vsually compared vnto a hand wherwith we receiue as one saith the rich almes of God if we lack this hand wee shal die for want This holy Faith the mother of repentance faith is called the mother of true repentance and repentance the daughter of faith for assoone as wee haue a true iustifying Faith presently repentaunce followeth with the fruites thereof as Saint Iohn Baptist saith Bring fourth fruit worthy of repentance This liuely iustifying faith is neuer idle Mat. 3.8 A true iustiying faith neuer idle but stil worâ—…eth by â—oue but still worketh by loue and is the roote from whence all good works do spring As the sunne cannot be without light nor the fire without heat nor water without moystnes No more can any one which hath this true iustifying faith be without good works which are the fruites thereof Therefore it is very true which Saint Iames saith that as the body without the soule is deade so faith without workes is deade in it â—am 2.17 selfe Neyther is there any disagreement betweene the doctrine of Saint Paul and Saint Iames though the one saye wee are Rom. 3.28 iustified by faith and the other by workes for Saint Paul speaketh of our iustifying before Iam. 2.24 God by faith only thorough the bloud of Christ and Saint Iames of our iustifying S. Paul and S. Iames reconciled concerning iustificatioÌ„ before men when wee make knowen to the worlde by our good workes which are the fruites of faith that wee are iustified Therefore let vs beleeue the Scripture which saith that Abraham beleeued God Rom. 4.36 and it was imputed vnto him for righteousnesse That wee are not iustified by the workes of the law but by the faith of Iesus Christ For by grace wee are saued saith Gala. 2.16 Saint Paul through faith not of our selues it is the gift of God not of workes least any Eph. 2.8.9 shuld boast which place doth cut the throte of that grosse opinion of those proud Pharisayicall Papists that ignorantly bragge Popish supererogation superabundant arrogancie and boast of their workes and merites as though they coulde merite heauen with them both for them selues and others forsooth by their works of supererogation but more rightly called superabundant-arrogancie Let vs beleeue the Apostle saying if righteousnesse came by the law then Christ Gala 2.21 dyed in vaine Let vs beleeue the truth it selfe saying when ye haue done all that yee can yet say ye are but vnprofitable seruaÌ„ts ye haue done but what was your duty to do Luk. 17.10 It is our dutie and required of vs vppon Mat. 25.41 paine of damnation to doe good workes which as Saint Paul saith God hath ordained Ephe. 2.10 that we should walke in them but not that we should trust in them to be saued for faith herein must haue the preheminence Therefore Saint Paul counteth all thinges Phil 3 8.9 losse and doung that he might win Christ and might bee found in him not hauing his owne righteousnes but the righteousnesse which is through the faith of Christ Obiection But heere some may say why doe ye alleadge so many testimonies of Saint Paul to this purpose for heseemeth to be contrarie to himselfe and though in many places hee extolleth faith yet in one place hee preferreth 1. Cor. 13. loue charitie before it for he saith now abideth these three faith hope and loue but the chiefest of these is loue True it is chiefe in respect that it doth What S. Paul meaneth by saying that faith is chiefer then loue extend it selfe farre and neare to the benefit and profit of our neighbours for faith profiteth our selues loue our neighbours and because it doth continue longer then faith and hope doth for the vse of theÌ„ both doth cease when wee haue the fruition and possession of that which wee hoped for and when we haue the end of our faith which is the saluation of our soules but loue is onely begun in this life perfected in the life to come in these respects Saint Paul saith it 1. Pet. 1 9. is cheefe Notwithstanding though wee graunt this and say further with the same Apostle that as there is no true loue without faith so there is no true faith without loue because faith worketh by loue yet it Gala. 5.6 is certaine that faith in respect of our saluation and in this matter of iustification is more excellent then loue yea loue must come after faith as an obedient daughter Loue the daughter of faith after her mother which faith doeth bring forth both hope and loue Faith then is the ground of things hoped for Hope is an vndoubted expectation of those things which are promised vnto vs of God by the meanes of Christ Loue is linked vnto them both may not be seperated from them By faith saith the Author to the Hebrus our forefathers obtained a good report Heb. 11.1.2 therefore I conclude that faith ought still to haue the preheminence in iustification for thereby are we receiued made the sonnes Faith must haue the preheminence in iustificatioÌ„ of God euen by our faith in Christ by whome wee obtaine euerlasting life This doctrine as it doth stirre vs vp to beleeue so should it stir vs vnto loue charitie which are the liuely fruites of faith and without it faith is dead in it selfe But here wee must also take heede that we doe not imagine that faith though it be a rare and singular vertue doth thereby of it selfe deserue euerlasting life for so wee should fal into error but faith is called most Christ only hath purchased heauen for vs. faith the instrument to apprehend it holy excellent or precious in this respect that it is the meane appointed by God himselfe wherby we should apprehend and receiue most holy excellent precious gifts whereof the chiefest is eternall and euerlasting life purchased vnto vs by the death passion and resurrection of Christ euen by his righteousnes and obedience Of this eternal and euerlasting life our faith grounded vppon the promises of God doth most certenly assure vs and then by hope which is also the childe of faith we doe with patience waite for the accomplishment and performance thereof For those ioyes which one day we shall haue in perfect possession How faith and hope are distinguished wee doe now enioye by faith and hope the which may thus bee distinguished the one from the other Faith doth apprehend things present and hope things to come by things present I meane also eternall life which may be said to be present in respect that we haue some feeling and tast of it in this life in respect of the certainty of Gods counsell and will touching the saluation of his elect that cannot be altered Therefore the Scripture vseth often times the present tense for the future the time present for the time to come as Christ
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
for hee maketh the Sunne 45. to rise vpon the euill and the good and his raine to fall vppon the iust and vniust On the contrarie saith Christ if yee loue them that loue you what reward shall yee haue doe not the Publicans euen the same Be ye 46. perfect therefore in loue euen as your heauenly Father is perfect To giue our goods 47. only to such poore as we loue and like such as we know wil blaze the same abroade and to hate other whome we should loue is not to be perfect but partiall in loue and so for such loue we shal haue no thanke of GOD. We haue spoken before of brotherly-kindnesse that doeth keepe it selfe within some limites but this Loue wherof now we speake hath no bounds but extendeth it selfe ouer Loue hath no bounds all the world euen to our verie enemies He that cannot loue his enemies for Christs sake is not perfect in loue God loued vs when we were his enemies wee must follow God in this respect Be followers of God saith Rom. 5.6 Saint Paul and walke in loue euen as Christ hath loued vs and so forth Beloued saith Eph. 5.1 Saint Iohn If God so loued vs we ought also to loue one another The loue that God hath 1. Ioh. 4.11 shewed vnto vs is infinite and vnmeasurable wee must therefore endeauour to loue God and our enemies for his sake in some We must loue our enemies because God loued vs being his enemies measure Or else Woe Woe be vnto vs. We must loue God because hee loued vs first and wee must loue our enemies for Gods sake because he loued vs when we were his enemies This doctrine by how much more it is hard for flesh and bloud to performe because it is against our fleshly nature which is euermore desirous of reuenge by so much If we cannot forgiue we must pray God to change our hearts Mat. 18. 24. more ought wee to desire God to change or mollifie our hard harts that we may be readie to forgiue others one hundred pence seeing God is so kind to forgiue vs ten thousand talents alwaies remembring this definitiue sentence of Christ If yee forgiue not other their trespasses no more wil your heauenly Father forgiue you your trespasses Mat. 6.15 Therefore Christians are taught daylye to pray the Lord to forgiue them as they doe Mat. 6.12 forgiue others that is if wee doe not forgiue others then wee desire the Lord not to forgiue vs which is most fearefull if wee haue any grace to consider ofit This then is to be When wee pray doe not forgiue we sinne grieuously perfect in loue as farre as we can attaine to perfection in this life to loue God with all our harts with all our soules and with al our strength our neighbour though our enemy as our selus The which thing because no mā can do in such absolute sort as he ought therefore we cannot bee perfect in loue til Wē cannot be perfect in loue in this life we haue laide down our fleshly nature be clothed with immortalitie but we must doe the best we can and though we cannot loue God and our neighbors as we should yet we must forgiue our enemies freely as wee are commanded yea loue them euen as our dearest frendes though they bee our mortal enemies and haue sworne our death yet wee must loue them not with a fayned We must pray for our enemies Luk. 23.24 Act. 7.60 but true Christian loue and praye for them that God woulde change their harts and forgiue them euen as Christ and Saint Stephen prayed for their persecutors saying To forgiue iniuries is giuen vnto vs of God Lorde lay not this sinne to their charge This loue which causeth vs to suffer iniuries patiently and to forgiue them freely is the speciall gift of God and giuen onely to his 1 Cor. 13.4 elect Therefore Saint Paule saith Loue suffereth long and is curteous Loue enuieth 5. not loue doth not boast it selfe it swelleth not it disdayneth not it seeketh not her 6. owne things it is not prouoked to anger it 7. thinketh no euill it reioyceth not in iniquitie but reioyceth in the truth it suffereth all thinges it beleeueth all things it hopeth all thinges and indureth all thinges Why then he that hath this lincke of loue hath Loue hath all vertues included in it all these vertues included in it O rich chain where one lincke is bedecked with so many precious pearles contrariwise then it must needes follow that they which can suffer no iniuries they that are of a currish nature and not curteous they that enuy at other mens good successe prosperitie they that are puffed vp with pride and vaine glorie Vices contrary vnto the fruits of loue as a bladder with winde they that will commende none but disdaine all they that are not contented with their owne but seek other mens by deceite or oppression they that not onely thinke euill but study to deuise mischiefe they that are sory to haue truth knowen reioyce in iniquitie These and such like whosoeuer they are of what calling or degree soeuer they be of haue not receiued this badge of loue whereby they should be knowen to be true christians Last of all S. Paul saith that loue neuer Verse 8. falleth away but abideth with vs in this life shall continue with vs for euermore in the life to come O then let vs make much of Loue and charitie for it is a surpassing Loue a surpassing treasure treasure It is no maruell that Sainte Peter would not finishe his Chayne before this lincke of loue were aded vnto it That must A glorious Chaine that beginneth with faith and endeth in loue Happy are they that weare this chaine 2. Pet. 1.8 needes be a golden and glorious chaine that beginneth with faith and endeth in loue hauing lincked vnto them both all graces and vertues whatsoeuer happy yea thrise happy are they that weare this Chaine surely they shall neuer be bound in euerlasting chaines If these things saith S. Peter be among you and abounde they will make you that ye shall neuer be idle nor vnfruitfull in the knowledge of our Lorde Iesus 9. Christ But he that hath not these thinges as faith loue the rest is blind cannot see farre of and hath forgotten that hee was 10 purged from his old sinnes wherefore breethren giue all diligence to make your calling election sure for if ye do these things ye shal neuer fall but by these meanes an 11 entring shal bee ministred vnto you aboundantly into the euerlasting kingdome of our Lorde and Sauiour Iesus Christ to whome with the Father and the holy Ghost bee all prayse glory power and maiestie from age to age world without end A Praier for Loue or Charitie O Blessed Lord God most louing mercifull Father for as much as thou hast shewed vnto mankind thine infinite vnmeasurable loue not onely in creating vs of the dust of the earth then preferring vs to be lords ouer all the works of thy hands but also and especially hast manifested this thine vnexpressable kindnes towardes vs in giuing thine onely beloued sonne to death for vs that hee might bring vs vnto life to this end that in a thankeful remembrance of this thy so great loue kindnes we should shew our loue to thee againe to our neighbours and brethren for thy sake Grant therefore vnto me good Lord that I may loue thee aboue all thinges and my neighbour as myselfe not onely my frends and those that do me good but also mine enemies because thou louedst mee when I was thine enemie that I may neuer suffer the sunne to go down vpon my wrath but with all gentlenes and from my hart I may suffer iniuries and forgiue myne enemies O Lord if thou wilt vouchsafe to receaue me into thy seruice giue vnto me thy badge of christian loue or charitie whereby I may be assured that I am thy seruant let the fire of this loue breake out from me into flames of good works that I may be ready to do good vnto all but specially vnto them that are of the houshold of faith This grace vouchsafe vnto me and to all christians for his sake in whom thou art wel pleased So shalt thou O God dwel here in earth with me and I shal euermore dwelhere and in heauen with thee to whom with thy blessed sonne our Sauiour and the holy Ghost our euerlasting comforter be all lande and honour for euer and euer Amen FINIS Laus Deo honos