the inwarde as outwarde gouernance and is the vanquisher of iniuries the sure defence against the affectes passions of the soule retaining alwaies ioy gladnes in aduersitie and griefe for patience is best tryed in aduersitie Be constant and patient in aduersitie and in prosperitie humble lowly Be patient in tribulation giue no man cause to speake euill of thee Receiue patiently the wordes of correction though they seeme greeuous for a little season In suffering afflictions Patience is made strong Patience and perseuerance are two proper notes whereby Gods children are truely Patience perseueraÌ„ce in goodnes true marks of Gods children knowen from hipocrites counter feits dissemblers By patience sobrietie we passe ouer the troubles of this world more ioyfully Therefore S. Peter ioyneth them both together saying Ioyne with sobrietie or temperance Patience the one will teach thee to doe well in prosperitie the other to suffer well in aduersitie The feare of God Patience the nurse of all vertues faith prayer humilitie and other vertues do growe increase in vs through patience Euen as iron except it bee often scoured will soone corrupt and waxe rustie so except A similitude the sinfull hart of man and his flesh be often scoured with aduersitie they will soone be corrupted with the rust of filthines and sinne which aduersitie by patience is eyther ouercome or mitigated This gift of patience if God had not alwaies graunted vnto the faithfull in their aduersities they must needes haue fainted yea fallen to Patieâ—ce as a pillar doth support Gods children in aâ—uersity the ground vnder the burthen of their manifold troubles and calamities When our Sauiour Christ had told his disciples and Apostles what great troubles and afflictions they shoulde suffer in this life Luk. 21. 19. he addeth this presently for their comfort that they should possesse their soules in patience And S. Iames willeth vs to let patience to haue her perfect working in vs so shal we Iam. 1.4 be perfect lacking nothing Againe he saith Blessed is that man which patieÌ„tly suffereth temptations for when he is tryed hee shall receiue the crowne of life which God hath promised to them that loue him S. Paul saith Rom. 5.3 TribulatioÌ„ bringeth forth patience patience experience experience hope hope maketh not ashamed because the loue of God is shed abroad in our harts by his holy spirit which is giuen vnto vs. These exhortations vnto patience are very necessary because all troubles aduersities are very hard for our flesh blud to bear except we be vsed to passe vnder the rod of correction we will be All afflictions are greeuous to our fleshly nature like to vntamed heiffers or wild steeres that cannot abide their yokes before they haue a while submitted their neckes vnto them Therefore the holy Ghost saith no chastisement seemeth pleasante but is greeuous Heb. 12 11 for the present season though afterwarde it bringeth forth the quiet fruite of righteousnes to theÌ„ that are exercised therin And our sauiour Chirst saith Take my yoke vpoÌ„ you Mat. 11 29 vse your selue vnto it you shall finde rest vnto your soules for which cause Salomon saith My son despise not the chastning of the Lord neither saint wheÌ„ thou art rebuked of him for whoÌ„ the Lord loueth he chastiseth scourgeth euery sonne that he receaueth So that we see afflictions are not hurtful but good for vs and therefore ought to be borne Afflictions necessary for the children of God Afflictions sure tokens of Gods fauour towards his children patiently Again we may note here that wheÌ„ wee are chastened and corrected of God by sicknesses by pouertie by losse of goods by losse of friendes or so forth if we take the same patiently they are sure testimonies that we are the sons and children of God because those whom hee loueth he chasteneth oftentimes for their amendment but the wicked he suffereth to waxe proude in their sinnes and so fatteth them against the day of slaughter Therfore let not this thing greeue vs as it The wicked fatted against the day of slaughter Psal 37.35 Psal 73.3 18. did Dauid Ieremy to see the wicked florish for a time in this world I saw the wicked florish saith Dauid like a green Bay tree but I pasied bye lo they were gone at length saith he I vnderstood the end of these men how God doth set theÌ„ in slippery places suddenly Ierem. 12.1 they are destroyed cast downe and come to a fearful end This shal be the end of the vngodly that florish for a time But the children of God which are day lie tried here The children of God tried by tribulation as gold in the furnace with the fire of tribulation as the gold in the fornace are therby purified cleansed froÌ„ many sins are made meet temples for the holy Ghost to dwel in Let vs not therefore murmure at this working of God but with patieÌ„ce commit our selues vnto him as vnto a faithful creator Let vs know that health wealth children friends prosperitie and the When God giueth wee must be thankeful when he taketh let vs be patient like are but temporall blessings If God giue them vnto vs let vs be thankeful if he take them from vs againe let vs be patient knowing that he hath reserued greater thinges for vs in heauen If we should alwaies haue rest ease and tranquillitie of body and minde in this life then would we neuer care to aspire vnto that heauenly life where there is nothing els but ioy felicitie vnto which ioy we shal neuer attaine except we suffer patiently in this life afflictions miseries for Christ himself went not vp into ioy before Christ suffered paines before he entred into ioy he suffered paine nay he suffered more pains for vs ten thousande times then all the childreÌ„ of God can or haue suffred since the beginning of the world Therefore the scripture saith that the Prince of our saluation which is Christ was consecrate through afflictions because he should bring many children Heb. 2.10 vnto glory If therefore we wil be partakers with Christ in glorie we must also suffer patieÌ„tly here with him in misery The disciple is not aboue his maister if Christ our Mat. 10.24 mayster haue drunken deepely of this bitter cup of afflictions let vs not refuse to pledge him in that measure which God hath appointed for vs for by afflictions we are made conformable vnto the Son of God It 2. Cor. 4.11 2. Tim. 2. 11.12 Rom. 8. 17. If we suffer with Christ we shal raigne with him is a true saying saith S. Paule If we die with Christ we shal liue with Christ if we suffer with him wee shal raigne with him And againe the same Apostle saith That wee are heyres of God ioynt heyres with Christ if so be we suffer with him that we
SAINT PETERS CHAINE Consisting of eight golden Linckes most fit to adorne the neckes of the greatest States Nobles and Ladies in this land as the chiefest Iewell of true Nobilitie and not vnfit for the meaner sort Digested into eight Chapters and published by R. M. Minister With a Praier annexed to the end of euerie Chapter 2. PETER 1 5 6 7. Ioyne vertue with your faith c. FIDES VINCIT MVNDVM CHARITAS PRO LEGE REGE ET GREGE 1. Faith 2. Vertue 3. Knowle 4. Temper 5. Patience 6. Godlines 7. Broth. kin 8. Loue. LONDON Printed by Iohn Windet dwelling at Paules Wharfe at the signe of the Crosse Keyes and are there to be solde 1596. To the Christian godly disposed Reader grace and peace be multiplied ALthough I am not ignorant curteous Reader how dangerous a thing it is accounted to write publish books nowe in these plentifull dayes of learning and knowledge also how many great schollers and learned men of our land are retained from doing that publike good as I take it to Church and commonweale according to theyr seuerall abilities because many men complaine that bookes want readers more than readers want bookes and because they feare the censure oftentimes of thē that are enemies both to God al godlines for who I praie you are the common carpers of our time Are they not for the most part either Papists or Atheists yet am I of another and I hope better opinion that these forenamed reasons or anie other of that kinde that may bee named ought not to affray or discourage anie from occupying of their talents in the feare of God as well in writing as in preaching so that thereby the one be not hindered by the other What though there be many bookes yet al bookes are not godly bookes True it is that many haue iustly complained of the multitude of vain wanton bookes but neuer did I reade or heare anie godly man complaine that there are too manye bookes tending to vertue and godlines nay let mee saie more what though there be a multitude of good learned books yet we know the most part of people are not learned and as necessarie it is if it bee not more necessarie that the ignoranter sort haue moebookes composed according to their capacities as it is for the learned to haue many learned books imprinted to the increase of their knowledge What though there be a great many that will carpe and finde faulte with our well dooing Is it not sufficient that we haue God and a good conscience witnessing with vs and comforting vs in our labors Lastly if euerie circumstance be duly weighed some conuenient time spent in writing need not be a hindrance as some pretend but rather a furtheraunce vnto preaching for can any write without studying and wil not that studying help thē in preaching Hath onely S. Austen said Proficiendo scribo scribendo proficio In profiting I write and by writing I profit Haue not as famous men as Europ hath bred these many yeres said the like that haue written much yet preached almost euery day Writing we see vnto thē was no let or hinderance vnto preaching whose example therin might make many lerned men of our daies to cōsiderwhat their callings do require Thus if we will duly examine this matter we shal see how these vsuall obiections to hinder men from dooing the most good they can in their callings are but as thicke mistes which the Sunne beames of trueth will easily scatter and disperse or like vnto bugs to afright little children withall that are afraid with the shaddowe of anie thing And now christian Reader for mine owne parte as I haue no cause to vse many wordes of perswasion vnto thee for the acceptance of these my poore labours seeing I haue not long since found more fauour that waie than I my selfe did expect or durst to desire so I will not vse many speeches more in this preface to hinder thee from reading the booke it selfe wherin if thou take the least comfort or profite I will account my selfe well recompensed for my paines The whole booke it selfe is but little and yet I haue digested it into seuerall Chapters that thou maiest reade the same with the more delight The title of this booke is somewhat glorious the Argument surely godly onely the handling of it is plaine and simple The substance whereof this Chaine was made is a mettall finer than the golde of Ophir the workeman that by the spirite of God first riuited the links of this Chaine together was such a one to vse the wordes of Saint Paule as did studie to shewe himselfe approued of God a workeman that needeth not to be ashamed It was Saint Peters 2 Tim 2.15 work therefore called S. Peters Chaine The title you may see is not forced the matter I haue indeuoured to handle according to this our Apostles owne method amplifying and inlarging the same agreeable with the tenor of the scripture The onely marke that I leuell at is this first that as sathan by his subtiltie laboureth to linke many sinnes together in one soule and to draw many soules with him in his chaine vnto hell so the godly may be as carefull to linke many vertues together in one and so euen to tie themselues to vertue and godlynesse as with a most strong Chaine which all the deuils in hel may not be able to break Againe seeing we liue in these last loose daies wherein Mat. 24.12 sinne doth abound and iniquitie hath gotten the vpperhande seeing the whole world as Saint Iohn saith is set on wickednes people drawe sinnes vnto them 1 Ioh. 9.19 as it were with cart-ropes insomuch that it seemeth the whole foundation of vertue and godlines is shaken that so in like manner the godly may haue so many props as are possible to staie them frō falling being knit and lincked together with this holy Chaine they may by little and little hale and tow forwarde one helping and supporting another towardes the hauen of rest where the tempestuous seas of sin and iniquitie leaue raging Salomon I remember Eccle. 4.12 speaketh of a threefolde corde that is not easily broken but heere is no cord but a strong cable not of three but of eight twists to draw thee forward vnto heauen This cable must not bee diuided into partes for then one twist will breake after another thou must holde by all or none Therfore is it rightly called a Chain because one lincke must hold fast the other Faith must hold Vertue Vertue must keep Knowledge Knowledge must preserue Temperance Temperance must staie Patience Patience must retain Godlines Godlines must vpholde Brotherly kindnes Brotherly kindnesse must draw on loue or Charitie with it Loue must haue recourse backe againe vnto Faith so the Chain is perfected So that in deed he that hath one of these lincks hath all he that hath not all hath none
Here is no boasting of faith without workes here is no reioycing in works without faith here is no vertue without knowledge no knowledge without temperance no patience without godlines no godlines without brotherly kindnes no kindnes among brethren without godly loue or charitie Begin with faith end in loue for faith worketh by loue so shalt thou be sure to haue the end of thy faith euen the saluauation of thy soul which is the thing that I hartely wish vnto thee me Thus do thou shalt liue thus liue thou shalt neuer Gal 5.6.1 Pet. 1.9 Heb. 12.2 die Vale in authore salutis Farewell in Christ the author finisher of thy faith Thine in the Lorde Radford Mauericke A view of Saint Peters Chaine See gentle Readers see a Chaine of peerelesse price is offered heere t' adorne your mindes withall Accept it I you praye and vse it with aduice it may you comfort bring when world threat'ns thral Iewels Gems and corrall pearles and precious stones came from the earth to earth they must againe No pleasure in this life is free from greefe grones the greatest ioyes are often mixt with paine This Chaine therfore you may accoūt as treasure sure for it hath had the triall of the fire Put case these papers heere will not long time indure yet is the ground worke sure if you desire Eternall blisse with holy saintes and Angels bright where teares and greefes are banisht farre awaye This Chaine wil keep your feet to tread the path aright vnto that blessed life that dures for aye Enclinea while your eares to heare Saint Peters voice haue faith in Christ first planted in your brest Remember next of vertues all to take the choice good knowledge will you bring to vertues rest Sobriety forthwith in heart you must imbrace dame patience must stand fast by your side Consider then to runne religions godly race that godlines with you may still abide Haue louing kindnes too vnto your brethern deare let godly loue your christian hearts enflame Ames deeds are surely good they do the needy cheare If you do this it will encrease your fame Now haue I don forsoth both tong pen are at a stay my muse is dul my vaine is dry your pardō do I pray The contents of the booke Of Faith Chap. 1. Of Vertue Chap. 2 Of Knowledge Chap. 3 Of Temperance Chap. 4 Of Patience Chap. 5. Of Godlines Chap. 6. Of Brotherly kindnes Chap. 7 Of Loue. Chap. 8 SAINT PETERS CHAINE Of Faith Chap. 1. FOr as much as there is ingrafted in the minds of al mē a natural disposition and inelimation greedily to desire such things as seeme either most faire and beautifull or else most sweete and acceptable vnto our outward sences as Eua desired the forbidden fruite because it was faire to the Gen. 3.6 3.6 eye and Adam affected the saine by too much harkening vnto the perswasions of his wife And the carnall Israelites preferred their grosse feeding in Egypt before Numb 11.4.5 heauenly Manna for that it did better relish their fleshly tast and the wicked Sodomites would grope with their hands after they were striken with blindnesse to find out Lots doore and Rahel would forgo Gen. 19.11 for a time the company of her husband for the great desire shee had vnto Leahs Mandraks which as wee may gather out of the Canticles haue a verie fragrant and 30.15 Canti 7.13 and odoriferous sauour For as much therfore I say as it is our wanton eyes our itching eares our daintie tast our fine smeling or our grosse handling that must aduise vs with their deceitfull counsell to make choyse of things that seeme most pleasant to the contentation of our seuerall senses and disordered desires what maruaill is it Mans senses deceiueable that this rich Gem and precious Iewel of faith lyeth hidden among vs regarded of so few yea despised troden vnder feete of many Is it because there is no excellent or vertuous operation in it Not so but because the vertue thereof is so diuine and precious that it cannot be comprehended by our earthly senses Our eyes are dimme they cannot see it our eares are dull they cannot heare it our tast is glutted and cannot relish it our fingers are benummed they cannot feele it our noses are stopped they can not smell it Obiection But some happily will say that faith is a spirituall thing that cannot be seene therefore the senses of our earthly bodies cannot perceiue it but the soule which is the chiefest parte of man being also spirituall hath not she power to looke into such secresies I graunt that faith is a spirituall thing which cannot be seene with our bodily eyes for it is the ground of things hoped for and the euidence of things which are not seene I graunt also that the soule of man is a spirituall Heb. 11.1 and inuisible substaunce but yet it doth not follow that she is able of her selfe to vnderstand the secresies of faith for one inuisible thing doth not alwaies know the secresies of another as for example the deuill The deuil knows not our thoghts Heb. 4.12.13 who is inuisible doth not know the secrete thoughts of man which are also inuisible but only God knowes them nothing more doth the soule vnderstand the vertue and secrete operation of faith except it bee first reuealed by the spirite of God This is proued most plainely by that saying of Saint Paul The naturall man cannot 1. Cor. 2.14 perceiue the things that are of God Nowe when the Apostle speaketh of the naturall man we must needs confesse that vnder the word man he comprehendeth both partes of man soule and body for the body without soule is not a man but a lumpe of flesh or a carkesse so thē it is plaine by the words of Saint Paul that the soule of a man vnregenerate No man vnregenerate doth know the secresies of faith doeth no more know the secresies of faith and the things that are of God then the body doth Moreouer if wee consider the principall parts and powers of the soule since the fall of Adam shall we perceiue any thing therin but meere darknes and ignorance What is our reason vnderstanding euen of them that haue the finest wits is it not meere foolishnes Is not our knowledge blinded Is not our freewil vtterly lost decayed Can we make choyce of any thing that is good Surely no for if the verie regenerate do but knowe in part as the Apostle saith then doubtlesse the naturall man knoweth nothing 1. Cor. 13.12 in respect of true knowledge for which cause the same Apostle speaking vnto such natural men how wittie soeuer they be in their owne conceite sayth plainely if they thinke they know any thing meaning 1. Cor. 8.2 in the misteries of God they know nothing sayth he as they ought to know Wherefore we may affirme for certaintie without any
faith it is wherof I minde to entreat as also how it is defined knowen I will now God willing proceede in my purpose to shew as much as in me lyeth out of the treasury of Gods word the excellency goodnes of this faith what rare vertues are to be found in it and the The preaching of Gods word the meanes to bring vs vnto faith mightie working and operation thereof to this end that neither so precious a iewell as faith is nor the meanes whereby we may attaine it I meane the preaching of Gods word may be so much despised and What titles are giuen vnto faith Mat 7 6 conteâ—â—â—d of wicked worldlings as it is First it maketh not a little to the commendation of this faith that the holy ghost by the mouth of Sainte Peter doth call it precious for writing to the dispersed Iewes which were conuerted to the faith 2. Pet. 1.1 he beginneth his second epistle thus SimoÌ„ Peter a seruant and an Apostle of Iesus Christ to you saith he that haue obtayned like precious faith with vs by the righ teousnesse of our God and Sauiour Iesus Iude 20 Christ And Saint Iâ—de in his epistle doth call it most holy saying And ye brethren edifie your selues in your most holy faith Now wee know the holy Ghost doth not delude or deceaue vs as men vse to do many times in giuing glorious names and titles to thinges that are of no great value but calling faith precious and most holy it is to signifie vnto vs that it is a most rare and singular iewel of great price estimation Faith a iewel of great price that so we shold esteem account of it for no sooner can we heare of Gems pearles and precious stones but presently wee are rauished with the desire of them Therefore the Scripture oftentimes vnder the names and titles of precious things that we most account of in this life doth comprehend heauenly euerlasting treasures as in the 7. of Mathew our Sauiour Christ saith Giue not that which is holy vnto dogs meaning his holy blessed worde neither saith he cast ye your pearles before Mat 6 20 swine And a little before in the sixt Chapt. seeing howe greedily wee desire worldly treasure 13.14 biddeth vs to lay vp treasure in heaueÌ„ And in the thirteenth of Mathew hee first compareth the kingdom of heaueÌ„ to a treasure hid in the fielde which being found we should sel all that we haue to buy that field 45 and againe in the same place considering how marchants do venture their goods and We ventur much for worldly but very little for heauenly treasure liues and vndertake all dangers by sea and by land to seek for gold pearls the like hee draweth this seconde similitude saying The kingdoÌ„ of heaueÌ„ is like vnto a marchaÌ„t man that seeketh good pearles who hauing found a pearle of great price went and sold all that he had and bought it And not onely is the word of God and faith and other such meanes to bring vs vnto heauen comprehended vnder these terrene and earthly similitudes but euen heauen it self with all the beauty glory thereof as in the 21. of Reuelat 2â— the reuelation doth plainely appeare 9 10 Come saith the Angel vnto S. Iohn I wil shew thee the bride the Lambes wife then the Angell shewed vnto him in the spirite from an high mountaine the great cittie 11 holy Ierusalem descending out of heauen from God hauing the glory of God and her 11. shining was like vnto a stone most precious and so forth Then he speaketh of the wals 12. of the twelue gates theÌ„ of the situation proportion of the cittie howe it was foure square that the length and the bredth and the height of it were equall then hee commeth 16 to the building saying that the wall 18 was of Iasper and the cittie of pure gold that the foundations of the walles of the citie were garnished with all maner of precious stones and nameth twelue of them the first 19 was of Iasper the second of Saphir the third of a Chalcedony the fourth an Emeraude and so forth After hee saith that the twelue gates were of twelue pearles and euery 21. gate of one pearle that the street of the cittie was of pure gold as shining glasse The scripture comprehendeth heauenly things vnder earthly similitudes Now who seeth not how that the holy Ghost vnder the semblances and similitudes of gold precious stones and pearles which wee account our cheefest treasure here on earth doth signifie thereby farre more glorious excellent thinges such as saint Paule 1 Cor. 2.9 saith no eye hath seene no eare hath heard nor can be conceiued by the hart of man the ioyes which God hath prepared for vs in heauen Well then to returne to our purpose hath God himself fattributed such worthy titles to our faith as holy most precious surely then it is so let vs not doubt of it the vse that we shoulde make thereof is this that hauing it in some great measure we must account of it as a most precious iewell and not forgo it for any golde if wee haue but a little let vs pray the Lord to increase it if wee haue none at all let vs earnestly seeke it and to that end let vs make more account of Gods word and the preaching thereof then heretofore wee haue done for that with praier vnto God is the Without Faith we are most miserable onely meane to come by it otherwise if wee euer want it let vs assuredly knowe our state to be most miserable accursed notwithstanding wee haue all other riches and treasure in the worlde This doctrine wee learne in that our faith is called most holy precious Now let vs see how the thing it selfe that is faith doth agree with those excellent tytles which are giuen thereunto for it is not without great cause doubtlesse that S. Peter doth cal the faith of Gods elect precious and S. Iude most holy seeing they together with the rest of the Apostles had not onely heard the same so much praysed and commended by our sauiour Christ but also had seene by experience the rare vertues operation thereof And if euery herbe that groweth in the whole garden of this world euery gem precious stone that lieth hidden in the bowels of the earth be worthy of praise coÌ„mendations for the seueral particular operations vertues in euery of them how much more praise commendation is there to bee giuen vnto this rich Gem precious Faith hath all vertues in itselfe iewell of faith seeing a thousand folde more excellent vertues then are to be found in all kinde of hearbes and precious stones though they be innumerable are aboundaÌ„tly to be found in this one and onely iewell of faith But here I must
saide vnto Christ come lay thy hand on her and she shall liue and according to his faith shee was raysed vnto life againe Another worthy example wee haue of the woman of Canaan in the fifteenth of 15 21 Mathew whose daughter was piteously vexed of a Deuill howe she came vnto Christ for helpe and woulde not bee aunswered till she had her petition graunted and her daughter healed Thus we haue seene examples of such as haue beene healed for their owne faith as also for the faithes sake of others Now let vs note the thirde thing namely that for want of faith our sauiour was greatly hindered from doing that good which hee woulde as it is plainely to bee seene Mark 6 1 2 in the sixth of Marke when comming into his owne country among his owne kinsemen and acquaintaunce and preaching vnto them on the Saboath as his manner was many that hearde him were astonyed Christ lea◅ accounted of in his owne cuntry and saide from whence hath he these things Is not this the carpenter Maries son and brother of Iames and Ioses and are not his sisters meaning by brothers and sisters his nere kinsefolke here with vs and they were offended in him Then said Iesus vnto them a prophet is not without honour but in his owne country among his owne kindred and in his owne house And he could doe no great workes there saith the texte saue that he laid his hand vpon a fewe sicke Vnbeleese hindereth vs of many good things folkes and healed them but he marueiled at their vnbeliefe so that we see vnbeleefe was the onely cause which hindered Christ from doing them that good which otherwise he would The like or worse thing we read of the hoggish Gergesites which by reason of their Mat. 8.34 want of faith esteemed more of their swine then of Christ therefore prayed him that he wold depart from them But what should I heape vp examples of such as were neuer effectually called seeing it is certaine that many of Gods children by reason of the littlenes of their faith or for want of faith in some particular things haue almost hindered themselues of many good things yea brought themselues into great danger The weakenes of Marthaes faith had almost letted Ioh. 11.39 40. that her brother Lazarus shoulde haue beene raised againe when hee had layne in in the graue foure daies for she saide vnto Christ he stinketh to whome Christ answered Said I not vnto thee that if thou didst beleeue thou shouldst see the glory of God as if hee shoulde say thy weakenes of faith doth hinder this miracle For want weakenesse of faith the disciples of Christ were almost drowned while Mat. 8.25 Christ slept in the ship for when they had awoke him saying wee perish hee rebuking them said why do ye feare O ye of little faith And Saint Peter himselfe when hee woulde come alone vnto Christ vpon the 14.31 sea was not farre from drowning and all for want of faith For want of faith godly Zacharias the father of Iohn Baptist was Luk. 1.2 dumbe for a time because hee did not beleeue the tidinges which the Angel brought him of the birth of his sonne Thus haue we briefly noted these three things First how many haue beene healed by their own faith next that not a few haue beene healed by the faith of others lastly that weakenes want of faith hath hindered Christ from doing good brought euen the deare childrē of God in daunger Whereupon wee may conclude that faith is a most rare and singular vertue worthy of all praise commendation Nowe if faith were alwaies required for the health of their bodies how much more Faith good for the health of soule and body for the health of their soules And was not this the cheefest purpose of Christ thinke wee to lead them by these outward meanes to consider of the weakenes and sicknesses of their soules yes surely and the doctrine thereof is most necessary for vs to consider of For wee are all full of the foule leprosie of sinne from top to toe but faith in Christ doth make vs cleane for it is written the blood of Iesus Christ clenseth vs from all 1. Ioh. 1.7 sinne We are all benummed with the dead palsie of sinne But faith in Christ doth quicken vs againe as Christ saith He that beleeueth in me though hee were dead yet shall he liue We are all blinde and cannot Ioh. 11. 25 see the way that leadeth vnto life but faith in Christ must be our guide We are all deaf and cannot heare as we should the word of God till faith haue opened our inwarde sences In one worde there is no disease of the soule or body which is not eyther holpen or eased by the benefite of faith Is thy heart and soule wounded within thee by reason of thy sinne Faith is a soueraigne and cordiall medicine it will surely heale thee Hast thou had a longe time scales vpon thine eyes that thou canst not see the brightnesse of Gods worde shine vpon thee Oh apply the salue of faith mixt with the powder of true repentance and thou shalt see howe soone they will fall from thee as they did from the eyes Act 9 18 of Saule Art thou oppressed with heauie sadnes why faith in Christ will bring thee ioy If thou bee sicke it will restore thee to health Art thou poore it will make thee riche Art thou deade it will rayse By faith all things are possible Mark 9.23 thee to life againe all thinges are possible vnto him that beleeueth Wilt thou yet heare more what benefite thou receauest by faith hearken then By faith wee are made the sonnes of God By faith wee shall obtayne euerlasting life Ioh. 1 22 3 6 11.25 3.36 6 47 By faith hee that is deade may liue Hee that beleeueth shall neuer die Hee that beleeueth hath euerlasting life Contrariwise whatsoeuer is not of faith Rom. 14 23 Heb 11 6 Ioh. 3 36 Mark 16 16 is sinne Without faith it is impossible to to please God Without faith wee shall bee condemned Hee that beleeueth not the wrath of God abideth on him He that beleeueth and is baptised shall bee saued but hee that beleeueth not shal be damned This true liuely and iustifying Faith Mat 22 12 whereof wee speake is that riche wedding garment which euery christian ought to weare and whosoeuer is founde without it shall bee bounde hande and foote and cast into vtter darkenesse there shall bee weepinge and gnashing of teeth This faith is that strong shielde of defence Ephes 6.16 wherwith we must quench all the fiery darts of the Deuill if we want this armour wee shal surely be slaine of Sathan This faith is the light of the body which who so hath Mat 6.22 not walketh still in darkenes not knowing whither he goeth This faith is
is good honest that is vertue Vertue saith one is a strong castle that can neuer be wonne a riuer that ne edeth no rowing a sea that moueth not a fire that quencheth not a tresure that neuer hath an end an army neuer ouercome a signe that neuer deceiueth a plaine waie that neuer faileth a sirupe that forthwith healeth a renowme that neuer perisheth Againe vertue in all workes is chiefly to be praised as the head foūtain chief iewel of all maner of riches Vertue aboue all things Vertue offereth her self to all that will receiue her doth or shuld purchase to men good wil friendship loue Vertue saith another is shut vp from no man that is willing to entertaine her shee receiueth all men gladly she calleth all sorts and sexes of men women kings Queenes seruants and bannished men she requireth neither house nor substance but is onely contented with the naked man Againe vertue exceedeth all earthly things for if liberty friends health wealth prosperitie fall from thee yet vertue will keepe thee company therfore vertue in aduesity is best tried Trauell therefore sayth one and take paines to spend thy life in the trade of vertue the pain is but short but thy vertue shall euer indure The waie of vertue is hard at the beginning but the path being once troden it shall seeme verie pleasant The lesse time that a man hath to liue the more earnestlie is the studie of vertue to be imbraced That person is not worthie to liue that will not studie to liue vertuouslie Vertue is praised of many but there are few that effectuallie follow it Men will put thēselues to pains for the attaining of anie thing saue vertue and honestie It is a great vertue to flie those things our selues which we reproue in others he that liueth vertuously in this life his soule shall haue rest with God These are the sayinges indeede of heathen men which onely had the light of nature to guide them whervnto now if we adde but this that this vertue whereof they speake must bee ioyned vnto faith then doubtlesse Vertue must be ioyned vnto faith their sayings are godly and sound and most worthy to bee imbraced of vs christians Otherwise without faith vertue will vanishe A similitude away as a smoake And as it is not possible to fill that vessell with wine that is already full with puddle water except wee first emtye the vessell no more is it possible that any one can haue true vertue abounding in him that hath not his hart first purged from vice and sinne by faith This was the cause that heathen men which wanted faith in Christ were not able to attaine vnto true vertue onely they sawe the shadow thereof in the glimmering light of nature the substance wherof was farre aboue them They were like vnto children which seeing the moon shining in a pool of Another similitude water seem to snatch after it to take her in their hands but assone as they trouble the water their endeuours are frustrated euen so those heathen men seemed stil to see vertue shining from heauen but assone as they troubled the waters of their vnderstanding to reach after it presently they were deceiued of their purposes Whosoeuer therefore will attaine vnto the schoole of vertue must haue faith the knowledge of Gods word to lead him thervnto Furthermore we must takeheed that we Gods word ioined with faith wyll bring vs to the schoole of vertue mixe not vice and vertue together for they can indeed no more agree then fire and water but my meaning is that we do not hide and couer ouer our vices with the cloake of vertue or rather hipocrisie for like as the eie cannot looke vpward and downeward Similitudes both at one time no more can the mind of man applie vice and vertue together And as in a paire of tables nothing may be well written before the blots and blurs be wiped out so Vertue cannot abide with anie except he first put away his vices according to the saying of a godlie father We cannot attaine vnto the kingdome of Vertue except we first shake of the yoke of vices This is the onely cause therfore why so many desire vertue so few attaine vnto it because few men will forgo for vertue sake that vice and sin which he best loueth Many perhaps will leaue for a time some The reason why we do desire vertue but yet not attaine vnto it certein vices because they would seeme to bee vertuous but when vertue commeth to be their guest one foule sin or other beats her backe againe One will leaue swearing drunkennes and such like another will forsake theft or stealing with the hande an other lying and falswitnes bearing but yet euery one of these will be either an idolater adulterer or vsurer and so still retaine one sin or other to chase vertue from them Thus leauing of some sinnes shall be a cloak vnto them to couer other more fouler vices to the end they maye seeme vnto the world vertuous and religīous But euen as iron A similitude clay cannot be tempered together no more can vice vertue agree together in any one man therfore it is wel said of one Either be as thou shewest or els shew thy selfe as thou art What a goodly shewe of vertue did that Mat. 19 2◠young man in the gospell make when hee told Christ that he had kept the law of God from his youth yet hee was not free from that foul vice of couetousnes But it is to be feared that there be many such nay tē times worse in our daies that wil couer couetousnes murther adultery extortion bribery the like vnder the pretensed vayle vizard Papistes vse religion as a vail to couer all impietie Exod. 3. 5. of vertue and religion Wherfore it is most necessary for al christians to know that true vertue which proceedeth from faith is a most holy thing therefore as Moses must put of his shoos before he might talke with God so must we cast from vs vice and sinne I meane the delight and continuance in any grosse sin be it neuer so pleasant or profitable vnto our fleshly nature before this heauenly gift of vertue wil harbour and remaine within vs. When Elias should ascend 2. King 2 13.14 vp into heauen he must first cast downe his mantle so doubtles no man cā be partaker of this true vertue before hee cast the garment of vice sin away from him specially the cloak of hipocrisie which is most worne of any garment in this land How oftē haue Many changes of apparell onelye hypocrisye neuer changed we seene new fashions and changes of apparell in this Countrie yet this garment doth remaine still vnaltered They that are ashamed to weare one sute of apparell two daies together are not ashamed to weare this old cloake of hipocrisie many yeeres Surely
when hee was reuiled reuiled not againe when hee suffered hee threatned not but in great humility committed his cause to God that iudgeth righteously Therefore Christ for his great meekenesse and humilitie is compared in the Scripture vnto a Lambe Christ for his humility compared to a sheepe and to a lambe Ioh. 1.36 Esay 53.7 Christians called the sheepe of Christ Ioh. 21.16 and a sheepe Iohn saith Behold the Lambe of God And Esay by the spirite of prophesie saide that Christ was oppressed and afflicted that hee was brought as a sheepe to the slaughter yet opened he not his mouth This great humilitie of Christ ought to bee followed of all Christians who are therfore called the sheepe of Christ Vnto this humilitie Christ himselfe doth exhorte vs saying Learne of me that am meeke and lowly of heart and ye shall finde rest vnto your soules Learne of Christ what Mat. 11.29 shall we learne Learne humilitie learne patience if thou bee rich and an heire borne vnto great lands and possessions yet learne humilitie of Christ for hee was Lorde and heire of heauen earth when he so humbled himselfe for thy sake Art thou poore hauing nor house nor liuing Learne of Christ to be contented for he had them not The All vertues are to be learned of Christ Mat. 8.20 Foxes haue holes and the birds of the ayre haue nestes but the sonne of man hath not wheron to rest his head Art thou afflicted grieued and tormented in this life O learne of Christ to bee patient for hee suffered a great deale more for thee Blessed are they that mourne for they shall bee comforted Mat. 5.4.5 Blessed are the meeke for they shall inherite the earth In one word learne humility patience and all other vertues of Christ God sayth Saint Austen was made humble let man blush to be proud And to say the truth what cause hath man to bee proud that is nought else but Nothing in man wherof he shuld be proude before he was man he was dust before dust was made hee was nothing dust and ashes Dust thou art and to dust thou shalt returne saith the Scripture Puluises saith Isydore in puluere sede Cinis es in Cincre viue Dust thou art in dust therefore sit and abide Ashes thou art and therein spend thy life These things indeede are proper vnto vs our bodies are earthy weake fraile subiect to hunger to thirst to colde to heate to wearinesse to all kind of defect and sicknesses and last of all to death and corruption Our soules which are the chiefest parts of man are defiled and polluted with sinne and filthines whereof then should man be proud O esca vermium saith that sweete father O massa pulueris c. O Wormes meate O froath O vanitie why art thou so proud and insolent Learne therfore betimes of Christ to bee humble least Pride will haue a fall that pride haue a fall Knowe that without humilitie thou shalt neuer bee praised for any vertue Similitudes Isydore saith he that will heape vertues together without humilitie doth nothing else but carrie dust in the ayre As a little Colloquintida doth marre a whole pot of pottage so pride doth make all other vertues abhominable Pride and vaine-glorie hath brought many men otherwise indued with very rare gifts to shame and ignominie * Quanto doctior es tante te geras submissius is a good lesson for all that are or haue The better learned the more humble wee should be beene Schollers to remember Saint Gregorie saith al our gifts whatsoeuer are nothing worth except they bee seasoned with the salt of humilitie For this cause is it that I haue made mention thereof in this Chapter Humilitie is as salt to season al other vertues of vertue If any take profite thereby it is that I haue wished If any other by meanes of their pride scorne at it their case is to be lamented Now we will follow the other vertues in order euen as they are linked together by S. Peter when he saith Ioyne vertue with your faith with vertue knowledge and so forth A Praier for the vertue of humilitie O Most glorious God mercifull Father whose dwelling is in eternitie whose Maiestie filleth both heauen and earth I thy vile and wretched seruant nought else but dust and ashes doe prostrate my selfe here before thy throne of mercy beseeching thee euermore to giue me true knowledge and feeling of mine owne defects and miserie of the corruption of my body and deformitie of my soule polluted with sinne and iniquitie to this end that I may be truely humbled when I shall see all the partes of my soule and body and whatsoeuer proceedeth from them both euen my best deedes to bee stayned as a menstruous and defiled cloth O Lord let neuer the foot of pride get the vpper hand of me nor the winde of of vaine glorie ouerthrow me let faith bring me to the tower of vertue but let humilitie keepe me from falling Let me not glory in any thing that I doe or in any vertue that I haue seeing I haue nothing which I haue not receiued from thee Let not learning strength honour riches or beautie make me proude and hautie for they are but the fading flowers of this life Let me euer haue this poesie written in my heart Hee that exalteth himselfe shall be brought low but he that humbleth himselfe without hypocrisie shall be exalted because it is thou O Lord that resistest the proude and giuest grace to the lowly This grace good Lord I bescech thee graunt vnto mee for his sake that through humilitie hath purchased vnto vs eternall glorie euen Christ Iesus thy Sonne and Prince of our saluation to whom with thee O deare Father and the holy Ghost be all praise and glorie for euer Amen Of Knovvledge CHAP. 3. ASsone as Almightie GOD by his infinite wisedome had created heauen earth of nothing presently he saith let there be light shewing thereby as also Gen. 1.3 we finde by experience that nothing in the world would either haue beene pleasant or comfortable if therunto had not beene added the benefit of light And is not the same thing to be noted in the creation of man who is called by Phylosophers a little world Yes truely for the life of man without light is most tedious and vncomfortable Now looke what the Knowledge vnto the soule is as light vnto the eyes of the body light of the eyes is vnto the body the same is knowledge vnto the soule for a man that hath neuer an eye to see with all if he haue knowledge in his minde is much more happie then hee that hath two eyes without knowledge They that want the benefite of their eyes and sight are called blinde and they that want the benefit of knowledge are called ignorant the one is blindnesse of the body the other of the soule As therefore it is
maketh plainly the difference that is betweene man and them for so much differeth man from the dull and brutish beast as he sheweth himselfe by knowledge to bee clearely vnspotted of ignoraunce Ignoraunce is the Ignoraunce can neuer speake well of learning defamer of learning and knowledge Therfore Saint Iude saith The wicked speake euill of the things they know not Idlenesse ingendereth ignoraunce and ignoraunce increaseth error if therefore wee will auoide the errors of this life let vs applie our selues vnto learning and knowledge Thus much I haue thought good to speake of learning and knowledge in generall which I call artificiall knowledge because as it is before said it is a good meanes being not abused to come vnto the true knowledge of God whereof now wee must intreate Howbeit because GOD sometimes in this pointe worketh by meanes and sometimes without meanes let vs take Two extreemes to auoided heede of these two extremities that we doe neuer despise these externall helpes of learning because some haue had the true knowledge of GOD without them neither despaire of obtaining the true knowledge of God because wee are not learned in other artes and sciences For true it is that Moyses was learned in all the wisedome of the Egyptians and they were no hinderances but rather furtherances vnto him to serue Acts. 7.22 Humane sciences a helpe to Moyses in his calling So likewise to Paule Apollos GOD in his calling after he had reuealed his word and knowledge vnto him Learning the knowledge of tongues and other liberall sciences were great helpes vnto Paule and Apollos in the worke of their ministerie therefore where God giueth these gifts let them be accounted of and vsed to his glorie But yet let none thinke the true knowledge of God to bee tyed to these outward Gods grace not tied to outward meanes meanes for Christ doth giue thanks to God his father because he reuealed the secresies of his Gospel to babes and sucklings that is to such as had no more knowledge in liberall Mat. 11.25 sciences then babes and sucklings haue And S. Paul saith where is the wise Where is the Scribe Where is the disputer of this world Hath not God made the wisedome 1. Cor. 1.20 of this world foolishnes Meaning that no man be he neuer so learned and wise could by his owne natural reach of wit and vnderstanding attaine vnto the true knowledge of God and of Christ againe this saying of the Apostle must stand The naturall man cannot perceiue the things that are of God Wherefore when Saint Peter biddeth vs to 1. Cor. 2.14 ioyne knowledge vnto vertue hee meaneth neither that knowledge which wee haue by nature neither that which is holpen and amended by art and learning but this other Both naturall and artificiall knowledge must attend as handmaidens vpon supernaturall knowledge kind of knowledge which is supernaturall vpon whom both nature art shuld attend as hand maides namely the true knowledge of God in his sonne Christ whereunto wee can neuer atteine of our selues except we be illuminated inlightned by the holy spirit of God This is life eternal to know God the father Ioh. 17.3 and Iesus Christ whom he hath sent to be the Sauior of the world Vnto this knowledge doth S. Peter exhort vs when he saith Ioyne with your vertue knowledge meaning that we can by no meanes begin to leade a godly and vertuous life before we be taught True know ledge onely learned out of Gods word and instructed in this knowledge the which is no where to be learned but in the Schole of Christ out of the booke of God which onely teacheth perfect wisedome and perfect knowledge But some will say did not the sage wise Phylosophers which were onely learned in humane knowledge and sciences excell in The Phylosophers that liued before Christ knewe more then manye Christians doe now sundrye vertues many of vs which liue in this plentiful time of knowledge True it is and the greater condemnation hangeth ouer our heads that cannot see to walke at noone day as wel as they which walked only by the twylight or rather at midnight for they only being lead by the light of nature came surely very neare vnto vertue their steps did trace oftentimes the shadow of vertue they thoght the same to be true vertu for why They had not the light of Gods word wherby they might know the shadow from the substance Euen as the blind man in the Luk. 8.24.25 Gospell as soone as Christ beganne to open his eyes saide hee sawe men walking as if they were trees but when our Sauiour Christ gaue him perfect sight then hee confessed that they were men indeede and no trees so if it had pleased God to giue these Phylosophers the knowledge of his worde then doubtlesse they would haue left the shaddow of vertue and haue runne vnto the substance then they woulde haue ioyned vnto their knowledge true vertue indeede But out alas vpon the dulnesse darknesse the ignoraunce and blindnesse of the people of this age O the dimnes of our sight which haue not onely the same light of nature which they had and withall the whole law the Prophets vnto the which if wee would giue heede as Saint Peter exhorteth 2. Pet. 1 19. vs it would shine vnto vs as a light out of a darke place but also wee haue had and blessed bee God yet haue the bright morning starre and the sunne of righteousnes it selfe shining vnto vs in the Gospel ten thousand times more clearer and brighter Christians cannot see to walke in the path of vertue then the sunne in all his strength and yet we can not see to walke in the path of vertue nay we cannot so much as treade vppon the shadow of vertue but walke on still in darknesse and the shawdow of death as though we did dwel yet in the darknes of Egypt Ignorance or want of knowledge surely in many Want of knowledge the cause of sinne is the cause that they cannot see to walk in the steps of vertue But yet I doe not so much lament to see the ignorance of some though it be lamentable to see so many cōtinue stil in ignorance the word of God so plentifully preached The ignorant that liue in some ciuility a great deal better then they that boast of knowledge but are voyd of common honesty as it is as I do bewaile the state and condition of other that make shew to the world of great knowledge and vnderstanding of the Scriptures yea and will seeme to talke reason dispute of it oftentimes as though there were nothing in them but religion holinesse but when their wordes are past their talke ended if for their great words we looke for some deedes and for long talking expect honest walking then we shal see the case very much altered they which seemed to bee
nature and the dignity thereof wee should wel perceiue how foule dishonest a thing it is to be resolued into letcherie immoderate eating and drinking and to liue loosly and wantonly and on the contrary howe honest fayre and commendable a thing it is to liue continently temperatly sadly and soberly But if we could step a degree farther and consider now not what excellency man is of by nature but whereunto wee are called by grace then doubtlesse wee should be ashamed of those foule vices which wee daylie commit and giue our selues more to temperance sobrietie chastity the like which are the true ornaments of christianitie Vnto this temperance and sobrietie the scripture doth verie earnestly exhort vs and diswade vs from the vices contrary thereunto The grace of God saith Saint Paule Tit. 2. 11 Sobrietie a chiefe ornament of christianity Rom. 13.11 hath appeared to this end to teach vs to denie all vngodlines and worldly lustes and to liue soberly righteously and godly in this present world Therefore he saith in another place The night is past the day is at hand let vs therfore cast away the works of darknes and let vs put on the armour of light so that wee walke honestly as in the day not in gluttony and drunkennes neyther in chambering wantonnes neither in strife enuying but put yee on the Lord Iesus Christ and make no prouision to fulfill the lusts of the flesh Againe among the manyfold fruits of the spirite which the Apostle Saint Paule Gal 5 23 reckoneth vp hee nameth temperance for one The fruites of the spirit are ioy peace meeknes temperance against such there is no lawe And when Saint Peter would exhorte vs vnto holynes hee first of all exhorteth vs vnto temperance and sobernes saying Bee sober and trust perfectly in 1. Pet. 1.13 the grace of God and so foorth And then presentlie addeth Bee yee holy as God is holy Againe putting vs in minde of the day of iudgment and that we should take heed of Sathan hee saith Be ye sober and watch and Bee ye sober and watchfull vnto prayer 4.7 5.8 Meaning that there can bee neither prayer nor watchfulnes without sobriety and temperance And indeede who findeth not by experience that when the fleshe is pampered vp then drowsie sleepines and Intēperancy an enimy to study all good exercyses sluggishnes commeth vppon vs and makeeth vs vnapt to studie prayer or anie good exercise For this cause hath it beene the manner of the church of God in all ages whensoeuer they woulde giue themselues to holy exercyses presently to commaund a godly and religious fast not from flesh onely as the papists do but from all kinde Godly fasting a good helpe vnto praier of meates to the end they maye the more deuoutly serue God So likewise doth our Sauiour Christe commend vnto vs abstience sobrietie and temperance when hee Mat. 26.41 commaundeth vs to watch and praye least wee fall into temptation And aboue all thinges to take heed that our heartes bee not ouercome with surfetting and drunkennesse Luk. 21 34. and cares of this life and so suffer the day of iudgement to come vppon vs vnawares Oh that the beastly belly Gods and drowsie drunckardes of our dayes which Esay 28.1 sitte quaffing from morning till night woulde sometimes call to theyr remembrance this admonition and forewarning of our Sauiour who telleth them plainely that the daye of iudgement shall come vppon them as a snare if they continue Luk 21.35 in their beastlines But what reckoning make they of the daye of iudgement Are not they the very mockers and scoffers Belly Gods and drunkerds make a mocke of the day of iudgment 2. Pet. 3.3 which Saint Peter fore-prophesied should come in this last age of the world that in derision of God and al godlines say where is the promise of Christes comming vnto iudgement because they see the continuance of the world as yet therefore they imagine that it shall neuer haue an end not considering that one daie is with the Lord as a thousand yeeres and a thousand yeares as one daye that it is as easie for the Lord to destroy the world with fire as it was to make the same of nothing and to destroy it again with water that the Lord is not slacke concerning his promise as some men count slacknes but is patient toward vs and would haue no man to perishe but wold all men come to the knowledge of his truth Howsoeuer these wicked mockers according to the hardnes of their heartes Rom. 2. 5. which cannot repente heape vnto themselues wrath against the daye of wrath and declaration of the iust iudgement of God O consider this all yee that forget God least hee teare you in peeces and there be Psal 50.22 none to helpe for surelye as Saint Peter saith the daye of the Lord will come how sone the Lord knoweth and farre of it cannot 2. Pet. 3.10.11.12 be as a theefe in the night in the which the heauens shal passe away in noise and the elements shall melt with heat and the earth with the workes that are therein shall bee burnt vp Seeing therefore that all these thinges must bee dissolued what manner persons ought we to be in holy conuersation and godlynes Wherefore let vs take heed of surfeting drunkennes the cares of this life al which now a daies are scarcely Surfetting and drunkennes scarce coūted for sins counted for sinnes least the day of iudgement come vpon vs to our euerlasting destruction Aboue al let vs make much of sobriety temperance for if we would keepe our selues our soules and bodyes in temperance chastitie and sobrietie surely neither the daye of iudgment nor the daye of our own death should euer ouertake vs sodainlie Let vs remember that Saint Peter biddeth vs to ioyne with our knowledge temperance Temperance doubtlesse is a vertue much to be sought for without it we are more like beasts then men Shee is both a necessarie and profitable seruant What saye I a seruant nay shee should bee our mistres yet truely such is the intemperancy of our time that shee would Tēperance both a necessarie and profitable seruant thinke her selfe happie if shee might haue any office in our houses she would serue for little or no wages yet would shee saue yerelie in some houses inough to paye the wages of all the rest of the seruants Shee cares not what office she had so she might be curteouslie entertained shee would be cooke but gluttonie will not suffer her to come into kitchin she would be panterer but shee cannot haue the chippinges for her labour so little is she accounted of she would be in the Seller to drawe beere wine but drunkennes will not suffer her to be quiet shee woulde come to bee her misters chamber-maide to put on her apparrell seemely about Tēperance fit for euerie office
her but pride thrusteth her downe ouer the staires or greeces shee can haue almost no place to rest in but either in the streets or in some poore labouring mens houses yea the verie beggers do scorne her companie shee runs from the countrie to Shee is suffered to run the country for want of entertaynement the court from the court to the country can hardly get any seruice if she be intertained for a while she is put away againe without a quarters warning nay sometimes on a suddaine without an houres warning so rigoriouslie is she dealt withall in many places surelie it is maruell that shee tarrieth one yeere in this countrie sauing that I suppose Temperance well vsed in no country other countries giue her so ill or worse intertainment then we Wel Saint Peter yet counselleth vs to entertaine her and to keep her when he saith ioine with your knowledge temperance Vse temperancy in your diet temperancy in eating temperaÌ„cy in your drinking temperancie in your sleeping temperancy in your Wee must vse temperance in all things gesture walking temperancy in your apparell temperancie in your delights and recreation temperancie in your wordes temperancie in your deeds temperancy in all your appetites and desires In one worde without this vertue of temperance al things wil be out of order and good temper if this Without temperance euery thing will bee out of temper good order lincke of temperance be broken Saint Peters Chaine will neuer holde Much more might bee saide but I study breuitie God grant this litle which hath bin spoken maye be aduisedly read well ruminated and better digested so shall all other vertues bee the rather accounted of to Gods glory and our saluation A praier for Temperance O Most holy and eternal God which art all holines and paritie it selfe and hatest all iniquitie vncleannes vouchsafe vnto me I earnestlie beseech thee this grace that as thou hast made mee a reasonable creature and indued me with wit and vnderstanding so I may haue a speciall regard to keepe a godlie moderation in all the actions of this life that I may neuer breake the bonds of temperance by ouermuch eating drinking sleeping playing or by any filthie and vngodlie liuing whereby I shoulde shewe my selfe in life and conuersation worse then brute beasts that haue no vnderstanding but that I may rather denie all vngodlines and worldly lusts and study to liue soberly righteously and godly in this present world looking for the blessed appearing of our Sauiour Iesus Christ who hath commaunded vs in his holy word to take heed least when he come vnto iudgement our hearts be not ouercome with surfetting and drunkennes cares of this life so to suffer this day to come vpon vs vnawares For which cause good Lord I beseech thee grant vnto me that vertue of sobriety and temperancy that I may both spend and end my dayes in such necessary dutyes as thou hast commaunded mee to the glory of thy name comfort of my conscience thorough Iesus Christ our Lord and onely Sauiour Amen Of Patience The fift Chapter IT seemeth to some desiring to see farre countries a matter of no lesse ease then pleasure to saile ouer the seas from one land to another so long as the ship is caried with a good wind and in fayre weather for then the mariners sing Sayle wee merie mariners then the marchantes play and sporte then the souldiers passengers be sleeping and snorting vnder the hatches but when the wind begins to turne when the weather begins to be foule when blustering blastes arise when the surges and waues of the sea tumble ouer the shippe when wee are wet head and eares then our hartes beginne to saile vs then our courage asswageth then What wee purpose in prosperitâ— aduersity we forget 〈…〉 vs then 〈◊〉 itselfe threatneth vs then euerie man 〈◊〉 himselfe backe againe in the place from whence he came and the desire which before we had to see strange countries is nowe cooled asswaged and abated Right so it â—alleth out in the desire which we haue to see the new Ierusalem that heauenly cuntry we begin to back our selues in Reue 21.10 the ship of vertue wee hope to saile thither vpon the seas of pleasure wee haue happily at the beginning a good gale of wind fair weather but before wee are come three leagues at sea before wee haue forgotten our frends and fellowes that we left behind vs there ariseth a mighty wind cruel tempest the wind of aduersity begin to blow the waues and surges of trials and temptations come vpon vs yea death and persecution assaileth vs then wee wish our selues at home in our owne countrie againe then our desires to that heauenly cuntry begins to wax cold few there be that keep on a straight course till they come to the hauen of rest How excellent therefore is that saying of the spirit of God in the tenth to the Hebr. Heb. 10.36 Ye haue neede of patience that after yee haue done the will of God ye might receiue the promises So we that are sayling ouer the Without patience we can neuer come to the hauen of rest feas of this world haue need of patience to endure the surging waues of trial temptations lest with the children of Israel wee desire to returne backe againe when we are in the middest of our iourney Wherefore S. Pet. hauing tried by experieÌ„ce these things 1. Pet. 16. assone as he hath exhorted vs vnto Temperance presently biddeth vs to ioyne thereunto patience knowing very well that no sooner can we begin to treade the path vnto a godly vertuous and temperate life but presently we shal be subiect to infinite trials and tribulations according to this scripture that saith As many as will liue godly in â— Tim. 1. 12 Christ Iesus shal suffer persecution and affliction therefore in good time addeth exhortation vnto patience saying Ioyne with your temperance patience vse that as a remedy what troubles soeuer come vpon you for liuing godly and vertuously Patience then is a vertue whereby wee What true patience is the vse theÌ„reof obey God in suffering aduersitie so that we do nothing contrary to the commandement of God but by faith acknowledge him to be neere vnto vs with his helpe eyther to mitigate or els to deliuer vs from that present aduersitie wee are in yea patience and good beleefe in God maketh man victorious The meanes to retayne patience is to haue a cleare conscience and a good cause for the which wee suffer for true patience as one saith is when the cause is iust and the end profitable and necessary How beit wee must also suffer with patience aswell the corrections for our faultes as also troubles wrongfully inflicted vppon vs of men This patience surely is a notable vertue Patience is best tried when we are wrongfully afflicted by men pertayning as well to
graunt vnto me and to all the afflicted members of thy Church for thy deare Sonne Iesus Christs sake our onely Sauiour and aduocate So be it OF GODLINES CHAP. 6. WHen it pleased the holy Ghost to indite and set foorth in a booke the patience of Iob for an example vnto all posteritie hee putteth this in the front and beginning thereof that Iob was a iust and vpright man one that Iob. 1.1 feared God and eschewed euill Now wherto serueth this great commendation of Iobs godlinesse But to this end that wee shoulde know that this holy mā Iob did not of himselfe by any vertue or power of his owne nature beare with so great patience these great calamities and afflictions but because he was an vpright man in all his dealings towards the world and full of Religion and pietie towardes God For this cause as it seemeth was hee the patientest man in the Godlinesse the cause of patience world because hee was the holiest and godliest man that then liued in all the world euen God himselfe who seeth the hearts of all men bearing witnesse for so God sayth vnto Sathan hast thou not considered my Vers 8. seruant Iob how none is like him in all the earth an vpright and iust man one that feareth God and escheweth euil So that we see by how much more God would try his patience by so much the more he commendeth his godlinesse Iob therefore was patient Without godlinesse there can be no perfect patience because he was godly Here vppon the contrarie may be concluded that without pietie or godlinesse there can bee no good and perfect patience This doctrine was well knowne vnto Saint Peter therefore as soone as hee hath exhorted vs vnto patience presently hee saith ioyne vnto your patience godlynesse as if hee should say vnlesse ye bee religious 2. Pet. 1 6. and godly ye cannot be patient Godlinesse therfore is the biginner maintainer and supporter of patience Now what it is to liue godly and how a godly man is to be knowne wee may aboue Who is a godly man learne from the mouth of God For if Iob were a godly man as doubtlesse he was then to liue godly is to liue vprightly and iustly to feare GOD and eschew euill All this did Iob. This description of a godly man is the same in effect that Saint Paule sayth Tit. 2.11 The grace of GOD which bringeth saluation teacheth namely to denie all vngodlinesse and worldly lusts and to liue soberlie righteouslye and godly in this present world To denie all vngodlinesse and worldly lusts is with Iob to eschew euill to liue soberly is with Iob to liue vprightly in respect of our selues to liue righteously is with Iob to liue iustly in respect of our dealings with others to liue godly is with Iob to feare GOD that is to liue religiously in his feare honouring and worshiping his name according to his will So then wee plainely see what it is to liue godly namely True religion must be without superstition to be religious without superstition to bee sober in our liues and conuersation without hypocrisie and to deale truely and plainely with all men in simplicitie who so doeth this is surely a godly man The which thing that we should with all care endeauour to performe is the meaning of Saint Peter when hee sayth Ioyne vnto your patience godlinesse Pietie or godlines vpholdeth patience for the patience which The wicked haue patience perforced the wicked seeme to haue is patience perforced as we saye and is not true patience but rather impatiencie Therefore Sainte Peter sayth We must ioyne pietie or godlinesse to our patience as if hee should saye there cannot bee a patient man exceept the seede of true Religion and godlinesse bee first planted in his heart for what is the cause that wicked worldly men and women doe so fret and fume and chafe at euerye storme of aduersitie but because they are Want of Religion godlines the cause of all impatiencie not religious and godly On the other side we see that the faithfull and godly haue and doe suffer all troubles and aduersities patiently and with contented mindes What made Abraham Isaack Iacob and the Patryarkes Moyses and the rest of the Prophets Saint Steuen Saint Iames and all the rest of the Apostles together with all the rest of the Martyrs in the ten first persecutions and since to bee so patient in all their tryals and afflictions and specially at the time of their death but because they had true Religion pietie and godlynesse Godlinesse therefore surely supporteth and holdeth vs within the bonds of patience that we breake not out with the wicked into all impatiencie Therefore is it that Sainte Peter exhorteth vs to ioyne with patience godlinesse Godlinesse then aboue all things ought to bee desired for it is a surpassing treasure Godlinesse aboue all things ought to be desired 1. Tim. 6.9 that neuer perisheth Godlinesse saith Saint Paule is great gaine if a man bee content with that he hath for we brught nothing into this world and it is certein wee shall carrye nothing with vs. Againe he saith godlinesse is profitable to all things it hath the promise of this life present and of that that is to come If therefore wee will lacke nothing in this life nor in the life to come let vs learne Godlinesse hath promise of this life present and the life to come Psal 34.10 128.1.2 to liue godly The Lyons saith Dauid though they bee feared of al beasts doe lacke and suffer hunger but they that feare the Lord shall want no manner of thing that is good Blessed is that man that feareth the Lord and walketh in his waies When thou eatest the labours 3. of thy hands thou shalt bee blessed and it shall goe well with thee Thy wife shall bee 4. as the fruitefull vine on the sides of thine 119.1 2. house thy children like the Oliue plants round about thy table Loe surely thus shall the man bee blessed that feareth the Lord. 112. Againe Blessed are those that are vpright in their waye and walke in the way of the Lord Blessed are they that keepe his testimonies Vers 1. and seeke him with theyr whole hearte Againe blessed is that man that feareth the Lord and delighteth in his commaundements his seede shall be blessed vpon earth 2. the generation of the righteous shall bee blessed Riches and treasures shall be in his 3. house and his righteousnesse endureth for euer Vnto the righteous ariseth light in 4. darknesse he is mercifull and lendeth and wil measure his affaires by iudgement surely 5. he shall neuer be moued he shall be had in 6. an euerlasting remembrance Therefore Salomon sayth hee that followeth Prou. 21 21 after righteousnesse and mercy shall finde lyfe righteousnesse and glorie Infinite such places there are which shew the
and peace to the Iewe first and also to the Gentile for 11 there is no respecte of persons with God Wherefore let vs hearken vnto Saynt Peter who biddeth vs to ioyne godlines with patience and the other vertues yea God no accepter of persons Leuit. 11. 1 Pet. 2. 11 let vs hearken vnto God himselfe who biddeth vs bee holy as hee is holie let vs eschewe euill and doe good let vs seeke peace and follow after it Let vs not bee dismaied with the multitudes of the vngodly for there are some Reuelat. 22 11. which are vniust and wil bee vniust still some filthy and will be filthy stil but let him that is righteous bee righteous still and let him that is holye bee holy still for beholde I come shortly saith Christ and my rewarde is with mee to giue to euerye 12 man as his worke shall be Blessed are they that doe his commaundements 14. mentes that their right may bee in the tree of life and that they may enter in through 15. the gates into the Cittie for without shall bee dogges and inchaunters and whoremongers and murtherers and Idolaters and whosoeuer loueth or maketh lyes A Prayer for godlines O Good and gracious God most louing merciful Father seeing thou hast not onely created mee after thine owne image but also redeemed mee being lost that I might bee thy child by adoption grace I most humbly beseech thee so to assist me with thy holy sanctifying spirite that I may lead my life in a holy christian godly conuersation as behoueth me professing thy name that I may be holy as thou O Father art holy that I may bee partaker of thy Godly nature in fleeing the corruption which is in the worlde through lust that I may dayly offer vp vnto thee my soule body as a holy and acceptable seruice that I may cast of the old man the whole body of sinne bee renewed in the spirit of my mind put on the new man which after thy likenes is created in righteousnes and true holmes that seeing Christ Iesus is made vnto me wisedome righteousnes sanctification and redemption I may by vertue of his resurrection die dayly vnto sinne and liue vnto thee in godlines newnes of life during mine abode here in this world that in the world to come I may haue life euerlasting through the same Christ Iesus our Lord and Sauiour Amen Of Brotherly kindnesse Chap. 7. THe Apostle Saint Peter hauing furnished sixe linkes of his Chaine the vertue vse whereof doe especially profite and appertaine to ech particular person that is indued with them as euery particular man and woman must be saued by his owne faith euery one must haue vertue to addorne and beautifie his faith euery one must haue true knowledge to leade him the way vnto vertue euery one must labour by temperaunce and sobrietie to keepe his owne bodie in subiection to his spirite according as his knowledge out of Gods worde doth teach him euery one hath need of patience to endure the sundry trials and temptations of this life and of godlinesse which is the maintayner and supporter of christian patience Thus I say euery one of these vertues do in a special peculiar mānerprofite themselues that are endued with them But because man is not borne alone for himselfe as heathen men also haue taught and therefore must not onely haue vertues to benefite himselfe but also such as wherewith hee may doo good to others Therefore Saint Peter biddeth vs to ioyne with the other forenamed vertues first brotherly kindnes which is a most feruent 2. Pet 1. 7. What brotherly kindnes is loue and kinde affection that all the children of God do beare one vnto the other and therefore rightlye called of the Apostle brotherly kindnes as wee are brethren in Christe by grace of redemption then bids vs last of al to ioyne with our brotherly kindnes loue or charity which extendeth it selfe farther then brotherly kindnes doth not onely to the saints and children of God but vnto all men in generall euen vnto our verie mortall and deadly enemies For this cause then is it that Saint Peter doth not bring loue and brotherly kindnes together within the compasse of one linke but speaketh of them seuerally distinctly yet lincketh them one in the other because there can bee no brotherlie kindnes where there is no loue nor any true loue where there is not brotherlie kindnesse Whereupon it must needs follow that none but the children of God can haue either loue or brotherly kindnes Obiection First then to intreat of brotherly kindnes which is not so generall as loue is seeing that none but the faithfull are endued with it a question maye heere bee mooued what kind of loue affection that is which is shewed by one man to another euen of them that are not christians but heathen people and infidels yea and also many of them which beare the names of christians shewe great kindnes one to the other not because they are christians of the household of faith for that is the least thing they account of but for some other cause and in some other respecte Answere I answere that this kind of loue and affection may also in a sort bee called brotherly kindnes to wit as we are brothers by creation But to make a distinction between the one the other seeing the holy ghost doth call that kindnes of affection which christians beare one to the other brotherly kindnes let vs call this other kindnesse and affection naturall kindnesse for so indeede it is a naturall vertue giuen vnto mankinde in his first creation but sithens greatlye corrupted and defaced by sinne as all other giftes of nature are Now for as much as naturall kindenes was before brotherly kindnes and because brotherly kindnes wherevnto Saint Peter exhorteth vs doth not take a way naturall kindnes but rather seeketh to repaire nature thorough grace therefore I thinke it not amisse in this chapter to speake first of naturall kindnes and how wee do degenerate heerein contrary to our kinde and nature and then to come to this christian brotherlie kindnes that Saint Peter speaketh of which doth excell and exceede the other by many degrees shewing withall the want of this brotherlie kindnes which doth too much bewray it selfe euen among those countryes and nations which are professed christians First then concerning naturall kindenes wee maye consider the greate and wonderful wisedome of almightie GOD as in all thinges so especiallye in this one thing forming in numerable sortes of creatures wherwith the whole world is replenished Gen 1 24 Nature hath taught all beasts to loue theyr kind infused into eache creature this secrete force of nature that euerie one shoulde loue and liue together with such as were best like the one vnto the other The birdes of the aire by themselues the beastes of the fielde by themselues
the fishes of the sea by themselues and the creeping wormes vnder the earth by themselues Yea moreouer of all these generall kindes he made diuers and sundry particulars that should sorte themselues one with another Of birdes some are Eagles some are Doues and so foorth Of beasts some are Lyons some are Leopardes Of fishes some are Whales some are Dolphines Of creeping thinges some are Adders some are Snakes and so foorth And of all these seuerall sortes of birdes beastes fishes and creeping things we see euerie one flie go swimme and creepe with his make and like obseruing yet vnto this daye that wonderfull force of nature which was first giuen vnto them Now what doth all this teach and preach vnto vs but that man which was made Lord Man taught his duty by vnreasonable creatures gouernour ouer all these other creatures should keepe still that same force of nature which was also giuen him in his kind to liue mutually together one with the other for whē Adam was formed of the dust of the earth euen nature no doubt taught him this that of all the creatures in the world there were none made like vnto man I meane in shape and fairenes of bodye to speake nothing of Gen 2. 20. the soule which is the chefest parte of man which Adam could find in his hart to chuse for an equall make and companion with him Birdes they were feathered too swift of flying Beasts they were hairie too swift No vnreasonable creature fit to beare Adam companye of running Fishes they were shellye and to swift of swimming creeping and crawling wromes which could scarce moue one foot from the groūd were the vnequallest of all to be matched with man who was made to stand vpright vpon his feete to behold the glorye of God in the firmament and heauens Thus when nothing coulde bee found Gen 2 18. fit to keepe Adam companye God of his great mercy made one of Adams owne flesh and bone like vnto him onely differing in sex whereby mankind might bee also increased and the world thereby replenished Of these twaine so liking louing together because they were like of body like of Adam and Eue fit companyons speech and like of mind hath sprung all the increase of mankind in whatsoeuer country or nation now they are remayning And euerie one hath a secrete force of nature in himselfe to loue like one another which kinde of affection is called naturall kindnes or if you will brotherly naturall kindnes Naturall brotherlie kindnes as we are brothers by creation how soeuer man in this pointe hath degenerated out of kinde more then all other creatures in the world Nature hath taught all beastes to loue their like nature hath taught men to loue Many men more vnnaturall than brute beasts one another Wheresoeuer thou seest man which is thy fleshe thou oughtest for that cause to loue him and to shewe brotherlie kindnes vnto him Bee hee Turke Iewe Barbarian Scythyan Grecian or of any other nation or country vnder heauen nature if thou bee not more vnnaturall then a beast hath taught thee to shew the kindnes of a man vnto him and to do him any good thou canst If thou see him in pouerty thou oughtest to bestowe thy liberallity vppon Man by nature ought to loue one another him if he be sicke thou oughtest to succour him if hee bee in sorrowe thou oughtest to comfort him if hee be out of the waie thou oughtest to guide him if hee bee dead thou Esay 58.7 No man hateth his own flesh therefore euerie one should shew kindnes to another oughtest to burie him These lessons I saye nature doth teach thee and the scripture when it perswades vs to helpe the needie in their distresse vseth this argument of perswasion not to turne awaye thy face from thine owne flesh it is thine own flesh and of thine owne kinde therefore shewe kindnes vnto all men O would to God this force of nature were not quenched in vs then should not so many pitifull and distressed creatures lie vnholpen vnreleeued of such as are well able to releeue them This onely thing doth plainely declare that man doth more degenerate and growe out of kinde in this point then either the beastes of the field or birds of the aire which will louingly helpe one another and shew kindnes one to another the same I saye should one man do for another of what nation or countrye soeuer hee bee for nature it selfe doth perswade vs therevnto to shewe the kindnes of a man one to the other Ob If any man will obiecte if this rule of nature shoulde bee alwaies obserued that then one man should not bee killed or put to death by an other so all magistracie and authority should bee taken away Ans I answere true it is it is vnnaturall for one man to kill another so it is vnnaturall for any man to cut or suffer any of his owne members to be cut off but yet if one member bee readie to corrupt the whole bodye it were better to cut off that member though it be against Rotten members must be cut off nature then the whole bodye shoulde perishe for of two mischiefes the lesser is to be chosen and nature must yeelde vnto necessitie Euen so it fareth in the body politique of euerie comonweale for that rotten members malefactors are cut off by the sword of the magistrate it is for the preseruation of the whole body of that countrye or weale publique Neither can it bee said that the magistrate doth any thing against nature which doubtlesse is greeued in respect Magistracie maintained of nature that any member is cut off how be it for the health of the whole bodie it must bee done Euen as a chyrurgion A similitude though hee shew his boldnes of courage outwardly is touched by nature in compassion when he cutteth off an arme or leg from any body but it is the office of the chirurgion to do the one and it is the duty of the magistrate to do the other neither of them offend against nature This I speake generally of all countries nations where any gouernment is obserued if wee shoulde speake particularlye of Christian common weales and of Christian magistrates that haue the woorde of God why then wee maye aunswere further that they haue Gods warrant who is aboue nature to take awaie rotten members by the swoorde at home As Saint Paule sayth Gods word is euery christian magistrates warrant R◠13.4 Deutro 20. 1.2 3.4 Warrs lawfull where the cause i◠good if thou doo euill feare for hee beareth not the swoorde for nought for hee is the minister of GOD to take vengeance on him that doeth euill As also to defende theyr Countrie and people by feates of armes both at home and abroade None of these thinges I saie is against the lawe of nature which teacheth euerie man