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 2] 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 si­lence Considera­tion 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 3] 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 the Luke. 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 4] 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, as Es. 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 the Eccles. 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 5] 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 y ^e 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: from Psal. 71. the fluddes, euen to the outmost borders of the Earth: and in another place, Aske Psal. 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: All Math. 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, ap­pertaining The 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 6] 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, what The 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 7] 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 vn­certayne The 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 doth The 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, that Deut. 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 cer­taine Man, a litle world. world? in respect of his bignesse, smale, but if thou regard his maruelous [Page] workemanship, valor, personage, and Two 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 y ^e 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 Peace Worldly Wealth. Tranquillitie, & Libertie: neither doth [Page 9] 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 foūd The 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, a True 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 e­stéeme True, 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 10] 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 com­pare A 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 11] 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 no The 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 doth The 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, but The 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, from Rom. 1. [Page 12] 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 the The 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 13] 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 y ^t Hart, shooting vp before y ^e 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 y ^t which thou séely mā beyng borne of mā wast not able to performe, y ^t a mā, borne of GOD, the Sonne of God, CHRIST JESUS hath fully accōplished. He hath fulfilled euery iot of y ^e Law tho­rough wōderfull humility, & obediēce: he hath abated the pride of y ^e world: opened the gates of heauē, which our sinfull life had shut vp: dispossessed Sathan of his The vvorkes of Christ Triūphant. kingdome: vtterly weakened y ^e 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, he The singu­lar goodnes of Christ Triūphant. compassed it, and obtained the victory, not for himselfe, but for vs onely, and [Page 14] 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 y ^e stréetes, shewyng thereby to the worlde a most straunge, and new kynde of Conquest. [Page 15] 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 in In 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 y ^e 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 16] 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 the Meditation 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 shall How 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 17] 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 y ^e 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 publique Christ 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 18] 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 should Esay 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 so Why 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 19] 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 one How 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 20] 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, & threat­ninges The 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 ad­mitted The 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 21] 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 22] 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, as Affliction 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 y ^e 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 23] craue and call for an Helper? And there­fore Why 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 24] 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 25] 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 a­gayne The 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 26] 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 w ^t 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 27] 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 re­quired The 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, y ^e 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 28] vntoo vs, whiche surely is of force be­fore GOD.

But by this meanes, a window is o­pened An 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.