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
vs for faith is as before is noted the A Similitude hande wherewith wee apprehende and laie sure holde vppon the righteousnesse of Christ Iesus And euen as a lyttle childe maye as truelye holde a golde ring or precious iewell wyth his litle and weake hand as a giant with all the force of his hande and fist beeing one and the selfe same ring so the merits of the sonne of God bee one and the same whether our faith bee weake or strong to apprehend them This then beeing as wee haue sayde the least measure of faith when wee haue an earnest desire to bee saued and yet haue not the full assurance of our saluation it is then our dutie daily to praie the Lord to increase our faith till we come by little and little vnto the greatest measure which wee shall not haue at the first but in some continuance of time when wee haue bene well practised in repentance for as soone as wee haue the least measure of faith repentance will also appeare in some measure When therfore I saie we haue some time bin well practised in repentance and haue had diuerse experiences of Gods loue towards vs in Christ then afterwardes will appeare in our hearts the fulnesse of perswasion which is the ripenesse and strength of faith For this is the greatest measure of faith when anie one daylye increasing in faith comes to be fully perswaded of Gods loue in Christ The greatest measure of faith towards himselfe particularly of the forgiuenes of his owne sins This I suppose is the greatest measure of faith how be it I am still perswaded that there is no mans faith so strong but it is No mans faith so strong but it is sometimes shakeÌ„ sometimes shaken with the winde of doubfulnes Thus are wee come now at length thorough Gods assistance to the concluding shutting vp of this discourse of faith being the foundation of our whole worke wherein wee haue seene what true faith is what excellent vertues and operation it hath what great profit and commoditie we The summ of the first chapter receiue by it that many of our forefathers haue bene renowned for their faith lastlie whose gift it is to whom it is giuen and in what measure Now to him that is of power to establishe vs according to the gospell of Rom. 16 Iesus Christ by the reuelation of the mistery 25. which was kept secrete since the world began 26. but nowe is opened and published among all nations by the scripture of the 27. prophets at the commaundement of theeuerlasting God for the obedience of faith To God I say onely wise be all praise and honour and glorie thorough Iesus Christ our Lord Amen A Praier for faith and the increase thereof O Almightie God and omnipotent creator Lord of heauen and earth the giuer of all good things from whence euerie good perfect gift doth proceed and by whose mercifull goodnes it is augmented and increased within vs I beseech thee of thine infinite clemencie to plant deeply in my soule that most sweet root of faith and to water it continually with the dew of thy heauenly grace that it may spring and bud forth into the greene and liuelie branches of a godly life with peace of conscience and ioye in the holie Ghost and that the seed thereof so soone as it is ripe may fall downe againe into the garden of my heart to the further increase of the same til it growe vp into that great tree of euerlasting life through Iesus Christ our Lord and Sauiour To whome with thee O father and the holy Ghost be all honor and glorie for euer Amen OF VERTVE IN GENERALL CHAP. 2. THE order and course of nature being duly obserued doth make this plaine vnto vs that though there bee manye and innumerable thinges in this worlde yet that euery thing hath a certaine head root fountaine beginning from whence each particular is deriued For when God which is the cause of nature woulde shew forth in the theatre of this world the surpassing excellencie of his wisedome not onely in creating all things of nothing but also in gouerning and preseruing all things that were created that they might continue and indure out the time which he had appointed The Scripture saieth that God did make euerie thing according to his kinde withall did put certaine seedes of thinges in the Gen. 1 12 The course of natural things continued by Gods prouidence tiâ— the ende oâ— the world things themselues wherby there might be a propagation or continued course of things from generation to generation so long as the world should indure Right so Gods mightie power and infinite wisedome doth no lesse plainelie appeare in things supernatural I meane in the gifts of the mind wherwith he doth beutify adorne the soule of man for it is God that giueth both the beginning increase of al Faith the roote of vertue vertue and goodnes Now the beginning of vertue in vs is faith which God doth first plant in the hart of man faith then may be coÌ„pared vnto the roote froÌ„ whence doth arise the stemme of vertue Vertue in generall breaketh out into particular branches as knowledge temperance patience and the rest and euery branch bringeth foorth fruit according to his kind Therfore Saint Peter writing vnto such as were conuerted vnto 2. Pet. 1. 5 the faith willeth them to ioyne therevnto vertue saying Ioine vertue with your faith whereby doubtlesse he meaneth that they should endeauour to lead a ciuill honest life as euery one had receiued the measure of faith and to the end they shoulde not thinke it a matter indifferent he biddeth them to giue al diligence therunto euen to ioyne vertue with their faith because by throgh their faith in Christ God had giuen them all things that pertaine vnto life and godlines through the knowledge of him By flying â—he corrupâ—…oÌ„s of this â—orld wee â—aw neervnto God that had called them vnto glory vertue wherby most precious promises were giueÌ„ vnto them that by them they should bee partakers of the godly nature in flying the corruption which is in the world through lust So that now wee see what must bee the chiefe and principall care of all those that haue receiued this excellent gift of faith wherof we haue spoken in the former chapter Namely to giue all diligence to ioyne vnto our faith vertue that so our faith may appeare by our honest liuing godly conuersation Wherefore in this chapter wee must speake of vertue in generall being the second lincke in Saint Peters Chaine afterward come to her particular branches Vertue in generall is obedience to Gods commaundements wrought in Gods children what vertue is from whome we haue it by the spirit of sanctification directed or referred to the glorie of God and accepted of him in Christ Iesus And to speake plainly whatsoeuer thing
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
other mens worke that shall goe about to counterfaite the same with any base golde or copper that hath not beene tried by the perfecte touchstone of the word of God nor weighedin the ballance of the sanctuary And this is done surely to great purpose for as no golde-smith be he neuer so skilful can make any worke of his finest golde but some shifting mates or other will counterfaite the same in Copper and double-gilde it ouer with golde in such sort that except it betryed two or three times by the touch it shall not appeare that it is counterfaite Euen so Sainte Peter knowing that there Many counterfaiters of vertue in the world would arise many such deceauers in the last age of the world that would counterfait his Chaine making shew to the world that they haue faith vertue knowledge temperance patience godlines and brotherly kindnes when in truth being tryed by the touch it is nothing so hee therefore me thinketh addeth of set purpose vnto his Chaine this golden True loue can hardly be counterfaited A similitud linke of loue which cannot well bee coloured or counterfaited For as the Camelion can chaunge himselfe into any colour except it be white so the wicked impes of Sathan can counterfaite euery vertue except it be loue and charitie the which thing when they would also goe about to doe the heate of their malicious stomaks euer more be wraie them by this lincke then of loue charitie it shall appeare who are truely vertuous and who are counterfaite hypocrites and dissemblers Furthermore this loue whereunto Saint Peter here exhorteth vs is a true note wherby the children of God are knowne and a badge which euerye Christian ought to Loue the badge of Christians weare Therefore loue may bee called the badge of Christians Noble and gentlemen wee see that their retinue and attendants may be knowne when they receiue any man into their seruice giue them a badge or recognisance Euerie souldier in the fielde Similies knoweth of what band he is by the ensigne that is borne before him Christ Iesus therefore that most noble and victorious Captaine that hath vanquished sinne death and hell to the end hee might haue his souldiers and Christ will haue his souldiers knowne from Sathans seruants knowne from all other hath assigned vnto them a peculiar badge or recognisance such as cannot bee countersaited and it is indeede this loue which S. Peter speaketh of By this saith Christ shall all men Ioh. 13.35 know that yee are my Disciples if yee loue one an other This badge of loue must bee plated fast not in the sleeue but in the harts of Christians the Mettal whereof this badge Loue must be in the hearte of loue is made doth farre exceede al golde or siluer for golde will not appeare if it bee couered with any other thing but loue the closer it is hid in the heart the brighter wil it shine throughout all the parts of the body Like vnto a precious stone called the Topaze that glittereth or shineth best in the Loue like vnto a precious stone that shineth best in the darke darke And indeed how can it be otherwise Can it bee darke in that house where the Sunne shineth in through the Glasse windowes Nay can that place of the firmament bee darke where the Sunne abideth No verily much lesse can that soule and body of man be dark where God himselfe which is all light remaineth Now God is loue as saith Saint Iohn Beloued 1. Ioh. 4.7 let vs loue one an other for loue commeth of God euery one that loueth is borne of God and knoweth God contrariwise he that loueth not knoweth not God for God is loue Againe he saith No man hath seene 8. GOD at any time if wee loue one another God dwelleth in vs and his loue is perfect Vers 12. in vs. Againe he saith God is loue and hee that dwelleth in loue dwelleth in God and 16. and God in him What diuine and heauenly thing then is Christian loue and charitie How doth this one lincke beautifie this golden Chaine Who would not bee in loue with such a Iewell where God himselfe is engrauen in the middest Many thinke they Loue a principall Iewell are safe when they haue a Crucifixe of gold siluer or copper hanging about their neckes though their harts be ful of hatred sinne and mallice But O beloued here is a rich and precious Iewell worthie the wearing the Crucifixe is but a fayned and false picture of the body of Christ whereby if thou take Crucifixe dangerous not heede thou mayest soone commit Idolatrie â—…fat least the very wearing of it be not Idolatrie but if thou haue this Iewel of loue in thine hart then thou needest not feare the force of thine enemies for thou hast God abiding with thee and if God be with thee who can preuaile against thee There bee Rom. 2 31. indeede poore Politicians nowe a daies which think it good policie but it is against Diuinitie though thou bee no Papist but percase a Newter or an Atheist to haue a Poysonfull pollititians Crucifixe alwaies hanging about thy neckes for say they if the Spaniards who are poysoned Papists should inuade this land they will vse thee well for thy Crucifixe sake But it is sounder Diuinitie better agreeing with Christianity in thy confidence that Hee that hath confidence in God wil defie Gods enemies thou hast in God to defie both Pope and popish Spaniards the open and professed enemies of God and of Christ his annointed and to harbour loue in thine heart whereby thou mayst assure thy selfe to be the souldiour of Christ who is able to defend thee will defend thee trusting in GOD if it be for his glorie and thy saluation from the force of all enemies whatsoeuer Surely this fearefulnes that is in the harts of people as it doth argue great wickednes and guiltinesse of their consciences so it is a A guiltie conscience cannot be bold Iohn 4. 17. manifest signe that the loue of God is not in them For as S. Iohn saith herein is loue perfect in vs that we should haue boldnes not onely in this life against our enemies but also in the day of iudgement Againe he saith There is no feare in loue but perfecte 18. loue casteth out feare and hee that feareth is not perfect in loue if therefore thou wilt not be afraide of thine enemies in this life nor of damnation in the life to come entertaine Loue casteth out fere true loue and Charitie in thine hearte and mind Loue God aboue al thy neighbour as thy selfe for therein consisteth the Mat. 22.37 whole law and the Prophets as our Sauiour Christ doth witnesse And Saint Paul saith Rom. 13.9 the Law is fulfilled in one word Thou shalt loue thy neighbour as thy selfe Againe loue hurteth not his neighbour therefore is loue the fulfilling
13 12 where our knowledge shall bee perfited and our happines felicitie for euermore continued A Praier for the true knowledge of Gods worde O Most wise God and louing father which dwellest in the light that none without thy grace mercy in thy son Christ can attain vnto I heartely beseech thy diuine maiesty for Christ his sake to enlighten my mind vnderstanding with the bright beames of thy heauenlie light I meane with the trne and certein knowledge of thy most holy and blessed word that mine owne naturall blindnes and ignorance of my soule being driuen away I may the better see to walke without stumbling in the right path that leadeth vnto vertue O Lord aboue al things I beseech thee to grant me this grace that I may knowe thee to bee the true God and Iesus Chist whom thou hast sent to be the Sauiour of the world so shall I not onelie thereby auoide the errors of this life but also attaine vnto thy heauenlie kingdome to see thy light in the land of the liuing where there is no neede of the sun or of the moone for thy glory the brightnes of the lambe thy sonne Christ Iesus is the light thereof to whom with thee the holy Ghost bee all prayse and glory for euer Amen OF TEMPERANCE CHAP. 4. IT is not a thing obserued to no purpose that phisitions doo feele the pulses of their sicke patients whether they bee moderate or out of temper for thereby they giue a great iudgement of the state of them that are diseased Now looke howe mans body is distempered with sicknes euen so is the soule of man with sinne there are infinite diseases to disquiet the body and there are innumerable sinnes to grieue and torment the soule there is Phisicke appointed for the body and there is also Phisicke ordained for the soule the body many times for want of timely Phisicke is in great danger of death by sicknes so is the soule of man by sinne Much money giuen for helth of bodye but phisicke for the soule is little regarded the body oftentimes is recouered when Phisicke is applied and so is the soule of man if shee receiue that Phisicke which is appointed for her onelie heerein is a difference when wee are sicke in our bodies by diseases wee will giue any money to haue health but will suffer our soules to bee verie extreamlie sicke and almost at point of death with sinne and neuer care to seeke for health nay wee will scarce receiue Phisicke for our soules though it bee brought home vnto vs freely without money without penny or penny worth Euen as the prophet Esaie complaineth of the Iewes that refused to receiue the grace of God which Esay 55.1.2 was offered vnto them freely without monie but were willing to laie out their siluer for that which was nought worth wherewith they could not be satisfied What maruell then is it that the sinfull soule of man is so distempered and out of order insomuch that the beating of her pulses may bee perceiued with out feeling Now of all sicknesses the sicknes of intemperācy is the worst for it greatlie anoyeth in time destroyeth Intemperancy a dāgerous disease of the soule both the health of soule and bodie it also maketh the bodie vnapt for any labor and it hindereth the soule from all vertue wherof we haue but too many examples S. Peter therefore knowing the great hurte which commeth vnto man by intemperancie exhorteth vs to make much of the vertue contrary thervnto called temperance or sobriety and to the end wee should regard it the better he linkes the same to his chaine saying Ioyne with your faith vertue with vertue knowledge with knowledge temperāce Temperance therefore without al question 2. Pet. 1.5 is a worthy vertue otherwise it shoulde not haue bin ioyned with these other Iewels of faith knowledge and the rest But what is temperance Temperance or sobrietie sayeth one is a vertue which doth moderate the appetites and desires of meate drinke and other thinges which What temperance is man maye lawefullie vse so that neither prayer meditation studying or labouring in our vocation bee hindered with the excesse thereof neyther our naturall sleepe nor health of our bodyes hurted for want of that which is sufficient so it seemeth that temperance is a keeper of a meane in euerie thing And euen as in tunes or A similitude singing without the meane there can bee no good melodye so in the gouernment of our life without sobrietie or temperance euerie thing will bee disordered Where Temperance ruleth not there is gluttonie surfetting drunkennes luxuriousnes and all kind of wickednes Where Temperance beareth swaye there the health of the bodie is preserued there also the soule of man is at libertie to reade to praye to studie to meditate to take counsell Temperance a worthy vertue to giue counsell to gouerne all the affayers of this life Where temperance is there is shamefastnes there is honesty there is chastitie there is modestie there is humilitie there is moderation and good order kept in discerning what ought to bee done howe it ought to bee done and what ought to be left vndone By temperance wee auoyde many sicknesses of the body and many diseases of the soule Who then would not bee in loue with temperance Temperance saith one is a noble Vertue and chiefely appertaineth to the honorable state of mankind whereby the princely gouernour reason which raigneth as king in man is known to beare sway in man wherby all his things are tempered and ordered and thereby differeth from brute beastes Temperance is an enimy to luste and lust is a wayting seruant vnto bodily pleasure Temperance calleth a man backe srom all wicked lustes and carnall appetites and suffereth him not to exceede in foolishe reioycing nor in vngodlie sorrowing He is to be called a temperate and moderate person saith one which not onelie Who is a temperate man doth keepe vnder his wanton and corrupt affects but so endeuoreth also himfelfe that in his country he is chargeable to no man to no man cruell or grieuous neither to anie man dangerous Temperance therefore is a moderatrixe which causeth vs to keepe 2 decorum in euerie thing Vntemperate youth full of carnall affections quickelie turneth the bodye into age to bee full of infirmityes foule and feeble When the vnbridled carcasse or foule fleshe of man is not well tempred or discreetly ruled but ouermuch cherished set at liberty and pampered then is the soule the lesse regarded or looked vpon but abideth in most deformed Where the body is too much pampered there the soule is the lesse regarded A similie state and miserable and the more delicatly the body is handled the more stubbornely it wrestleth against the minde and doth cast it of euen as a horse too well cherished vseth to cast off his rider If we could therefore consider the excellency of mans
further proofe that no man by his owne naturall reach of wit and vnderstanding can iudge of the vertues and qualities of faith but onely such as are renewed and borne againe by the spirite of God Now then as I said is it any marueil that this precious Iewel of faith is so smally estimated slenderly accoÌ„pted of in the world of meere worldly carnal men Seing they haue no skil at al to iudge of the rare vertues and operation therof neither by meanes of the outward senses of their bodies nor yet by the force powers of their souls but are altogether like vnto the Cocke wherof the fable speaketh that seeing a precious Gem or Iewell lying on the donghill wished hee had had one graine of Barley for that precious Iewell because hee knewe not the price and vertue of the same and therefore did wish for that which serued best to the satisfying of his owne appetite and desire Seeing then the case thus standeth that most people are so miserably deceiued chusing with greedie earnestnes and desire and as it were with both hands apprehending the vaine transitory things of this life make small or none accompt but euen like filthie swine trample vnder their feete Gods Treasures contemned of worldly men those precious pearles of the worde of God of faith and free saluation purchased by the bloud of Christ to the high dishonouring of Almightie God to the endaungering of their owne soules to the great scandale or offence of other to the extreme griefe of hearte of each true faithfull and godlye Christian seeing the case thus standeth I say and these premises duely considered I haue thought it meete and verily agreeing with my calling to spend a litle time in contriuing these plaine and simple treatises of faith and the fruites thereof hereafter following to this end that partly by the helpe hereof if God giue a blessing thereunto but chiefely by prayer reading and hearing of Gods word preached the ignorant sort may attaine vnto the knowledge of faith and other misteries of God by grace which wee by our owne natural knowledge and vnderstanding are not able to attaine vnto and that also these rich gifts of God as faith the rest may be the better accompted of to Gods glorie and our eternall comfort and saluation .. And because it is the minde of the holy 2. Pet. 1 5. Ghost as Saint Peter noteth that all vertues whatsoeuer shold be linked vnto faith as the verye fountaine from whence they must spring therefore I haue made this my first Chapter wherein I will God assisting me in as briefe manner as I can declare and make plaine to those whose eyes it shall please the Lord to open what an excellent and precious Iewell fayth is as also what great profit commodity we receiue by it But here first of all intreating of fayth in generall it shall not bee amisse to make knowne what faith it is whereof I will intreate for there is a certaine Morall fayth or trust which we call fidelitie that ought to be betweene man and man and euen this is a vertue worthy of commendation ther is also an Historicall faith when we onely beleeue the bare Historie whether it bee humane or diuine without any further application of it vnto our selues and this faith is also in some sort worthy of due praise and there is a Temporary faith when some doe beleeue for a time as our Sauiour saith nothing Mat. 13.21 worthie to be commended but is like vnto that faith whereof Saint Iames speaketh that is dead in it selfe to speake nothing Iam. 2.17 of that fayth which is called miraculous because it hath ceased for the most part since the time of the Apostles Now it is not my purpose to entreate of any of these seeing they are gifts common What faith it is whereunto Saint Peter wold haue vertue ioyned to the good and to the bad neither doeth Sainte Peter meane to linke his Golden Chaine with any one of them for that wold disgrace his whole worke but that fayth which I mind to speake of is supernaturall diuine and heauenly far more glorious and excellent then can be comprehended as I haue already saide by the wit and naturall vnderstanding of man But what is it wil some say that you doe so commend Wilt thou know Surely it is that which thy tongue hath vttered a thousand times when thou hast said I beleeue in God And is this such a great matter will worldlings saye to beleeue in God Doth this onely thing deserue so great praise and commendation Yea verily But here beware A Caueat least thou deceiue thy selfe in the vnderstanding of the words for there be three things almost like in words but farre differing in true sence meaning namely to beleeue God to beleeue there is a God and to beleeue in God The deuils beleeue the first and the second that God is true of his promise which is to beleeue God and they also beleeue there is one God and no more and tremble as Saint Iames saith but they Iam. 2.19 beleue not the third that is in God which is as much as to embrace him for our good God and to rest repose our selues on him and his worde onely which is that true iustifying faith wherof I speake So then we must take heed as I said that we do not deceiue True faith beleeueth in God our selues thinking we beleeue verie well if we beleeue God and beleeue there is a God which thing indeede we ought also to do but we must goe further to beleeue in God that is to acknowledge him for our good God Sauior this is ment by saying I beleeue in God I beleeue I say not another for me for euery one shall be saued by his owne faith and not by anothers as the Prophet Habacuk saith The iust shall Haba 2.4 liue by his owne faith Furthermore to beleeue in 〈…〉 to beleeue in God the Father in Goâ—â—he son in God the holy Ghost three persons in trinity one God in vnity of esseÌ„ce And is it then so easie a matter to beleeue the trinity in vnity the vnity in trinity No verily flesh bloud doth not reueal these things vnto vs as Christ said vnto S. Peter Mat. 16.17 but onely God himselfe both by the outward preaching of his worde by the inward working of his holy spirit Wherfore Galat. 5.6 a true liuely and iustifying faith which euermore worketh by loue may bee thus A definition of a true liuely faith defined namely that it is a most certain sound perswasion of Gods great good will fauour towardes vs grounded vpon the truth of his free promises made vnto mankinde in his sonne Christ Iesus reuealed vnto vs by the preaching of his word and sealed in our harts by his holy spirite Thus then hauing briefly and plainely shewed what
saith Hee that beleeueth hath euerlasting life And Saint Paul saith by grace ye are saued Ioh. ◠36 Ephe. 2.8 By things to come I meane the accomplishment and performance of our saluation which in this life we doe patiently waite for and expect by hope therefore hope is sometimes vsed in the same sence that faith is as in the eight to the Romaines Saint Paul saith we are saued by hope that is by Rom. 8.24 hope our faith is supported and wee are comforted til we haue the end of our faith euen the saluation of our soules Againe this difference is betweene faith and hope that faith doth imbrace and apprehend Wherein faith and hope agree the promises of things and hope the things whereof the promises are made onely in this faith and hope agree that they haue alwaies respect vnto one and the selfe same benefits As for example when Abraham Gen. 17.19 was promised to haue a sonne in his olde age he did verily beleeue it but with hope did expect the performance thereof many yeares He was promised also the land of Canaan to him and his seede he did verily Gen. 17.8 beleeue it should be accomplished but yet hee did onely enioy the same by hope Thus we haue seene briefely the difference betweene faith hope and loue as also how they agree in one but of loue we shalspeake more God willing in the last Chapter Now let vs proceede a little further in our purpose to shew the excellencie and worthines of faith whereby we are assured of things inuisible as though wee saw them Things inuisible are plainely seene with the eyes of faith-Heb 11.3 with our bodily eyes if not more assured Through faith wee vnderstand the world was made by the word of God so that the things which we see are not made of things which did appeare Through faith we are assured of our election before the foundations of the world were laide God hath chosen vs saith Saint Paul in Christ before the foundation of the Ephes 1.4 world that we should be holy and without blame before him in loue Through faith wee are assured of our reconciliation with God for God was in Christ saith the Apostle and reconciled 2. Cor. 5.19 the world vnto himselfe not imputing their sinnes vnto them Through faith wee are assured of our redemption iustification and sanctification Ye are of him saith Saint Paul in Christ Iesus 1 Cor. 1.30 who is made vnto vs wisedome righteousnesse sanctification and redemption Through faith we are assured of our adoption that wee are the sonnes of God The spirite Rom. 8 16 beareth witnesse vnto our spirites saith the Apostle that wee are the children of God Through faith wee are assured that wee haue the spirit of God Know ye not that the 2. Cor. 13.5 spirite of Christ dwelleth in you except ye be reprobates Through faith wee haue the true knowledge of God and of Christ and in the ende euerlasting life This is life eternall to know God the father and whome hee hath Ioh. 17.3 sent Iesus Christ Lastly through faith we are assured that nothing shall separate vs from the loue of God for those whome God once loueth to Ioh. 13.1 the ende he loueth them I am perswaded saith Saint Paule that neither death nor Rom. 8.38 life nor Angels nor principalities nor powers nor things present nor thinges to come nor height nor depth nor any other creature shall bee able to seperate vs from the loue of God which is in Christ Iesus our If we haue faith nothing can separate vs from God Lord. See thē the excellency of faith which may yet againe be considered fower maner of waies In respect of God in respect of our neighbours in respect of our selues in respect of the deuill and of the world In respect of God we feele peace of conscience Being iustified by faith wee Rom. 5.1 haue peace towardes God through Iesus Christ our Lorde Wee haue hope of the glorie to come Wee haue accesse vnto the 8.21 Heb. 4.16 throne of grace In respecte of our neighbours we haue mutuall concord godly loue and charitie In respect of our selues wee haue patience in afflictions reioycing in Rom. 5.3 tribulations ioye in the holye Ghost dying vnto sinne liuing vnto righteousnesse In respect of Sathan our faith fighteth for Ephe. 6.16 vs against his temptations and in respect of the world wee doe by little and little ouercome it This is the victorie which ouercommeth the world euen your faith 1. Ioh. 5.9 What should we say more If thou haue faith all things in heauen and earth make for thee if thou want faith al things in heauē earth hel make against thee if thou haue All thinges make for the faithful as al things make against the infidels faith thou art rich without any other thing if thou want faith thou art poore possessing al other things if thou haue faith thou maiest bee bolde as a Lyon if thou want faith thou wilt tremble at the shaking of a leafe if thou haue faith thou needes not feare the Faith a strong fort against our enemies force of thine enemies but for want of faith the heartes of people faint within them The wicked flie saith Salomon and no man pursueth them contrariwise the faithfull will say with Dauid God is our hope Pro. 28.1 and strength a helpe in troubles ready to bee founde Therefore will wee not feare Psal 46 1.2 3. though the earth remoue and though the mountaines fall into the depth of the Sea the hils shake at the surges of the same Againe Dauid saith though thousands had Psal 3.6 hemd me in on euery side yet would I not feare And againe I will say vnto the Lord O my hope and my fortresse he is my God Psal 92.1.2 in him will I trust surely hee will deliuer thee from the snare of the hunter and from 3. the noysome pestilence he will couer thee vnder his wings and thou shalt bee safe vnder 4. his feathers his truth shall be thy shield and buckler thou needst not bee affraid of the terror of the night nor of the arrowe that flyeth by day nor of the pestilence that 5. walketh in the darkenesse nor of the plague One faithfull man better in fight then a thousand infidels that destroyeth at the noone day a thousand shall fall at thy side and ten thousand at thy right hande but it shall not come neere thee Behold then I beseech you the 6. force of faith blessed is the man that hath 7. the Lord for his God Psa 144.15 Now hauing hitherto heard the excellencie of faith and what profit we receiue therby it shall not be amisse to note for our further comfort and consolation what worthy praise commendation the Scripture hath alwaies giuen vnto faithfull men and women what
saluation therefore none but Gods elect do beleeue Here further we learne that faith is not giuen vs in respect of any righteousnes merite Faith is not giuen for our owne worthines or desert that is in vs but of God his free mercy as well to the Iewes as to the gentils to the Grecian and to the Barbarian to the bond and to the free to male and female wheresouer throughout the whole world dispersed as many as be elected vnto saluation Now although man knoweth not the time No time set when wee shal be called when yet certaine it is that euery one of the elect shal be called one time or other according as God in his diuine prouidence hath appointed For as he chooseth whom he wil so those whome hee hath chosen hee calleth vnto faith by the ministerie of his word and effectual working of his holy spirit when it pleaseth him vnlesse by his secret worke according to his euerlasting counsel and election hee call them in their infancie to himselfe out of this world before they come to yeeres of discretion Heereuppon it is that he calleth some in their youth some in their middle age and some not before olde age some at the dauning of the daie some at the Math. 20. 3 4 5 6 third houre some at the sixt houre some at the eleuenth houre so long as the time of this present life indureth and this light of grace continueth so long the time lasteth of the heauenly calling Let no man or woman therfore despaire Let none despaire of their calling for he that is not called to day may be to morow or doubt of their saluation that are not yet effectually called for they knowe not howe soone they may be only let euerie one praie that when God doth call we may bee ready to yeelde our obedience especially let not the preachers and ministers of Gods word be discouraged though in a long time they see little fruit or their labors for faith many times which is planted by their preaching Faith many times couered as fire in the ashes doeth lie close hidde and couered as the fire in the ashes one daie when God will it shall breake out into flames of charitye and godlynes at least wise if the Gospell which we preach bee hidde it is hid to 2. Cor. 4. 3 them that perish as many as are ordained vnto saluation shall at one time or other yeeld their obedience and so eternally bee saued But because it falleth out often A comfort for weaklings times that manye of the deare children of GOD are verye much grieued yea almost plunged in the pitte of desperation when they heare that none but such as haue faith shall bee saued because they themselues doo not feele the heate of faith so effectuallie as they desire Therefore I haue thought it verye necessarye before I conclude brieflie to shewe that there are diuerse measures of faith some He that hath the least measure of true faith shal be faued greater and some lesser and that the least measure of faith if it bee true fayth sufficeth vnto saluation so shall none of Gods children I hope bee discouraged when sathan shall cast into their mindes the littlenes of their faith First euerie christian must holde for certaine that which Saint Paul teacheth in the fourth to the Ephesians namely that there is one Lord and one fayth next Ephe. 4. 6 it is behoofefull for vs to knowe that this one faith is giuen to the faithful in diuers sundrye measures according as Saint Paule saith in the twelfth to the Romanes That Rom. 12.3 euerie one must vnderstande according to sobrietie according as God hath dealt to euerie man the measure of faith to some a greater measure is giuen to some a lesser Also the fruites of faith are not in all The fruites of faith are not alike in all the faithfull the faithfull a like as namely one fayth full man and woman hath and may haue more knowledge more loue more feare of God more hope more patience more brotherlie kindenes and so foorth then another hath according as hee hath receiued a greater measure of faith but yet the measure of faith by the good prouidence of God is so distributed and deuided that there are none of Gods elect to whome is giuen lesse then may suffice vnto saluation for the measure of faith doth contayne this in it selfe that there is a sufficient portion to euerie one hee that hath the lesser measure shall haue saluation with him that hath the greater And doubtlesse it is done by the speciall counsell and prouidence of God that one hath a greater measure of fayth then another for God hath so moderated all those thinges by his wisedome that to those whom hee hath appointed to endure many great battels hee hath giuen a larger portion of faith As to Ahraham Isaack To those whom God wil try most hee giueth most faith Iacob Moses Dauid and the like whom when hee would try by many trybulations and temptations he vouchsafed to bestow vppon them a greater measure of faith not that therby they should attaine vnto saluation rather then other that haue lesser gifts of faith but that they should serue to the furthering of Gods glory and that they might bee examples to those that are more infirme and weaker Now if any would knowe what the least measure of faith is that any man or woman can haue surely it is this when a man of an What the least measure of faith is humble spirit by reason of the litlenes of his faith doth not yet feele the assurance of the forgiuenes of his sinnes and yet is perswaded that they are pardonable and with his heart prayeth God that hee would pardon and forgiue them Now that such a one hath faith it is perceiued by the good desires Esa 57.17 and prayers which he maketh because such prayers and desires are testimonies of the spirit of God whose property is to stirre vp a longing and a lusting after heauenly Good praiers a token of true faith Rom. 8.26 thinges with sighes and groanes for Gods fauour and mercy in Iesus Christ and where the spirite of Christe is there is Christ dwelling and where Christ dwelleth 2. Cor 13.5 there is true faith howe weake so euer it be Moreouer faith though it bee but lyttle is the gifte and working of God proued by this saying of the Apostle Saint Paule that it is God that worketh both Phil. 2.13 the will and the deede therefore whosoeuer hath this good will and desire in him it is certaine that there is the presence and working of Gods holie spirite Nowe wee must not iudge of the grace of God by the absolute perfection or quantitie of faith but onely by the foundation whereuppon it resteth which foundation is the merites the obedience satisfaction and righteousnesse of the sonne of God imputed vnto
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
very godly and zealous will aboue many other appeare in their liues and conuersation to be most dissolute wicked and vngodly Some of them will bee beastly adulterers some cruell extortioners some byting vsurers some false periurers some deceitfull coseners some mercilesse and without all compassion to the poore and needy and yet I say their talke shall bee sometimes and in some companie of Gods worde and religion It is therefore very wel It is better seeme ignorant then to boast of knowledge without practise Psal 50.16 noted of one who saith that it is better to seeme ignorant then to boast of knowledge without practise But what saith the eternal God vnto those talkers why takest thou my worde in thy mouth and hatest to be reformed The kingdome of God saith S. Paule is not in worde 1 Cor. 4.20 but in vertue and power they regarde not â— Pet. 1 5. this exhortation of Sainte Peter who bids them to ioine vnto their knowledge vertue temperaunce godlines and so forth they thinke not that the grace of God hath appeared to teach them to deny all vngodlines Tit. 2.11 and worldly lusts and to liue soberly righteously and godly in this present worlde they beleeue not that this is the will of God euen our sanctification that we should abstayne from fornication That euery 1 Thess 4.3 one shoulde possesse his vessell in honour and holinesse and not in the lustes of concupiscence as do the Gentiles which know not God that no man oppresse or defraude his brother in bargaining because the Lord is an auenger of all these thinges They feare not that saying of Saint Iames There shall bee iudgment mercilesse to him that sheweth no mercie and that mercy reioyceth Iam. 2.13 against iudgement In one worde they wilfully deceaue themselues and knowing they will not Ephes 5.5 knowe That no whoremonger nor vncleane person nor couetouse person which is an idolater hath any inheritance in the kingdome of Christ and of God And is not then the state of those to bee lamented aboue them that are ignorant for they shall bee beaten with many stripes because they Ignorance ioyned with obstinacy knowe their maisters will and doe it not whereas they that are ignorant if there bee not ioyned with it wilful obstinacie resistance Ignorance shall excuse none therefore not the mother of deuotion but of confusion of the truth shal be beate with fewer stripes but beaten they shall bee and not excused therefore let none pleade ignorance for ignorance is now knowen not to be the mother of deuotion but of errour and confusion Let vs aboue all thinges learne to Speculatiue knowledge naught worth with out practatiue knowe and that wee knowe let vs indeuour to put in practise Let vs no longer content our selues with speculatiue knowledge for it is practatiue knowledge that Saint Peter exhorteth vs vnto when hee saith Ioyne with your vertue knowledge euen the true knowledge of God in his Son Christ This is that knowledge which S. Paule Ephes 1.16.17.18.19 prayeth God to giue vnto the Ephesians when hee sayth I make mention of you in in my prayers that the God of our Lord Iesus Christ the father of glorie might giue vnto you the spirit of wisedome reuelation through the knowledge of him that the eyes of your vnderstanding may bee lightned that ye may knowe what the hope is of his calling and what the riches of his glorious inheritance is with the Saintes and what is the exceeding greatnes of his power towardes vs which beleeue according to the working of his mighty power And a little after he saith That ye may be able to comprehend 12.18 19 with all saints what is the bredth and length and depth and height and to know the loue of God which passeth knowledge that ye may be filled with all fulnesse of God This is that true knowledge whereunto S. Peter exborteth vs. The same thing againe meaneth S. Paule when he saith Brethren be not children in vnderstanding but as concerning malitiousnes be children but in vnderstanding knowledge bee of a ripe 1 Cor. 14 20. age We must therefore vse all meanes possible to increase our knowledge as reading and hearing of Gods worde read and preached vnto vs prayer vnto God for the Reading preaching meditating conferrence with the learned be speciall meanes to increase knowledge Prouer. 2 12. increase therof with often meditation theron conference with them that haue knoweledge and so forth yea we must know that this holy knowledge of Gods word and the misteries thereof is that treasure which wee must day lie seeke euen as Salomon exhorteth vs saying My son if thou wilt receiue my wordes and hide my commandementes within thee and cause thine eare to hearken vnto wisedome and incline thine heart vnto vnderstanding for if thou callest after 3. knowledge and criest for vnderstanding 4. if thou seekest her as siluer searchest for her as for treasures then thou shalt vnderstande the feare of the Lorde and find the knowledge of God For the Lorde giueth wisdome out of his mouth commeth knowledge and vnderstanding Whereby also wee may note that this knowledge commeth not naturally but it is the Lorde that giueth this wisedome and knowledge Therefore Salomon bids vs to aske and seeke it at Gods hande and after he saith It is God that giueth wisedome and knowledge Knowledge must be craued of God by prayer Mat. 7.7 Trust in the Lord and leane not vnto thine owne wisedome as if he should say thinke not to vnderstand this knowledge by thine owne wisedome but by prayer from God and by vsing such meanes as hee hath appointed for the obtayning of the same Aske and ye shall haue saith Christ seeke and ye shall find knocke and it shall bee opened vnto you Againe Christ saith Search the Ioh. 5.39 scriptures for in them ye thinke to haue eternall life and they are they that testifie of mee The feare of the Lorde saith Salomon is the beginning of this knowledge The feare of the Lord the beginning of knowledge Prov. 1.7 who so findeth it doubtlesse findeth great treasure Therefore hee faith in his thirde chapter Blessed is the man that findeth wisedome and the man that getteth vnderstanding for 3.13 the marchandice thereof is better then the marchandise of Siluer and the gaine 14. thereof is better then Golde It is more precious then pearles and all thinges that 15 thou canst desire are not to bee compared vnto her length of daies is in her right hand 16. and in her left hande riches and glorie Her waies are waies of pleasure and al her pathes 17 prosperitie she is a tree of life to them that lay hold on her and blessed is hee that 18. receiueth her See see howe the holy Ghost doth compare vnderstanding wisedome and knowledge to a tree of life to golde
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