of his help, than he of thy praise.

You shall find many which count the highest, and chiefest point in Religion too be the often meditation, and remembrance of CHRIST crucified for us, hanging on the cross, especially if therwithall they with tears lament his pains, which he suffered, or with detestation curse the Jews, that made him suffer. This their devout, and religious affection is not to be misliked, or disallowed, which without doubt is very godly. But as I deny not that a great part of Religion doth consist therein: so again we Christians must take careful heed that we rest not here only, as in the chief ground of Religion: but rather take it as a step, or degree too a farther matter, more properly belonging to our salvation. For, the Cross of CHRIST was not therefore erected that thou shouldest be only a beholder thereof, but rather a follower: not too give thee a show, but a remedy, and a daily help for thy necessity. Thou beholdest Christ nailed too the cross: why doest thou not rather call too mind the cause, why this most mild LAMBE of GOD, did give himself too so great torments? why he rose again? why he ascended up intoo Heaven, there reigning triumphantly at the right hand of his father? which when thou shalt find, and well understand that they have been all done for thy sake, it shall be thy duty on the other side too accustom thyself to the wise usage thereof, applying the same too thine own private comfort, and commodity.

But thou wilt demand, How shall I do this. I will tell thee: and our Lord JESUS CHRIST give thee his SPIRITE of all comfort, and consolation, Amen. Tho Uhearest, and rememberest, that JESUS CHRIST the son of GOD was crucified on the Cross for thy sake. Herein, first, thou beholdest the exceeding love, and mercy of GOD toward thee: secondly thou understandest what a horrible thing SINNE is in his sight, whereof their could be no satisfaction made, but only by the wounds, and blood of his only begotten son. Of which two, the former ought to inflame thee with the love of GOD, the other too keep thee in his fear, and bridle thee from custom of Sinn. But if thou chance too fall intoo SINNE, (as the infirmity of man's flesh is very slyppery) wherein either y ^e Law accuseth thee, or the horror of DEATH casteth thee down, or the examples of Scripture do make thee tremble, or thy senses, and Cogitations of thy mind disquiet, and trouble thee, or if SATHAN stir all occasions of terrors against thee, as he is always at hand too vex such as labor earnestly in holiness and Christian Religion: Here thou hast not only perpetual grace, and pardon purchased for thee, but thou mayest also boldly, & gloriously triumph, and crow over Death, the Law, SATHAN, and thine own guilty CONSCIENCE. For, by what power, and right these Evils are overcome in CHRIST, by the same thou mayest think they are overcome in thee. But, when thou hast pondered all other things in thy mind, as deeply as may be, yet of all the uses, and benefits which we gather, and enjoy by the mystery of CHRIST his Passion, and Triumph of victory, this is the most ample and most excellent, namely, if thou so apply too thyself all the deeds, virtue, and glory of CHRIST, as though thou being wholly clothed with his righteousness didst now as LORD of Heaven and Earth reign, and triumph above with him, and in him forever: and as he on the other side, having changed persons with thee (for he beareth the public person of us all) took upon himself the burden of thy sin, the wrath of GOD, and the whole heap of misery. Whereupon ariseth immediately great liberty of mind, freedom of conscience, courage, and boldness of heart, likewise a certain majesty of spirit, not only despising earthly things, and things under the earth, but also lifting it self higher then Heaven. Finally there proceedeth herehence everlasting comfort, and joy in GOD'S HOLY SPIRITE, which the holy Prophets prophesied that he should light and come upon them, who were redeemed and converted to SYON.

Which Gifts seeing 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 cannot but much marvel how it should come to pass, that they are so seldom seen, nay almost not at all, in the life and manners of Christians. For, whereas you see some drowned in superstitiō, many as yet captive under the old servitude, & bondage of the Law: & an infinite mumber of other setting their whole hearts upon their abundance of worldly mucke: what one almost canst thou give me, who either inwardly inspireth, or outwardly expresseth this excellency of a Christian heart, & spiritual strength in CHRIST, which before I spake of. Hereof since there be many causes, the estate of these our evil days and course of this time give me perhaps fit occasion somewhat too touch them by the way.

The Cause therefore that we are so strong in the world, and so faint hearted in CHRIST lieth not in any defect of the things thenselves, (which as they are by Nature most ample, & abundant, so are they most certain, and permanent) but in the natural corruption, and imbecility of our flesh: so that the weak eye of our Faith, if it be not lightened from Heaven with the sovereign light of Christ, is dazzled with the brightness of the very things themselves, no otherwise thā as our bodily eyes are dimmed at the beholding of the shining Sun.

Beside this natural dullness, and imbecility, there is another cause, proceeding frō the force and power of Satan, who never ceaseth to assault us. And partly our own slothful idleness is too too blame, when we do not foster, and nourish whatsoever sparcle of Faith or good motion appeareth in us, but, being tickled with the good success of things present, or having our selves fastened upon other matters, or entangled with cares of this world, withdraw our selves from cherishing that good motion, and neglect the riches of the heavenly Kyngdome. And what marueill is it than if CHRIST do not open and show himself unto us, who so disdainfully neglect or reject his Kingdom. or what cause have we too complain, if he imparte not his blessings unto us, who make more accompt of this worldly Mammon? or if he send not his SPIRITE of all comfort and consolation to cheare our harts, who do more rejoice at this transitory world? or if he satisfy them not that do not hunger and thirst? or refresh not them that are not heavy laden or groan under any burden? The Kingdom of GOD loveth them who seek it, & those that are careful too obtain it. They who are free Scholars, and followers of this world have at their pleasure their customs, and commodities which they enjoy: but this our Kyng giveth not his riches but to such as have need of them, and utterly despising this wicked world follow the LAMBE, with a cheareful courage whether soever he go.

Neither cā I well let pass too speak of those who have Cure of souls, and charge too minister the word of GOD unto the people. For, it lieth on them especially, whether the people be duly, & truly instructed in CHRIST, or not. And aibeit I can give here no general precept which the Ministers of God might use continually in instructyng such a multitude especially of so diverse minds, fashions, & opinions (for, some live so, that you shall rot well know or perceive whether they more neglect the Law, or the Gospel: whether they reverence & fear GOD less or Man: whether they be Atheists or Infidels. Other some there be who giving themselves too all licentious & dissolute living, savor as much of the sweet liberty of the Gospel, as swine do of sweet odors. Agayne, some there be of such a Conscience, that the Preachyng of the Law, and the lamentable voice of John, is not only unseasonable unto them, but a sharp bitter bane, instead of healthsome medicine:) Yet since that CHRIST JESUS our LORD is the gift of his most tender and loving Father, shining upon everyone indifferently good and bad, even as the Sun is common too us all: I think it not meet or convenient that we should be more slow, or sparing in dispensing or distributing this his benefit, than he was in bestowyng. If it pleased the LORD GOD too show forth the exceeding riches of his Grace, too ransom us miserable captives from the bondage of the Law: too embrace us in his arms: too call us too the common possession of Heaven, and all other his blessings: if being called it pleased him too justify us: if being justified too glorify us, of his own free love and mercy: certes, for us not too acknowledge that which is offered is a point of great ignorance, not too take it it were misery, but to detain, or grudge others that, which ought to be most public and commō, is either malicious unkindness, or plain theft, especially in a Shepherd.

I deny not that the terrors, & threatenings of the LAW have their place, especially in these corrupt, and wicked days: but as they have their place, so also they have their bounds, and limites how far they shall reach. For, great heed and care is too be taken of some (I touch not all) least, whilst that the Princely Nation of CHRIST is kept under the continual discipline of the LAW, it come too pass, in the mean time, that it never learn too rise and aspire again too the end of the Law, which is Christ, to the fullness of perfect Liberty, and too the exceeding joy which the Gospel bringeth. Although perhaps not their order so much, as the corruption of the people is here to be reproved: whose life and manners daily waxing worse and worse are cause why they follow not some other kind of Method, and order in instructing them. Notwithstanding whether that ought to because sufficient to withdraw thee food of the Gospel, and continually too beat down the hearers with the threats and curse of the Law, I leave it free for every man to judge.

But in my opinion, they who are admitted too the Ministry & functiō of the word of GOD ought to hold, & follow that way of teaching, whereby CHRIST rather thā MOSES, may be imprinted in the people's harts: & whereby the riches of God's mercy may be so laid open before their eyes, out of the wonderful treasures of CHRIST JESUS, as that like true Christians they may at the last begin too know, and acknowledge their good gifts, and blessings, and may rather of their own accord be allured too godliness, through the singular commodities which they have received of the LORD, thā with austerity, will they nill they, too be terrified, & so compelled. That which is well and orderly done, is then said so too be done, & so likely too remain, when it proceedeth of good will rather than of constraint. For, whatsoever is of Compulsion, that cannot be of long Continuaunce. Neither surely can it be, but where CHRIST is rightly received, and printed in the minds of the hearers, there also should accompany him all kind of virtues, new affections, and a clean heart, and renewed spirit: so that in my judgment there can be no way found more effectual too discipline, and reformation of life, than for every man to acquaint his heart and mind with JESUS CHRIST, and rightly too receive him. Contrariwise, where he is not, and hath not his abode, rip up all the common places of Uice and Uertue, and lay on lode with infinite labor, as long as heart can hold, it is all in vain.

I know there be some which will abuse the sovereign grace of the GOSPELL, too the fulfilling of their fleshly, and carnal lust: even as the Sun shineth upon many perhaps unworthy thereof: neither was God himself ignorant long before he gave, & bestowed the benefit, what would happen. Howbeit, as the infinite number of the wicked did not stay his great mercy, and goodness: so now his singular Benefit being already given, and received, I think it not convenient, that for the abuse of some, they for whom CHRIST JESUS shed his heart blood should be defrauded of their due, and only comfort. Nay, I will say this moreover, (which also is the grave and excellent judgment of Martin Luther, that most singular, and chosen instrument of setting forth the GOSPELL of JESUS CHRIST) If there be but one Hearer in the whole multitude, who hath need of cherishing, and the comfort of the GOSPELL, even for that one man's sake that mylde, trumpet of the GOSPELL ought to be sounded out of him that will wifely, & cunnyngly discharge his function: after the example of the good Shepherd, who having lost one little seely Sheep, left ninety, and nine, casting all his labor, & care how too bring that lost one home again. 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 Necessity.

But when we have found out, and rekened up all the causes, and occasions why the strength, and force of the GOSPELL is so fruitless in the hearts of Christians, this is the most principal of all, (whereunto as too the chief all the other have their full recourse,) for that commonly a certain Preacher is absent, the most effectual Scholemaster too frame the Consciēce a right, whom I prefer before all other Teachers. I mean Trouble, and Affliction, which only, as it is in the Prophet Isaiah, giveth understanding. For, if it be not enough for us that profess CHRIST his Philosophy, and Religiō too have at our fingers ends only, and in a quick readynesse the places, and chief sentences of holy Scripture concerning God, his Justice, power, mightynesse, goodness, and his Kingdom: or too be able too reason and discourse of them like Rhetoriciās with a goodly grace, and gravity, either Ex tempore & without premeditatiō, or with art, and study, unless we be touched & affected inwardly with a lively feeling, or unless we have God breathyng in us, unless we inwardly fear him in his Justice, quake at his power, & love him in his merciful goodness, then truly that all these things might be done, nothing almost doth help but Affliction. For, how shall he fear God aright, who hath never tried the anger and wrath of God kindled against him? who never entering intoo the battle of Christian warfare hath at any time proved either y ^e strength of his adversary, or the greatness of God's Justice, or his own weakness, and infirmity? Or what occasion shall we have too feel, and taste God's goodness, when no Affliction doth vex us, when no peril hangeth over our heads, from which his merciful goodness may deliver us? Otherwise we being in good and perfect health, what need we the Phisicion? we being at hearts ease, and in no danger, too what end should we crave and call for an Helper? And therefore (as far as I can see) this is the chief and especial cause, why God hath always trained up, and sharply scholed them whom he loved most dearly, with many and troublesome dangers. For, otherwise such is our Nature, that as it was said of the Phrygians in a Greek Proverb, that stripes strike wisdom intoo them, even so the same may be verified upon us, who are never more holy, then when we bear some grievous cross.

All Places are so freight, and full of Examples hereof, that we need not fetch experimentes from far, or too allege the Common-Wealth of the ISRAELITES, whose stife, & crooked neck would never yield too the Lord's yoke, but when some captivity or other did oppress thē. Ouely the CHURCH of ROME shall serve us instead of many: which as long as she was under persecutyng Tyrantes, and sharpened as it were vpō a grynding whetstone she was found, and truly called the only Nourse, or Mysteries of all godliness, and continency, in whom all the gifts of Christian Religion, honest life did most aboūdaūtly excel, & most brightly shine. But afterward, the case being quite altered, when in stead of danger, vexation, & persecution, riches, power, pride, sumptuousnes, and all idleness their companion came in place, and crept intoo the CHURCH: and when as Bishops in stead of Martyrs began too be persecutors of Martyrs themselves: and the strength, and force of the GOSPELL decayed, and weakened more, and more, intoo what wickedness, and abomination that CHURCH did run and fall, let everyone consider, and judge within himself, I am not able sufficiently too express it, according too the indignity, and heinousness thereof. These two Examples might seem sufficient for my purpose, especially the matter being so plain, and manifest. Howbeit this place doth not permit me, (although otherwise making hast in the handling of my Argument) too let pass England, my dear Country, so fitly offering it self unto me, too make mention thereof. Oflare days, under the blessed reign of Prince EDWARD, of most happy memory, while for a time the Church had but breathed a little after the storms of Persecution, too what wickedness it fell at the length I should be ashamed too utter, but that the thing it self will speak. Afterward, that which the continual, and incessant Sermons of the Preachers could not amend, that (as it is well known) sharp and bitter persecution, yet profitable for the Church, hath brought too pass. For, so we are either framed of Nature, or formed, & fashioned by educatiō, that except we be wakened, or shook by the ears, and bit with some adversity or other, we seldom, or never lift up our eyes too the LORD: so necessary a thing is Affliction in the CHURCH of GOD, being a most precious, and sovereign preservative against the infection of all Evil whatsoever. As on the other side prosperous success, wealth, and security do loose the joints, and break the sinews of all Uertue, especially of true, and pure Religion.

Go too, let us a while thoroughly view, as it were out of the espiall, and watch tower of PLATO the affairs, either public of all, or private of some: as in MONARCHES, & PRINCES an vnappesable hartburning, and unquenchable thyrst to war: in Courtiers most dissembling flattery, and glossing speech, like wind, and smoke: in Ecclesiastical Prelates as great aspyring ambition to bear a Princely port, as in any other: among Divines, and Schoolmen obstinacy, and frowardness altogether bent, & sworn to sects, and fashions, schisms, and contentions, and no less rash and hasty in judgment, for very small, and light suspicions: in the Laity, and commō People all kind of corruption: in Handy crafts-men all manner of deceit: both in high, and low, rich and poor, an insatiable desire of gain, and excessive care of this world: that I may in the mean time conceal the grosser wickedness of the common sort, as whoredom, Drunckennesse, Adultery, Periurie, Fraud, Robbery, Manslaughter, Sedition, and such like. From whence I pray you cometh this sink of SINNE but frō our great ease, and security, whereby no Affliction toucheth us, which might bridle us a little, and keep us in the fear of GOD, and our own bounds? Herehence it is that few of us are careful to reform our own manners, all of us be either curious in markyng other mens faults, or sharp in rebukyng, and correctyng them: One interpreteth that to be injuriously done, which perhaps is his neighbors right: Nothing pleaseth this Man whatsoever another speaketh or doth: That Man maketh of a mote a beam, of a Gnat an Elephant, if he see a thing never so little awry in another, it is made a heinous matter by and by: another Man, he ceaseth not to carpe and bark at the good Name, and fame of his brother in most reproachful and Tragicall wise, and perhaps of a party whom he never knew, sometimes undeserved, many times even of him that hath well deserved: Othersome prye, and spy, and hearken after what is done even at Cattaye, or the furthermost partes of the world, and is open eared too all rumors on every side, nothing caring in the mean season what is done inwardly in his own secret closet of his breast, & heart.

But how much more meet, and worthy of our Christian profession had it been, since everyone hath his Judge before whom he shall either fall, or stand, if with fear, and trembling, according too Paul's counsel, everyone took care of his own salvation: so should he have no leisure either too mark other men's Uices, or envy their Uertues. Then if any mote be in our Brothers eyes which needeth our help, we may so minister unto him, and use the matter, that he may both see, and say he is dealt with of a desire too amend him, and not too contend with him. For such mylde, meek, and merciful dealing buildeth up, and evifieth the Church of GOD. But I have too much forgot myself, who while I study too keep other men within the bounds of their duty, scarce keeping myself within mine own compass, have strayed peradventure farther from my matter than I should, or would.

That therefore I may return again too speak of that from which I have somewhat degressed, thou seest, Chri stian Brother, what CHRIST JESUS hath done, and performed for thy sake, who having vanquished the Tyranny of DEATH, SATHAN, and all malediction: who also having canceled, and discharged the hand writing of ordinances that was against us, hath spoiled the Principalities, and Powers, openly triumphyng over them by himself, but not for him self. For thy sake only he took upon him, and fully accomplished these things: that thou mightest not only freely use them, but of right, and duty challenge all his benefits, and victory: and hast now not only entrance too the FATHER, but free access, with confidence, and boldness. If any man can purchase free license too come into the presence of a mortal Prince, how doth he rejoice at his felicity in that respect? But how far greater blessedness is it too be admitted intoo the sight of GOD, the fountain of all power, whom otherwise no mortal man shall see, and live. Now then since permission is granted us, not only with free liberty, but with boldness also too come too that dreadful mount, & invisible majesty of GOD, it surmounteth not only all felicity, but is joined also with a certain rule, and dominion. Which seeing it is such that CHRIST himself cannot bring us higher, I see no cause, Christiā Reader, why I should hold thee any lenger w ^t any larger discourse. Wherefore returning too our selves, for as much as CHRIST JESUS our LORD hath achieved so many, & so wonderful things for our sake, let us see on the other side what is our det, and duty toward him?

And what is that det, or duty? Forsooth, if thou have respect too thy Neighbor, many things? for love is full of duties. But if thou hast respect, and relation to GOD, this one thing only is thy duty whereunto thou art bound, howbeit very great, only that thou believe in CHRIST JESUS the Son of GOD, who died for thy sins, and rose again for thy justification?

But here I know how some mutter sore against me, and in manner charge me either with a new devise, or some escape in Divinity, as seeming too them too comprehend within too straight a room, and narrow bounds, so great & large a matter of our Salvation. My answer is, that, first, we speak not here of those things which are referred too our neighbor, but of those which are referred too GOD. Secondly, I am not ignorant that there be many other things which GOD requireth at our hands, as Love, and Fear. But it is one thing too be required too Obedience, another too be required too Salvation. For, we must (since we are entered this disputatiō) proceed in it distinctly, and orderly, because of these contentious, and troublesome times? Parentes require many things of their eldest Son, and Heyre, in performing whereof he is said to be an obedient Son too his Father, but not therefore his heir and eldest Son because he doth obey: for that title of eldership, and right of inheritance cometh of Byrth, not of Works: of Nature, not of manners, and Conditions. In like manner the Obedience of the LAW in us findeth praise with the LORD, or rather auoydeth and escapeth punishment which GOD else would have laid upon us: but it doth not purchase Salvation, and eternal life. Look therefore what place Nature doth hold in the Heyre, that very same holdeth Faith in the case of Justification by the GOSPELL. For in this one thing is offered unto us the whole gift of perfect Salvation, grace, and blessedness, only that we apprehend CHRIST JESUS our LORD, y ^e eternal Son of GOD. Neither let any man therefore think, that this matter, concerning our salvation, is to narrowly, and straightly comprised of me (as if I should hold a Dolphin in a basen) for that I require nothing else hereuntoo but faith only in CHRIST. I know that eternal life is a difficulte thing, and not proper too our Nature: and therefore, I say, it consisteth only in apprehending CHRIST JESUS: for that nothing in this world is hard or difficult, but only Faith in Christ. As no Man hath ever pleased the Father beside Christ: so in him the Father is so well pleased, that for his sake he dearly loveth all those, who are of Christ. Let no works therefore, although never so godly, pufe up a man as if he were pure, or rather not impure, and unprofitable even in his most holy Woorkes. Christ only is great and mighty in & through his Works. Works therefore properly pertain too Christ, Faith properly unto us, which surely is of force before GOD.

But by this means, a window is opened (thou sayest) of overmuch liberty too some who by Nature are tootoo much prone, and given to allkynde of licentious life. Nay rather, whatsoever is opened here, God of his singular mercy hath opened it: the Gospel of Christ Jesus hath opened it: not we, who are but witnesses only, and Ministers of the Doctrine. You must debate the matter with him, if anything herein displeaseth your Iudgementes. He openeth not the window of wickedness, but the gates of the Kyngdome of Heaven. If any Man be of such a froward, and ill disposed Nature, that of a joyful and blessed door he will make to himself a window, or way of wickedness, the fault is not in him that doth rightly open, but in him that doth crookedly enter. It was never otherwise yet among men, but that the greater parte always did most wickedly abuse the best things. Finally, if all other men whosoever would abuse this doctrine, and I knew but ten only in the whole world whom this consolation would comfort, I would (to speak unfeignedly) for their sakes testify, and profess confidently this that I have said. For it is necessary that this Doctrine should be retained and preached in the CHURCH: which being of long time hid̄ from Christians, and almost extinguished, the heroical, and mighty spirit of CHRIST, by the ministry and preaching of Martin Luther, hath kyndled and raised up again in the CHURCH. Yet such is the mischief and misery of these wicked days, through the suttle practicing of SATHAN, that all Christiandome is in an uproar about bymatters of contentions, sects, & schisms, and in the mean time all regard of that which is the most principal point of our saluatiō, is set at naught, & almost brought again to utter decay. But Christ Jesus liveth, the stronger Man, and mightier, who will never forsake his dear, and well-beloved Spouse: to whom be all honor, all glory, all Triumph, all dominion in Heaven and Earth, world without end.

A very Godly, and hearty prayer upon the mind of Christ his bitter Passion.

O Lord Jesus Christ, the everlasting sweetness and Triumph of them that love thee, exceeding all joy, and longyng, thou saver and lover of repentant sinners, which auowest that thy delight is to be among the children of Men: and therefore in the end of times, becamest man for Men's sakes: remember all the foretaste and grief of sorrow, which thou didst endure even from the instant of thy conception in the human Nature, forth on: but most of all when the time of thy most healthful Passion was at hand, according too the eternal ordinance which God had purposed in his mind before all worlds. Remember the grief and bitterness which thou feltst in thy heart, even by thine own record, when thou saydst: My soul is heavy even unto the Death. And at such time as thou gavest thy body and blood to thy Disciples at thy last Supper, didst wash their feet, and comfortyng them sweetly, toldest them of thy Passion that was at hand.

Remember the sorrow, anguish, and grief which thou didst suffer throughout thy whole tender body, before thy suffering upon the Cross, at such time as after thrice praying, thou diddest sweat water like too blood, wast betrayed by one of thine own Disciples, apprehended by thine own chosen people, accused by false witnesses, condemned wrongfully by three Judges in thy chosen City, at the time of the Passover, in the florishyng youth of thy body: and being utterly giltlesse, wast delivered too the Gentiles, bespitted, stripped out of thy own garment, clothed with another bodies apparel, buffeted, blindfolded, bobbed with fistes, tied to a post, whipped, and crowned with thorns.

O most sweet Jesus, I beseech thee make me myndefull of these thy pains and sufferings which thou abodest for my sins, that I might be discharged and set free from them, and mine atonement be made with thy Father: through thy chastisement. Make me to abhor my so detestable cursedness, which could not be put away, but by thy so grievous punishments. Make me to be heartily sory for my sinfulness, and to eschew my offenses, which draw thee to the suffering of so great torments. Make me myndefull of thy great love too me, and too all mankind, and let the infiniteness thereof, kindle an unfeigned love in me towards thee and my neighbor. Let this thy immeasurable goodness breed in me a willing mind, and desire to abide all things patiently for thy sake, and for the truth of thy Gospel: And let it ingender in me a despising of all worldly and earthly things, and an earnest longyng and endeavor too attain too the Heavenly heritage, for the purchassing whereof unto me, and for the bringing of me thereunto, thou hast endured these, and all other thy most bitter and intolerable torments.

Wherefore I beseech thee grant me true repentance, amendment of life, perseueraunce in all goodness, a steadfast faith, and a happy death, through the merits of thy sufferings, that I may also be made partaker of thy blessed Resurrection.

An other of the same.

WHat man is this whom I behold all bloody, with skin all too torn with knubs and wales of stripes, hanging down his head for weakness toowards his shoulder, crowned with a garland of Thorns prickyng through his skull to the hard brain, and nailed too a Cross? What so heinous fault could he do too deserve it? What Judge could be so cruel as too put him too it? What hāgmen could have so butcherly minds, as too deal so outrageously with him? Now I bethink myself, I know him: it is Christ.

Art thou he that excellest all the children of Men in beauty? in whose lips grace was shed most plentyfully, yea, even with God's own hand? where then is that beauty of thine? Where is that grace of thy lips? I find it not, I see it not, fleshly eyes conceive not so great a mystery. Open thou the eyes of my mind. Bring thy Divine light nearer unto me, and give me power too look more wistly upon thee.

I see it is Jesus the son of God, the unspotted Lamb, without sin, without fault, without offense, which took my wickedness upon him, too the intent that I (being set free from sin) might be brought again into God's favor: rise again frō my fall: return home again from banishment: & attain to the end for which I was created. That which I deserved, he suffered: and that which I could never have attained unto, he giveth.

O my Redeemer, deliverer, and Savior draw me too thee, that (being always myndefull of thy death, trustyng always in thy goodness, and being always thankful for thine unspeakable benefits) I may be made partaker of so great reward, and not be separated from thy body through mine own unthankfulness, so as thou shouldest have been borne in vain as in respect of me, and in vain have suffered so many torments, yea and even most bitter death of thine own accord for my sake,

An other.

MY mind beholdeth thy body crucified for my soul: O that thou wouldest also crucify me with thee, so as I might live, or rather not I, but thou my Lord Christ in me. Who will give me too die with thee, that I might rise again with thee too life everlasting? Thou dyedst for me, that I might live through thee. Thy flesh is crucified, O Christ: crucify thou the power of sin that reigneth in me: that being stripped out of the old Adā, I may be trāsformed into the second Adam: to lead a new life by shakyng down, and dispatchyng away of all wickedness, unbelief, and tyranny of Satan.

Let thy yoke become sweet, and thy burden lightsome too me through thy Cross: that I (following thee willingly and cheerfully) may come to the same place where thou art: that is too wit, too thy most blessed, and immortal Father, from whom nothing may ever separate us hereafter.

An other.

O Most high and singular obedience, where through thou didst submit thyself to innumerable tormētes, yea, & even to most bitter, & reproachful death, because it liked thy Father too have it so. O Noonetyde of fervent love, and Sunshine never drawing towards Euentyde, show us where thou feedest in the midst of the day, & where thou shroudest thy Sheep from cold. O would to God we might be transformed intoo that Cross of thine, that thou mightest dwell in our harts by faith, rooted & grounded in charity, so as we might with all thy holy ones, comprehend the length, breadth, height, and depth of thy Cross, which exceed all the strength and wisdom of the world.

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

1579.

Cum gratia & Privilegio, Regiae Majestatis.