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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01118	Christ Iesus triumphant A fruitefull treatise, wherin is described the most glorious triumph, and conquest of Christ Iesus our sauiour, ouer sinne, death, the law, the strength and pride of Sathan, and the world, with all other enemyes whatsoeuer agaynst the poore soule of man: made too be read for spirituall comfort, by Iohn Foxe, and from Latin translated intoo English by the printer.; Christus triumphans. English. Selections	Foxe, John, 1516-1587.; Day, Richard, b. 1552.	1579 (1579)	STC 11231; ESTC S116950	29,170	80

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 the stréetes shewyng thereby to the worlde a most straunge and new kynde of Conquest 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 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 be alloted to the many which is very rare though it come hardly and with grudgyng yet it may be written and scored vpon the 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 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 cōpassed by him is a publique benefite for vs all and let vs not somuch looke vntoo 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 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 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 shall be 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 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 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 the 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 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

I know him it is Christ. Art thou he that excellest all the children of Men in beauty in whose lippes grace was shed most plentyfully yea euen with Gods owne hand where then is that beautie of thyne Where is that grace of thy lippes I finde it not I sée it not fleshly eyes conceiue not so great a misterie Open thou the eyes of my mynde Bring thy Diuine light nearer vntoo mée and giue mée power too looke more wistly vpon thée I sée it is Iesus the sonne of God the vnspotted Lambe without sinne without fault without offence whiche tooke my wickednesse vpon him too the intent that I beyng set frée from sinne might be brought agayn into Gods fauour rise agayne frō my fall returne home agayn from banishment attaine to the end for which I was created That which I deserued he suffred and that which I could neuer haue attained vnto he geueth O my Redéemer deliuerer and Sauiour draw mée too thée that beyng alwayes myndefull of thy death trustyng alwayes in thy goodnesse and beyng alwayes thankfull for thine vnspeakeable benefites I may be made partaker of so great reward and not be separated from thy body through myne owne vnthankefulnes so as thou shouldest haue béen borne in vayne as in respect of mée and in vayne haue suffred so many torments yea and euen most bitter death of thyne owne accord for my sake Amen ¶ An other MY mynde beholdeth thy body crucified for my soule O that thou wouldest also crucifie mée with thée so as I might liue or rather not I but thou my Lord Christ in mée Who will geue mée too dye with thée that I might ryse agayne with thée too lyfe euerlastyng Thou dyedst for mée that I might lyue through thée Thy flesh is crucified O Christ crucifie thou the power of sinne that raigneth in mée that beyng stripped out of the old Adā I may be trāsformed into the second Adam to lead a new life by shakyng downe and dispatchyng away of all wickednes vnbeléefe and tyranny of Sathan Let thy yoke become swéete and thy burthen lightsome too mée through thy Crosse that I followyng thée willyngly and chearefully may come to the same place where thou art that is too wit too thy most blessed and immortall Father from whom nothyng may euer separate vs hereafter Amen ¶ An other O Most high and singular obediēce where through thou didst submit thy selfe to innumerable tormētes yea euen to most bitter reprochfull death because it liked thy Father too haue it so O Noonetyde of feruent loue and Sun-shine neuer drawyng towardes Euentyde shewe vs where thou féedest in the middest of the day where thou shroudest thy Shéepe from cold O would to God wée might bée transformed intoo that Crosse of thyne that thou mightest dwel in our harts by faith rooted groūded in charitie so as wée might with all thy holy ones comprehend the length breadth height and depth of thy Crosse whiche excéede all the strength and wisedome of the world Amen ¶ FINIS Rom. 7. Luke 11. Gene. 3. Math. 26. Luke 11. Psal 91. Rom. 7. Ephes 2. Rom. 7. Ephe. 2. The Triumph of Christ notably appeareth in Mans miserie Consideration of Mās miserie The inuincible power of Death Psal. 88. Luke 7. Iohn 11. Actes 9. Es. y 40. Eccles. 3. DEATH ouercome The Victory and Triumph of Christ. Psal. 71. Psal. 2. Math. 28. The Benefites of Christ how great they be and how common to all The preposterous study vayne carking care of men The vncertaine fauor of Princes The great felicitie of this world is but vanitie Deut. 30. Man a litle world Two sortes of Worldes cōpared together Worldly Wealth The peace of the world True Peace what it is True and false Libertie The delight of Courtiers A Comparison of out ward good things with inward The vayne felicitie of this world The Glory of Christ doth not take from Earthly Princes their due Honor. The Law abrogated by Christ. Rom. 6. Rom. 1. Ephes 2. Math. 11. The wrath of God pacified Sathā spoyled Collos. 2. The vvorkes of Christ Triūphant The singular goodnes of Christ Triūphant In the victorie of Christ what is to be considered All the benefites of Christ belong aswell too vs as too hym Meditation of the crosse of Christ. How wee must take profite by the Passion and victorie of Christ. Christ a pu blique person Esay 35. Why wee are so strōg in the world and faynt in Christ. How the Gospell must be mi nistred The Law. The Gospell Martin Luther his opinion concerning the distributing and preaching of the Gospell Affliction giueth vnderstādyng Why they who are best are commonly most afflicted in this world The Chur che of the Israelites The Chur che of Rome The Churche of England Afflictiō an wholesome medecine in the Church Prosperitie without Affliction how hurtfull too the Church The benefites of Christ toward vs. Our duetyes in Christ. The works of the Law how they be necessary and how not True fayth what it is and what it doth An objection dissolued AT LONDON Printed by Richard Daye dwelling at Aldersgate beneath S. Martines 1579. Cum gratia Privilegio Regiae Majestatis

there remayne at Gods right hand Lord of Heauen and Earth In takyng of which brused heele albeit hee sometymes fainted in the infirmitie of the flesh as it were calling his foote backe agayne at the first touch or steppe because of the sharpe sting whiche he felt for his own reuerēce cryed at the entraunce of his Passion saying Father if it be possible let this cuppe passe yet he willingly for our onely cause and benefite continued too be brused on the heele manfully spoyled the enemy of his harnesse wherein hee trusted troad vnder the red Dragon and finally brake and crusht his head that is the rigor of the Law the strength of Sinne and the sting of Death In the same case and cause of quarell which he had with our Master he laboreth to master vs vsing his force in and vpon our flesh geuing vs often in conflict a foyle or a fall but it is the fall of the fleshe not of the spirite of the body not of the soule of Adam the old and out ward mā not of Christ the inward and the new For the same heele or flesh brused by the fall through the Lawe in it selfe the corruption that yet remayneth euen in the elect rebelling agaynst the Law of our mynde albeit it hold vs Captiue and make vs as dead through trespasse sor it standeth not with the riches of Gods mercy and grace neither with the kyndnesse whiche he shewed vnto vs in Christ Jesus that wee should bee perfect in this fleshe yet it hath no dominion it quickeneth and riseth agayne and is made too sit in heauenly places Where note Christian Reader that the Holy Ghost sayth it is made to sit it setteth not it selfe How then or of whom commeth the healing of this bruse the recouery of this fall the deliuery from this body of Death and albeit our enemies make often and strong inuasions or incursions yet whence is the finall victory I thanke my God sayth S. Paul through Jesus Christ our Lord. First he thanketh a note of grace and free gift not of desert or duetie For who geueth an other thankes for that which of necessitie and desert is his owne Secondly he geueth thankes to God not to himselfe and he thāketh not God but in Christ Jesu our lord So that in our selues there is nothyng in God the Father standeth the gift but Jesus Christ is all in all For God will not neither can he be pleased but onely when Christ maketh intercession Marke the course and doctrine of the Scripture It is God in deede who hath raysed vs vp together and hath made vs sit together in the heauenly places But did he this for that wee pleased him or for that some great Saint did make intreatie no he made vs sit there sayth the Text in Jesus Christ in no other And why so in Jesus Christ Forsooth that he might shew in ages too come the exceedyng riches of his grace through his kyndnesse toward vs in Christ Jesus So that his kyndnesse grace riches and whatsoeuer his blessings which we haue or shall haue at his handes it is onely for his welbeloued Sonnes sake who onely made vs who were farre of neare vntoo his Father and reconciled vs that were in hatred and children of wrath by his Crosse and precious bloud Without hauyng him in thy mynde or hart it is an horrible and fearefull thyng but too thinke of God A God of wrath and seuere iustice but onely in his Sonne Christ in whom he is well pleased Pleased he is we all cōfesse and not only for original sinne alone as some do affirme thereby teachyng that what sinne we cōmit after our baptisme we our selues or the priest for vs hauyng his hyer must redeeme and not Christ but also for all other Sinne in course of lyfe cōmitted For by grace are wee saued sayth the text not washed and that through Fayth Which Fayth commeth not by oftē workyng well for thē we might well argue that wee are saued by woorkes when wee are saued by Fayth whiche is the fruite of our workes but it is the gift of God sayth the Scripture in the same place and not of our woorkes And why least any man shold boast of himselfe For thy woorkes therefore and for thy Fayth thanke God and thanke God through Jesus Christ. He onely is that good and pitifull Samaritane who when we haue taken the foyle or the fall being sore wounded in this conflict of the flesh Spirite and so cast as forlorne too the hedge doth wash and heale our sores and woundes with his most pure blessed oyle his sweet hart bloud paying the vttermost farthyng of our debt too him be all honor glory and triūph for euer Amen Of this I thought good too admonish thee Christiā Reader desirous with thee to reioyce at the wō derfull woorkes of mercy wrought by this our great Champion Jesus Christ whose victory is our victory though we sinne of infirmitie yet he is perfect Read and accept this comfortable Treatise which I haue translated therein shalt thou finde faithfully set before thine eyes what Christ hath done for vs in his Passion and what he requireth of vs againe for being made partakers of the fruites of his Passion The same Lord Jesus Christ blesse thy body and soule to lyfe euerlastyng Amen In whom I most hartely byd and wishe thee too farewell Richard Daye ¶ CHRIST JESUS TRIUMPHANT SO often as inwardly in spirit 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 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 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 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 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 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 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 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 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 in the Actes is of many lamented 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 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 tyrāny 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 eye-sight had that most wise Prophet who by commission dyd proclayme that All flesh is grasse and the glory thereof as 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 shall be 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 Foole the learned as the vnlearned the rich aswell as the poore the Prince and 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 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 cōdition 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 Citizens of his glorious kyngdome What thing in all the world was euer comparable to this VICTORY Take good and

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 world in respect of his bignesse smale but if thou regard his maruelous workemanship valor personage and 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 the 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 Tranquillitie Libertie neither doth 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 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 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 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 and thou canst not be without company 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 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 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 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 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 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 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 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