faith it is wherof I minde to entreat as also how it is defined knowen I will now God willing proceede in my purpose to shew as much as in me lyeth out of the treasury of Gods word the excellency goodnes of this faith what rare vertues are to be found in it and the The preaching of Gods word the meanes to bring vs vnto faith mightie working and operation thereof to this end that neither so precious a iewell as faith is nor the meanes whereby we may attaine it I meane the preaching of Gods word may be so much despised and What titles are giuen vnto faith Mat 7 6 conteâ—â—â—d of wicked worldlings as it is First it maketh not a little to the commendation of this faith that the holy ghost by the mouth of Sainte Peter doth call it precious for writing to the dispersed Iewes which were conuerted to the faith 2. Pet. 1.1 he beginneth his second epistle thus SimoÌ„ Peter a seruant and an Apostle of Iesus Christ to you saith he that haue obtayned like precious faith with vs by the righ teousnesse of our God and Sauiour Iesus Iude 20 Christ And Saint Iâ—de in his epistle doth call it most holy saying And ye brethren edifie your selues in your most holy faith Now wee know the holy Ghost doth not delude or deceaue vs as men vse to do many times in giuing glorious names and titles to thinges that are of no great value but calling faith precious and most holy it is to signifie vnto vs that it is a most rare and singular iewel of great price estimation Faith a iewel of great price that so we shold esteem account of it for no sooner can we heare of Gems pearles and precious stones but presently wee are rauished with the desire of them Therefore the Scripture oftentimes vnder the names and titles of precious things that we most account of in this life doth comprehend heauenly euerlasting treasures as in the 7. of Mathew our Sauiour Christ saith Giue not that which is holy vnto dogs meaning his holy blessed worde neither saith he cast ye your pearles before Mat 6 20 swine And a little before in the sixt Chapt. seeing howe greedily wee desire worldly treasure 13.14 biddeth vs to lay vp treasure in heaueÌ„ And in the thirteenth of Mathew hee first compareth the kingdom of heaueÌ„ to a treasure hid in the fielde which being found we should sel all that we haue to buy that field 45 and againe in the same place considering how marchants do venture their goods and We ventur much for worldly but very little for heauenly treasure liues and vndertake all dangers by sea and by land to seek for gold pearls the like hee draweth this seconde similitude saying The kingdoÌ„ of heaueÌ„ is like vnto a marchaÌ„t man that seeketh good pearles who hauing found a pearle of great price went and sold all that he had and bought it And not onely is the word of God and faith and other such meanes to bring vs vnto heauen comprehended vnder these terrene and earthly similitudes but euen heauen it self with all the beauty glory thereof as in the 21. of Reuelat 2â— the reuelation doth plainely appeare 9 10 Come saith the Angel vnto S. Iohn I wil shew thee the bride the Lambes wife then the Angell shewed vnto him in the spirite from an high mountaine the great cittie 11 holy Ierusalem descending out of heauen from God hauing the glory of God and her 11. shining was like vnto a stone most precious and so forth Then he speaketh of the wals 12. of the twelue gates theÌ„ of the situation proportion of the cittie howe it was foure square that the length and the bredth and the height of it were equall then hee commeth 16 to the building saying that the wall 18 was of Iasper and the cittie of pure gold that the foundations of the walles of the citie were garnished with all maner of precious stones and nameth twelue of them the first 19 was of Iasper the second of Saphir the third of a Chalcedony the fourth an Emeraude and so forth After hee saith that the twelue gates were of twelue pearles and euery 21. gate of one pearle that the street of the cittie was of pure gold as shining glasse The scripture comprehendeth heauenly things vnder earthly similitudes Now who seeth not how that the holy Ghost vnder the semblances and similitudes of gold precious stones and pearles which wee account our cheefest treasure here on earth doth signifie thereby farre more glorious excellent thinges such as saint Paule 1 Cor. 2.9 saith no eye hath seene no eare hath heard nor can be conceiued by the hart of man the ioyes which God hath prepared for vs in heauen Well then to returne to our purpose hath God himself fattributed such worthy titles to our faith as holy most precious surely then it is so let vs not doubt of it the vse that we shoulde make thereof is this that hauing it in some great measure we must account of it as a most precious iewell and not forgo it for any golde if wee haue but a little let vs pray the Lord to increase it if wee haue none at all let vs earnestly seeke it and to that end let vs make more account of Gods word and the preaching thereof then heretofore wee haue done for that with praier vnto God is the Without Faith we are most miserable onely meane to come by it otherwise if wee euer want it let vs assuredly knowe our state to be most miserable accursed notwithstanding wee haue all other riches and treasure in the worlde This doctrine wee learne in that our faith is called most holy precious Now let vs see how the thing it selfe that is faith doth agree with those excellent tytles which are giuen thereunto for it is not without great cause doubtlesse that S. Peter doth cal the faith of Gods elect precious and S. Iude most holy seeing they together with the rest of the Apostles had not onely heard the same so much praysed and commended by our sauiour Christ but also had seene by experience the rare vertues operation thereof And if euery herbe that groweth in the whole garden of this world euery gem precious stone that lieth hidden in the bowels of the earth be worthy of praise coÌ„mendations for the seueral particular operations vertues in euery of them how much more praise commendation is there to bee giuen vnto this rich Gem precious Faith hath all vertues in itselfe iewell of faith seeing a thousand folde more excellent vertues then are to be found in all kinde of hearbes and precious stones though they be innumerable are aboundaÌ„tly to be found in this one and onely iewell of faith But here I must
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
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
needes confesse mine owne great insufficiency and want of skill first that I cannot looke into the secrecie of so deep a mistery as faith is next that I cannot think sufficiently of the vertues thereof much lesse can I with pen or toung disclose make knowen the same for the benefite of others To the end therfore that I may promise no more then by Gods grace I may be able to perform of this matter I wil speak very little of my selfe seeing I know little or nothing onely I will collect into a short summe the substance of that which the holy Ghost himself hath vouchsafed to set down in the praise and commendation of faith of those that haue beene endowed with so rich a Iewel Plinie Galen Hypocrates others that write of the nature vertue operation of trees plantes hearbes of the nature of beasts birdes fishes mettals and precious stones do labour by all meanes possible to make knowen to the worlde the secrecy of natural thinges for the preseruation of the health of mans body being otherwise vnknowen to the most part of people their labours are worthy of great praise yea surely it serueth greatly to the setting forth of Gods glory who hath made nothing in vaine for All thinges serue to set forth Gods glory who hath made nothing in vaine what tree is there whose roote barke leaues or fruit either some or all of thē are not medicinable what hearbe or weede is there which hath not his proper vertue operation howe many medicines are there taken from birds beasts fishes and from euery part of thē within and without all kinds of mettals may be vsed in drinks and potions as gold siluer tinne lead steel iron What shoulde I speake of the shelles of fishes of pearles corrales and precious stones are not some of them cordiall for the heart others most soueraigne for the eyes for the heade and stomacke and for euery parte of mans body All these thinges are knowen All earthly medicines serue onely for our mortal bodies in this life but faith is a medicine for soule body here for euer I neede not stande vpon them sauing that it maketh thus much for my purpose that all these forenamed things and whatsoeuer els that may be named in the world do all serue but for the preseruation of mans mortall body and that in this life But this precious iewel of faith whereof we speake serueth both for the preseruation of mans soule body in this life and for their eternal saluation in the life to come Who then hearing of such a precious iewel woulde not sell all that euer he hath to buy it Nowe the rare vertues and operation of Faith were not so commonly knowen before our sauiour Christ came in the flesh only a few did account of it as Abraham and others both before and in the time of the Faith more plainely reuealed since the Gospell then before Lawe but now since the Gospel hath been preached faith hath been openly reuealed now it hath beene highly commended and extolled What meant our Sauiour Christ when he would shew the vertue and power of his Godhead in working of his cheefest miracles and healing all kind of diseases euermore to say thy faith hath made thee whole thy faith hath saued thee surely it was Christ himselfe that healed them yet Mat. 9. 22. Marke 10. 52. he attributeth the same to the faith of them that were healed therby to shew the excellency of Faith and that except they did beleeue had faith they could not be healed There be three thinges to be considered Three things especially in the Gospel serue to the extolling of Faith in the Gospell which make very much to the extolling of Faith The one is that Christ did helpe a great many for their own faith Another that he healed some of their bodily diseases for the faithes sake of others The third is that want of Faith in some was a great hinderance vnto Christ that oftentimes he could not doe that good which otherwise hee woulde These three points may be shewed briefely by examples for the first sorte wee haue these examples The foule leaper that came vnto Christ in Mat. 8.2 the eight of Mathew shewed his faith plainly in this saying vnto him if thou wilt thou canst make me cleane to whome Iesus answered I will be thou cleane and immediately his leprosie was cleansed Another example we haue in the ninth of Mathew of that woman which had been diseased with an issue of bloud twelue years 9. 22. who thrusting in among the presse of people to touch but the hem of Christ his garment was presently healed to whome Christ said thy faith hath made thee whole And in the fourteenth of Mathewe it is said that 14.36 many were healed by touching of Christs garments because they beleeued that he was able to heale them Another example wee haue of two blind men in the ninth of Mathew which cried after Iesus to be healed 9.22 but hee first asked them whether they did beleeue that hee was able to heale them not that Christ was ignorant whether they did beleeue or not but to shewe vnto them and others that he woulde not helpe them except they did beleeue and they saide yea Lord then saide Iesus according to your faith be it vnto you and presently their eyes were opened The like example wee haue of blinde Bartimeus in the tenth of Marke which cried after Iesus Mark 10 52 whome hee called the sonne of Dauid to haue mercy on him neuer ceased crying till Iesus called him and opened his eyes saying vnto him thy faith hath made thee whole Many such examples there are in the Gospell but for breuities sake I passe them ouer Likewise there want no examples of them that our sauiour hath healed for the faithes sake of others I will also produce a fewe of them The Centurions seruant in the eight of Mathew that lay sicke at home of a palsie Mat 8 5 and was greeuously payned because his mayster beleeued that Christ was well able to heale him if he did but speake the worde onely was cured of his disease the selfe same houre the faith of his maister greatly commended Another example we haue in the ninth of Mathew of a man that was sicke of the palsie also and being not able to goe was borne of foure men and let downe in his 9.2 bed by coardes through the roofe of the house wherein Iesus was and Iesus seeing their faith sayde to the sicke of the palsie take vp thy bed goe home to thine owne house Another example wee haue of Iairus a ruler of the sinagogue which came vnto Mark 5.22 Christ as Marke saith for his daughter when she was at poynt of death and as Mathew Mat 9 18 saith she was deade before hee spake with Iesus who
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
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
impossible for a blind man of himselfe to goe into a farre Countrie or Cittie where We cannot attaine vnto vertue without knowledge he was neuer before so it is impossible for him that hath no knowledge euer to attaine vnto the kingdome of vertue For this cause is it that Saint Peter exhorting vs vnto vertue doth bid vs to take 2. Pet. 1.5 knowledge for our guide saying Ioyne with your vertue knowledge as if he should say It is in vaine for you to labour for the attaining of vertue except you bee first indued with the light of knowledge Knowledge then is the keye which openeth the gate vnto the schole of vertue Knowledge in generall is a vertue or power of the soule which What knowledge is is occupied in the finding out of things and the causes of things whether they bee good or euill Of knowledge some is naturall some artificiall and some supernaturall but each of them the gift of God Natural knowledge Knowledg some naturall some artificiall some supernatural Rom. 1.20 albeit it be verie much darkened since the fall of Adam yet it is not altogether extinguished for euen by that knowledge which is naturall we know so much of God as maketh vs inexcusable howbeit sith in those things which we know naturally wee Iude. 10. Naturall knowledge cannot bring vs vnto vertue corrupt our selues as Saint Iude saith therfore this knowledge can not bring vs vnto vertue Now this knowledge which wee haue by nature is very much holpen by Art learning this I call artificiall knowledge Nature very much holpen by arte when by the benefit of learning wee attaine vnto an higher degree of knowledge then the vnlearned doe This kind of knowledge and learning whosoeuer doth not account of is not worthie to be reckoned among the number of men Notwithstanding this is not simply that knowledge which Sainte Peter meaneth when hee saith ioyne with your vertue knowledge But that which I said is supernaturall euen in one worde the knowledge of God in his Sonne Christ which knowledge Saint Peter wisheth vnto vs when he saith Grace and peace be multiplied by the knowledge of God and of Iesus 2. Pet. 1.2 our Lord. But yet before I entreate at large of this knowledge I thinke it meete to speake somwhat Learning a good meanes to bring vs to the knowledge of God more of that knowledge which wee haue by the benefit of learning because it is a notable meanes to bring vs vnto the true knowledge of God Learning in al ages hath beene verie generally accounted of and the profit which we receiue by it is that thereby we seeme to differ frō vnreasonable creatures for as one saith a person voide both of learning and vtterance differeth little from a stone Learning and knowledge saith another is the onely good thing and ignorance the onely euill thing Learning is the gathering together of many mens sentences and actes to the augmentation of knowledge By learning Countries and common-weales flourish Learning is a better patrimonie then goods or liuings the one maye learning better then riches be taken from vs the other cannot Therefore this was a fine saying of Bias the Phylosopher when hee saw some in daunger of loosing their goods Omnia mea mecum porto I carrie saith hee all my goods with mee meaning his learning which is indeede the safest riches Therefore one saith it is better to be a begger then vnlearned And indeede how many haue wee seene and reade of that of poore mens children haue beene by learning knowledge highly aduanced As on the contrarie many for want of learning that haue had greate store of wealth and substance left them by their friends yet haue come to great pouertie in the end Learning therefore must needes be an excellent thing it maketh the poore men to become rich and it teacheth rich men wel to dispose their goods least they fall into pouertie The more high and honourable The greater calling the more neede of learning any one is in calling the more neede a great deale hath hee of knowledge and learning They are in a wrong opinion saith one that suppose learning to be nothing auailable to the gouerment of a cōmon wealth No small vertue saith Aristotle groweth to a common-wealth by the wisedome of a learned prince ruler or gouernour agreeable to that saying of wise King Salomon that by a Prince of vnderstanding knowledge a Realme indureth long Prou. 28. ◠If we haue had and now haue the experience hereof in this land let vs giue God Neuer any nation felt a sweeter commoditie of a learned prince then England the praise and pray for the continuance of it let Scholes schollers be accompted of for they are the ornament of Church and common-weale Let Schollers apply their minds to all good learning and knowledge in their youth for they knowe not to what preferment it may bring them before they be old Learne such things saith Plato when thou art a childe as may profit thee when It is better to take paines in youth then to be vnlerned in olde age thou art a man endeuour thy selfe to learne in thy youth though it be painefull for it is lesse paine for one to learne in his youth then in age to be vnlearned There be two things much to bee lamented in our time the one that a great deale of time is mispent before wee attaine vnto learning the other because when wee haue attained thereunto we make little vse therof Three things to be lamented in our age to profite Church or common-weale as though wee must bee learned onely for our selues An other euil there is as bad or worse then the former if any by their industrious labour seeke to doe good to manye they that neuer meane to doe good to any will be the first that shall speake euill of their endeuours Therefore one saith well to lacke knowledge is an euill thing to disdaine learning is worse but to speake euill of them that seeke to profit other is worst of all and farthest from all grace If any haue mispent time as too many doe when they be young let them bee the more studious in their age remembring that saying of Socrates It is no shame for a man to learne that he knoweth not of what age soeuer he be Now as learning and knowledge is highly commended so on the contrarie ignorance No shame to learne goodnes be we neuer so olde is much to be dispraised They which be ignorant saith Plato and of euill disposition bee verie vnhappie for where ignorance and sinne is there infidelitie and miserie most plainely appeareth Againe as the light of true knowledge encreaseth vertue and worketh a godly life so the darknesse of ignoraunce hindereth vertue and increaseth Ignoraunce a deadly enemie vnto vertue a wicked life The ignoraunce and want of knowledge that is in brute beastes
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
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
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