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
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
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
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
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