lay no more vpon his children then they shall be able to beare but will giue the issue with the temptation And this promise hath the Lord alwaies fulfilled to his Saints faithfull children in all ages Whereof wee haue innumerable examples in the Scripture and the Acts and Monumentes of the Church howsome were stoned hewen a sunder slaine with the sword drawen in peeces of wilde Looke for examples in the scriptures and Acts and Monumēts how God hath strēghned his children in most gneuous torments horses rosted vpon gredirons some cast vnto wilde beastes to be deuoured some their skins fleyed off their shoulders innumerable burned vnto Ashes in flaming fire or consumed by some other torment deuised by cruel and bloudy tyrants In this lost age of the worlde that bloudy beast of Rome hath endeuored to be like other tyrants that were before him in crueltie But in all these torments the Lord sustained his Saints and children and gaue them great patience to endure what paines or punishments soeuer that could be inflicted vpon them so true is that saying of the spirite of God The Lord The beast of Rome hath endeauoured to exccede all tyrants before him in crueltie 2. Pet. 2.9 knoweth how to deliuer them that are his out of temptation Wherfore euery Christian ought to take boldnesse in all afflictions euen as Saint Paule did when he was deliuered for a time out of the mouth of that Lyon at Rome The Lord assisted me saith he and strengthned me and I was deliuered from the mouth of the Lyon meaning from cruell Nero Emperour of Rome that bloudy tyrane Whereof also he taketh further 2 Tim. 4.16 17.18 assuraunce for time to come saying in the same place and the Lord wil deliuer me The faithfull are assured that God will either deliuer them orgiue thē strength patience to endure Acts. 20.25 How Gods children are marty red and deliuered out of the hand of their enemies Mat. 10.28 Rom 15.4 will preserue me vnto his heauenly kingdome here then is that assuraunce which euerie one ought to haue in God Paule was sure he should be deliuered he was sure hee should be preserued yet no doubt hee did know that he must bee martyred one time or other as not long after he was how was he then deliuered His body and soule were preserued vnto Gods euerlasting kingdome Therefore our Sauiour Christ biddeth vs not to feare death nor tyrants for they can kill but the body but rather to feare God that can cast both body and soule into hell fire Althese things are written for our learning that we through patience and comfort of the Scripture might haue hope Let these examples euer bee before our eyes let vs serue God truely in our callings let our trust be wholly in him then shall we neuer want patience in afflictions but rather reioyce in tribulations which shall Rom. 5.3 bring forth patience Let vs still remember this saying of Saint Peter it is better if the will of God be so that we suffer for well doing 1. Pet. 2.20 then for euill for hereunto are wee called as Christ suffered for vs leauing vs an example that wee should follow his steps Let vs oftentimes call to remembraunce that sweete saying of our Sauiour Blessed are they which suffer persecution for righteousnesse Mat. 5.10.11 sake for theirs is the kingdome of heauen Blessed are ye when men reuile you and say all manner of euill sayings against you falsely for my sake reioyce and be glad for great is your reward in heauen Let vs neuer forget these most comfortable sayings of Saint Paule That all the afflictions of this life are not worthie of the glorie that wee shall haue in the life to come That we need Rom 8.18 31. not feare the force of anye tyrants for if GOD bee with vs who can be against vse who spared not his owne Son but gaue him for vs all to death how shall hee not withhim giue vs al things also Who shal lay No tribulation nor persecution canseparate the faithfull from God anything to the charge of Gods chosen It is GOD that iustifieth who shall condemne It is Christ which is dead yea rather which is rysen againe who is also at the right hand of GOD and maketh intercession for vs. Who shall separate vs therefore from the loue of God Shall tribulation or anguish or persecution or famine or nakednesse or sworde At it is written for thy sake are we killed all the day long wee are counted as sheepe for the slaughter neuerthelesse in all these thinges wee are more then conquerours through him that loued vs. Last of all let vs bee assuredly perswaded as Sainte Paule was that neyther Vers 38. death nor lyfe nor Angels nor principalities nor powers nor things present nor 39. things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. This assurance of faith wee ought to haue in our God in all our tryals temptations and afflictions whatsoeuer Let vs therefore bee faithfull and patient vnto the death then Christ will giue vs a crowne of life which he hath purchased for vs by his death and passion A Praier for Patience O Righteous God and mercifull father how wonderful art thou in al thy works and who is able to comprehend the secrets of thy iudgements Thou bringest man vnto destruction by and by thou sayest come againe O yee children of men thy wrath lasteth but the twinckling of an eye but in thy presence there is life for euermore heauinesse may endure for a night but ioye commeth in the morning I acknowledge O Lord that all my corrections are ten thousand times lesse then my deseruings therefore I pray thee good Lord stil correct me to amendment but plague mee not to my destruction And because ther is no chastisement but is grieuous for the present season though after it bringeth forth the quiet fruit of righteousnes to them that are exercised therin therefore I most humbly beseech thee O my good God and father to giue vnto me in al my tryals and temptations that most excellent gift of patience quietly to beare and suffer whatsoeuer thy gracious goodnesse hath appointed to lay vpon me for the tryall of my faith for the glorie of thy name and for the good example of others Yea O Lord I most instantly intreate thee to let patience haue her perfect working in me so shall I be perfect lacking nothing and howsoeuer it shal please thee to dispose of my body and goods yet graunt me good Lord this benefit that I may possesse my soule in patience so whether there come sickenesse come health come life come death or come what wil come I may say with patient Iob the Lord giueth and the Lord taketh blessed be the name of the Lord. This mercy O my good God vouchsafe to
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
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
saide vnto Christ come lay thy hand on her and she shall liue and according to his faith shee was raysed vnto life againe Another worthy example wee haue of the woman of Canaan in the fifteenth of 15 21 Mathew whose daughter was piteously vexed of a Deuill howe she came vnto Christ for helpe and woulde not bee aunswered till she had her petition graunted and her daughter healed Thus we haue seene examples of such as haue beene healed for their owne faith as also for the faithes sake of others Now let vs note the thirde thing namely that for want of faith our sauiour was greatly hindered from doing that good which hee woulde as it is plainely to bee seene Mark 6 1 2 in the sixth of Marke when comming into his owne country among his owne kinsemen and acquaintaunce and preaching vnto them on the Saboath as his manner was many that hearde him were astonyed Christ lea◅ accounted of in his owne cuntry and saide from whence hath he these things Is not this the carpenter Maries son and brother of Iames and Ioses and are not his sisters meaning by brothers and sisters his nere kinsefolke here with vs and they were offended in him Then said Iesus vnto them a prophet is not without honour but in his owne country among his owne kindred and in his owne house And he could doe no great workes there saith the texte saue that he laid his hand vpon a fewe sicke Vnbeleese hindereth vs of many good things folkes and healed them but he marueiled at their vnbeliefe so that we see vnbeleefe was the onely cause which hindered Christ from doing them that good which otherwise he would The like or worse thing we read of the hoggish Gergesites which by reason of their Mat. 8.34 want of faith esteemed more of their swine then of Christ therefore prayed him that he wold depart from them But what should I heape vp examples of such as were neuer effectually called seeing it is certaine that many of Gods children by reason of the littlenes of their faith or for want of faith in some particular things haue almost hindered themselues of many good things yea brought themselues into great danger The weakenes of Marthaes faith had almost letted Ioh. 11.39 40. that her brother Lazarus shoulde haue beene raised againe when hee had layne in in the graue foure daies for she saide vnto Christ he stinketh to whome Christ answered Said I not vnto thee that if thou didst beleeue thou shouldst see the glory of God as if hee shoulde say thy weakenes of faith doth hinder this miracle For want weakenesse of faith the disciples of Christ were almost drowned while Mat. 8.25 Christ slept in the ship for when they had awoke him saying wee perish hee rebuking them said why do ye feare O ye of little faith And Saint Peter himselfe when hee woulde come alone vnto Christ vpon the 14.31 sea was not farre from drowning and all for want of faith For want of faith godly Zacharias the father of Iohn Baptist was Luk. 1.2 dumbe for a time because hee did not beleeue the tidinges which the Angel brought him of the birth of his sonne Thus haue we briefly noted these three things First how many haue beene healed by their own faith next that not a few haue beene healed by the faith of others lastly that weakenes want of faith hath hindered Christ from doing good brought euen the deare childrē of God in daunger Whereupon wee may conclude that faith is a most rare and singular vertue worthy of all praise commendation Nowe if faith were alwaies required for the health of their bodies how much more Faith good for the health of soule and body for the health of their soules And was not this the cheefest purpose of Christ thinke wee to lead them by these outward meanes to consider of the weakenes and sicknesses of their soules yes surely and the doctrine thereof is most necessary for vs to consider of For wee are all full of the foule leprosie of sinne from top to toe but faith in Christ doth make vs cleane for it is written the blood of Iesus Christ clenseth vs from all 1. Ioh. 1.7 sinne We are all benummed with the dead palsie of sinne But faith in Christ doth quicken vs againe as Christ saith He that beleeueth in me though hee were dead yet shall he liue We are all blinde and cannot Ioh. 11. 25 see the way that leadeth vnto life but faith in Christ must be our guide We are all deaf and cannot heare as we should the word of God till faith haue opened our inwarde sences In one worde there is no disease of the soule or body which is not eyther holpen or eased by the benefite of faith Is thy heart and soule wounded within thee by reason of thy sinne Faith is a soueraigne and cordiall medicine it will surely heale thee Hast thou had a longe time scales vpon thine eyes that thou canst not see the brightnesse of Gods worde shine vpon thee Oh apply the salue of faith mixt with the powder of true repentance and thou shalt see howe soone they will fall from thee as they did from the eyes Act 9 18 of Saule Art thou oppressed with heauie sadnes why faith in Christ will bring thee ioy If thou bee sicke it will restore thee to health Art thou poore it will make thee riche Art thou deade it will rayse By faith all things are possible Mark 9.23 thee to life againe all thinges are possible vnto him that beleeueth Wilt thou yet heare more what benefite thou receauest by faith hearken then By faith wee are made the sonnes of God By faith wee shall obtayne euerlasting life Ioh. 1 22 3 6 11.25 3.36 6 47 By faith hee that is deade may liue Hee that beleeueth shall neuer die Hee that beleeueth hath euerlasting life Contrariwise whatsoeuer is not of faith Rom. 14 23 Heb 11 6 Ioh. 3 36 Mark 16 16 is sinne Without faith it is impossible to to please God Without faith wee shall bee condemned Hee that beleeueth not the wrath of God abideth on him He that beleeueth and is baptised shall bee saued but hee that beleeueth not shal be damned This true liuely and iustifying Faith Mat 22 12 whereof wee speake is that riche wedding garment which euery christian ought to weare and whosoeuer is founde without it shall bee bounde hande and foote and cast into vtter darkenesse there shall bee weepinge and gnashing of teeth This faith is that strong shielde of defence Ephes 6.16 wherwith we must quench all the fiery darts of the Deuill if we want this armour wee shal surely be slaine of Sathan This faith is the light of the body which who so hath Mat 6.22 not walketh still in darkenes not knowing whither he goeth This faith is
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
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
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
the fishes of the sea by themselues and the creeping wormes vnder the earth by themselues Yea moreouer of all these generall kindes he made diuers and sundry particulars that should sorte themselues one with another Of birdes some are Eagles some are Doues and so foorth Of beasts some are Lyons some are Leopardes Of fishes some are Whales some are Dolphines Of creeping thinges some are Adders some are Snakes and so foorth And of all these seuerall sortes of birdes beastes fishes and creeping things we see euerie one flie go swimme and creepe with his make and like obseruing yet vnto this daye that wonderfull force of nature which was first giuen vnto them Now what doth all this teach and preach vnto vs but that man which was made Lord Man taught his duty by vnreasonable creatures gouernour ouer all these other creatures should keepe still that same force of nature which was also giuen him in his kind to liue mutually together one with the other for whē Adam was formed of the dust of the earth euen nature no doubt taught him this that of all the creatures in the world there were none made like vnto man I meane in shape and fairenes of bodye to speake nothing of Gen 2. 20. the soule which is the chefest parte of man which Adam could find in his hart to chuse for an equall make and companion with him Birdes they were feathered too swift of flying Beasts they were hairie too swift No vnreasonable creature fit to beare Adam companye of running Fishes they were shellye and to swift of swimming creeping and crawling wromes which could scarce moue one foot from the groūd were the vnequallest of all to be matched with man who was made to stand vpright vpon his feete to behold the glorye of God in the firmament and heauens Thus when nothing coulde bee found Gen 2 18. fit to keepe Adam companye God of his great mercy made one of Adams owne flesh and bone like vnto him onely differing in sex whereby mankind might bee also increased and the world thereby replenished Of these twaine so liking louing together because they were like of body like of Adam and Eue fit companyons speech and like of mind hath sprung all the increase of mankind in whatsoeuer country or nation now they are remayning And euerie one hath a secrete force of nature in himselfe to loue like one another which kinde of affection is called naturall kindnes or if you will brotherly naturall kindnes Naturall brotherlie kindnes as we are brothers by creation how soeuer man in this pointe hath degenerated out of kinde more then all other creatures in the world Nature hath taught all beastes to loue their like nature hath taught men to loue Many men more vnnaturall than brute beasts one another Wheresoeuer thou seest man which is thy fleshe thou oughtest for that cause to loue him and to shewe brotherlie kindnes vnto him Bee hee Turke Iewe Barbarian Scythyan Grecian or of any other nation or country vnder heauen nature if thou bee not more vnnaturall then a beast hath taught thee to shew the kindnes of a man vnto him and to do him any good thou canst If thou see him in pouerty thou oughtest to bestowe thy liberallity vppon Man by nature ought to loue one another him if he be sicke thou oughtest to succour him if hee bee in sorrowe thou oughtest to comfort him if hee be out of the waie thou oughtest to guide him if hee bee dead thou Esay 58.7 No man hateth his own flesh therefore euerie one should shew kindnes to another oughtest to burie him These lessons I saye nature doth teach thee and the scripture when it perswades vs to helpe the needie in their distresse vseth this argument of perswasion not to turne awaye thy face from thine owne flesh it is thine own flesh and of thine owne kinde therefore shewe kindnes vnto all men O would to God this force of nature were not quenched in vs then should not so many pitifull and distressed creatures lie vnholpen vnreleeued of such as are well able to releeue them This onely thing doth plainely declare that man doth more degenerate and growe out of kinde in this point then either the beastes of the field or birds of the aire which will louingly helpe one another and shew kindnes one to another the same I saye should one man do for another of what nation or countrye soeuer hee bee for nature it selfe doth perswade vs therevnto to shewe the kindnes of a man one to the other Ob If any man will obiecte if this rule of nature shoulde bee alwaies obserued that then one man should not bee killed or put to death by an other so all magistracie and authority should bee taken away Ans I answere true it is it is vnnaturall for one man to kill another so it is vnnaturall for any man to cut or suffer any of his owne members to be cut off but yet if one member bee readie to corrupt the whole bodye it were better to cut off that member though it be against Rotten members must be cut off nature then the whole bodye shoulde perishe for of two mischiefes the lesser is to be chosen and nature must yeelde vnto necessitie Euen so it fareth in the body politique of euerie comonweale for that rotten members malefactors are cut off by the sword of the magistrate it is for the preseruation of the whole body of that countrye or weale publique Neither can it bee said that the magistrate doth any thing against nature which doubtlesse is greeued in respect Magistracie maintained of nature that any member is cut off how be it for the health of the whole bodie it must bee done Euen as a chyrurgion A similitude though hee shew his boldnes of courage outwardly is touched by nature in compassion when he cutteth off an arme or leg from any body but it is the office of the chirurgion to do the one and it is the duty of the magistrate to do the other neither of them offend against nature This I speake generally of all countries nations where any gouernment is obserued if wee shoulde speake particularlye of Christian common weales and of Christian magistrates that haue the woorde of God why then wee maye aunswere further that they haue Gods warrant who is aboue nature to take awaie rotten members by the swoorde at home As Saint Paule sayth Gods word is euery christian magistrates warrant R◠13.4 Deutro 20. 1.2 3.4 Warrs lawfull where the cause i◠good if thou doo euill feare for hee beareth not the swoorde for nought for hee is the minister of GOD to take vengeance on him that doeth euill As also to defende theyr Countrie and people by feates of armes both at home and abroade None of these thinges I saie is against the lawe of nature which teacheth euerie man