SAINT PETER'S CHAIN: Consisting of eight golden Links, most fit to adorn the necks of the greatest States. Nobles, and Ladies in this land, as the chiefest jewel of true Nobility: and not unfit for the meaner sort.  
Digested into eight Chapters, and published by R. M. Minister.  
With a Prayer annexed to the end of every Chapter.  2. PETER 1, 5, 6, 7. 
join virtue with your faith, etc.  FIDES VINCIT MUNDUM. CHARITAS PRO LEGE REGE ET GREGE 


1. Faith.  
2. Virtue.  
3. Knowle.  
4. Temper.  
5. Patience.  
6. Godliness.  
7. Broth. kin  
8. love.    
LONDON, Printed by john Windet, dwelling at Paul's Wharfe at the sign of the Cross Keys, and are there to be sold. 1596.   

To the Christian godly disposed Reader, grace and peace be multiplied.  
ALthough I am not ignorant (courteous Reader) how dangerous a thing it is accounted, to write & publish books now in these plentiful days of learning and knowledge: also, how many great scholars and learned men of our land, are retained from doing that public good (as I take it) to Church and commonweal, according to their several abilities, because many men complain, that books want readers, more than readers want books: and because they fear the censure (oftentimes) of them that are enemies both to God & all godliness: (for who, I pray 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 any other of that kind, that may be named, ought not to affray or discourage any from occupying of their talents in the fear 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 books? yet all books are not godly books. True it is, that many have justly complained of the multitude of vain & wanton books, but never did I read or hear any godly man complain, that there are too many books tending to virtue, and godliness: nay, let me say more, what though there be a multitude of good & learned books? yet we know, the most part of people are not learned, and as necessary it is, if it be not more necessary, that the ignoranter sort have moebookes, composed according to their capacities, as it is for the learned to have many learned books imprinted, to the increase of their knowledge. What though there be a great many that will carp and find fault with our well doing? Is it not sufficient that we have God and a good conscience witnessing with us, and comforting us in our labours?  
Lastly, if every circumstance be duly weighed, some convenient time spent in writing need not be a hindrance (as some pretend) but rather a furtherance unto preaching: for can any write without studying? and will not that studying help them in preaching? Hath only S. Austen said, Proficiendo scribo, & scribendo proficio? In profiting I writ, and by writing I profit? Have not as famous men as Europe hath bred these many years said the like, that have written much, & yet preached almost every day? Writing, we see, unto them was no let or hindrance unto preaching: whose example therein might make many learned men of our days to considerwhat their callings do require. Thus if we will duly examine this matter, we shall see how these usual objections to hinder men from doing the most good they can in their callings, are but as thick mists, which the Sun beams of truth will easily scatter and disperse, or like unto bugs, to affright little children withal, that are afraid with the shadow of any thing. And now, (christian Reader) for mine own part, as I have no cause to use many words of persuasion unto thee, for the acceptance of these my poor labours, seeing I have (not long since) found more favour that way, than I myself did expect, or durst to desire, so I will not use many speeches more in this preface, to hinder thee from reading the book itself, wherein, if thou take the least comfort or profit, I will account myself well recompensed for my pains.  
The whole book itself is but little, and yet I have digested it into several Chapters, that thou mayest read the same with the more delight. The title of this book is somewhat glorious, the Argument surely godly, only the handling of it is plain and simple. The substance whereof this Chain was made, is a metal finer than the gold of Ophir, the workman that by the spirit of God first riveted the links of this Chain together, was such a one, to use the words of Saint Paul, as did study to show himself approved of God, a workman that needeth not to be ashamed. It was Saint Peter's 
2 Tim 2.15,  work, therefore called S. Peter's Chain. The title, you may see, is not forced: the matter I have endeavoured to handle, according to this our Apostles own method: amplifying and enlarging the same, agreeable with the tenor of the scripture. The only mark that I level at is this, first, that as sathan by his subtlety laboureth to link many sins together in one soul, and to draw many souls with him in his chain unto hell, so the godly may be as careful to link many virtues together in one, and so even to tie themselves to virtue and godliness, as with a most strong Chain, which all the devils in hell may not be able to break. Again, seeing we live in these last & lose days, wherein 
Mat. 24.12  sin doth abound, and iniquity hath gotten the upperhand, seeing the whole world, as Saint john saith, is set on wickedness, & people draw sins unto them 
1 joh. 9.19,  as it were with cartropes, insomuch that it seemeth the whole foundation of virtue and godliness is shaken, that so in like manner the godly may have so many props as are possible, to stay them from falling, & being knit and linked together with this holy Chain, they may by little and little hale and tow forward, one helping and supporting another towards the haven of rest, where the tempestuous seas of sin and iniquity leave raging. Solomon, I remember, 
Eccle. 4.12.  speaketh of a threefold cord, that is not easily broken: but here is no cord, but a strong cable, not of three, but of eight twists, to draw thee forward unto heaven. This cable must not be divided into parts, for then one twist will break after another, thou must hold by all or none. Therefore is it rightly called a Chain, because one link must hold fast the other, Faith must hold Virtue, Virtue must keep Knowledge, Knowledge must preserve Temperance, Temperance must stay Patience, Patience must retain Godliness, Godliness must uphold Brotherly kindness, Brotherly kindness must draw on love or Charity with it, & Love must have recourse back again unto Faith, & so the Chain is perfected. So that in deed, he that hath one of these links, hath all, & he that hath not all hath none. Here is no boasting of faith without works: here is no rejoicing in works without faith, here is no virtue without knowledge, no knowledge without temperance, no patience without godliness, no godliness without brotherly kindness, no kindness among brethren without godly love or charity. Begin with faith, & end in love, (for faith worketh by love) so shalt thou be sure to have the end of thy faith, even the salvation of thy soul, which is the thing that I heartily wish unto thee & me. Thus do & thou shalt live, thus live, & thou shalt never 
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 Lord, Radford Mavericke.   

A view of Saint Peter's Chain.  
See (gentle Readers) see, a Chain of peerless price,  
is offered here, t'adorn your minds withal.  
Accept it I you pray, and use it with advice,  
it may you comfort bring, when world threat'ns' thrall.  
jewels, Gems, and coral, pearls and precious stones,  
came from the earth, to earth they must again,  
No pleasure in this life, is free from grief & groans,  
the greatest joys, are often mixed with pain.  
This Chain therefore you may accounted, as treasure sure,  
for it hath had the trial of the fire.  
Put case these papers here, will not long time endure,  
yet is the ground work sure; if you desire,  
Eternal bliss, with holy saints, and Angels bright,  
where tears and griefs, are banished far away:  
This Chain will keep your feet, to tread the path aright,  
unto that blessed life that dures for aye.  
Enclinea while your ears, to hear Saint Peter's voice,  
have faith in Christ, first planted in your breast,  
Remember next, of virtues all, to take the choice.  
good knowledge will you bring to virtues rest,  
Sobriety forthwith, in heart you must embrace,  
dame patience, must stand fast by your side;  
Consider then to run, religions godly race,  
that godliness with you may still abide.  
Have loving kindness too, unto your brethren dear,  
let godly love your christian hearts inflame:  
Ames deeds are surely good, they do the needy cheer,  
If you do this, it will increase your fame.  
Now have I done forsooth, both tongue & pen are at a stay,  
my muse is dull, my vain is dry, your pardon do I pray.   

The contents of the book.  

Of Faith. Chap. 1.  
Of Virtue. Chap. 2  
Of Knowledge. Chap. 3  
Of Temperance. Chap. 4  
Of Patience. Chap. 5.  
Of Godliness. Chap. 6.  
Of Brotherly kindness. Chap. 7  
Of love. Chap. 8    

SAINT PETER'S CHAIN:  

Of Faith. Chap. 1.  
FOr as much as there is engrafted in the minds of all men, a natural disposition and inelimation, greedily to desire such things as seem either most fair and beautiful, or else most sweet and acceptable unto our outward senses, as Eva desired the forbidden fruit, because it was fair to the 
Gen. 3.6. & 3.6  eye, and Adam affected the sane, by too much hearkening unto the persuasions of his wife: And the carnal Israelites preferred their gross feeding in Egypt before 
Numb. 11.4.5  heavenly Manna, for that it did better relish their fleshly taste: and the wicked Sodomites would grope with their hands (after they were stricken with blindness) to find out Lot's door: and Rahel would forego 
Gen. 19.11.  for a time the company of her husband, for the great desire she had unto Leahs Mandrakes, which as we may gather out of the Canticles, have a very fragrant and 
& 30.15. Canti. 7.13.  and odoriferous savour. For as much therefore (I say) as it is our wanton eyes, our itching ears, our dainty taste, our fine smeling, or our gross handling, that must advise us with their deceitful counsel, to make choice of things that seem most pleasant to the contentation of our several senses, and disordered desires; what marvel is it 
Man's senses deceivable.  that this rich Gem, and precious jewel of faith lieth hidden among us, regarded of so few, yea despised & trodden under feet of many? Is it because there is no excellent or virtuous operation in it? Not so, but because the virtue thereof is so divine and precious, that it cannot be comprehended by our earthly senses: Our eyes are dim they cannot see it: our ears are dull, they cannot hear it: our taste is glutted, and cannot relish it, our fingers are benumbed they cannot feel it: our noses are stopped, they can not smell it.  
Objection. But some happily will say, that faith is a spiritual thing that cannot be seen, therefore the senses of our earthly bodies cannot perceive it, but the soul which is the chiefest part of man being also spiritual, hath not she power to look into such secrecies? I grant that faith is a spiritual thing, which cannot be seen with our bodily eyes, for it is the ground of things hoped for, and the evidence of things which are not seen. I grant also, that the soul of man is a spiritual 
Heb. 11.1  and invisible substance, but yet it doth not follow that she is able of herself to understand the secrecies of faith, for one invisible thing doth not always know the secrecies of another: as for example, the devil 
The devil knows not our thoughts Heb. 4.12.13.  who is invisible, doth not know the secret thoughts of man which are also invisible, but only God knows them: nothing more doth the soul understand the virtue and secret operation of faith, except it be first revealed by the spirit of God.  
This is proved most plainly by that saying of Saint Paul, The natural man cannot 
1. Cor. 2.14.  perceive the things that are of God. Now when the Apostle speaketh of the natural man, we must needs confess, that under the word man, he comprehendeth both parts of man, soul, and body, for the body without soul is not a man, but a lump of flesh, or a carcase: so then it is plain by the words of Saint Paul that the soul of a man unregenerate 
No man unregenerate doth know the secrecies of faith.  doth no more know the secrecies of faith, and the things that are of God, than the body doth.  
Moreover, if we consider the principal parts and powers of the soul, (since the fall of Adam) shall we perceive any thing therein but mere darkness and ignorance? What is our reason & understanding, even of them that have the finest wits, is it not mere foolishness? Is not our knowledge blinded? Is not our free-will utterly lost & decayed? Can we make choice of any thing that is good? Surely no: for if the very regenerate do but know in part, (as the Apostle saith) then doubtless the natural man knoweth nothing 
1. Cor. 13.12.  in respect of true knowledge: for which cause the same Apostle speaking unto such natural men (how witty soever they be in their own conceit) saith plainly, if they think they know any thing, (meaning 
1. Cor. 8.2.  in the mysteries of God, they know nothing (saith he) as they ought to know.  
Wherefore we may affirm for certainty, without any further proof, that no man by his own natural reach of wit and understanding, can judge of the virtues and qualities of faith, but only such as are renewed and borne again by the spirit of God.  
Now then (as I said) is it any marvel that this precious jewel of faith, is so smally estimated & slenderly accounted of in the world, of mere worldly & carnal men?  they have no skill at all to judge of the rare virtues and operation thereof, neither by means of the outward senses of their bodies, nor yet by the force & powers of their souls, but are altogether like unto the Cock, whereof the fable speaketh, that seeing a precious Gem or jewel lying on the dunghill, wished he had had one grain of Barley for that precious jewel, because he knew not the price and virtue of the same, and therefore did wish for that, which served best, to the satisfying of his own appetite and desire.  
Seeing then the case thus standeth, that most people are so miserably deceived, choosing with greedy earnestness and desire, and as it were with both hands apprehending the vain & transitory things of this life, & make small or none account, but even like filthy swine trample under their feet, 
God's Treasures contemned of worldly men.  those precious pearls of the word of God, of faith and free salvation purchased by the blood of Christ, to the high dishonouring of Almighty God, to the endangering of their own souls, to the great scandal or offence of other, & to the extreme grief of heart of each true faithful and godly Christian; seeing the case thus standeth (I say) and these premises duly considered, I have thought it meet, and verily agreeing with my calling, to spend a little time in contriving these plain and simple treatises of faith, and the fruits thereof hereafter following, to this end that partly by the help hereof, if God give a blessing thereunto, but chiefly by prayer, reading, and hearing of God's word preached, the ignorant sort may attain unto the knowledge of faith and other mysteries of God by grace, which we by our own natural knowledge and understanding, are not able to attain unto: and that also these rich gifts of God, as faith, & the rest, may be the better accounted of, to God's glory, and our eternal comfort and salvation ..  
And because it is the mind of the holy 
2. Pet. 1, 5.  Ghost, (as Saint Peter noteth) that all virtues whatsoever should be linked unto faith, as the very fountain from whence they must spring, therefore I have made this my first Chapter, wherein I will (God assisting me) in as brief manner as I can, declare and make plain to those, whose eyes it shall please the Lord to open, what an excellent and precious jewel faith is, as also what great profit & commodity we receive by it.  
But here first of all, entreating of faith in general, it shall not be amiss to make known what faith it is whereof I will entreat; for there is a certain Moral faith or trust, which we call fidelity, that aught to be between man and man, and even this is a virtue worthy of commendation: there is also an Historical faith, when we only believe the bare History, whether it be human, or divine, without any further application of it unto ourselves, and this faith is also in some sort worthy of due praise: and there is a Temporary faith, when some do believe for a time (as our Saviour saith) nothing 
Mat. 13.21.  worthy to be commended, but is like unto that faith whereof Saint james speaketh, that is dead in itself (to speak nothing 
jam. 2.17.  of that faith 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 entreat of any of these, seeing they are gifts common 
What faith it is whereunto Saint Peter would have virtue joined.  to the good and to the bad: neither doth saint Peter mean to link his Golden Chain with any one of them, for that would disgrace his whole work: but that faith which I mind to speak of, is supernatural, divine and heavenly, far more glorious and excellent, then can be comprehended (as I have already said) by the wit and natural understanding of man.  
But what is it (will some say) that you do so commend? Wilt thou know? Surely it is that, which thy tongue hath uttered a thousand times, when thou hast said I believe in God. And is this such a great matter (will worldlings say) to believe in God? Doth this only thing deserve so great praise and commendation? Yea verily. But here beware, 
A Caveat.  lest thou deceive thyself in the understanding of the words; for there be three things almost like in words, but far differing in true sense & meaning: namely to believe God, to believe there is a God, and to believe in God. The devils believe the first and the second, that God is true of his promise, which is to believe God, and they also believe there is one God, and no more, and tremble (as Saint james saith) but they 
jam. 2.19.  believe not the third, that is in God, which is as much as to embrace him for our good God, and to rest & repose ourselves on him and his word only, which is that true justifying faith, whereof I speak. So then we must take heed (as I said) that we do not deceive 
True faith believeth in God.  ourselves, thinking we believe very well, if we believe God, and believe there is a God, which thing indeed we ought also to do, but we must go further, to believe in God, that is to acknowledge him for our good God & Saviour, & this is meant by saying, I believe in God, I believe (I say) & not another for me, for every one shall be saved by his own faith, and not by another's, as the Prophet Habacuk saith: The just shall 
Haba. 2.4.  live, by his own faith.  
Furthermore to believe in 〈…〉 to believe in God the Father, in Go●●he son, & in God the holy Ghost, three persons in trinity? & one God in unity of essence: And is it then so easy a matter to believe the trinity in unity, & the unity in trinity? No verily; flesh & blood doth not reveal these things unto us (as Christ said unto S. Peter) 
Mat. 16.17  but only God himself, both by the outward preaching of his word, & by the inward working of his holy spirit. Wherefore 
Galat. 5.6  a true lively and justifying faith (which evermore worketh by love) may be thus 
A definition of a true lively faith.  defined, namely that it is a most certain & sound persuasion of God's great good will & favour towards us, grounded upon the truth of his free promises, made unto mankind in his son Christ jesus, revealed unto us by the preaching of his word, and sealed in our hearts by his holy spirit.  
Thus then having briefly and plainly showed, what faith it is whereof I mind to entreat, as also how it is defined & known: I will now (God willing) proceed in my purpose, to show (as much as in me lieth) out of the treasury of God's word, the excellency & goodness of this faith, what rare virtues are to be found in it, and the 
The preaching of God's word the means to bring us unto faith.  mighty working and operation thereof, to this end, that neither so precious a jewel as faith is, nor the means whereby we may attain it, I mean the preaching of God's word, may be so much despised and 
What titles are given unto faith: Mat, 7, 6  conte●●●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 saint Peter doth call it precious: for writing to the dispersed jews, which were converted to the faith, 
2. Pet. 1.1.  he beginneth his second epistle thus: Simon Peter a servant and an Apostle of jesus Christ, to you, (saith he) that have obtained like precious faith with us, by the right teousnesse of our God and Saviour jesus 
Jude 20  Christ. And Saint I●de in his epistle doth call it most holy, saying: And ye brethren edify yourselves in your most holy faith. Now we know the holy Ghost doth not delude or deceive us, as men use to do many times, in giving glorious names and titles to things that are of no great value, but calling faith precious, and most holy, it is to signify unto us, that it is a most rare and singular jewel, of great price & estimation, 
Faith a jewel of great price.  & that so we should esteem & account of it: for no sooner can we hear of Gems, pearls and precious stones, but presently we are ravished with the desire of them.  
Therefore the Scripture oftentimes under the names and titles of precious things, that we most account of in this life, doth comprehend heavenly & everlasting treasures, as in the 7. of Matthew our Saviour Christ saith: Give not that which is holy unto dogs, meaning his holy & blessed word: neither, saith he, cast ye your pearls before 
Mat, 6, 20  swine.  
And a little before in the sixth Chapt. seeing how greedily we desire worldly treasure, 
& 13.14  biddeth us to lay up treasure in heaven. And in the thirteenth of Matthew, he first compareth the kingdom of heaven to a treasure hid in the field, which being found we should sell all that we have, to buy that field: 
& 45  and again in the same place, considering how merchants do venture their goods and 
We venture much for worldly, but very little for heavenly treasure,  lives, and undertake all dangers by sea and by land, to seek for gold, pearls, & the like; he draweth this second similitude, saying: The kingdom of heaven is like unto a merchant man, that seeketh good pearls, who having found a pearl of great price, went and sold all that he had and bought it. And not only is the word of God, and faith, and other such means to bring us unto heaven, comprehended under these terrene and earthly similitudes: but even heaven itself, with all the beauty & glory thereof, as in the 21. of 
Reuelat: 2●  the revelation, doth plainly appear. 
9,  
10   
Come saith the Angel unto S. john, I will show thee the bride the lambs wife: then the Angel showed unto him in the spirit from an high mountain, the great city 
11  holy jerusalem, descending out of heaven from God, having the glory of God: and her 
11.  shining was like unto a stone most precious, and so forth. Then he speaketh of the walls, 
12.  & of the twelve gates: them of the situation & proportion of the city, how it was four square, that the length and the breadth, and the height of it were equal: then he cometh 
16  to the building, saying that the wall 
18,  was of jasper, and the city of pure gold, that the foundations of the walls of the city were garnished with all manner of precious stones, and nameth twelve of them, the first 
19,  was of jasper the second of Saphir: the third of a Chalcedony: the fourth an emerald: and so forth. After he saith, that the twelve gates were of twelve pearls, and every 
21.  gate of one pearl, that the street of the city was of pure gold, as shining glass. 
The scripture comprehendeth heavenly things under earthly similitudes.   
Now who seethe not, how that the holy Ghost under the semblances and similitudes of gold, precious stones and pearls, which we account our chiefest treasure here on earth, doth signify thereby far more glorious & excellent things, such as saint Paul 
1 Cor. 2.9  saith, no eye hath seen, no ear hath heard, nor can be conceived by the heart of man, the joys, which God hath prepared for us in heaven. Well then, to return to our purpose, hath God himself fattributed such worthy titles to our faith, as holy, & most precious? surely than it is so, let us not doubt of it: the use that we should make thereof is this, that having it in some great measure, we must account of it as a most precious jewel, and not forego it for any gold: if we have but a little, let us pray the Lord to increase it: if we have none at all, let us earnestly seek it: and to that end let us make more account of God's word, and the preaching thereof, then heretofore we have done: for that with prayer unto God, is the 
Without Faith we are most miserable.  only mean to come by it; otherwise if we ever want it, let us assuredly know, our state to be most miserable & accursed, notwithstanding we have all other riches and treasure in the world. This doctrine we learn in that our faith is called most holy, & precious.  
Now let us see, how the thing itself, that is faith, doth agree with those excellent titles which are given thereunto, for it is not without great cause, doubtless, that S. Peter doth call the faith of Gods elect precious, and S. Jude most holy, seeing they together with the rest of the Apostles, had not only heard the same so much praised and commended by our saviour Christ, but also had seen by experience the rare virtues & operation thereof.  
And if every herb that groweth in the whole garden of this world, & every gem & precious stone that lieth hidden in the bowels of the earth, be worthy of praise & commendations, for the several & particular operations & virtues in every of them: how much more praise & commendation is there to be given unto this rich Gem & precious 
Faith hath all virtues in itself.  jewel of faith? seeing a thousand fold more excellent virtues than are to be found in all kind of herbs and precious stones, though they be innumerable, are abundantly to be found in this one and only jewel of faith.  
But here I must needs confess mine own great insufficiency, and want of skill; first, that I cannot look into the secrecy of so deep a mystery as faith is: next, that I cannot think sufficiently of the virtues thereof, much less can I with pen or tongue, disclose & make known the same, for the benefit of others. To the end therefore, that I may promise no more than (by God's grace) I may be able to perform, of this matter I will speak very little of myself, seeing I know little, or nothing: only I will collect into a short sum, the substance of that which the holy Ghost himself hath vouchsafed to set down, in the praise and commendation of faith, & of those that have been endowed with so rich a jewel.  
Pliny, Galen, Hypocrates & others, that writ of the nature, virtue, & operation of trees, plants, & herbs: & of the nature of beasts, birds, fishes, metals, and precious stones, do labour by all means possible, to make known to the world, the secrecy of natural things, for the preservation of the health of man's body, being otherwise unknown to the most part of people: & their labours are worthy of great praise, yea surely it serveth greatly to the setting forth of God's glory, who hath made nothing in vain: for 
All things serve to set forth God's glory, who hath made nothing in vain.  what tree is there, whose root, bark, leaves or fruit, either some or all of them are not medicinable? what herb, or weed is there, which hath not his proper virtue & operation? how many medicines are there taken from birds, beasts, & fishes: and from every part of them within and without? all kinds of metals may be used in drinks and potions; as gold, silver, tin, lead, steel & iron: What should I speak of the shells of fishes, of pearls, corrales and precious stones? are not some of them cordial for the heart, others most sovereign for the eyes, for the head and stomach, and for every part of man's body? All these things are known & 
All earthly medicines serve only for our mortal bodies in this life, but faith is a medicine for soul & body, here & for ever.  I need not stand upon them, saving that it maketh thus much for my purpose, that all these forenamed things, and whatsoever else that may be named in the world, do all serve but for the preservation of man's mortal body, and that in this life: But this precious jewel of faith, whereof we speak, serveth, both for the preservation of man's soul, & body, in this life, and for their eternal salvation, in the life to come. Who then hearing of such a precious jewel, would not sell all that ever he hath to buy it?  
Now the rare virtues and operation of Faith, were not so commonly known, before our saviour 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 plainly revealed since the Gospel then before.  Law: but now since the Gospel hath been preached, faith hath been openly revealed, now it hath been highly commended, and extolled. What meant our Saviour Christ, when he would show the virtue and power of his Godhead, in working of his chiefest miracles and healing all kind of diseases, evermore to say, thy faith hath made thee whole, thy faith hath saved thee? surely it was Christ himself that healed them, yet 
Mat. 9 22. Mark 10. 52.  he attributeth the same to the faith of them that were healed, thereby to show the excellency of Faith, and that except they did believe & had faith, they could not be healed.  
There be three things to be considered 
Three things especially in the Gospel, serve to the extolling of Faith.  in the Gospel, which make very much to the extolling of Faith. The one is, that Christ did help a great many for their own faith. Another that he healed some of their bodily diseases, for the faiths sake of others. The third is, that want of Faith in some, was a great hindrance unto Christ, that oftentimes he could not do that good which otherwise he would. These three points may be showed briefly by examples. for the first sort we have these examples: The foul leper that came unto Christ, in 
Mat. 8.2.  the eight of Matthew, showed his faith plainly in this, saying unto him, if thou wilt thou canst make me clean: to whom jesus answered, I will, be thou clean: and immediately his leprosy was cleansed.  
Another example we have in the ninth of Matthew, of that woman which had been diseased with an issue of blood twelve years, 
& 9 22.  who thrusting in among the press of people to touch but the hem of Christ his garment, was presently healed, to whom 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 Christ's garments, because they believed that he was able to heal them. Another example we have of two blind men, in the ninth of Matthew, which cried after jesus to be healed, 
& 9.22.  but he first asked them, whether they did believe, that he was able to heal them, (not that Christ was ignorant whether they did believe or not, but to show unto them, and others, that he would not help them, except they did believe): and they said, yea Lord: then said jesus, according to your faith be it unto you: and presently their eyes were opened. The like example we have of blind Bartimeus in the tenth of Mark, which cried after jesus, 
Mark. 10, 52  (whom he called the son of David) to have mercy on him, & never ceased crying, till jesus called him, and opened his eyes, saying unto him, thy faith hath made thee whole: Many such examples there are in the Gospel, but for brevities sake I pass them over.  
Likewise there want no examples of them that our saviour hath healed for the faiths sake of others: I will also produce a few of them. The Centurion's servant, in the eight of Matthew, that lay sick at home of a palsy, 
Mat, 8, 5,  and was grievously pained, because his master believed that Christ was well able to heal him, if he did but speak the word only: was cured of his disease the self same hour, & the faith of his master greatly commended.  
Another example we have in the ninth of Matthew, of a man that was sick of the palsy also, and being not able to go, was borne of four men, and let down in his 
& 9.2  bed by cords, through the roof of the house wherein jesus was, and jesus seeing their faith, said to the sick of the palsy, take up thy bed, & go home to thine own house.  
Another example we have of jairus a ruler of the synagogue, which came unto 
Mark. 5.22,  Christ (as Mark saith) for his daughter, when she was at point of death: and as Matthew 
Mat, 9, 18  saith, she was dead before he spoke with jesus, who said unto Christ, come & lay thy hand on her, and she shall live: and according to his faith, she was raised unto life again.  
Another worthy example we have of the woman of Canaan, in the fifteenth of 
& 15, 21,  Matthew, whose daughter was piteously vexed of a Devil, how she came unto Christ for help, and would not be answered, till she had her petition granted, and her daughter healed. Thus we have seen examples, of such as have been healed for their own faith, as also for the faiths sake of others.  
Now let us note the third thing, namely that for want of faith, our saviour was greatly hindered, from doing that good which he would: as it is plainly to be seen 
Mark, 6, 1, 2  in the sixth of Mark: when coming into his own country, among his own kinsmen and acquaintance, and preaching unto them on the Sabbath, as his manner was, many that heard him were astonied, 
Christ lea●… accounted of in his own country.  and said, from whence hath he these things? Is not this the carpenter, Mary's son, and brother of james and joses, and are not his sisters (meaning by brothers and sisters, his near kinsfolk) here with us? and they were offended in him. Then said jesus unto them, a prophet is not without honour, but in his own country, among his own kindred, and in his own house. And he could do no great works there (saith the text) save that he laid his hand upon a few sick 
Vnbeleese hindereth us of many good things  folks, and healed them: but he marveled at their unbelief: so that we see unbelief was the only 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 would departed from them. But what should I heap up examples of such as were never effectually called? seeing it is certain, that many of God's children, by reason of the littleness of their faith, or for want of faith in some particular things, have almost hindered themselves of many good things, yea & brought themselves into great danger. The weakness of Martha's faith, had almost letted 
joh. 11.39 40.  that her brother Lazarus should have been raised again, when he had lain in in the grave four days, for she said unto Christ he stinketh: to whom Christ answered, Said I not unto thee, that if thou didst believe thou shouldst see the glory of God? as if he should say, thy weakness of faith doth hinder this miracle.  
For want & weakness 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, we perish, he rebuking them said, why do ye fear, O ye of little faith. And Saint Peter himself when he would come alone unto Christ upon the 
& 14.31  sea, was not far from drowning, and all for want of faith. For want of faith, godly Zacharias, the father of john Baptist, was 
Luk. 1.2.  dumb for a time, because he did not believe the tidings which the Angel brought him of the birth of his son. Thus have we briefly noted these three things: First how many have been healed by their own faith: next, that not a few have been healed by the faith of others: lastly, that weakness & want of faith, hath hindered Christ from doing good, & brought even the dear children of God in danger. Whereupon we may conclude, that faith is a most rare and singular virtue, worthy of all praise & commendation.  
Now if faith were always required for the health of their bodies, how much more 
Faith good for the health of soul and body.  for the health of their souls? And was not this the chiefest purpose of Christ (think we) to lead them by these outward means to consider of the weakness and sicknesses of their souls? yes surely: and the doctrine thereof is most necessary for us to consider of: For we are all full of the foul leprosy of sin, from top to toe, but faith in Christ doth make us clean: for it is written, the blood of jesus Christ cleanseth us from all 
1. joh. 1.7.  sin. We are all benumbed with the dead palsy of sin: But faith in Christ doth quicken us again: as Christ saith, He that believeth in me, though he were dead, yet shall he live. We are all blind, and cannot 
joh. 11. 25  see the way that leadeth unto life, but faith in Christ must be our guide: We are all deaf and cannot hear as we should, the word of God: till faith have opened our inward senses. In one word, there is no disease of the soul or body, which is not either helped, or eased by the benefit of faith.  
Is thy heart and soul wounded within thee, by reason of thy sin? Faith is a sovereign and cordial medicine: it will surely heal thee. Hast thou had a long time scales upon thine eyes, that thou canst not see the brightness of God's word shine upon thee? Oh, apply the salve of faith mixed with the powder of true repentance, and thou shalt see how soon they will fall from thee, as they did from the eyes 
Act, 9, 18  of Saul. Art thou oppressed with heavy sadness? why, faith in Christ will bring thee joy. If thou be sick, it will restore thee to health. Art thou poor? it will make thee rich, Art thou dead? it will raise 
By faith all things are possible. Mark. 9.23.  thee to life again: all things are possible, unto him that believeth.  
Wilt thou yet hear more what benefit thou receivest by faith: hearken then: By faith we are made the sons of God: By faith we shall obtain everlasting life: 
joh. 1, 22 & 3: 6 & 11.25 & 3.36 & 6, 47  By faith he that is dead may live: He that believeth, shall never die. He that believeth hath everlasting life.  
Contrariwise, whatsoever is not of faith, 
Rom. 14, 23 Heb, 11, 6: joh. 3, 36 Mark: 16, 16  is sin. Without faith, it is impossible to to please God: Without faith, we shall be condemned. He that believeth not, the wrath of God abideth on him: He that believeth and is baptized, shall be saved: but he that believeth not, shallbe damned.  
This true, lively and justifying Faith, 
Mat, 22, 12:  whereof we speak, is that rich wedding garment, which every christian ought to wear: and whosoever is found without it shall be bound hand and foot, and cast into utter darkness, there shall be weeping and gnashing of teeth. This faith is that strong shield of defence, 
Ephes. 6.16.  wherewith we must quench all the fiery darts of the Devil: if we want this armour, we shall surely be slain of Satan. This faith is the light of the body, which who so hath 
Mat: 6.22.  not, walketh still in darkness not knowing whither he goeth. This faith is usually compared unto a hand, wherewith we receive (as one saith) the rich alms of God: if we lack this hand, we shall 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 assoon as we have a true justifying Faith, presently repentance followeth with the fruits thereof, as Saint john Baptist saith, Bring fourth fruit worthy of repentance.  
This lively justifying faith is never idle, 
Mat. 3.8. A true iustiying faith never idle, but still wor●…eth by ●oue.  but still worketh by love, and is the root from whence all good works do spring. As the sun cannot be without light, nor the fire without heat, nor water without moistness: No more can any one which hath this true justifying faith, be without good works, which are the fruits thereof. Therefore it is very true which Saint james saith, that as the body without the soul is dead, so faith without works is dead in it 
●am. 2.17.  self: Neither is there any disagreement between the doctrine of Saint Paul, and Saint james, though the one say we are 
Rom. 3.28.  justified by faith, and the other by works: for Saint Paul speaketh of our justifying before 
jam. 2.24.  God by faith only through the blood of Christ, and Saint james of our justifying 
S. Paul and S. james reconciled concerning justification.  before men, when we make known to the world, by our good works, which are the fruits of faith, that we are justified.  
Therefore let us believe the Scripture which saith, that Abraham believed God, 
Rom. 4.36.  and it was imputed unto him for righteousness, That we are not justified by the works of the law, but by the faith of jesus Christ. For by grace we are saved, saith 
Gala. 2.16.  Saint Paul, through faith, not of ourselves: it is the gift of God, not of works, lest any 
Eph. 2.8.9.  should boast: which place doth cut the throat of that gross opinion of those proud Pharisaical Papists, that ignorantly brag 
Popish supererogation, superabundant arrogancy.  and boast of their works and merits, as though they could merit heaven with them; both for themselves and others, forsooth, by their works of supererogation, but more rightly called superabundant-arrogancie. Let us believe the Apostle saying, if righteousness came by the law, than Christ 
Gala, 2.21.  died in vain. Let us believe the truth itself saying, when ye have done all that ye can, yet say ye are but unprofitable servants, ye have done but what was your duty to do. 
Luk. 17.10   
It is our duty and required of us upon 
Mat. 25.41  pain of damnation, to do good works, which (as Saint Paul saith) God hath ordained 
Ephe. 2.10.  that we should walk in them: but not that we should trust in them to be saved, for faith herein must have the pre-eminence. Therefore Saint Paul counteth all things 
Phil, 3, 8.9.  loss and dung, that he might win Christ, and might be found in him not having his own righteousness, but the righteousness which is through the faith of Christ. Objection. But here some may say, why do ye allege so many testimonies of Saint Paul, to this purpose, for heseemeth to be contrary to himself, and though in many places he extolleth faith, yet in one place he preferreth 
1. Cor. 13.  love & charity before it, for he saith; now abideth these three, faith, hope and love, but the chiefest of these is love?  
True, it is chief, in respect that it doth 
What S. Paul meaneth by saying, that faith is chiefer than love,  extend itself far and near to the benefit and profit of our neighbours, (for faith profiteth ourselves, & love our neighbours) and, because it doth continue longer than faith and hope doth, for the use of them both doth cease, when we have the fruition and possession of that which we hoped for, and when we have the end of our faith, which is the salvation of our souls: but love is only begun in this life, & perfected in the life to come: in these respects Saint Paul saith, it 
1. Pet. 1, 9  is chief. Notwithstanding, though we grant this, and say further with the same Apostle, that as there is no true love, without faith, so there is no true faith, without love, because faith worketh by love: yet it 
Gala. 5.6.  is certain, that faith in respect of our salvation, and in this matter of justification, is more excellent than love: yea, love must come after faith, as an obedient daughter 
Love the daughter of faith.  after her mother; which faith doth bring forth both hope and love. Faith than is the ground of things hoped for. Hope is an undoubted expectation of those things, which are promised unto us of God by the means of Christ. Love is linked unto them both, & may not be separated 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 have the pre-eminence in justification: for thereby are we received & made the sons 
Faith must have the pre-eminence in justification.  of God, even by our faith in Christ, by whom we obtain everlasting life. This doctrine, as it doth stir us up to believe, so should it stir us unto love & charity, which are the lively fruits of faith, and without it faith is dead in itself.  
But here we must also take heed, that we do not imagine, that faith (though it be a rare and singular virtue) doth thereby of itself deserve everlasting life, for so we should fall into error, but faith is called most 
Christ only hath purchased heaven for us. faith the instrument to apprehend it.  holy, excellent or precious, in this respect, that it is the mean appointed by God himself, whereby we should apprehend and receive most holy, excellent & precious gifts, whereof the chiefest is eternal and everlasting life, purchased unto us, by the death, passion, and resurrection of Christ, even by his righteousness, and obedience. Of this eternal and everlasting life, our faith grounded upon the promises of God doth most certainly assure us; and then by hope (which is also the child of faith) we do with patience wait for the accomplishment, and performance thereof. For those joys, which one day we shall have in perfect possession, 
How faith and hope are distinguished.  we do now enjoy by faith, and hope: the which may thus be distinguished, the one from the other: Faith doth apprehend things present; and hope things to come: by things present, I mean also eternal life; which may be said to be present, in respect that we have some feeling and taste of it in this life, & in respect of the certainty of God's counsel and will, touching the salvation of his elect, that cannot be altered. Therefore the Scripture useth often times the present tense, for the future, the time present, for the time to come, as Christ saith, He that believeth, hath everlasting life. And Saint Paul saith, by grace ye are saved. 
joh. ●. 36. Ephe. 2.8.   
By things to come, I mean the accomplishment and performance of our salvation, which in this life we do patiently wait for, and expect by hope; therefore hope is sometimes used in the same sense that faith is, as in the eight to the Romans', Saint Paul saith we are saved by hope, that is by 
Rom. 8.24  hope, our faith is supported, and we are comforted, till we have the end of our faith, even the salvation of our souls.  
Again, this difference is between faith, and hope, that faith doth embrace and apprehend 
Wherein faith and hope agree.  the promises of things, and hope the things whereof the promises are made, only in this, faith and hope agree, that they have always respect unto one and the self same benefits. As for example, when Abraham 
Gen. 17.19.  was promised to have a son in his old age, he did verily believe it, but with hope did expect the performance thereof many years. He was promised also the land of Canaan, to him and his seed: he did verily 
Gen. 17.8.  believe it should be accomplished, but yet he did only enjoy the same by hope. Thus we have seen briefly the difference between faith, hope, and love, as also how they agree in one: but of love we shalspeake more (God willing) in the last Chapter.  
Now let us proceed a little further in our purpose, to show the excellency and worthiness of faith, whereby we are assured of things invisible, as though we saw them 
Things invisible are plainly seen, with the eyes of faith-Heb. 11.3.  with our bodily eyes; if not more assured. Through faith, we understand the world was made by the word of God; so that the things which we see, are not made of things which did appear.  
Through faith we are assured of our election, before the foundations of the world were laid: God hath chosen us (saith Saint Paul) in Christ before the foundation of the 
Ephes. 1.4.  world, that we should be holy, and without blame before him in love.  
Through faith we are assured of our reconciliation with God: for God was in Christ, (saith the Apostle) and reconciled 
2. Cor. 5.19  the world unto himself, not imputing their sins unto them.  
Through faith we are assured of our redemption, justification and sanctification: Ye are of him (saith Saint Paul) in Christ jesus, 
1, Cor. 1.30  who is made unto us wisdom, righteousness, sanctification and redemption. Through faith we are assured of our adoption, that we are the sons of God: The spirit 
Rom. 8, 16  beareth witness unto our spirits (saith the Apostle) that we are the children of God.  
Through faith we are assured that we have the spirit of God: Know ye not that the 
2. Cor. 13.5  spirit of Christ dwelleth in you, except ye be reprobates?  
Through faith we have the true knowledge of God and of Christ, and in the end everlasting life. This is life eternal, to know God the father, and whom he hath 
joh. 17.3.  sent jesus Christ.  
Lastly, through faith we are assured, that nothing shall separate us from the love of God: for those whom God once loveth, to 
joh. 13.1.  the end he loveth them. I am persuaded, (saith Saint Paul,) that neither death, nor 
Rom. 8.38.  life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our 
If we have faith, nothing can separate us from God.  Lord. See then, the excellency of faith, which may yet again be considered, four manner of ways: In respect of God, in respect of our neighbours, in respect of ourselves, in respect of the devil and of the world.  
In respect of God, we feel peace of conscience: Being justified by faith we 
Rom. 5.1.  have peace towards God, through jesus Christ our Lord. We have hope of the glory to come. We have access unto the 
& 8.21. Heb. 4.16.  throne of grace. In respect of our neighbours, we have mutual concord, godly love and charity. In respect of ourselves we have patience in afflictions, rejoicing in 
Rom. 5.3.  tribulations, joy in the holy Ghost, dying unto sin, living unto righteousness. In respect of Satan, our faith fighteth for 
Ephe. 6.16.  us against his temptations, and in respect of the world, we do by little and little overcome it. This is the victory which overcometh the world, even your faith. 
1. joh. 5.9.   
What should we say more? If thou have faith, all things in heaven and earth make for thee: if thou want faith, all things in heaven earth & hell make against thee: if thou have 
All things make for the faithful as all things make against the infidels.  faith, thou art rich without any other thing: if thou want faith, thou art poor possessing all other things: if thou have faith, thou mayest be bold as a Lion: if thou want faith, thou wilt tremble at the shaking of a leaf: if thou have faith, thou needs not fear the 
Faith a strong fort, against our enemies.  force of thine enemies: but for want of faith the hearts of people faint within them.  
The wicked fly saith Solomon, and no man pursueth them: contrariwise, the faithful will say with David, God is our hope, 
Pro. 28.1.  and strength, a help in troubles ready to be found. Therefore will we not fear, 
Psal. 46, 1.2 3.  though the earth remove, and though the mountains fall into the depth of the Sea, & the hills shake at the surges of the same. Again David saith, though thousands had 
Psal. 3.6  hemmed me in on every side, yet would I not fear. And again, I will say unto the Lord, O my hope and my fortress; he is my God 
Psal. 92.1.2  in him will I trust: surely he will deliver thee from the snare of the hunter, and from 
3.  the noisome pestilence: he will cover thee under his wings, and thou shalt be safe under 
4.  his feathers: his truth shall be thy shield and buckler: thou needst not be afraid of the terror of the night, nor of the arrow that flieth by day, nor of the pestilence that 
5.  walketh in the darkness, nor of the plague 
One faithful man better in fight, than a thousand infidels.  that destroyeth at the noon day, a thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come near thee. Behold then (I beseech you) the 
6.  force of faith, blessed is the man that hath 
7.  the Lord for his God. 
Psa. 144.15   
Now having hitherto heard the excellency of faith, and what profit we receive thereby, it shall not be amiss to note for our further comfort and consolation, what worthy praise & commendation, the Scripture hath always given unto faithful men and women, & what great acts and wonders have been wrought by them, through the force of faith. First, concerning these faithful ones which lived before the coming of Christ, it hath pleased the holy Ghost to make a long Catalogue of the chiefest of them, in the eleventh Chapter of the Epistle to the 
The faith of our ancestors commended.  Hebrues, to this end, that we should have their examples ever before our eyes: nay to teach us, that if they were so faithful in the time of the law, much more should we be in the time of the Gospel. I will only note the examples. By faith, Abel his offering was accepted 
Heb. 11.4.  before God. By faith, Enoch was translated from earth into heaven. By faith, No & his 
5.  family were saved in the Ark. By faith, Abraham 
7.  came out of his own country, & being 
8.  tried, offered up his only begotten son. By faith, Sara conceived, when she was fourscore 
11.  & ten years old. By faith, Isaac blessed 
20.  jacob and Esau, concerning things to come. By faith, jacob when he was a dying, 
21.  blessed both the sons of joseph. By faith, joseph when he died, gave commandment 
22.  of his bones.  
By faith, the parents of Moses, hide 
23.  him three months, because they saw he was a proper child, not fearing the King's commandment. By faith, Moses himself, when he came to age, refused to be called the son 
5.  of Pharaos' daughter, choosing rather to suffer adversity with the children of God, then to enjoy the pleasures of sin for a season. By faith, he forsook Egypt, and feared not the 
27.  fierceness of the King, for he endured as he which saw him that is invisible. By faith, he ordained the Passeover, and the effusion of 
28.  blood, lest he that destroyed the first borne should touch them. By faith, Moses and the children of Israel passed through the 
29.  red sea, as by the dry land, which the Egyptians assaying to do, were drowned. By faith, the walls of jericho fell down, after 
30.  the Israelites had compassed them about seven days. By faith the harlot Rahab, was 
31.  not destroyed with the rest in jericho, because she received the spies peaceably. To 
32.  be short, by faith Gedeon, Barack, Samson, 
By faith our forefathers in bat tell have had the victory.  jephte and David, fought valiantly the Lords battles, and had the victory.  
By faith, Samuel, Elyas, Elisha and other of the Prophets, together with them before named, have subdued kingdoms, wrought 
33.  righteousness, obtained the promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed 
34.  valiant in battle, turned to flight the armies of the strangers.  
By faith, women (as the woman of Sareptha 
1. Kin. 17.22.  & the Shunammite) received their dead children, restored unto life by Elias, and Elisha. 
2. Kin. 4.32  Through faith other also were racked 
35.  and would not be delivered, that they might receive a better resurrection.  
Some other were stoned, hewn a sunder 
36.  (O the cruelty of tyrants) were tempted, were slain with the sword: others wandered up and down in sheeps skins, and in goats skins, being destitute, afflicted and tormented, whom the world was not worthy of, they wandered in wildernesses, & mountains, 
37.  and Dens, and Caves of the earth, and these all through faith obtained good 
38.  report. Thus the holy Ghost doth begin, and thus he doth conclude this his Catalogue, in commending the faith of our ancestors, 
39  that lived before the coming of Christ.  
Now then let us note also a few examples out of the new Testament, and so draw to an end (for I must needs confess, that the abundant Doctrine which the Scripture affordeth concerning faith, hath carried me much further, than I purposed at the beginning:) Notwithstanding, seeing faith is 
Faith the principal jewel of S. Peter's Chain.  the principal jewel of our whole work, pardon me if I be somewhat long in this Chapter, I will endeavour to be the briefer in all the rest. By faith in the old Testament, we hear how Sara conceived and brought forth Isaac, according to the natural generation of mankind: but by faith in the new Testament the Virgin Marie conceived the Son of GOD, by the overshadowing of the holy Ghost, without the natural help of man. 
Mat. 1.18   
By faith her cousin Elizabeth, acknowledged the Virgin Mary, to be the mother of our Lord, when also the babe john Baptist sprang in her womb. By faith joseph 
Luke. 1.45  the supposed father of Christ, did take Marie unto his wife, when before he had thought to put her away privily. By faith he and his wife fled into Egypt, to preserve 
Mat. 1.19.  the babe jesus, from the tyranny of Herod. By faith the Shepherds leave their flocks 
& 2. 21.  in the field, to see poor jesus lying in a 
Luke. 2.16.  Manger, who returning back again, glorify GOD for that they had seen and heard, and publish the same to others. By faith the wise men came from the East Countries to jerusalem, and from thence to Bethlem, where they worshipped the child jesus, notwithstanding his poverty, and 
Mat. 2.1.  offer unto him, gifts, gold, frankincense and Myrrh.  
By faith holy Simeon took jesus in his arms, when Marie came unto jerusalem to be purified according to the law: and he 
Luk. 2.27.  said: Lord, now lettest thou thy servant to 
28.29.  departed in peace: and so forth. Then Simeon 
Verse. 34.  also blessed them and said unto Mary, This child is appointed for the fall and rising again of many in Israel, and for a sign which shall be spoken against, yea and a 
35.  sword shall pierce thy soul, that the the thoughts of many hearts may be opened. By faith likewise at the same instant, Anna the daughter of Phanuel, of the tribe 
& 2.36.37.38.  of Aser, which was of a great age, and had lived seven years with a husband from her virginity, but was a widow four-score and four years, serving God in the temple, with fasting and prayer, night and day: she (I say) coming up then at the same time, confessed likewise the Lord, and spoke of him to all that looked for redemption in jerusalem.  
By faith, john Baptist, when he came to age, went out into the wilderness to prepare 
Mat, 3.1.  the way of the Lord before him. By faith, he baptizeth the people in the flood 
Mat. 3.5.  jordan, as many as did repent and believe in Christ, who was then at hand. By faith, 
joh. 1.29.  he pointed out with his finger the Son of God, saying, Behold the Lamb of God which taketh away the sins of the world. 
& 41.  By faith, Andrew the Disciple of john Baptist, brought his brother Simon Peter unto Christ, saying, We have found the Messiah, which by interpretation is Christ. By faith, Philip persuadeth Nathanael to come unto Christ, saying unto him, Behold we have 
& 45.  found him of whom Moses did write in the law and in the Prophets. By faith, Nathanael saith unto jesus, thou art the Son of God, thou art the King of Israel, 
& 49.  because Christ said, he saw him under a figtree. By faith, Simon Peter, and the Sons of Zebedee leave their fishing and 
Mat. 4.18. 21.  nets, to follow jesus, after that he had told them, that he would make them fishers of men.  
By faith, Matthew the customer left all his 
Mat. 9.9  gain to follow jesus. By faith, Saint Paul, Saint Steven and all the Apostles of Christ, 
2. Cor. 11.  endured all labours and dangers, imprisonment, 
23  mockings, scourge, & death itself 
Acts. 7.59.  for the name of Christ, and for the work of the ministery. By faith, infinite Martyrs, and the Saints of God since the time of the Apostles, have done likewise. By faith, Zacheus made this protestation from his heart, 
Luk. 19.8.  saying, Behold Lord, the half of my goods I give to the poor, and if I have done any man wrong, I restore him fowerfolde; to whom Christ answered. This day salvation is come into thine house. By faith, the good 
Mat. 8.10  Centurion said, that Christ was able to heal his servant with his only word, of whose faith Christ himself gave this commendation, that he had not found so great a faith no not in Israel.  
By faith, the poor woman of Canaan, said unto Christ, that it was lawful for 
Mat. 15.28.  dogs to eat up the crumbs which fall from their Master's table: whose faith also Christ highly commended, saying unto her, Woman, great is thy faith, be it unto thee even as thou wilt.  
But what stand I to reckon up more examples to this purpose, let us look up into the stars of heaven, and if we be able to number them, then may we also bring into a 
The stars of heaven, and the faithful children of Abraham innumerable.  reckoning all the true sons of Abraham, registered in the book of God's remembrance, for their strong and steadfast faith in the promises of God, made unto Adam, Abraham, and the rest of Gods elect, since the beginning of the world. These examples which I have noted, and many other which of purpose I omit, are surely written for our learning, that we through patience 
Rom. 15.4.  and comfort of the Scripture might have hope.  
Last of all, the great and glorious titles whereby the faithful are called in the Scripture, 
How the faithful are named in the Scripture.  make not a little to the commendation of this faith, whereof we speak. The faithful are called the sons of God, the sons of light, living stones, the temple of the holy Ghost, the body of Christ, the household of God; the fellow Citizens of 
2. Cor. 6. 18 Luk. 16.8.1. Pet. 2.5.1. Cor. 6.19 Eph. 1.23. & 2.6. 1. Pet. 2.9.  the Saints, a royal Priesthood, a holy nation, a peculiar people. Wherefore, seeing we have heard so great commendation of faith and faithful people, what marvel is it, that the Scripture every where doth exhort us unto faith, and that Christ himself, and all his Apostles did take so great pains, to bring the world unto the obedience of faith, by the preaching of the Gospel, and rejoice in nothing more, then to hear & see how that the Churches of God, where the Gospel hath been preached, did continue in their faith?  
Therefore Saint Paul in the first to the Romans did thank God, that their faith 
Rom. 18.  was published throughout the world. And 
Coloss. 1.2  in the first to the Collossians he beginneth thus: To the saints and faithful brethren in Christ: and by and by he saith: We give thanks to God, since we heard of your faith 
3.  in Christ jesus: And again in the second Chapter he saith: I rejoice to behold your 
Chap. 2. 5.  order, and steadfast faith in Christ: And in the first to the Thessalonians and first he saith, 
1 Thess: 1.2  We give God thanks for you, without ceasing, remembering your effectual faith. And in the second to Timothy & first, he calleth 
3  to remembrance the unfeigned faith, which 
2 Tim: 1.5.  dwelled first in his grandmother Lois, and in his mother Eunice. And to Philemon he writeth thus: I give thanks when I hear of 
Phile. 1.4 5.  thy love, and faith. What doth all this signify unto us, but that this saith whereof we speak, is most excellent in the sight of God and man?  
Hence cometh it to pass, that the same Apostle doth so earnestly exhort us unto this 
1 Cor, 16 13.  faith, & to abide in it. Stand fast in the faith, (saith he) quite you like men, and be strong. Again, he saith, Prove yourselves whether 
2.13.5  ye are in the faith. Again, We walk by faith, and not by sight. Again, Above all, 
Ephes, 6, 16 1 Tim. 1, 5 & 6.11, 12  take the shield of faith, wherewith ye may quench all the fiery darts of the wicked. Again, The end of the commandment, is love, out of a pure heart, and of a good conscience, & of faith unfeigned. And unto Timothy he saith, But thou O man of God, follow after righteousness, godliness, faith, love, patience, meekness, and so forth: 
Faith must fight for us. 2. Tim. 1.13  By and by he saith, Fight the good fight of faith.  
Again, keep the true pattern of the wholesome words which thou hast heard of me, in faith and love in Christ jesus. Again, he bids us to do good unto all, but especially to them that are of the household 
Tit. 2, 2  of faith. And to Titus he saith, let the elder men be sound in the faith. And in the Epistle 
Heb, 4, 2. God's word profiteth not without faith. & 11.6.  to the Hebrews, it is said, that God's word profiteth us not, except it be mixed with faith. And without faith it it is impossible to please God. For a conclusion therefore, Christ himself saith, Be faithful unto the death, & I will give thee the crown of life. What tongue then can express the 
Revel. 2.10  excellency of faith, and the profit we receive by it! Contrariwise, all woe and misery is theirs that have not this faith: for 
All woe is theirs that have not faith. Rom. 14.23  without faith, whatsoever we do is sin: whether we pray, read, sing, eat, drink, labour: or whatsoever we do without this faith, I say it is sin. jannes' & jambres are compared with the reprobates that want 
1 Tim. 3.8, 2 Tim. 1.20  faith. Hymeneus and Alexander are noted with eternal infamy, because they made shipwreck of their faith.  
For want of faith, the man in the Gospel that presumed to come to the wedding, was bound hand and foot and cast into utter 
Mat. 22.12 13.  darkness, there shall be weeping & gnashing of teeth. Finally, as unbelief was the cause that so many thousands died in the wilderness, and so few entered into the land of Canaan: so unbelief, and want of 
Unbelief the cause that so few entered into the promised land. Heb. 3.19  faith, is the cause that so many shall die eternally in the world to come, and be condemned unto the bottomless pit of hell. For this is the last conclusion (almost) of the whole Bible, spoken by him that shall judge both quick and dead. The fearful & unbelieving, (saith he) that is, all such as have not this true justifying faith, whereof we have all this while entreated, shall be cast into 
Revelat. 21.8.  the lake, which burneth with fire and brimstone.  
For the avoiding of which endless torments, let us betime bewail our own blockishness, that hitherto have so little esteemed of this so precious a jewel of Faith: let us learn to make more account of God's word, than heretofore we have done: let us pray the Lord to forgive us that is past, and to increase this holy faith in us, for time to come: so shall we be blessed here & for ever. And so much concerning the excellency of faith, and the utility or profit we receive by it.  
Now it shall be necessary for us, to consider, before we conclude this Chapter, from whom this faith cometh, that is, whose gift it is, and to whom it is given: to this end, that none may imagine faith to be a natural gift, common to all: seeing it is given only to them, whose names are written in the book of life.  
First that faith is the gift of God, I think 
Faith the gift of God.  none will deny, and therefore I shall not need to stand long about the proof thereof. When Saint Paul saith, we are saved by grace, through faith: presently he saith Not of ourselves, it is the gift of God. 
Ephes. 2.8  saint james saith, every good giving, & 
jam. 1, 17  every perfect gift, is from above, and cometh down from the father of light: that is, from God, which is called the light that none can attain unto: but faith is a good and perfect gift: therefore surely it cometh from God.  
Again, Saint Paul writing unto the Philippians, saith: Unto you it is given 
Philip. 1.29  through Christ to believe: therefore to believe is the gift of God. Again in the twelft to the Hebrews, the holy Ghost exhorteth us to run with patience, the race that is set 
Heb. 12.1.2  before us, looking unto jesus the author & finisher of our faith: Therefore faith must needs be the gift of God.  
Moreover when the Apostles of Christ do pray the Lord to increase their faith, 
Luk. 17. 5  they do thereby plainly show, that faith is the gift of God. Again, Paul planteth, Apollo's watereth, by preaching of God's 
1 Cor. 3.6  word; but God giveth the increase, that is, faith to believe. Many such places there are, but these may suffice.  
next now, that this excellent gift of faith is not common to all, appeareth by this one saying of Saint Paul unto the Thessalonians: 
2 Thess. 3, 2  All men have not faith. Therefore, 
To whom faith is given, & in what measure.  it is a thing most necessary to be considered, to whom this faith is given, and whether it be given to all in a like measure or not.  
Here, first of all we are to consider of the gifts of God, how some are temporal, some eternal, some common with the good and bad, some given only to Gods elect. The gifts that are temporal, are all things that pertain to the use of this present life: yea and life itself is a temporal gift, because it is decreed that we must all die. The benefit of the air, the benefit of the earth, the benefit of the water, the benefit of the Sun and firmament, and all the creatures in either of them, are temporal gifts, serving only for the use of man in this life, and common to the good, and to the bad: as Christ saith, that God our Father causeth the Sun to shine upon the evil and the good, and the rain to fall upon 
Mat. 5, 45  the just and unjust.  
Again, the gifts of the mind, as wisdom, reason, knowledge, memory, learning, and the like, are all temporal gifts, together with the gifts of healing, of prophesying, 
Temporal gifts  and working of miracles, as Christ saith in the seventh of Mathewe: Many will say unto me at the day of judgement, Lord, Lord, have we not by thy name prophesied, and by thy name cast out Devils, 
Mat, 7, 22  & by thy name wrought many great miracles? and than I will profess to them, saith Christ, I never knew you, depart from me all ye that work iniquity. 
23.   
Again, other accidental gifts (as we say) of the body, as health, strength, beauty, riches, honours, and the like, are all terrene and temporal gifts: and no man can certainly judge thereby, whether the possessors 
Eccles. 9 1. No man can certainly judge by the having, or not having of temporal blessings whether he be beloved or hated of God, Spiritual gifts.  thereof be either beloved or hated of God. And that is the meaning of Solomon when he saith: No man can know whether he be in the love, or hatred of God: meaning, by the having, or not having of these earthly and temporal gifts.  
Now, on the other side, the gifts that are heavenly, are faith, love, joy, peace, meekness, temperance, patience, godliness, justification, sanctification, adoption, glorification, and finally, eternal and everlasting salvation: all these gifts are given only to such as God hath elected to be heirs of salvation, according as Saint Paul saith: 
Rom. 8, 29  Those which God knew before, he also predestinated, to be made like to the image of his Son: those whom he predestinated, them also he called. Whom he called, them also he justified: and whom 
30  he justified, them also he glorified.  
So than it is certain, that Faith and all these other heavenly gifts, are given only to the chosen and elect people 
Tit. 1, 1:  of God: for which cause, faith is called by Saint Paul, the faith of Gods elect. Again it is said in the Acts of the Apostles, that so many as were ordained to eternal life, believed and so were saved. Again, all 
Act. 13. 48. Eph. 2.8.  that are saved, are saved by grace, through faith: therefore so many as are saved, have faith, and none other. No man cometh unto me (saith Christ) but those the father 
john 6, 44. Mat, 13. 11. Faith is a mystery.  draweth. And to his disciples he saith, To you it is given to know the mysteries of the kingdom of heaven, but to others it is not: Again, faith is a chief part of the mystery whereof Saint Paul speaketh: Therefore to some it is given to have faith, & to some it 
1, Tim. 3.16  is not: Again, Christ saith in the tenth of john: Ye believe not, why? because ye are 
john 10, 26  not of my sheep: that is, none of those who are elected unto salvation: therefore none but Gods elect do believe.  
Here further we learn, that faith is not given us in respect of any righteousness, merit 
Faith is not given for our own worthiness:  or desert, that is in us: but of God his free mercy, as well to the jews, as to the gentiles: to the Grecian, and to the Barbarian: to the bond, and to the free: to male, and female, wheresover throughout the whole world, dispersed, as many as be elected unto salvation.  
Now, although man knoweth not the time 
No time set when we shallbe called  when, yet certain it is that every one of the elect shallbe called, one time or other, according as God in his divine providence hath appointed. For as he chooseth whom he will, so those whom he hath chosen he calleth unto faith by the ministery of his word, and effectual working of his holy spirit, when it pleaseth him: unless by his secret work, according to his everlasting counsel and election, he call them in their infancy to himself out of this world, before they come to years of discretion. hereupon it is that he calleth some in their youth, some in their middle age, and some not before old age: some at the dauning of the day, some at the 
Math. 20. 3 4, 5, 6  third hour, some at the sixth hour, & some at the eleventh hour: so long as the time of this present life endureth, and this light of grace continueth, so long the time lasteth of the heavenly calling.  
Let no man or woman therefore despair, 
Let none despair of their calling, for he that is not called to day may be to morrow.  or doubt of their salvation, that are not yet effectually called, for they know not how soon they may be, only let every one pray that when God doth call, we may be ready to yield our obedience: especially let not the preachers and ministers of God's word be discouraged, though in a long time they see little fruit or their labours: for faith many times which is planted by their preaching, 
Faith many times covered as fire in the ashes,  doth lie close hid and covered, as the fire in the ashes: one day, when God will, it shall break out into flames of charity and godliness: at least wise, if the Gospel which we preach be hid, it is hid to 
2. Cor. 4. 3  them that perish: as many as are ordained unto salvation, shall at one time or other yield their obedience, and so eternally be saved.  
But because it falleth out often 
A comfort for weaklings  times, that many of the dear children of GOD, are very much grieved, yea, almost plunged in the pit of desperation, when they hear that none but such as have faith shall be saved, because they themselves do not feel the heat of faith, so effectually as they desire: Therefore I have thought it very necessary, before I conclude, briefly to show, that there are diverse measures of faith, some 
He that hath the least measure of true faith shallbe saved.  greater, and some lesser, and that the least measure of faith, if it be true faith, sufficeth unto salvation: so shall none of God's children (I hope) be discouraged, when sathan shall cast into their minds, the littleness of their faith.  
First, every christian must hold for certain that which Saint Paul teacheth in the fourth to the Ephesians, namely, that there is one Lord, and one faith: next, 
Ephe. 4. 6  it is behoveful for us to know, that this one faith is given to the faithful in divers & sundry measures, according as Saint Paul saith in the twelfth to the Romans, That 
Rom. 12.3  every one must understand according to sobriety, according as God hath dealt to every man, the measure of faith, to some a greater measure is given, to some a lesser.  
Also the fruits of faith are not in all 
The fruits of faith are not alike in all the faithful.  the faithful a like: as namely, one faith, full man and woman hath and may have more knowledge, more love, more fear of God, more hope, more patience, more brotherly kindness, and so forth, than another hath, according as he hath received a greater measure of faith: but yet the measure of faith, by the good providence of God, is so distributed and divided, that there are none of Gods elect, to whom is given less than may suffice unto salvation, for the measure of faith doth contain this in itself, that there is a sufficient portion to every one: he that hath the lesser measure, shall have salvation, with him that hath the greater.  
And doubtless it is done by the special counsel and providence of God, that one hath a greater measure of faith than another; for God hath so moderated all those things, by his wisdom, that to those whom he hath appointed to endure many great battles, he hath given a larger portion of faith. As to Ahraham, Isaac, 
To those whom God will try most he giveth most faith.  jacob, Moses, David, and the like, whom when he would try by many tribulations and temptations, he vouchsafed to bestow upon them a greater measure of faith, not that thereby they should attain unto salvation, rather than other that have lesser gifts of faith, but that they should serve to the furthering of God's glory, and that they might be examples to those, that are more infirm and weaker.  
Now, if any would know what the least measure of faith is that any man or woman can have: surely it is this, when a man of an 
What the least measure of faith is.  humble spirit, by reason of the littleness of his faith, doth not yet feel the assurance of the forgiveness of his sins, and yet is persuaded that they are pardonable, and with his heart prayeth God that he would pardon and forgive them. Now that such a one hath faith, it is perceived by the good desires 
Esa. 57.17  and prayers which he maketh, because such prayers and desires, are testimonies of the spirit of God, whose property is, to stir up a longing and a lusting after heavenly 
Good prayers a token of true faith. Rom. 8.26  things, with sighs and groans for God's favour and mercy in jesus Christ: and where the spirit of Christ is, there is Christ dwelling, and where Christ dwelleth 
2. Cor 13.5  there is true faith, how weak so ever it be.  
Moreover, faith though it be but little, is the gift and working of God, proved by this saying of the Apostle Saint Paul, that it is God that worketh both 
Phil. 2.13  the will and the deed: therefore, whosoever hath this good will and desire in him, it is certain that there is the presence and working of God's holy spirit. Now we must not judge of the grace of God by the absolute perfection or quantity of faith, but only by the foundation whereupon it resteth, which foundation is the merits, the obedience, satisfaction, and righteousness of the son of God imputed unto us, for faith is, (as before is noted) the 
A Similitude.  hand wherewith we apprehend and lay sure hold upon the righteousness of Christ jesus. And even as a little child may as truly hold a gold ring or precious jewel with his little and weak hand, as a giant with all the force of his hand and fist, being one and the self same ring, so the merits of the son of God, be one and the same, whether our faith be weak, or strong to apprehend them.  
This then being (as we have said) the least measure of faith, when we have an earnest desire to be saved, and yet have not the full assurance of our salvation: it is then our duty daily to pray the Lord to increase our faith, till we come by little and little unto the greatest measure, which we shall not have at the first, but in some continuance of time, when we have been well practised in repentance (for as soon as we have the least measure of faith, repentance will also appear in some measure.) When therefore (I say) we have some time been well practised in repentance, and have had diverse experiences of God's love towards us in Christ, then afterwards will appear in our hearts the fullness of persuasion, which is the ripeness and strength of faith. For this is the greatest measure of faith, when any one daily increasing in faith, comes to be fully persuaded of God's love in Christ, 
The greatest measure of faith.  towards himself particularly, & of the forgiveness of his own sins.  
This I suppose is the greatest measure of faith, how be it, I am still persuaded, that there is no man's faith so strong; but it is 
No man's faith so strong, but it is sometimes shaken  sometimes shaken with the wind of doubfulnes. Thus are we come now at length through God's assistance, to the concluding & shutting up of this discourse of faith being the foundation of our whole work, wherein we have seen, what true faith is, what excellent virtues and operation it hath, what great profit and commodity we 
The sum of the first chapter.  receive by it, that many of our forefathers have been renowned for their faith: lastly, whose gift it is: to whom it is given, and in what measure. Now to him that is of power to establish us according to the gospel of 
Rom. 16  jesus Christ, by the revelation of the mystery 
25.  which was kept secret since the world began, 
26.  (but now is opened and published among all nations, by the scripture of the 
27.  prophets at the commandment of theeverlasting God, for the obedience of faith.) To God, I say, only wise, be all praise, and honour, and glory, through jesus Christ our Lord, Amen.  

A Prayer for faith, and the increase thereof.  
O Almighty God and omnipotent creator, Lord of heaven and earth, the giver of all good things, from whence every good & perfect gift doth proceed, and by whose merciful goodness it is augmented and increased within us, I beseech thee of thine infinite clemency, to plant deeply in my soul that most sweet root of faith, and to water it continually with the dew of thy heavenly grace, that it may spring and bud forth into the green and lively branches of a godly life, with peace of conscience, and joy in the holy Ghost: and that the seed thereof so soon as it is ripe, may fall down again into the garden of my heart, to the further increase of the same, till it grow up into that great tree of everlasting life, through jesus Christ our Lord and Saviour. To whom with thee O father and the holy Ghost, be all honour and glory for ever, Amen.    

OF VIRTUE IN GENERAL. CHAP. 2.  
THE order and course of nature (being duly observed) doth make this plain unto us, that though there be many and innumerable things in this world, yet that every thing hath a certain head, root, fountain, & beginning, from whence each particular is derived. For when God, which is the cause of nature, would show forth in the theatre of this world, the surpassing excellency of his wisdom, not only in creating all things of nothing, but also in governing and preserving all things that were created, that they might continue and endure out the time which he had appointed: The Scripture saith, that God did make every thing according to his kind, & withal did put certain seeds of things in the 
Gen. 1, 12 The course of natural things continued by God's providence ti● the end o● the world  things themselves, whereby there might be a propagation or continued course of things from generation to generation, so long as the world should endure.  
Right so, God's mighty power and infinite wisdom doth no less plainly appear in things supernatural, I mean in the gifts of the mind, wherewith he doth beutify & adorn the soul of man: for it is God that giveth both the beginning, & increase of all 
Faith the root of virtue.  virtue and goodness. Now the beginning of virtue in us is faith, which God doth first plant in the heart of man, faith then may be compared unto the root, from whence doth arise the stem of virtue. Virtue in general breaketh out into particular branches, as knowledge, temperance, patience, and the rest: and every branch bringeth forth fruit according to his kind. Therefore Saint Peter writing unto such as were converted unto 
2. Pet. 1. 5  the faith, willeth them to join thereunto virtue, saying, join virtue with your faith: whereby doubtless he meaneth, that they should endeavour to lead a civil & honest life, as every one had received the measure of faith: and to the end they should not think it a matter indifferent, he biddeth them to give all diligence thereunto, even to join virtue with their faith, because by & through their faith in Christ, God had given them all things that pertain unto life and godliness, through the knowledge of him 
By flying ●he corrup●…ōs of this ●orld, we ●aw neerunto God  that had called them unto glory & virtue: whereby most precious promises were given unto them, that by them, they should be partakers of the godly nature, in flying the corruption, which is in the world, through lust. So that now we see, what must be the chief and principal care of all those, that have received this excellent gift of faith, whereof we have spoken in the former chapter, Namely, to give all diligence to join unto our faith virtue, that so our faith may appear by our honest living, & godly conversation. Wherefore in this chapter we must speak of virtue in general, being the second link in Saint Peter's Chain, & afterward come to her particular branches.  
Virtue in general is obedience to God's commandments, wrought in God's children 
what virtue is, & from whom we have it.  by the spirit of sanctification, directed or referred to the glory of God, and accepted of him in Christ jesus. And to speak plainly, whatsoever thing is good & honest, that is virtue. Virtue (saith one) is a strong castle, that can never be won, a river that ne edeth no rowing, a sea, that moveth not: a fire that quencheth not: a treasure, that never hath an end: an army, never overcome: a sign that never deceiveth: a plain way that never faileth: a syrup that forthwith healeth, & a renown that never perisheth. Again, virtue in all works is chief to be praised, as the head fountain & chief jewel of all manner of riches. Virtue above all things 
Virtue offereth herself to all that will receive her.  doth (or should) purchase to men good will, friendship, & love. Virtue, saith another, is shut up from no man, that is willing to entertain her: she receiveth all men gladly, she calleth all sorts (and sexes) of men & women, kings, Queens, servants and banished men, she requireth neither house nor substance, but is only contented with the naked man.  
Again, virtue exceedeth all earthly things, for, if liberty, friends, health, wealth, & prosperity fall from thee, yet virtue will keep thee company: therefore virtue in advesity is best tried. Travel therefore, saith one, and take pains to spend thy life in the trade of virtue: the pain is but short, but thy virtue shall ever endure. The way of virtue is hard at the beginning, but the path being once trodden, it shall seem very pleasant. The less time that a man hath to live, the more earnestly is the study of virtue to be embraced. That person is not worthy to live, that will not study to live virtuously. Virtue is praised of many but there are few that effectually follow it. Men will put themselves to pains for the attaining of any thing save virtue and honesty. It is a great virtue to fly those things ourselves, which we reprove in others: he that liveth virtuously in this life, his soul shall have rest with God. These are the sayings indeed of heathen men, which only had the light of nature to guide them, whereunto now if we add but this, that this virtue whereof they speak must be joined unto faith, then doubtless 
Virtue must be joined unto faith.  their sayings are godly and sound, and most worthy to be embraced of us christians. Otherwise without faith virtue will vanish 
A similitude.  away as a smoke. And as it is not possible, to fill that vessel with wine, that is already full with puddle water, except we first emtye the vessel, no more is it possible, that any one can have true virtue abounding in him, that hath not his heart first purged from vice and sin by faith.  
This was the cause that heathen men which wanted faith in Christ, were not able to attain unto true virtue; only they saw the shadow thereof in the glimmering light of nature, the substance whereof was far above them. They were like unto 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 assoon as they trouble the water, their endeavours are frustrated: even so those heathen men seemed still to see virtue shining from heaven, but assoon as they troubled the waters of their understanding, to reach after it, presently they were deceived of their purposes. Whosoever therefore will attain unto the school of virtue, must have faith, & the knowledge of God's word to lead him thereunto.  
Furthermore, we must takeheed that we 
God's word joined with faith, will bring us to the school of virtue.  mix not vice and virtue together (for they can indeed no more agree then fire and water) but my meaning is, that we do not hide and cover over our vices, with the cloak of virtue, or rather hypocrisy; for like as the eye cannot look upward and downward 
Similitudes  both at one time, no more can the mind of man, apply vice and virtue together. And as in a pair of tables, nothing may be well written, before the blots and blurs be wiped out, so Virtue cannot abide with any, except he first put away his vices; according to the saying of a godly father, We cannot attain unto the kingdom of Virtue except we first shake of the yoke of vices. This is the only cause therefore, why so many desire virtue, & so few attain unto it, because few men will forego for virtue sake, that vice and sin which he best loveth.  
Many perhaps, will leave for a time some 
The reason why we do desire virtue, but yet not attain unto it.  certain vices; because they would seem to be virtuous, but when virtue cometh to be their guest, one foul sin or other beats her back again. One will leave swearing, drunkenness, and such like: another will forsake theft or stealing with the hand: an other lying and falswitnes bearing; but yet every one of these will be either an idolater, adulterer, or usurer; and so still retain one sin or other to chase virtue from them. Thus leaving of some sins, shall be a cloak unto them, to cover other more fouler vices, to the end they may seem unto the world virtuous and religinous. But even as iron & 
A similitude.  clay cannot be tempered together, no more can vice & virtue agree together in any one man: therefore it is well said of one, Either be as thou showest, or else show thyself as thou art. What a goodly show of virtue did that 
Mat. 19. 2●  young man in the gospel make, when he told Christ that he had kept the law of God from his youth: yet he was not free from that foul vice of covetousness. But, it is to be feared that there be many such, nay ten times worse in our days, that will cover covetousness, murder, adultery, extortion, bribery, & the like, under the pretenced veil & vizard 
Papists use religion as a vail to cover all impiety. Exod. 3. 5.  of virtue and religion. Wherefore it is most necessary for all christians to know, that true virtue which proceedeth from faith, is a most holy thing: & therefore as Moses must put of his shoes before he might talk with God; so must we cast from us vice and sin (I mean the delight and continuance in any gross sin, be it never so pleasant or profitable unto our fleshly nature) before this heavenly gift of virtue, will harbour and remain within us. When Elias should ascend 
2. King. 2 13.14  up into heaven, he must first cast down his mantle: so doubtless no man can be partaker of this true virtue, before he cast the garment of vice & sin away from him, specially the cloak of hypocrisy, which is most worn of any garment in this land. How often have 
Many changes of apparel, only hypocrisy never changed.  we seen new fashions, and changes of apparel in this Country? yet this garment doth remain still unaltered. They that are ashamed to wear one suit of apparel two days together, are not ashamed to wear this old cloak of hypocrisy many years.  
Surely among all other sins hypocrisy 
hypocrisy the chiefest enemy to virtue.  is the most deadliest enemy unto virtue. In virtue there may be nothing counterfeit, for therein is the only image of verity. Therefore it is well said of S. Cyprian, that it profiteth not to show virtue in words & to destroy it in deeds. Virtue than doubtlest is a jewel of great worth, for even the wicked do desire to have it: at leastwise covet to make show to the world that they have it; because they would be the better accounted of. For like as a precious stone in a gold ring, so shineth an heart that is settled 
Virtue best tried in adversity.  in virtue. They therefore that will make show to the world, that they have virtue, when it is not so, are like unto them that gild gold upon copper rings, that their bravery may appear for a little while, but in a short time it weareth away. Gold is tried by the touch, and virtue by the continuance of it: if it be counterfeit, in time of adversity it will appear. That is true virtue in deed, which hath been tried in the fire of tribulation, as the gold in the furnace.  
Nothing can easily corrupt a mind wholly dedicated to virtue. As worms will not eat the wood of cedar; so nothing can hurt the soul possessed with virtue: true virtue joined with faith, doth adorn the soul of man, and causeth it to aspire unto heavenly things. Therefore doth Saint Peter say, join virtue with your faith. And Saint Paul saith, Whatsoever things are true, 
Phil. 4. 8.  whatsoever things are honest, what soever things are just, whatsoever things are pure, whatsoever things appertain unto love, whatsoever things appertain unto good report: if there be any virtue, if there be any praise, think on these things, and then the God of peace shall be with you.  
But here we may note by the way, that this virtue in general hath included in it, many more particular branches, than the Apostle Saint Peter hath linked together in his chain; which to entreat of at large, would be very tedious: therefore let this one word of S. Paul suffice for all, whatsoever thing is of good report, let that be embraced for a virtue: only I think it meet, to speak something here of humility, because (as S. Gregory 
humility the keeper of virtue.  saith) she is the keeper of virtue.  
And God himself, the giver of faith, & all other virtues, hath most respect unto them that in humbleness of mind, cast themselves down before the presence of his majesty. For thus saith he that is high and excellent, he that inhabiteth the eternity, whose name 
Esay 57 15.  is the holy one: I dwell in the high and holy places: with him also, that is of a humble and contrite spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart.  
But what is humility? surely by the learned it is thus defined, To be a virtue, whereby we do acknowledge our own weakness, 
A definition of humility.  & uncleanness, joined with the true fear of God, whereby also we do keep ourselves within the bounds and limits of our calling, trusting in the divine help, not despising other instruments, and means appointed of God: but acknowledge the gifts of God in others, as well as in ourselves, knowing that our endeavours cannot prosper, without the blessing and help of God. Moreover, Humility, is to yield obedience unto God, correcting us for our faults, and not to fret and fume against his majesty. Which thing, S. Peter meaneth when he saith, Humble yourselves under the mighty hand of God: and 
1 Pet. 5: 6,  he shall exalt you in due time. Humility, among many other virtues, is highly commended in the scripture, even as the vice contrary thereunto (which is pride) is utterly condemned. God resisteth the proud (saith S. james) & giveth grace to the humble. And 
jam. 4, 6 Prou. 29, 23  Solomon saith, The pride of a man shall bring him low, but the humble in spirit shall inherit glory. Again, he saith, Pride goeth before destruction, & an high mind before the 
Prou. 16.18  fall. Hereof we have many examples, of such as have been brought unto confusion by their pride: and of many other that have been exalted by humility, according to this saying of Christ, He that exalteth himself, 
Luk. 14.11  shallbe brought low: but he that humbleth himself, shallbe exalted.  
What got Lucifer and the other Angels by pride? when they were not content with their first estate in heaven? were they not 
2 Pet. 2. 4. jud, 6  cast down into the bottomless pit of hell, where they are reserved in everlasting chains, unto the judgement of the great day? 
Examples how God hath punished pride.   
Now, shall we think, that God would so severely punish pride in heaven, and yet suffer proud men unpunished here on earth. Surely no, they shall not go altogether unpunished in this world, though their eternal punishment be also reserved till the 
Ester 7.10.  judgement of that great day. Proud Haman, when his pride was at the highest, was hanged upon a high pair of gallows, of fifty cubits high. 
Dan, 4.30   
Nabuchadnezar for his exceeding pride of heart, was fain to eat grass with beasts, till his hairs were grown as eagle's feathers, and his nails like unto birds claws. Herode in all his pomp and pride, 
Act. 12, 23  when he thought to be honoured of the people as a God, was immediately strooken of an Angel, and eaten up of crawling louse.  
The like, or far greater punishment one day, shall befall that proud beast of Rome, with seven heads, and ten horns: even that antichrist and child of perdition, 
Revel. 17.7  whom the Lord shall consume with the spirit of his mouth, and shall abolish with the brightness of his coming: because in the great pride of his heart, he exalteth himself 
2 Thess. 2, 3 4. antichrist the very picture of pride  against all that is called God, or that is worshipped: so that he doth sit as God, in the Temple of God, showing himself that he is God. Thus shall God cut of all the proud ones of the earth, and their end shall be eternal confusion.  
Solomon considering of the punishment which the proud shall feel in hell, seemeth 
Wised. 5. 8.  to note the talk that should pass between them there: for then (saith he) they shall say one to another, what hath pride profited us? or what profit hath the pomp of riches brought us? Wherefore, seeing pride and arrogancy of heart, is so odious before God, let us the rather embrace true humiliti, so shall we be beloved of God and men: as one saith, Humbleness and lowliness of mind, maketh a man highly in favour with God: & meekness of words maketh him to sink into the hearts of men. Humility therefore, for her excellency, should be the sister 
Humility the sister of true nobility.  of true nobility: Nature giveth unto age estimation and authority: but meekness of heart is the glory of youth and age, and giveth unto them both dignity and honour. That may rightly be called genterie, that is begun, continued, and ended in true humility. according to our english proverb, A gentleman, hath gentle conditions. It is the saying of a sage man, that the higher any one is in authority, so much the more gentle and lowly should he behave himself: and that nothing is more seemly, or commendable for a prince or noble man, then the virtue of gentleness, meekness, and humility. For the gentle and lowly minded man cannot lightly be hated: Virtue, specially learning 
Humility maketh a man beloved.  with humility hath advanced many men unto great honour & dignity: agreeable to that saying of Solomon, Before honour goeth humility: and again, The reward of humility, is life, riches and glory. Man is in nothing 
Prou. 15.33 & 22, 4.  more like unto God, then in gentleness & humility. The virtue of humility saith one, encourageth to attain truly the Law of God, and maketh apt vessels to receive the spirit of God: according to this saying of David, Them that be meek will God guide 
Psal. 25.9.  in judgement, and teach the humble his way.  
Therefore the prophet David, knowing the great virtue of humility, maketh this protestation of himself in one of his Psalms: 
Psal. 131.  Lord saith he: I am not high minded, I have no proud looks: but on the contrary, my soul (saith he) is even as a waned child, meaning that he was humble in heart as a child.  
And surely, the example of a child is 
We must learn humility of children:  very forcible to teach us humility: therefore Christ himself used the same example unto his Apostles, when in pride of heart they demanded who should be greatest in the kingdom of heaven. Then jesus called a little child, and set him in the midst of his disciples, and said unto them: Verily I 
Mat. 18.1.2  say unto you, except ye be converted and become as little children, ye shall not enter into the kingdom of heaven: but contrariwise, Whosoever shall humble himself as this little child, the same is the greatest in the kingdom of heaven. See then what a precious virtue humility is, and to what great honour it preferreth us, even to be the greatest in the kingdom of heaven. 
Humility preferreth us to the greatest honour. Galat. 5.22.   
True humility and gentleness of mind, is a chief fruit of the spirit of God. The fruit of the spirte (saith Saint Paul, is love, joy, peace, long suffering, gentleness, meekness, and so forth: Therefore is it that the same Apostle doth so earnestly exhort us 
Collos,. 3 12 13.  unto humility, As the elect of God (saith he) holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering. Thus we see, how humility is both commanded & commended unto us. Now let us a little consider, how that as God in his justice, hath evermore thrown down the proud, so in his mercy he hath exalted the humble and 
Examples how God hath exalted the humble Numb. 12.3  meek.  
Moses' that man of God, among all his virtues, is commended for nothing more, then for his humility and meekness: for he is said to be the meekest man upon earth: and see how he was exalted of God, When his father and mother had left him, by the 
Exod. 2.3.4 5.  rivers brink among the bulrushes, God caused him to be taken up, advanced him to the court of Pharaoh, and after made him a prince and a governor over his own people. Little David the son of Ishai, because he was little in his own eyes, and as we have heard before, humble in heart as a waned 
Psal. 78, 70, 71  child, therefore God did exalt him & took him from following the Ewes great with young, and advanced him to the kingly throne. Neither have we only examples of men, but also of women, as of Esther, that of a poor captive, having nor father, nor 
Ester 2, 17.  mother alive (only a good kinsman Mordecay) was by God advanced to be the wife of a King.  
What inould we speak of the humility & low estate of the virgin Mary, who notwithstanding was chosen by God himself to be the mother of Christ. This great working of God in throwing down the proud, and exalting the lowly, doth that holy Virgin well note in her song of rejoicing, when she saith, My soul doth magnify the Lord, and my spirit rejoiceth in God my saviour: by 
Luk. 1.46.  and by she showeth the reason, For he hath looked on the poor degree of his servant, & scattered the imaginations of the proud: He hath put down the mighty from their seats, and exalted them of low degree. The very same thing doth Hanna the mother of Samuel, note in her prayer, saying, 
1 Sam. 2.7 8.  The Lord maketh poor, and maketh rich, bringeth low, and exalteth: he raiseth the poor out of the dust, & lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the seat of glory.  
Hence is it that Saint Paul faith (though 
1 Cor. 1, 27 28.  to another purpose) that God hath chosen the foolish things of this world, to confound the wise: and God hath chosen the weak things of this world, to confound the mighty things: & vile things, & things which are despised, hath God chosen: & things that are not, to bring to nought things that are: that no flesh should glory in his presence, but according as it is written, he that glorieth, let him glory in the Lord. 
jerem, 9.24   
Thus we have seen how God doth evermore exalt them that are humble and lowly in their own eyes. Let us therefore make much of humility. But yet, to proceed a little further, if we will have examples of humility, then let us come to the example of 
The chiefest example of humility.  all examples, even to the example of Christ jesus the Son of God. Which example Saint Paul doth propose unto us in the second to the Philippians, saying. Let the same 
Philip. 2.5.  mind be in you which was in Christ jesus, who being in the form of God, thought it no robbery to be equal with God, but he made himself of no reputation, and took on him the form of a servant, & was made like unto men, and was found in his shape as a man, he humbled himself, and became obedient unto the death, even the death of the Cross, wherefore God hath highly exalted him: and so forth.  
Now we must not only learn, by the example of Christ to be humble and lowly in 
We must learn by the example of Christ to be humble both in prosperity, and adversity. 1. Pet. 2.21 22.23.  prosperity, but also in adversity, when we shall suffer any thing for his sake: for here in saith Saint Peter, hath Christ left us an example, that we should follow his steps, who when he was reviled, reviled not again, when he suffered he threatened not, but in great humility, committed his cause to God that judgeth righteously. Therefore Christ for his great meekness and humility, is compared in the Scripture unto a Lamb, 
Christ for his humility compared to a sheep and to a lamb. joh. 1.36. Esay. 53.7. Christians called the sheep of Christ. joh. 21.16.  and a sheep. john saith, Behold the Lamb of God. And Esay by the spirit of prophesy said, that Christ was oppressed and afflicted: that he was brought as a sheep to the slaughter, yet opened he not his mouth. This great humility of Christ ought to be followed of all Christians, who are therefore called the sheep of Christ.  
Unto this humility Christ himself doth exhort us saying, Learn of me, that am meek and lowly of heart, and ye shall find rest unto your souls, Learn of Christ: what 
Mat. 11.29  shall we learn? Learn humility, learn patience, if thou be rich and an heir borne unto great lands and possessions, yet learn humility of Christ, for he was Lord and heir of heaven & earth, when he so humbled himself for thy sake. Art thou poor having nor house nor living? Learn of Christ to be contented, for he had them not. The 
All virtues are to be learned of Christ. Mat. 8.20.  Foxes have holes, and the birds of the air have nests, but the son of man hath not whereon to rest his head. Art thou afflicted, grieved and tormented in this life? O learn of Christ to be patiented, for he suffered a great deal more for thee. Blessed are they that mourn, for they shall be comforted. 
Mat. 5.4.5.  Blessed are the meek, for they shall inherit the earth. In one word: learn humility, patience, and all other virtues, of Christ, God, saith Saint Austen, was made humble: let man blush to be proud.  
And to say the truth, what cause hath man to be proud, that is nought else but 
Nothing in man whereof he should be proud, before he was man he was dust before dust was made he was nothing.  dust and ashes? Dust thou art, and to dust thou shalt return, saith the Scripture, Puluises, (saith Isydore) & in pulvere sede Cinis es, & in Cincre vive. Dust thou art, in dust therefore sit and abide, Ashes thou art, and therein spend thy life. These things indeed are proper unto us, our bodies are earthy, weak, frail, subject to hunger, to thirst, to cold, to heat, to weariness, to all kind of defect and sicknesses: and last of all, to death and corruption. Our souls, which are the chiefest parts of man, are defiled and polluted with sin, and filthiness; whereof then should man be proud? O esca vermium (saith that sweet father) O massa pulueris, etc. O Worms meat, O froth, O vanity, why art thou so proud and insolent? Learn therefore betimes of Christ, to be humble, lest 
Pride will have a fall.  that pride have a fall. Know, that without humility, thou shalt never be praised for any virtue. 
Similitudes   
Isydore saith, he that will heap virtues together without humility, doth nothing else but carry dust in the air. As a little Coloquintida doth mar a whole pot of pottage, so pride doth make all other virtues abominable. Pride and vainglory hath brought many men, (otherwise endued with very rare gifts) to shame and ignominy. * Quanto doctior es, tante te geras submissius, is a good lesson for all that are or have 
The better learned, the more humble we should be.  been Scholars to remember. Saint Gregory saith, all our gifts whatsoever are nothing worth, except they be seasoned with the salt of humility. For this cause is it, that I have made mention thereof, in this Chapter 
Humility is as salt, to season all other virtues.  of virtue. If any take profit thereby, it is that I have wished: If any other by means of their pride scorn at it, their case is to be lamented. Now we will follow the other virtues in order, even as they are linked together by S. Peter, when he saith, join virtue with your faith, with virtue, knowledge: and so forth.  

A Prayer for the virtue of humility.  
O Most glorious God & merciful Father, whose dwelling is in eternity, & whose Majesty filleth both heaven and earth; I thy vile and wretched servant, nought else but dust and ashes, do prostrate myself here before thy throne of mercy, beseeching thee evermore to give me true knowledge and feeling of mine own defects and misery, of the corruption of my body, and deformity of my soul polluted with sin and iniquity: to this end, that I may be truly humbled, when I shall see all the parts of my soul and body, and whatsoever proceedeth from them both, even my best deeds, to be stained as a menstruous and defiled cloth. O Lord, let never the foot of pride get the upper hand of me; nor the wind of of vain glory overthrow me: let faith bring me to the tower of virtue, but let humility keep me from falling. Let me not glory in any thing that I do, or in any virtue that I have, seeing I have nothing which I have not received from thee. Let not learning, strength, honour, riches or beauty make me proud and haughty, for they are but the fading flowers of this life. Let me ever have this poesy written in my heart, He that exalteth himself shall be brought low, but he that humbleth himself (without hypocrisy) shall be exalted: because it is thou (O Lord) that resistest the proud, and givest grace to the lowly: This grace good Lord I bescech thee, grant unto me, for his sake that through humility, hath purchased unto us eternal glory, even Christ jesus thy Son and Prince of our salvation, to whom with thee (O dear Father) and the holy Ghost, be all praise and glory for ever, Amen.    

Of Knowledge. CHAP. 3.  
Assoon as Almighty GOD, by his infinite wisdom had created heaven & earth of nothing presently he saith, let there be light, showing thereby (as also 
Gen. 1.3.  we find by experience) that nothing in the world would either have been pleasant or comfortable, if thereunto had not been added the benefit of light.  
And is not the same thing to be noted in the creation of man, who is called by Philosophers, a little world? Yes truly, for the life of man without light is most tedious and uncomfortable. Now look what the 
Knowledge unto the soul, is as light unto the eyes of the body.  light of the eyes is unto the body, the same is knowledge unto the soul; for a man that hath never an eye to see with all, if he have knowledge in his mind, is much more happy, than he that hath two eyes without knowledge. They that want the benefit of their eyes and sight, are called blind, and they that want the benefit of knowledge, are called ignorant: the one is blindness of the body, the other of the soul. As therefore it is impossible for a blind man of himself to go into a far Country or City, where 
We cannot attain unto virtue, without knowledge  he was never before: so it is impossible for him that hath no knowledge, ever to attain unto the kingdom of virtue.  
For this cause is it, that Saint Peter exhorting us unto virtue, doth bid us to take 
2. Pet. 1.5.  knowledge for our guide, saying, join with your virtue knowledge: as if he should say, It is in vain for you to labour for the attaining of virtue, except you be first endued with the light of knowledge. Knowledge then is the key which openeth the gate, unto the school of virtue. Knowledge in general, is a virtue or power of the soul, which 
What knowledge is.  is occupied in the finding out of things, and the causes of things, whether they be good or evil. Of knowledge, some is natural, some artificial, and some supernatural, but each of them the gift of God. Natural knowledge 
Knowledge some natural, some artificial, some supernatural. Rom. 1.20.  albeit it be very much darkened since the fall of Adam, yet it is not altogether extinguished, for even by that knowledge which is natural, we know so much of God, as maketh us inexcusable: howbeit, sith in those things which we know naturally, we 
jude. 10. Natural knowledge cannot bring us unto virtue  corrupt ourselves (as Saint Jude saith) therefore this knowledge can not bring us unto virtue.  
Now this knowledge which we have by nature, is very much helped by Art & learning: & this I call artificial knowledge, 
Nature very much helped by art.  when by the benefit of learning we attain unto an higher degree of knowledge than the unlearned do. This kind of knowledge and learning, whosoever doth not account of, is not worthy to be reckoned among the number of men. Notwithstanding, this is not simply that knowledge which Saint Peter meaneth, when he saith, join with your virtue knowledge, But that which I said is supernatural, even in one word, the knowledge of God in his Son Christ: which knowledge Saint Peter wisheth unto us, when he saith, Grace and peace be multiplied by the knowledge of God, and of jesus 
2. Pet. 1.2.  our Lord.  
But yet before I entreat at large of this knowledge, I think it meet to speak somewhat 
Learning a good means to bring us to the knowledge of God.  more of that knowledge: which we have by the benefit of learning, because it is a notable means to bring us unto the true knowledge of God. Learning in all ages hath been very generally accounted of, and the profit which we receive by it, is, that thereby we seem to differ from unreasonable creatures, for as one saith, a person void both of learning and utterance, differeth little from a stone. Learning and knowledge saith another, is the only good thing and ignorance the only evil thing. Learning is the gathering together of many men's sentences and acts, to the augmentation of knowledge. By learning, Countries and commonweals flourish. Learning is a better patrimony, than goods or livings; the one may 
learning better than riches.  be taken from us, the other cannot. Therefore this was a fine saying of Bias the Philosopher, (when he saw some in danger of losing their goods) Omnia mea mecum porto. I carry (saith he) all my goods with me, meaning, his learning which is indeed the safest riches. Therefore one saith, it is better to be a beggar, then unlearned.  
And indeed, how many have we seen and read of, that of poor men's children have been by learning & knowledge highly advanced? As on the contrary, many for want of learning that have had great store of wealth and substance left them, by their friends, yet have come to great poverty in the end. Learning therefore must needs be an excellent thing: it maketh the poor men to become rich, and it teacheth rich men well to dispose their goods, lest they fall into poverty. The more high and honourable 
The greater calling, the more need of learning.  any one is in calling, the more need a great deal hath he of knowledge and learning. They are in a wrong opinion, saith one, that suppose learning to be nothing available to the government of a common wealth. No small virtue, saith Aristotle, groweth to a commonwealth, by the wisdom of a learned prince ruler or governor: agreeable to that saying of wise King Solomon, that by a Prince of understanding & knowledge, a Realm endureth long. 
Prou. 28. ●.   
If we have had and now have, the experience hereof in this land, let us give God 
Never any nation felt a sweeter commodity of a learned prince, than England.  the praise, and pray for the continuance of it: let Scholes & scholars, be accounted of, for they are the ornament of Church and commonweal. Let Scholars apply their minds to all good learning, and knowledge in their youth, for they know not to what preferment it may bring them before they be old: Learn such things, saith Plato, when thou art a child, as may profit thee, when 
It is better to take pains in youth then to be unlearned in old age.  thou art a man; endeavour thyself to learn in thy youth, though it be painful, for it is less pain for one to learn in his youth, then in age to be unlearned.  
There be two things much to be lamented in our time, the one, that a great deal of time is misspent before we attain unto learning, the other, because when we have attained thereunto, we make little use thereof, 
Three things to be lamented in our age.  to profit Church or commonweal; as though we must be learned only for ourselves. another evil there is as bad or worse than the former, if any by their industrious labour, seek to do good to many, they that never mean to do good to any, will be the first that shall speak evil of their endeavours. Therefore one saith well, to lack knowledge, is an evil thing: to disdain learning is worse, but to speak evil of them that seek to profit other, is worst of all, and farthest from all grace. If any have misspent time as too many do, when they be young, let them be the more studious in their age, remembering that saying of Socrates, It is no shame for a man to learn that he knoweth not, of what age soever he be.  
Now as learning and knowledge is highly commended, so on the contrary, ignorance 
No shame to learn goodness be we never so old.  is much to be dispraised. They which be ignorant (saith Plato) and of evil disposition, be very unhappy, for where ignorance and sin is, there infidelity and misery most plainly appeareth. Again, as the light of true knowledge, increaseth virtue and worketh a godly life, so the darkness of ignorance, hindereth virtue and increaseth 
Ignorance a deadly enemy unto virtue.  a wicked life. The ignorance and want of knowledge, that is in brute beasts, maketh plainly the difference that is between man and them, for so much differeth man from the dull and brutish beast, as he showeth himself by knowledge, to be clearly unspotted of ignorance: Ignorance is the 
Ignorance can never speak well of learning.  defamer of learning and knowledge. Therefore Saint Jude saith, The wicked speak evil of the things they know not. Idleness engendereth ignorance, and ignorance increaseth error; if therefore we will avoid the errors of this life, let us apply ourselves unto learning and knowledge.  
Thus much I have thought good to speak of learning and knowledge in general (which I call artificial knowledge) because (as it is before said) it is a good means (being not abused) to come unto the true knowledge of God, whereof now we must entreat, Howbeit, because GOD sometimes (in this point) worketh by means, and sometimes without means, let us take 
Two extremes to avoided.  heed of these two extremities, that we do never despise these external helps of learning, because some have had the true knowledge of GOD without them, neither despair of obtaining the true knowledge of God, because we are not learned in other arts and sciences. For true it is, that Moses was learned in all the wisdom of the Egyptians, and they were no hindrances, but rather furtherances unto him, to serve 
Acts. 7.22. human sciences a help to Moses in his calling So likewise to Paul & Apollos.  GOD in his calling, after he had revealed his word and knowledge unto him. Learning, the knowledge of tongues, and other liberal sciences were great helps unto Paul and Apollo's in the work of their ministery, therefore where God giveth these gifts, let them be accounted of, and used to his glory.  
But yet let none think, the true knowledge of God to be tied to these outward 
God's grace, not tied to outward means.  means, for Christ doth give thanks to God his father, because he revealed the secrecies of his Gospel to babes and sucklings; that is, to such as had no more knowledge in liberal 
Mat. 11.25  sciences, than babes and sucklings have. And S. Paul saith, where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the wisdom 
1. Cor. 1.20  of this world, foolishness? Meaning, that no man be he never so learned and wise, could by his own natural reach of wit and understanding, attain unto the true knowledge of God and of Christ: again, this saying of the Apostle must stand, The natural man cannot perceive the things that are of God. Wherefore when Saint Peter biddeth us to 
1. Cor. 2.14  join knowledge unto virtue, he meaneth neither that knowledge which we have by nature; neither that which is helped and amended by art and learning, but this other 
Both natural and artificial knowledge must attend as handmaidens upon supernatural knowledge.  kind of knowledge, which is supernatural, upon whom both nature & art should attend as hand maids, namely the true knowledge of God in his son Christ, whereunto we can never attain of ourselves except we be illuminated & enlightened by the holy spirit of God.  
This is life eternal, to know God the father, 
joh. 17.3.  and jesus Christ whom he hath sent to be the Saviour of the world. Unto this knowledge doth S. Peter exhort us when he saith, join with your virtue knowledge, meaning that we can by no means, begin to lead a godly and virtuous life, before we be taught 
True know ledge only learned out of God's word.  and instructed in this knowledge, the which is no where to be learned, but in the School of Christ, out of the book of God, which only teacheth perfect wisdom, and perfect knowledge.  
But some will say, did not the sage & wise Philosophers, which were only learned in human knowledge and sciences, excel in 
The Philosophers that lived before Christ, knew more than many Christians do now.  sundry virtues, many of us which live in this plentiful time of knowledge? True it is, and the greater condemnation hangeth over our heads, that cannot see to walk at noon day, as well as they which walked only by the twilight, or rather at midnight; for they only being lead by the light of nature, came surely very near unto virtue, their steps did trace oftentimes the shadow of virtue, & they thought the same to be true vertu, for why? They had not the light of God's word whereby they might know the shadow from the substance. Even as the blind man in the 
Luk. 8.24.25.  Gospel as soon as Christ began to open his eyes, said, he saw men walking as if they were trees: but when our Saviour Christ gave him perfect sight, than he confessed that they were men indeed and no trees, so if it had pleased God, to give these Philosophers the knowledge of his word, then doubtless they would have left the shadow of virtue, and have run unto the substance, than they would have joined unto their knowledge true virtue indeed.  
But out alas upon the dullness, & darkness, the ignorance and blindness of the people of this age: O the dimness of our sight, which have not only the same light of nature which they had, and withal the whole law & the Prophets (unto the which if we would give heed as Saint Peter exhorteth 
2. Pet. 1, 19  us, it would shine unto us as a light out of a dark place) but also we have had (and blessed Bee God, yet have) the bright morning star, and the sun of righteousness itself shining unto us in the Gospel, ten thousand times more clearer and brighter, 
Christian's cannot see to walk in the path of virtue.  than the sun in all his strength; and yet we can not see to walk in the path of virtue, nay we cannot so much as tread upon the shadow of virtue, but walk on still in darkness and the shawdow of death, as though we did dwell yet in the darkness of Egypt. Ignorance or want of knowledge surely in many, 
Want of knowledge the cause of sin.  is the cause that they cannot see to walk in the steps of virtue.  
But yet I do not so much lament to see the ignorance of some (though it be lamentable to see so many continued still in ignorance & the word of God so plentifully preached 
The ignorant that live in some civility a great deal better than they that boast of knowledge, but are void of common honesty.  as it is,) as I do bewail the state and condition of other, that make show to the world of great knowledge and understanding of the Scriptures, yea, and will seem to talk reason & dispute of it oftentimes, as though there were nothing in them but religion, & holiness, but when their words are past, & their talk ended: if for their great words we look for some deeds, and for long talking expect honest walking, than we shall see the case very much altered: they which seemed to be very godly and zealous, will above many other, appear in their lives and conversation, to be most dissolute, wicked and ungodly. Some of them will be beastly adulterers, some cruel extortioners, some biting usurers, some false perjurers, some deceitful cozeners, some merciless, and without all compassion to the poor and needy: and yet I say, their talk shall be sometimes, and in some company, of God's word and religion. It is therefore very well 
It is better seem ignorant, then to boast of knowledge without practice. Psal. 50.16  noted of one, who saith, that it is better to seem ignorant, then to boast of knowledge without practice.  
But what saith the eternal God unto those talkers? why takest thou my word in thy mouth, and hatest to be reform? The kingdom of God saith S. Paul is not in word, 
1 Cor. 4.20  but in virtue and power: they regard not 
●. Pet. 1, 5.  this exhortation of saint Peter, who bids them to join unto their knowledge, virtue, temperance, godliness, and so forth: they think not that the grace of God hath appeared to teach them to deny all ungodliness 
Tit. 2.11.  and worldly lusts, and to live soberly, righteously and godly in this present world: they believe not that this is the will of God, even our sanctification, that we should abstain from fornication, That every 
1 Thess. 4.3  one should possess his vessel in honour and holiness, and not in the lusts of concupiscence, as do the Gentiles which know not God, that no man oppress or defraud his brother in bargaining because the Lord is an avenger of all these things. They fear not that saying of Saint james, There shall be judgement merciless, to him that showeth no mercy, and that mercy rejoiceth 
jam. 2.13.  against judgement.  
In one word, they wilfully deceive themselves, and knowing, they will not 
Ephes. 5.5  know, That no whoremonger, nor unclean person, nor covetous person, which is an idolater, hath any inheritance in the kingdom of Christ and of God. And is not then the state of those to be lamented above them that are ignorant? for they shall be beaten with many stripes, because they 
Ignorance joined with obstinacy.  know their masters will, and do it not: whereas they that are ignorant, (if there be not joined with it wilful obstinacy & resistance 
Ignorance shall excuse none, therefore not the mother of devotion but of confusion.  of the truth) shall be beat with fewer stripes: but beaten they shall be, and not excused: therefore let none plead ignorance, for ignorance is now known not to be the mother of devotion, but of error and confusion.  
Let us above all things learn to 
Speculative knowledge nought worth with out practative.  know, and that we know, let us endeavour to put in practice: Let us no longer content ourselves with speculative knowledge, for it is practative knowledge that Saint Peter exhorteth us unto, when he saith, join with your virtue, knowledge, even the true knowledge of God in his Son Christ.  
This is that knowledge which S. Paul 
Ephes. 1.16.17.18.19.  prayeth God to give unto the Ephesians, when he saith, I make mention of you in in my prayers, that the God of our Lord jesus Christ, the father of glory, might give unto you the spirit of wisdom & revelation; through the knowledge of him, that the eyes of your understanding may be lightened, that ye may know what the hope is of his calling, and what the riches of his glorious inheritance is with the Saints, and what is the exceeding greatness of his power towards us which believe according to the working of his mighty power. And a little after he saith, That ye may be able to comprehend 
& 12.18, 19  with all saints, what is the breadth, and length, and depth, and height: and to know the love of God, which passeth knowledge, that ye may be filled with all fullness of God. This is that true knowledge whereunto S. Peter exborteth us. The same thing again meaneth S. Paul, when he saith, Brethren, be not children in understanding, but as concerning maliciousness, be children: but in understanding & knowledge be of a ripe 
1 Cor. 14, 20.  age.  
We must therefore use all means possible to increase our knowledge, as reading and hearing of God's word, read and preached unto us, prayer unto God for the 
Reading, preaching, meditating, & conference with the learned, be special means to increase knowledge. Prover. 2, 12.  increase thereof, with often meditation thereon, conference with them that have knowledge and so forth: yea we must know, that this holy knowledge of God's word, and the mysteries thereof, is that treasure which we must day lie seek: even as Solomon exhorteth us saying: My son, if thou wilt receive my words, and hide my commandements within thee, and cause thine ear to hearken unto wisdom, and incline thine heart unto understanding: for if thou callest after 
3.  knowledge, and criest for understanding: 
4.  if thou seekest her as silver, & searchest for her as for treasures, than thou shalt understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding.  
Whereby also we may note, that this knowledge cometh not naturally, but it is the Lord that giveth this wisdom and knowledge.  
Therefore Solomon bids us to ask and seek it at God's hand: and after he saith, 
It is God that giveth wisdom and knowledge. Knowledge must be craved of God by prayer. Mat. 7.7.  Trust in the Lord, and lean not unto thine own wisdom: as if he should say, think not to understand this knowledge by thine own wisdom, but by prayer from God, and by using such means as he hath appointed for the obtaining of the same. Ask and ye shall have (saith Christ) seek and ye shall find, knock, and it shall be opened unto you. Again, Christ saith, Search the 
joh. 5.39.  scriptures, for in them ye think to have eternal life: and they are they that testify of me. The fear of the Lord saith Solomon, is the beginning of this knowledge, 
The fear of the Lord the beginning of knowledge Prov. 1.7  who so findeth it, doubtless findeth great treasure.  
Therefore he faith in his third chapter Blessed is the man that findeth wisdom, and the man that getteth understanding, for 
& 3.13.  the ambergris thereof is better than the merchandise of Silver, and the gain 
14.  thereof, is better than Gold: It is more precious than pearls, and all things that 
15  thou canst desire, are not to be compared unto her: length of days is in her right hand, 
16.  and in her left hand riches and glory: Her ways are ways of pleasure, and all her paths 
17  prosperity, she is a tree of life, to them that lay hold on her, and blessed is he that 
18.  receiveth her.  
See see how the holy Ghost doth compare understanding, wisdom, and knowledge, to a tree of life, to gold, silver, pearls or precious stones: Here then are most rare jewels for kings, Queens, and 
Rich jewels for gentility, to adorn themselves withal.  Princes, for Lords, Ladies and gentlemen, to adorn and deck themselves withal, yea and also for the poor and meaner sort to enrich themselves withal. Why take we so much pains, to travel by sea and by land, from one end of the world to the other, for Gems and jewels? and let lie the jewel of all jewels, the true understanding 
We travail more for gold, then for God's word.  and knowledge of God's word, which Solomon saith is more precious than pearls: and all jewels that thou canst desire, are not to be compared to it. No not the jasper, the topaz, or the chrysolite, nor any precious stone whatsoever.  
Believe me, saint Peter was a cunning workman, and a perfect jeweller, 
S. Peter a cunning jeweller.  that could choose such a precious stone, or rich pearl, to beautify, and adorn, his Chain withal. Surely that must needs 
The true knowledge of God more worth than a king's ransom. The true practice of God's word in the court doth give light to all the country. People live more by examples, then by laws.  be a rich Chain, where one link of it is more worth, than a kings ransom.  
O how this rich jewel, the knowledge of God's word, and the true practice thereof, would make noble men and gentlemen Ladies and gentlewomen to shine in the court.  
Surely, the brightness of their virtue would give a great light throughout this whole land, to others that have a great desire to follow the fashions of the Court: for the world is come to this pass now a days, that we live more by examples, then by good Laws and precepts: this saying was never more verified then in our time, Regis ad exemplum, totus componitur 
Inferiors will follow their superiors.  orbis. The whole world is given to follow the example of those that are above them in authority.  
Let every one therefore consider of his own calling, and study to profit others by his example that depend upon him: let our light shine before men, that others 
Mat. 5.16  seeing our good works, may glorify God our heavenly father: Especially, let them that are called lights, lead other after them by their light of doctrine, 
They that are called lights, aught to give light unto others Psal. 1 32 9,  and holy conversation, let the ministers of the Lord, be clothed with righteousness, that the Saints may sing with joyfulness. Let us labour by all means possible to increase our knowledge by reading and meditating on the word of God, which as David saith, must be a lantern to our feet, & a 
Psal 116. 150. Coloss. 3.16  light unto our paths. Let the word of Christ dwell in us plenteously in all wisdom, teaching and admonishing one another, as every one hath obtained more knowledge one then another, that ye may be blameless (saith the Apostle) and pure, and the sons of God without rebuke, in the mids of a naughty and crooked nation, 
Phil. 2.15.  among whom see that ye shine as lights in the world.  
Thus let every one endeavour to make use of that which he knoweth, for that 
No virtue to know much and do nothing.  is no virtue to know much, and to do nothing, but to practise that good which we have learned, is a virtue worthy of much praise.  
In vain (saith one) is that long travel in study and learning where actual experience doth not show forth her fruits, for learning & knowledge is of good men sought for, and lodged even in their breasts to this only end, that they may thereby know sin, and eschew the same, know virtue, and attain unto it: for if learning and knowledge be not applied hereunto of them that have it, she leaveth in them her whole duty undone.  
Therefore Saint Peter saith. join with 
2. Pet 1. 5. Knowledge teacheth the way to virtue.  your virtue knowledge, that is, let knowledge teach you the way to virtue, and by virtue and godliness of life, let it appear that you have knowledge. Let knowledge & virtue be joined together, for they may not be separated: as a general or captain, is the director of an whole host, so reason lightened with true knowledge is the 
A similitude.  guide of man's life. But here we are to note, that even in this knowledge whereof we speak, there is a mean to be kept, for the proverb is, Omne nimium vertitur in vitium, every too much is an evil, and S. Paul saith, Scientia inflat. Knowledge puffeth men up 
1. Cor. 8. 1. Knowledge without humility puffeth men up with pride. 1. Cor. 2.2.  with pride. We must therefore keep our knowledge within compass, and never desire more than is meet for us to know. Saint Paul, though he were excellent in knowledge, yet he esteemed not to know any thing save jesus Christ, and him crucified. Hereof might arise this saying, Si Christum discis, satis est, si caetera nescis, Si Christum nescis, nihil est si caetera discis. If 
To know Christ is the chiefest knowledge.  thou know Christ, it skilleth not though thou be ignorant in many other things: contrariwise, if thou know not Christ, all other knowledge in the world is to no purpose. This caveat and admonition, I think not to be unnecessary in these days of ours, when as many wanton wits have wandered abroad in the fields of their own inventions, to seek and search out for hidden and secret things, such as God hath not revealed unto us in his word: yea, they will not stick to inquire what God did before the world was created, forgetting in the mean while, what their duties do require of themselves here on earth, nothing fearing that saying of Solomon, He that searcheth out the secrets of God's majesty, shall be overwhelmed 
We must not inquire out of God's secrecies more than is revealed in his word  with his glory. They remember not that Adam in seeking (by tasting the forbidden fruit, to know more than God would have him to know, was deprived of that excellent knowledge he had before. The same thing doubtless doth befall still unto his posterity, that will not be content with the knowledge of those deep and heavenly mysteries of man's salvation, revealed unto us in the word of God, but in seeking to know other things that pertain 
Adam by seeking to know more than was meet, was deprived of that knowledge he had before.  not unto them, they become very fools in those things which they ought to know. Thus have we seen what an excellent thing learning and the true knowledge of God is, and how we ought to apply the study thereof, to this end, that we might live honestly, godly, and virtuously in this life, where as we do know but in part, that so at length (through the merits of Christ jesus) we may come to that life 
1. Cor: 13: 12:  where our knowledge shall be perfected, and our happiness & felicity for evermore continued.  

A Prayer for the true knowledge of God's word.  
O Most wise God, and loving father, which dwellest in the light that none without thy grace & mercy in thy son Christ can attain unto; I heartily beseech thy divine majesty for Christ his sake to enlighten my mind & understanding with the bright beams of thy heavenly light, I mean with the trne and certain knowledge of thy most holy and blessed word, that mine own natural blindness and ignorance of my soul being driven away, I may the better see to walk without stumbling, in the right path that leadeth unto virtue. O Lord above all things I beseech thee to grant me this grace, that I may know thee to be the true God, and jesus Chest whom thou hast sent to be the Saviour of the world so shall I not only thereby avoid the errors of this life, but also attain unto thy heavenly kingdom, to see thy light in the land of the living, where there is no need of the sun or of the moon, for thy glory & the brightness of the lamb, thy son Christ jesus is the light thereof: to whom with thee & the holy Ghost be all praise and glory for ever, Amen.    

OF TEMPERANCE. CHAP. 4.  
IT is not a thing observed to no purpose, that physicians do feel the pulses of their sick patients, whether they be moderate or out of temper, for thereby they give a great judgement of the state of them that are diseased.  
Now look how man's body is distempered with sickness, even so is the soul of man with sin▪ there are infinite diseases to disquiet the body, and there are innumerable sins, to grieve and torment the soul: there is Physic appointed for the body, and there is also Physic ordained for the soul: the body many times for want of timely Physic, is in great danger of death by sickness, & so is the soul of man by sin: 
Much money given for health of body, but physic for the soul is little regarded  the body oftentimes is recovered when Physic is applied, and so is the soul of man if she receive that Physic which is appointed for her: only herein is a difference, when we are sick in our bodies by diseases, we will give any money to have health, but will suffer our souls to be very extremely sick, and almost at point of death with sin, and never care to seek for health, nay, we will scarce receive Physic for our souls, though it be brought home unto us freely without money, without penny or penny worth. Even as the prophet Esaie complaineth of the jews that refused to receive the grace of God, which 
Esay. 55.1.2.  was offered unto them freely without money, but were willing to lay out their silver for that which was nought worth, & wherewith they could not be satisfied. What marvel then is it, that the sinful soul of man is so distempered and out of order, insomuch that the beating of her pulses, may be perceived with out feeling? Now of all sicknesses, the sickness of intemperancy is the worst, for it greatly annoyeth, & in time destroyeth 
Intemperancy a dangerous disease of the soul.  both the health of soul and body: it also maketh the body unapt for any labour, and it hindereth the soul from all virtue, whereof we have but too many examples. S. Peter therefore knowing the great hurt which cometh unto man by intemperancy, exhorteth us to make much of the virtue contrary thereunto, called temperance or sobriety: and to the end we should regard it the better, he links the same to his chain, saying: join with your faith virtue, with virtue knowledge, with knowledge temperance Temperance therefore without all question, 
2. Pet. 1.5.  is a worthy virtue, otherwise it should not have been joined with these other jewels, of faith, knowledge, and the rest.  
But what is temperance? Temperance or sobriety (sayeth one) is a virtue which doth moderate the appetites and desires of meat, drink, and other things, which 
What temperance is.  man may lawfully use: so that neither prayer, meditation, studying, or labouring in our vocation, be hindered with the excess thereof, neither our natural sleep nor health of our bodies hurted for want of that which is sufficient: so it seemeth that temperance is a keeper of a mean in every thing. And even as in tunes or 
A similitude.  singing, without the mean there can be no good melody, so in the government of our life, without sobriety or temperance, every thing will be disordered. Where Temperance ruleth not, there is gluttony, surfeiting, drunkenness, luxuriousness, and all kind of wickedness. Where Temperance beareth sway, there the health of the body is preserved, there also the soul of man is at liberty, to read, to pray, to study, to meditate, to take counsel, 
Temperance a worthy virtue.  to give counsel, to govern all the affairs of this life. Where temperance is, there is shamefastness, there is honesty, there is chastity, there is modesty, there is humility, there is moderation and good order kept, in discerning what ought to be done, how it ought to be done, and what ought to be left undone.  
By temperance we avoid many sicknesses of the body, and many diseases of the soul. Who then would not be in love with temperance? Temperance, saith one, is a noble Virtue, and chiefly appertaineth to the honourable state of mankind: whereby the princely governor reason (which reigneth as king in man, is known to bear sway in man, whereby all his things are tempered and ordered, and thereby differeth from brute beasts.  
Temperance is an enemy to lust, and lust is a waiting servant unto bodily pleasure. Temperance calleth a man back from all wicked lusts, and carnal appetites, and suffereth him not to exceed in foolish rejoicing, nor in ungodly sorrowing.  
He is to be called a temperate and moderate person (saith one) which not only 
Who is a temperate man.  doth keep under his wanton and corrupt affects, but so endeavoureth also himself, that in his country he is chargeable to no man, to no man cruel or grievous, neither to any man dangerous. Temperance therefore is a moderatrixe which causeth us to keep 2 decorum in every thing. Untemperate youth, full of carnal affections, quickly turneth the body into age, to be full of infirmities, foul and feeble. When the unbridled carcase or foul flesh of man, is not well tempered, or discreetly ruled, but overmuch cherished, set at liberty, and pampered, then is the soul the less regarded or looked upon, but abideth in most deformed 
Where the body is too much pampered, there the soul is the less regarded. A simile.  state and miserable: and the more delicately the body is handled, the more stubbornly it wrestleth against the mind, and doth cast it of, even as a horse too well cherished, useth to cast off his rider. If we could therefore consider the excellency of man's nature, and the dignity thereof, we should well perceive how foul & dishonest a thing it is, to be resolved into lechery, immoderate eating and drinking, and to live loosely and wanton: and on the contrary, how honest, fair, and commendable a thing it is, to live continently, temperately, sadly and soberly.  
But if we could step a degree farther, and consider now, not what excellency man is of by nature, but whereunto we are called by grace, then doubtless we should be ashamed of those foul vices which we daily commit, and give ourselves more to temperance, sobriety, chastity, & the like, which are the true ornaments of christianity. Unto this temperance and sobriety, the scripture doth very earnestly exhort us, and dissuade us from the vices contrary thereunto. The grace of God (saith Saint Paul) 
Tit. 2. 11 Sobriety a chief ornament of christianity. Rom. 13.11  hath appeared to this end, to teach us to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world. Therefore he saith in another place: The night is past, the day is at hand, let us therefore cast away the works of darkness, and let us put on the armour of light, so that we walk honestly as in the day, not in gluttony and drunkenness, neither in chambering & wantonness, neither in strife & envying, but put ye on the Lord jesus Christ, and make no provision to fulfil the lusts of the flesh.  
Again, among the manifold fruits of the spirit, which the Apostle Saint Paul 
Gal: 5: 23:  reckoneth up, he nameth temperance for one. The fruits of the spirit are, joy, peace, meekness, temperance, against such there is no law. And when Saint Peter would exhort us unto holiness, he first of all exhorteth us unto temperance, and soberness, saying, Be sober and trust perfectly in 
1. Pet. 1.13.  the grace of God, and so forth. And then presently addeth, Be ye holy, as God is holy.  
Again, putting us in mind of the day of judgement, and that we should take heed of Satan, he saith, Be ye sober and watch, and, Be ye sober and watchful unto prayer. 
& 4.7. & 5.8.  Meaning, that there can be neither prayer nor watchfulness, without sobriety and temperance. And indeed who findeth not by experience, that when the flesh is pampered up, then drowsy sleepiness and 
Intemperancy an enemy to study & all good exercises.  sluggishness cometh upon us, and makeeth us unapt to study, prayer, or any good exercise.  
For this cause hath it been the manner of the church of God in all ages, whensoever they would give themselves to holy exercises, presently to command a godly and religious fast, not from flesh only (as the papists do) but from all kind 
Godly fasting a good help unto prayer.  of meats; to the end they may the more devoutly serve God. So likewise doth our Saviour Christ commend unto us abstience, sobriety, and temperance, when he 
Mat. 26.41.  commandeth us to watch and pray, lest we fall into temptation: And above all things to take heed, that our hearts be not overcome with surfeiting, and drunkenness, 
Luk. 21, 34.  and cares of this life, and so suffer the day of judgement to come upon us unawares.  
Oh that the beastly belly Gods, and drowsy drunkards of our days, which 
Esay. 28.1.  sit quaffing from morning till night, would sometimes call to their remembrance this admonition and forewarning of our Saviour! who telleth them plainly that the day of judgement shall come upon them as a snare, if they continue 
Luk: 21.35  in their beastliness. But what reckoning make they of the day of judgement? Are not they the very mockers and scoffers 
Belly Gods and drunkards make a mock of the day of judgement. 2. Pet. 3.3  which Saint Peter foreprophesied should come in this last age of the world? that in derision of God and all godliness say, where is the promise of Christ's coming unto judgement? because they see the continuance of the world as yet, therefore they imagine, that it shall never have an end, not considering, that one day is with the Lord as a thousand years, and a thousand years as one day: that it is as easy for the Lord to destroy the world with fire, as it was to make the same of nothing, and to destroy it again with water: that the Lord is not slack concerning his promise (as some men count slackness) but is patiented toward us, and would have no man to perish, but would all men come to the knowledge of his truth. Howsoever these wicked mockers, according to the hardness of their hearts, 
Rom. 2. 5.  which cannot repent, heap unto themselves wrath against the day of wrath, and declaration of the just judgement of God. O consider this all ye that forget God, lest he tear you in pieces, and there be 
Psal: 50.22.  none to help: for surely (as Saint Peter saith) the day of the Lord will come (how soon the Lord knoweth, and far of it cannot 
2. Pet. 3.10.11.12.  be) as a thief in the night, in the which the heavens shall pass away in noise, and the elements shall melt with heat, and the earth with the works that are therein shall be burnt up. Seeing therefore that all these things must be dissolved, what manner persons ought we to be in holy conversation and godliness? Wherefore let us take heed of surfeiting, drunkenness, & the cares of this life (all which now a days are scarcely 
Surfeiting and drunkenness scarce counted for sins.  counted for sins) lest the day of judgement come upon us, to our everlasting destruction. Above all, let us make much of sobriety & temperance, for if we would keep ourselves, our souls and bodies in temperance, chastity, and sobriety, surely neither the day of judgement, nor the day of our own death should ever overtake us suddenly. Let us remember that Saint Peter biddeth us to join with our knowledge temperance. Temperance doubtless is a virtue much to be sought for, & without it we are more like beasts than men.  
She is both a necessary and profitable servant. What say I, a servant? nay, she should be our mistress, yet truly such is the intemperancy of our time, that she would 
Temperance both a necessary and profitable servant.  think herself happy if she might have any office in our houses: she would serve for little or no wages, yet would she save yearly in some houses, enough to pay the wages of all the rest of the servants. She cares not what office she had so she might be courteously entertained: she would be cook, but gluttony will not suffer her to come into kitchen: she would be panterer, but she cannot have the chippinges for her labour: so little is she accounted of: she would be in the Seller to draw beer & wine, but drunkenness will not suffer her to be quiet: she would come to be her master's chambermaid, to put on her apparel seemly about 
Temperance fit for every office.  her, but pride thrusteth her down over the stairs or greeces: she can have almost no place to rest in, but either in the streets, or in some poor labouring men's houses, yea the very beggars do scorn her company: she runs from the country to 
She is suffered to run the country for want of entertainment.  the court from the court to the country, & can hardly get any service: if she be entertained for a while, she is put away again without a quarter's warning, nay, sometimes on a sudden without an hours warning: so rigoriouslie is she dealt withal in many places, surely it is marvel that she tarrieth one year in this country, saving that I suppose 
Temperance well used in no country.  other countries give her so ill or worse entertainment than we.  
Well, Saint Peter yet counseleth us to entertain her, and to keep her, when he saith, join with your knowledge temperance. Use temperancy in your diet, temperancy in eating, temperancy in your drinking, temperancy in your sleeping, temperancy in your 
We must use temperance in all things.  gesture & walking, temperancy in your apparel, temperancy in your delights and recreation; temperancy in your words, temperancy in your deeds, temperancy in all your appetites and desires. In one word, without this virtue of temperance all things will be out of order and good temper, if this 
Without temperance every thing will be out of temper & good order:  link of temperance be broken. Saint Peter's Chain will never hold. Much more might be said, but I study brevity. God grant this little which hath been spoken, may be advisedly read, well ruminated, and better digested, so shall all other virtues be the rather accounted of, to God's glory and our salvation.  

A prayer for Temperance.  
O Most holy and eternal God, which art all holiness and parity itself, and hatest all iniquity & uncleanness; vouchsafe unto me I earnestly beseech thee this grace, that as thou hast made me a reasonable creature, and endued me with wit and understanding, so I may have a special regard to keep a godly moderation in all the actions of this life: that I may never break the bonds of temperance, by overmuch eating, drinking, sleeping, playing, or by any filthy and ungodly living, whereby I should show myself in life and conversation worse than brute beasts that have no understanding, but that I may rather deny all ungodliness and worldly lusts, and study to live soberly, righteously, and godly in this present world, looking for the blessed appearing of our Saviour jesus Christ, who hath commanded us in his holy word to take heed least when he come unto judgement, our hearts be not overcome with surfeiting, and drunkenness, & cares of this life, & so to suffer this day to come upon us unawares. For which cause good Lord I beseech thee, grant unto me that virtue of sobriety and temperancy, that I may both spend and end my days in such necessary duties as thou hast commanded me: to the glory of thy name & comfort of my conscience, through jesus Christ our Lord and only Saviour, Amen.    

Of Patience, The fift Chapter.  
IT seemeth to some desiring to see far countries, a matter of no less ease than pleasure, to sail over the seas from one land to another, so long as the ship is carried with a good wind, and in fair weather: for then the mariners sing, Sail we merry mariners: then the merchants play and sport, than the soldiers & passengers be sleeping and snorting under the hatches: but when the wind gins to turn; when the weather gins to be foul, when blustering blasts arise, when the surges and waves of the sea tumble over the ship, when we are wet head and ears, than our hearts begin to sail us, than our courage assuageth, then 
What we purpose in prosperity adversity we forget.  〈…〉 us, than 〈◊〉 itself threateneth us, than every man 〈◊〉 himself back again, in the place from whence he came, and the desire which before we had to see strange countries is now cooled, assuaged and abated.  
Right so it falls out in the desire which we have to see the new jerusalem, that heavenly country; we begin to back ourselves in 
Reue, 21.10  the ship of virtue, we hope to sail thither upon the seas of pleasure, we have happily at the beginning a good gale of wind, & fair weather, but before we are come three leagues at sea, before we have forgotten our friends and fellows that we left behind us, there ariseth a mighty wind, & cruel tempest, the wind of adversity begin to blow, the waves and surges of trials and temptations come upon us, yea death and persecution assaileth us: then we wish ourselves at home in our own country again, than our desires to that heavenly country gins to wax cold, & few there be that keep on a strait course till they come to the haven of rest.  
How excellent therefore is that saying of the spirit of God, in the tenth to the Hebr. 
Heb. 10.36  Ye have need of patience, that after ye have done the will of God, ye might receive the promises. So we that are sailing over the 
Without patience, we can never come to the haven of rest.  seas of this world have need of patience, to endure the surging waves of trial, & temptations, lest with the children of Israel we desire to return back again, when we are in the midst of our journey. Wherefore S. Pet. having tried by experience these things, 
1. Pet. 16.  assoon as he hath exhorted us unto Temperance, presently biddeth us to join thereunto patience, knowing very well, that no sooner can we begin to tread the path unto a godly, virtuous, and temperate life, but presently we shallbe subject to infinite trials and tribulations, according to this scripture that saith, As many as will live godly in 
● Tim. 1. 12  Christ jesus shall suffer persecution and affliction: therefore in good time addeth exhortation unto patience, saying, join with your temperance, patience, use that as a remedy, what troubles soever come upon you for living godly and virtuously.  
Patience then is a virtue whereby we 
What true patience is & the use thenreof.  obey God in suffering adversity, so that we do nothing contrary to the commandment of God, but by faith acknowledge him to be near unto us with his help, either to mitigate or else to deliver us from that present adversity we are in: yea patience and good belief in God maketh man victorious. The means to retain patience is to have a clear conscience, and a good cause for the which we suffer, for true patience (as one saith) is when the cause is just, and the end profitable and necessary. How beit, we must also suffer with patience, aswell the corrections for our faults, as also troubles wrongfully inflicted upon us of men.  
This patience surely is a notable virtue, 
Patience is best tried when we are wrongfully afflicted by men.  pertaining as well to the inward, as outward governance▪ and is the vanquisher of injuries, the sure defence against the affects & passions of the soul, retaining always joy & gladness in adversity and grief: for patience is best tried in adversity. Be constant and patiented in adversity, and in prosperity humble & lowly. Be patiented in tribulation, & give no man cause to speak evil of thee. Receive patiently the words of correction, though they seem grievous for a little season. In suffering afflictions, Patience is made strong.  
Patience and perseverance are two proper notes whereby Gods children are truly 
Patience, & perseverance in goodness, true marks of God's children,  known from hypocrites, counterfeits, & dissemblers. By patience & sobriety, we pass over the troubles of this world more joyfully. Therefore S. Peter joineth them both together, saying, join with sobriety or temperance, Patience: the one will teach thee to do well in prosperity: the other to suffer well in adversity. The fear of God, 
Patience the nurse of all virtues.  faith, prayer, humility and other virtues, do grow, & increase in us through patience, Even as iron, except it be often scoured, will soon corrupt and wax rusty: so except 
A similitude.  the sinful heart of man, and his flesh, be often scoured with adversity, they will soon be corrupted with the rust of filthiness, and sin, which adversity, by patience is either overcome or mitigated. This gift of patience, if God had not always granted unto the faithful in their adversities, they must needs have fainted, yea & fallen to 
Patience as a pillar doth support God's children in adversity.  the ground, under the burden of their manifold troubles and calamities.  
When our Saviour Christ had told his disciples and Apostles, what great troubles and afflictions they should suffer in this life: 
Luk. 21. 19  he addeth this presently for their comfort, that they should possess their souls in patience. And S. james willeth us to let patience to have her perfect working in us, so shall we 
jam. 1.4.  be perfect, lacking nothing. Again he saith, Blessed is that man which patiently suffereth temptations, for when he is tried, he shall receive the crown of life, which God hath promised to them that love him. S. Paul saith 
Rom. 5.3.  Tribulation bringeth forth patience, patience experience, experience hope, & hope maketh not ashamed, because the love of God is shed abroad in our hearts, by his holy spirit which is given unto us. These exhortations unto patience are very necessary, because all troubles & adversities are very hard for our flesh & blood to bear, & except we be used to pass under the rod of correction, we will be 
All afflictions are grievous to our fleshly nature.  like to untamed heiffers, or wild steers, that cannot abide their yokes before they have a while submitted their necks unto them.  
Therefore the holy Ghost saith, no chastisement seemeth pleasant, but is grievous 
Heb. 12, 11  for the present season, though afterward it bringeth forth the quiet fruit of righteousness to them that are exercised therein. And our saviour christ saith, Take my yoke upon you, 
Mat. 11, 29,  use your selue: unto it, & you shall find rest unto your souls: for which cause Solomon saith, My son despise not the chastening of the Lord, neither saint when thou art rebuked of him, for whom the Lord loveth, he chastiseth, & scourgeth every son that he receiveth: So that we see afflictions are not hurtful, but good for us, and therefore aught to be borne 
Afflictions necessary for the children of God Afflictions sure tokens of God's favour, towards his children.  patiently. Again, we may note here that when we are chastened and corrected of God by sicknesses, by poverty, by loss of goods, by loss of friends, or so forth, if we take the same patiently, they are sure testimonies that we are the sons and children of God, because those whom he loveth he chasteneth oftentimes for their amendment, but the wicked he suffereth to wax proud in their sins, and so fatteth them against the day of slaughter.  
Therefore let not this thing grieve us as it 
The wicked fatted against the day of slaughter. Psal. 37.35 Psal. 73.3 18.  did David & jeremy, to see the wicked flourish, for a time in this world. I saw the wicked flourish, saith David, like a green Bay three, but I pasied buy, & lo, they were gone at length (saith he) I understood the end of these men how God doth set them in slippery places, suddenly 
jerem. 12.1.  they are destroyed, cast down, and come to a fearful end: This shallbe the end of the ungodly that flourish for a time. But the children of God, which are day lie tried here 
The children of God tried by tribulation, as gold in the furnace.  with the fire of tribulation, as the gold in the furnace, are thereby purified & cleansed from many sins, & are made meet temples for the holy Ghost to dwell in. Let us not therefore murmur at this working of God, but with patience commit ourselves unto him, as unto a faithful creator. Let us know that health, wealth, children, friends, prosperity and the 
When God giveth we must be thankful, when he taketh, let us be patiented.  like, are but temporal blessings: If God give them unto us, let us be thankful: if he take them from us again, let us be patiented: knowing that he hath reserved greater things for us in heaven. If we should always have rest, ease, and tranquillity of body, and mind in this life, then would we never care to aspire unto that heavenly life, where there is nothing else but joy & felicity, unto which joy we shall never attain, except we suffer patiently in this life afflictions, & miseries: for Christ himself went not up into joy, before 
Christ suffered pains, before he entered into joy.  he suffered pain, nay he suffered more pains for us ten thousand times, than all the children of God can or have suffered since the beginning of the world. Therefore the scripture saith, that the Prince of our salvation (which is Christ) was consecrate through afflictions because he should bring many children 
Heb. 2.10.  unto glory. If therefore we willbe partakers with Christ in glory, we must also suffer patiently here with him in misery. The disciple is not above his master, if Christ our 
Mat. 10.24.  master have drunken deeply of this bitter cup of afflictions, let us not refuse to pledge him, in that measure which God hath appointed for us, for by afflictions we are made conformable unto the Son of God. It: 
2. Cor. 4.11. 2. Tim. 2. 11.12 Rom. 8. 17. If we suffer with Christ we shall reign with him.  is a true saying, saith S. Paul, If we die with Christ, we shall live with Christ: if we suffer with him, we shall reign with him. And again, the same Apostle saith. That we are heirs of God, & joint heirs with Christ, if so be we suffer with him, that we may also be glorified with him. Let us therefore suffer adversity patiently, and with thankfulness. Remembering evermore these holy sayings of patiented job: Shall we receive 
job 1.21. & 2. 10.  good things, at the hands of God, and not evil? meaning by good things prosperity, and by evil things adversity: Not that adversity is evil of itself to God's children, but because jobs wife to whom he spoke, 
Adversity no evil thing to God's children.  happily did account it so. Again, when the Lord had taken away all jobs riches, goods and children in one day, he endured the same most patiently, and praising God for it said, The Lord giveth, the Lord taketh away, blessed be the name of the Lord. O example of patience never to be forgotten: 
In job we may see a perfect pattern of true patience.  Therefore is it that S. james saith, Ye have heard of the patience of job, & what end the Lord made.  
True it is, we have heard, and we have read of the patience of job, but we soon 
jam. 5.11.  forget it, and make little use there of to ourselves, for than we would not be so impatient in every adversity as we are.  
job was patiented in most great extremities, 
We hear and read but do not imitate jobs patience.  and every light affliction, doth make us to break out into impatiency. A little sickness, a little sorrow, a small loss of goods, or wife, or husband, or child, or friend, or such like! O these are crosses that no man can bear? Nay if we be but crossed or overthwarted 
Small crosses make us break out, into impatiency.  in our ordinary suits and dealings. if they that be above us in authority, do but frown upon us: if we hear that our good name be called in question, (though percase we have well deserved it) even these and a thousand such like matters or of less importance, do easily cause us to break the bonds of patience, and we cannot be pacified in a small time. See therefore whether it were not necessary for Saint Peter to exhort us to join with our temperance patience.  
Moreover we must know that it is not enough for us, to suffer patiently these crosses and adversities which we have worthily deserved, but if we be Christians we must go 
Whatsoever is laid upon us for Christ's sake we must patiently bear it. reve. 14.12  a degree further, to suffer patiently, whatsoever is laid upon us wrongfully for Christ's sake. And this patience is called in the scripture the patience of saints, because it is proper only to the children & Saints of God, to be persecuted, afflicted and tormented in this life for the testimony of jesus. I john, (saith Saint john in the Revelation) even 
Revel. 1.9.  your brother and companion in tribulation, and in the kingdom and patience of jesus Christ, was in the isle called Patmos, for the word of God, and the testimony of jesus. This john was he whom jesus loved, 
joh. 21.7.  and yet behold he must suffer banishment, persecution, and tribulation, for the testimony of jesus, though not unto the death. For it is recorded that he only of all the Apostles died in his bed, the rest were Martyred and put to death, for the testimony of jesus Christ. Even as most part of the Prophets were, that went before them.  
Therefore Saint james saith, take, my brethren, the Prophets for an example of suffering 
jam. 5.10.  adversity, and of long patience which have spoken in the name of the Lord. But they were all persecuted and most of them put unto death for their labour, as Christ himself witnesseth when he saith unto the jews, Ye are witnesses unto yourselves, 
Mat. 23.31.32.33.34.  that ye are the children of them which murdered the Prophets, fulfil ye also the measure of your fathers, O ye Serpents, the generation of Vipers! How should ye escape the damnation of hell? A most fearful denunciation 
The ministers of Christ must look for persecutions in this life. Act. 20.23.  to bloody persecutors. This then is the portion which the Saints, and especially the Ministers of God's word, are to look for in this life. This is that the holy Ghost did certify Paul in every place where he came, that bonds and imprisonments should abide for him. Whereof he & the rest of Christ's Apostles, and Disciples did often times rejoice, that they were counted worthy to suffer for his sake.  
Hear again is that saying of the holy 
Acts. 5.41.  Ghost to be remembered, ye have need of patience: if we cannot be patiented in small matters, when these great trials and temptations 
Heb. 10.36.  come upon us, how then shall we be patiented? True it is, that the Church & children of God in this land, have had a good 
God's children have had a good breathing time in this land.  breathing time, (blessed be God for it, and God in his great mercy continue it) these many years: but must we therefore think, that we shall never be called to the battle, because we have been spared a few years? Others in other Countries of Gods dear Saints and children, have been afflicted & persecuted: when their course is ended, we also may be brought forth, for there shall never be an end of persecution in this life, till the day of judgement, when the blood of all the Saints which have been slain since the beginning of the world shall be avenged: as it is plainly to be seen in the sixth of the Revelation, for there john saith: when the 
reve. 6.9.10.11.  Angel had opened the fith seal, he saw under the altar the souls of them that were slain, for the word of God, & for the testimony that they maintained. And they cried with a loud voice saying, How long Lord, holy, and true, dost thou not judge and avenge our blood on them that dwell on the earth? And it was said unto them, that they should rest for a little season, until their fellow servants, and their brethren that should be killed even as they, were fulfilled.  
Now it is certain, that these souls shall 
God's children evermore persecuted one where or other till the day of judgement.  rest and remain in their place till the day of judgement, therefore until that day there shall be some or other that shall suffer for the word of God, and for the testimony of jesus Christ. Let none of God his children therefore in what Country or nation so ever 
No true Christian privileged from persecution. 1. Cor. 10. 13.  they be, think themselves privileged from the heat of persecution. Rather let every one pray daily and hourly, when it shall please the Lord to lay his trials upon us, that he will give us patience to bear them: which thing doubtless he will do, for he is faithful, 
A singular comfort that God will lay no more upon his children then they shall be able to bear. God always true of his promise.  and his promise is past, that he will lay no more upon his children then they shall be able to bear, but will give the issue with the temptation. And this promise hath the Lord always fulfilled to his Saints & faithful children, in all ages. Whereof we have innumerable examples in the Scripture, and the Acts and Monuments of the Church, howsome were stoned, hewn a sunder, slain with the sword, drawn in pieces of wild 
Look for examples in the scriptures, and Acts and Monuments how God hath strenghned his children in most gnevous torments.  horses, roasted upon gredirons, some cast unto wild beasts to be devoured, some their skins flayed off their shoulders, innumerable burned unto Ashes in flaming fire, or consumed by some other torment devised by cruel and bloody tyrants. In this lost age of the world, that bloody beast of Rome hath endeavoured to be like other tyrants that were before him in cruelty But in all these torments, the Lord sustained his Saints and children, and gave them great patience to endure what pains or punishments soever that could be inflicted upon them, so true is that saying of the spirit of God The Lord 
The beast of Rome, hath endeavoured to exccede all tyrants before him in cruelty. 2. Pet. 2.9.  knoweth how to deliver them that are his, out of temptation. Wherefore every Christian ought to take boldness in all afflictions: even as Saint Paul did when he was delivered (for a time) out of the mouth of that Lion at Rome: The Lord assisted me (saith he) and strengthened me, and I was delivered from the mouth of the Lion, meaning from cruel Nero, Emperor of Rome, that bloody tyrane. Whereof also he taketh further 
2 Tim. 4.16 17.18.  assurance for time to come, saying in the same place, and the Lord will deliver me; 
The faithful are assured that God will either deliver them, orgive them strength & patience to endure. Acts. 20.25. How Gods children are marty red, and delivered, out of the hand of their enemies. Mat. 10.28. Rom, 15.4.  & will preserve me unto his heavenly kingdom: here than is that assurance which every one ought to have in God, Paul was sure he should be delivered, he was sure he should be preserved; yet no doubt he did know that he must be martyred one time or other, (as not long after he was) how was he then delivered? His body and soul were preserved unto God's everlasting kingdom. Therefore our Saviour Christ biddeth us not to fear death nor tyrants, for they can kill but the body, but rather to fear God, that can cast both body and soul into hell fire. Tip these things are written for our learning, that we through patience and comfort of the Scripture might have hope.  
Let these examples ever be before our eyes, let us serve God truly in our callings, let our trust be wholly in him, then shall we never want patience in afflictions, but rather rejoice in tribulations, which shall 
Rom. 5.3.  bring forth patience. Let us 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 evil, for hereunto are we called, as Christ suffered for us, leaving us an example that we should follow his steps: Let us oftentimes call to remembrance, that sweet saying of our Saviour, Blessed are they which suffer persecution for righteousness 
Mat. 5.10.11.  sake, for theirs is the kingdom of heaven: Blessed are ye when men revile you, and say all manner of evil sayings against you falsely for my sake, rejoice and be glad for great is your reward in heaven. Let us never forget these most comfortable sayings of Saint Paul. That all the afflictions of this life are not worthy of the glory that we shall have in the life to come. That we need 
Rom, 8.18 31.  not fear the force of any tyrants, for if GOD be with us who can be against use who spared not his own Son, but gave him for us all to death, how shall he not withhim give us all things also? Who shall lay 
No tribulation, nor persecution canseparate the faithful from God.  anything to the charge of Gods chosen? It is GOD that justifieth, who shall condemn? It is Christ which is dead, yea rather which is risen again, who is also at the right hand of GOD, and maketh intercession for us. Who shall separate us therefore from the love of God? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or sword? At it is written, for thy sake are we killed all the day long, we are counted as sheep for the slaughter, nevertheless in all these things, we are more than conquerors, through him that loved us.  
Last of all, let us be assuredly persuaded, as Saint Paul was, that neither 
Vers. 38.  death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor 
39  things to come, nor height nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord. This assurance of faith we ought to have in our God, in all our trials, temptations, and afflictions whatsoever. Let us therefore be faithful and patiented unto the death, than Christ will give us a crown of life, which he hath purchased for us by his death and passion.  

A Prayer for Patience.  
O Righteous God and merciful father, how wonderful art thou in all thy works, and who is able to comprehend the secrets of thy judgements? Thou bringest man unto destruction, by and by thou sayest, come again O ye children of men; thy wrath lasteth but the twinkling of an eye, but in thy presence there is life for evermore, heaviness may endure for a night, but joy cometh in the morning. I acknowledge (O Lord) that all my corrections are ten thousand times less than my deservings: therefore I pray thee good Lord still correct me to amendment, but plague me not to my destruction. And because there is no chastisement but is grievous for the present season, (though after it bringeth forth the quiet fruit of righteousness to them that are exercised therein) therefore I most humbly beseech thee, O my good God and father, to give unto me in all my trials and temptations that most excellent gift of patience, quietly to bear and suffer, whatsoever thy gracious goodness hath appointed to lay upon me, for the trial of my faith, for the glory of thy name, and for the good example of others. Yea O Lord I most instantly entreat thee, to let patience have her perfect working in me, so shall I be perfect lacking nothing, and howsoever it shall please thee to dispose of my body and goods, yet grant me good Lord this benefit, that I may possess my soul in patience, so whether there come sickness, come health, come life, come death, or come what will come, I may say with patiented job, the Lord giveth, and the Lord taketh, blessed be the name of the Lord. This mercy O my good God, vouchsafe to grant unto me, and to all the afflicted members of thy Church for thy dear Son jesus Christ's sake, our only Saviour and advocate. So be it.    

OF GODLINESS. CHAP. 6.  
WHen it pleased the holy Ghost to indite and set forth in a book the patience of job, for an example unto all posterity, he putteth this in the front and beginning thereof, that job was a just and upright man, one that 
job. 1.1.  feared God and eschewed evil. Now whereto serveth this great commendation of jobs godliness? But to this end that we should know, that this holy man job, did not of himself, by any virtue or power of his own nature, bear with so great patience these great calamities and afflictions; but because he was an upright man in all his dealings towards the world, and full of Religion and piety towards God: For this cause, as it seemeth was he the patientest man in the 
Godliness the cause of patience.  world, because he was the holiest and godliest man that then lived in all the world: even God himself, who seethe the hearts of all men bearing witness, for so God saith unto Satan, hast thou not considered my 
Verse, 8.  servant job, how none is like him in all the earth, an upright and just man, one that feareth God and escheweth evil? So that we see by how much more God would try his patience, by so much the more he commendeth his godliness. job therefore was patiented, 
Without godliness there can be no perfect patience.  because he was godly. Here upon the contrary may be concluded, that without piety or godliness, there can be no good and perfect patience.  
This doctrine was well known unto Saint Peter: therefore as soon as he hath exhorted us unto patience, presently he saith, join unto your patience godliness: as if he should say: unless ye be religious 
2. Pet. 1, 6.  and godly, ye cannot be patiented. Godliness therefore is the biginner, maintainer and supporter of patience.  
Now what it is to live godly, and how a godly man is to be known, we may above 
Who is a godly man.  learn from the mouth of God. For if job were a godly man, as doubtless he was, then to live godly is to live uprightly and justly, to fear GOD, and eschew evil. All this did job. This description of a godly man, is the same in effect that Saint Paul saith, 
Tit. 2.11.  The grace of GOD (which bringeth salvation) teacheth, namely to deny all ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world.  
To deny all ungodliness and worldly lusts, is with job, to eschew evil: to live soberly, is with job, to live uprightly in respect of ourselves: to live righteously, is with job, to live justly in respect of our dealings with others: to live godly, is with job, to fear GOD, that is to live religiously in his fear, honouring and worshipping his name, according to his will. So then we plainly see what it is to live godly, namely 
True religion must be without superstition.  to be religious without superstition, to be sober in our lives and conversation without hypocrisy, and to deal truly and plainly with all men, in simplicity: who so doth this, is surely a godly man.  
The which thing that we should with all care endeavour to perform, is the meaning of Saint Peter, when he saith, join unto your patience godliness. Piety or godliness upholdeth patience, for the patience which 
The wicked have patience perforced.  the wicked seem to have, is patience perforced as we say, and is not true patience, but rather impatiency. Therefore Saint Peter saith, We must join piety or godliness to our patience, as if he should say: there cannot be a patiented man exceept the seed of true Religion and godliness be first planted in his heart: for what is the cause that wicked worldly men and women, do so fret and fume, and chafe at every storm of adversity, but because they are 
Want of Religion & godliness the cause of all impatiency.  not religious and godly? On the other side, we see that the faithful and godly have and do suffer all troubles and adversities patiently, and with contented minds.  
What made Abraham, Isaac, jacob, and the patriarchs, Moses and the rest of the Prophets, Saint Steven, Saint james and all the rest of the Apostles, together with all the rest of the Martyrs, in the ten first persecutions and since, to be so patiented in all their trials and afflictions, and specially at the time of their death, but because they had true Religion, piety, and godliness? Godliness therefore surely supporteth and holdeth us within the bonds of patience, that we break not out with the wicked into all impatiency. Therefore is it that Saint Peter exhorteth us, to join with patience godliness.  
Godliness then above all things, aught to be desired, for it is a surpassing treasure 
Godliness above all things ought to be desired. 1. Tim. 6.9  that never perisheth. Godliness saith Saint Paul is great gain, if a man be content with that he hath, for we brought nothing into this world, and it is certain, we shall carry nothing with us. Again he saith, godliness is profitable to all things: it hath the promise of this life present, and of that that is to come. If therefore we will lack nothing in this life, nor in the life to come, let us learn 
Godliness hath promise of this life present, and the life to come. Psal, 34.10. & 128.1.2,  to live godly.  
The Lions, saith David (though they be feared of all beasts) do lack and suffer hunger, but they that fear the Lord shall want no manner of thing that is good. Blessed is that man that feareth the Lord, and walketh in his ways. When thou eatest the labours 
3.  of thy hands thou shalt be blessed, and it shall go well with thee. Thy wife shall be 
4.  as the fruitful vine on the sides of thine 
& 119.1 2.  house, & thy children like the Olive plants round about thy table. Lo surely thus shall the man be blessed, that feareth the lord 
& 112.  Again, Blessed are those that are upright in their way, and walk in the way of the Lord, Blessed are they that keep his testimonies, 
Vers. 1.  and seek him with their whole heart.  
Again, blessed is that man that feareth the Lord and delighteth in his commandments, his seed shall be blessed upon earth, 
2.  the generation of the righteous shall be blessed. Riches and treasures shall be in his 
3.  house, and his righteousness endureth for ever. Unto the righteous ariseth light in 
4.  darkness, he is merciful and dareth, and will measure his affairs by judgement: surely 
5.  he shall never be moved, he shall be had in 
6.  an everlasting remembrance.  
Therefore Solomon saith, he that followeth 
Prou. 21, 21  after righteousness, and mercy, shall find life, righteousness and glory, Infinite such places there are, which show the blessedness of the righteous and godly, 
1. Tim. 4 8.  that they have, as Saint Paul saith, the promise of this life, and that that is to come.  
The eight and twenty Chapter of Deuteronomic is full of those blessings, which the godly shall have, and of the curses that shall 
Deu. 28.2.  fall upon the wicked. All these blessings shall fall upon thee and overtake thee (if 
3.  thou be godly,) Blessed shalt thou be in the 
4.  City, and in the field, Blessed shall be the 
5.  fruit of thy body, and the fruit of thy ground, the fruit of thy cattle, the increase 
6.  of thy Kine, and the flocks of thy sheep. Blessed shall be thy basket and thy dough, Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out, etc.  
Then turning to the wicked and ungodly he saith, Cursed shalt thou be in the 
Vers. 16.  City and in the field, Cursed shall be thy basket and thy dough, Cursed shall be the 
17.  fruit of the body, and of thy land: the increase 
18.  of thy Kine, and the flocks of thy sheep, Cursed also when thou comest in, and cursed also when thou goest out, and 
19  so forth.  
The same thing doth David show in the first Psalm, when he saith, that the 
Psal. 1. 3.  Godly shall be like a tree planted by the rivers side, that will bring forth her fruit in due season, his leaf shall never fade, & look whatsoever he doth it shall prosper: but contrariwise he saith, The wicked shall 
verse 4.  be nothing so, but they are like the chaff which the wind scattereth away from the face of the earth, therefore the wicked shall not stand in judgement, nor the ungodly 
5.  in the assembly of the righteous, for the Lord knoweth the way of the righteous, and the way of the wicked shall perish. So likewise Solomon saith, Blessings 
6.  are upon the head of the righteous, but iniquity 
Prou. 10.6.  shall cover the head of the wicked. The memorial of the righteous shall be blessed, but the name of the wicked shall 
7  rot. Therefore David saith again, the 
Psal. 11. 5  Lord will try the righteous, but the wicked, and him that loveth iniquity doth his soul abhor.  
Again, he saith, upon the wicked God shall rain snares, fire and brimstone, 
6.  storm and tempest, this shall be their 
Gene. 19.24  portion to drink: Which thing we know he did upon the beastly and wicked Sodomites, and the Cities there about. Neither shall the punishment of the wicked, and saith David in this life, but the 
Psal. 9 17. No end of punishment to the wicked, neither in this life, nor in the life to come  wicked after this life shall be turned into hell, and all the people that forget God.  
O then beloved, sith the case is so, that the godly are so exceedingly blessed, both here and for ever: and the wicked so miserably accursed, in this life, and in the life to come, let us speedily forsake our sins & wickedness, lest God's curses come speedily upon us: and let us assuredly know, that if we fear God, and love godliness, we shall be blessed a thousand fold, whereof we have many examples in the scriptures, of such as for their faith and godliness have been blessed before us.  
Abel for his faith and godliness, his 
Examples of such as God hath blessed for their faith and godliness. Gone, 4.4. & 5.24. & 7.1  offering was accepted of God, when cursed Caynes was rejected, God himself giving testimony with Abel, that he was righteous.  
Enoch for his faith and holiness, was taken up into heaven, for he was reported of, that he had pleased God.  
Noah for his faith and godliness, was saved in the Ark, when all the world beside, except his family, perished in the water.  
Lot serving God among wicked and ungodly 
& 19.16.  people, was saved alive when Sodom and Gomorra were burned with fire and brimstone.  
Abraham for his faith and godliness, 
& 12, 2.3.  was blessed of God above all them that lived before him.  
So Isaak, jacob and the patriarchs 
Heb. 11.9  heirs with him of the same blessing.  
What should we speak of Elias, Elisha, Samuel, and all the rest of the prophets, which for their faith and godliness are so renowned in the scripture? What should I 
Luk, 1.6.  make mention of Zacharias the father, and john Baptist the son, the one is said to 
Mat. 11.11, Luk 2.25. Act. 10.2. & 6.5 2 Cer. 1, 12. & 4.2. 1 Thess. 2.10. Women also commended for their faith & godliness. 2. Pet. 3.5. Gen. 27.46. Exod. 15.20 jud, 5, 1 Ester 4, 16 Luk. 1, 6 & 1, 30.  be just before God, walking in all the commandements of God without reproof: the other that he was the chiefest among women's children.  
Add hereunto, holy Simeon, good Cornelius, Saint Stephen, Saint Paul, and all the rest of the Apostles, of whom as Saint Paul saith, The world was witness and God also, how holily, how justly, and unblamably they walked before God.  
And not only doth the scripture commend men, but women also for their faith, & godliness, as Saraa, Rebecca, Myrian, Deborah, Ester, Elizabeth, the virgin Mary, Martha and Mary the sisters of Lazarus, mary 
joh. 11.5 Luk. 8.3. Mark. 16.1 Act. 9 ●9 & 14. 14.15. 2 Tim. 2.1.5. Act. 18.2. Rom. 1 6..  Magdalene, and joanna the wife Chusa, Herodes steward, Susanna and many others which ministered unto Christ of their substance: Marry the mother of james, and Salome, and others that bestowed cost on jesus being dead, of Dorcas, Lydia, Lois and Eunice the grandmother & mother of Tymothie: of Priscilla, Phebe, and the elect Lady to whom 
2 joh. 1.  john writeth, with infinite other, which to repeat at large, would be more tedious than profitable.  
All these both men & women, have been wonderfully blessed of God for their faith, for their holiness, for their religion, for their zeal and godliness, and are most worthy examples for us to follow, of what calling, sex or degree soever we 
God will bless them that be godly.  be: If we be faithful, holy, zealous, religious and godly, as they were, then surely God will bless us as he did them. For God is one and the same still. I am God (saith he) I change not: in every nation, 
Mala. 3.6. Act. 10.35.  he that feareth God, and worketh righteousness, is accepted with him. who will reward every one according, as he showeth forth his faith by his good works. That is, as saith Saint Paul, to them 
Rom. 2. 7  which by continuance in well doing, seek glory, and honour, and immortality, eternal life: but unto them that are contentious, 
8  and disobey the truth, and obey unrighteousness, shall be indignation, and wrath. Tribulation and anguish shall be upon every foul that doth evil, 
9  upon the jew first, and also the Gentile: but to every man that doth good, shall be 
10  glory, and honour, and peace, to the jew first, and also to the Gentile: for 
11  there is no respect of persons with God.  
Wherefore, let us hearken unto Saint Peter, who biddeth us to join godliness with patience, and the other virtues: yea 
God no accepter of persons. Levit. 11. 1 Pet. 2. 11  let us hearken unto God himself, who biddeth us be holy as he is holy: let us eschew evil, and do good, let us seek peace and follow after it.  
Let us not be dismayed with the multitudes of the ungodly, for there are some 
Revelat. 22 11.  which are unjust, and will be unjust still, some filthy, and will be filthy still: but let him that is righteous, be righteous still: and let him that is holy be holy still: for behold I come shortly (saith Christ) and my reward is with me, to give to every 
12  man as his work shall be.  
Blessed are they that do his commandments 
14.  mentes, that their right may be in the tree of life, and that they may enter in through 
15.  the gates into the City: for without shall be dogs, and enchanters, and whoremongers and murderers, and Idolaters, and whosoever loveth or maketh lies.  

A Prayer for godliness.  
O Good and gracious God, most loving & merciful Father, seeing thou hast not only created me after thine own image, but also redeemed me being lost, that I might be thy child by adoption & grace: I most humbly beseech thee so to assist me with thy holy & sanctifying spirit, that I may lead my life in a holy christian & godly conversation, as behoveth me professing thy name: that I may be holy, as thou O Father art holy; that I may be partaker of thy Godly nature in fleeing the corruption which is in the world through lust, that I may daily offer up unto thee, my soul & body, as a holy and acceptable service, that I may cast of the old man, the whole body of sin, & be renewed in the spirit of my mind, & put on the new man, which after thy likeness is created in righteousness and true holmes: that seeing Christ jesus is made unto me wisdom, righteousness, sanctification, and redemption: I may by virtue of his resurrection, die daily unto sin, and live unto thee in godliness & newness of life during mine abode here in this world, that in the world to come I may have life everlasting, through the same Christ jesus our Lord and Saviour, Amen.    

Of Brotherly kindness. Chap. 7.  
THe Apostle Saint Peter, having furnished six links of his Chain, the virtue & use whereof, do especially profit, and appertain to each particular person, that is endued with them: as every particular man and woman must be saved by his own faith, every one must have virtue, to addorne and beautify his faith: every one must have true knowledge to lead him the way unto virtue: every one must labour, by temperance and sobriety, to keep his own body in subjection to his spirit, according as his knowledge out of God's word doth teach him, every one hath need of patience, to endure the sundry trials and temptations, of this life, and of godliness which is the maintainer and supporter of christian patience. Thus I say, every one of these virtues do in a special & peculiar mamnerprofite themselves that are endued with them.  
But because man is not borne alone for himself, (as heathen men also have taught) and therefore must not only have virtues to benefit himself, but also such as wherewith he may do good to others. Therefore Saint Peter biddeth us to join with the other forenamed virtues, first brotherly kindness, which is a most fervent 
2. Pet: 1. 7. What brotherly kindness is.  love and kind affection that all the children of God do bear one unto the other, and therefore rightly called of the Apostle brotherly kindness, as we are brethren in Christ by grace of redemption: & then bids us last of all to join with our brotherly kindness love or charity, which extendeth itself farther than brotherly kindness doth, not only to the saints and children of God, but unto all men in general, even unto our very mortal and deadly enemies. For this cause then is it, that Saint Peter doth not bring love and brotherly kindness together within the compass of one link, but speaketh of them severally & distinctly, yet lincketh them one in the other, because there can be no brotherly kindness where there is no love, nor any true love where there is not brotherly kindness. Whereupon it must needs follow, that none but the children of God, can have either love or brotherly kindness.  
Objection. First then, to entreat of brotherly kindness (which is not so general as love is) seeing that none but the faithful are endued with it: a question may here be moved, what kind of love & affection that is which is showed by one man to another, even of them that are not christians, but heathen people and infidels, yea, and also many of them which bear the names of christians show great kindness 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 respect. Answer I answer, that this kind of love and affection may also in a sort be called brotherly kindness, 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 kindness of affection which christians bear one to the other, brotherly kindness, let us call this other kindness and affection natural kindness, for so indeed it is a natural virtue given unto mankind in his first creation, but sithence greatly corrupted and defaced by sin, as all other gifts of nature are.  
Now for as much as natural kindness was before brotherly kindness, and because brotherly kindness whereunto Saint Peter exhorteth us, doth not take a way natural kindness, but rather seeketh to repair nature through grace: therefore I think it not amiss, in this chapter to speak first of natural kindness, and how we do degenerate herein contrary to our kind and nature, and then to come to this christian brotherly kindness that Saint Peter speaketh of, which doth excel and exceed the other by many degrees: showing withal the want of this brotherly kindness, which doth too much bewray itself even among those countries and nations which are professed christians.  
First then concerning natural kindness, we may consider the great and wonderful wisdom of almighty GOD, as in all things, so especially in this one thing, forming in numerable sorts of creatures wherewith the whole world is replenished, 
Gen: 1, 24 Nature hath taught all beasts to love their kind.  infused into each creature this secret force of nature, that every one should love and live together with such as were best like the one unto the other. The birds of the air by themselves, the beasts of the field by themselves, the fishes of the sea by themselves, and the creeping worms under the earth by themselves. Yea moreover, of all these general kinds, he made divers and sundry particulars, that should sort themselves one with another. Of birds, some are Eagles, some are Doves, and so forth. Of beasts, some are Lions, some are Leopards. Of fishes some are Whales, some are Dolphins. Of creeping things, some are Adders, some are Snakes, and so forth. And of all these several sorts of birds, beasts, fishes and creeping things, we see every one fly, go, swim, and creep with his make and like, observing yet unto this day that wonderful force of nature which was first given unto them.  
Now what doth all this teach and preach unto us, but that man which was made Lord 
Man taught his duty by unreasonable creatures.  & governor over all these other creatures, should keep still that same force of nature which was also given him in his kind, to live mutually together one with the other? for when Adam was form of the dust of the earth, even nature no doubt taught him this, that of all the creatures in the world, there were none made like unto man, I mean in shape and fairness of body (to speak nothing of 
Gen: 2. 20.  the soul which is the chiefest part of man) which Adam could find in his heart to choose for an equal make and companion with him. Birds they were feathered, & too swift of flying, Beasts they were hairy & too swift 
No unreasonable creature fit to bear Adam company.  of running, Fish's they were shellye and to swift of swimming: creeping and crawling wromes, which could scarce move one foot from the ground, were the unequallest of all to be matched with man, who was made to stand upright upon his feet, to behold the glory of God in the firmament and heavens. Thus when nothing could be found 
Gen: 2: 18.  fit to keep Adam company, God of his great mercy made one of Adam's own flesh and bone like unto him. only differing in sex, whereby mankind might be also increased, and the world thereby replenished.  
Of these twain so liking & loving together, because they were like of body, like of 
Adam and Eve fit companions.  speech, and like of mind, hath sprung all the increase of mankind in whatsoever country or nation now they are remaining. And every one hath a secret force of nature in himself, to love & like one another: which kind of affection, is called natural kindness, or if you will, brotherly natural kindness, 
Natural brotherly kindness.  as we are brothers by creation, how soever man in this point, hath degenerated out of kind, more than all other creatures in the world.  
Nature hath taught all beasts to love their like, & nature hath taught men to love 
Many men more unnatural than brute beasts  one another: Wheresoever thou seest man, which is thy flesh, thou oughtest for that cause to love him, and to show brotherly kindness unto him, Be he Turk, jew, Barbarian, Scythian, Grecian, or of any other nation or country under heaven, nature (if thou be not more unnatural than a beast) hath taught thee to show the kindness of a man unto him: and to do him any good thou canst. If thou see him in poverty, thou oughtest to bestow thy liberality upon 
Man by nature ought to love one another.  him: if he be sick, thou oughtest to secure him: if he be in sorrow, thou oughtest to comfort him, if he be out of the way, thou oughtest to guide him; if he be dead thou 
Esay. 58.7. No man hateth his own flesh, therefore every one should show kindness to another.  oughtest to bury him. These lessons, I say, nature doth teach thee; and the scripture when it persuades us to help the needy in their distress, useth this argument of persuasion, not to turn away thy face from thine own flesh: it is thine own flesh, and of thine own kind, therefore show kindness unto all men. O would to God this force of nature were not quenched in us, than should not so many pitiful and distressed creatures lie unholpen & unrelieved of such as are well able to relieve them. This only thing doth plainly declare, that man doth more degenerate and grow out of kind in this point, then either the beasts of the field, or birds of the air, which will lovingly help one another, and show kindness one to another: the same I say should one man do for another, of what nation or country soever he be: for nature itself doth persuade us thereunto, to show the kindness of a man one to the other.  
Ob If any man will object, if this rule of nature should be always observed, that then one man should not be killed or put to death by an other, (so all magistracy and authority should be taken away) Ans I answer, true it is, it is unnatural for one man to kill another, so it is unnatural for any man to cut, or suffer any of his own members to be cut off: but yet, if one member be ready to corrupt the whole body; it were better to cut off that member, though it be against 
Rotten members must be cut off.  nature, than the whole body should perish: for of two mischiefs, the lesser is to be chosen, and nature must yield unto necessity. Even so it fareth in the body politic of every comonweale; for that rotten members, & malefactors are cut off by the sword of the magistrate, it is for the preservation of the whole body of that country or weal public. Neither can it be said, that the magistrate doth any thing against nature, which doubtless is grieved in respect 
Magistracy maintained  of nature, that any member is cut off, how be it for the health of the whole body it must be done. Even as a chirurgeon 
A similitude.  (though he show his boldness of courage outwardly) is touched by nature in compassion, when he cutteth off an arm or leg from any body: but it is the office of the chirurgeon to do the one, and it is the duty of the magistrate to do the other: & neither of them offend against nature.  
This I speak generally of all countries & nations where any government is observed: if we should speak particularly of Christian common weals, and of Christian magistrates, that have the word of God, why then we may answer further, that they have Gods warrant, who is above nature, to take away rotten members, by the sword at home, As Saint Paul saith, 
God's word is every christian magistrates warrant. R●. 13.4, Deutro. 20. 1.2. 3.4. Wars lawful where the cause i● good.  if thou do evil, fear; for he beareth not the sword for nought: for he is the minister of GOD to take vengeance on him that doth evil. As also to defend their Country and people by feats of arms both at home and abroad.  
None of these things, I say, is against the law of nature, which teacheth every man to show brotherly kindness, yea the magistrate as well as any other: notwithstanding to speak all in a word, it is not 
Not the magistrate but the law that putteth malefactors to death.  the magistrate but the law that putteth malefactors to death. Wherefore, this force of nature doth still remain untaken away, that brotherly kindness must be showed one to another, as we are all men made by one workmaster, of one metal though cast in divers moulds.  
Now that one man doth love his own 
degrees of brotherly kindness.  country men better than another, and in that country his kindred before other, and in that kindred his own family before an other, and in that family, his wife and children before other, it cometh also to pass by the secret force of nature. For as in birds, beasts, and fishes, though birds will company with birds, & beasts with beasts, and so forth, yet every of them have their several fellowships, as before we have noted. So likewise though in generality, man will company with man, and in a sort show kindness one to another, yet nature hath her working in us also, even in this, that by how much more we are linked together by any bond of familiarity and friendship, of country, or kindred, by so much more we will show kindness one to the other, for that in deed is right brotherly 
True brotherly kindness.  kindness, and most agreeable unto nature. For as we cannot show kindness to all men at one time, so it were unnatural (and such unnatural wretches there are many in this land) to be unkind unto our own country 
Unkind countrymen that will help other countries rather than their own.  men, kindred, neighbours and friends, and to seek opportunity to show kindness unto other countries, or to them we never saw before. This you will say is kindness, but it is unnatural kindness, such as is odious before God and man.  
Now, as there are some which turn natural into unnatural kindness, so the most part of people that are irreligious and living in this declining age of the world, are grown so barbarous, hard hearted, inhuman and brutish, insomuch that it seemeth this natural kindness is almost extinguished in them. And if I may speak by way of comparison, we shall find that not only bruit beasts do excel many men in this natural kindness one toward the other, but also in declaring their natural affection unto man, more than one man sometimes doth unto another. Few natural men without religion and godliness do love their wives as the turtle doth his make: no woman can show more kindness unto her children, than the Pelican doth to her young; If unreasonable creatures can match, nay overmatch many of us in these two points of natural kindness, then what shall we think of the rest?  
Again, histories do record what great affection brutish beasts have showed unto mankind. Pliny reporteth that in the city of Ceston an Eagle being brought up by a young maid, loved the maid so well, that it would fly abroad and kill fowls and bring them home to the damsel, and when she died the Eagle died with her. As strange a thing as this we read of an Elephant which was in the wars at what time Pyrrhus subdued the city of Argos, which elephant after he perceived that his master was slain, went up and down among the dead soldiers, to seek his master, which being found, the Elephant brought his body being dead to a safe place, where the Elephant after much mourning, died for sorrow. What should I speak of the affection and natural kindness that horses and dogs do show unto their masters? we do daily see something before our eyes, but histories do report much more.  
Of Horses, that Alexander king of Macedon, that julius Caesar Emperor of Rome, that Antiochus king of Syria, had each of them a horse, who bearing unto their masters such affection, would suffer no other to ride upon them but only their masters, unto whom they would crouch and kneel down to the ground to receive them upon their backs. It would be too long to rehearse the tenth history that doth record the kindness which dogs have shown unto their masters; Lysimachus that noble Grecian, had a dog named Durides, that loved him so well, that even at Lysimachus death, the dog died also. Hiero had another dog, that ran willingly into that flame of fire where his master did burn, and so died with him. Titus Sabinus dog, as Fulgotius saith, never forsook his master in prison: when any one gave the dog bread or meat, he brought it unto his master in prison, and when his master was thrown into the river Tiber, the dog was seen to do what he could to lift up his masters head out of the water, thinking his master had been alive.  
These and many other such do writers report of the kind affection that bruit beasts do bear unto mankind, which I have noted only to this end, that these monsters in nature, and not men, may be ashamed to see how far they degenerate from that natural kindness which was once given unto them; when they shall see even bruit beasts to excel them therein.  
The want of this natural kindness is is not the least cause of so many unnatural murders, villainies, and conspiracies in the world. And if this natural kindness were of force among us, though some care neither for God nor religion (as a great many do not) yet they would not be so unkind, as in the hardness of their hearts to turn away their faces from their own flesh, which many times they see ready to perish for want of things necessary, whom they might well relieve with their superfluity. Insomuch, that though it was once said, Homo homini Deus, that man should be loving as God unto man. Yet now it is proved contrary in a great many, that Homo homini, non lupus (as the Proverb is) said daemon, Men rage's not like wolves, but more like devils one against another. And the longer we live, the worse: one age is more hateful than another, and this age seemeth to show less natural kindness than former ages.  
For who seethe not, or rather what heart lamenteth not, to see how this natural kindness which should be between man & man, doth cool & decay daily? Is it not now come to this pass among a great many, that one man is not regarded of another, that country men disdain one the other, that kinsmen reproach the one the other, that neighbours deceive one the other, that no man will trust one another, no, not his brother? Subjects are disloyal towards their prince, children are unnatural towards their parents, people have no hearty love towards their pastors, many pastors love more the fleeces than their sheep, every man loves himself, few of the common sort care as they should for the common profit of their Country. Thus hath self love even banished natural love and kindness out of our coasts. I speak yet still of natural kindness, as we are brothers by nature and creation.  
Insomuch, that most certainly we now live in those last days and perilous times which the Apostle S. Paul foreprophesied 
2. Tim. 3.1  should come before the end of the world, when men should be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, intemperate, fierce, despisers of them which are good, traitors, heady, high minded, lovers of pleasures more than lovers of God, having a show of holiness, but having denied the power thereof, all which things are most certainly fulfilled in our time.  
But leaving to discourse farther of natural kindness, and of such unkind natural men as this age yieldeth, I must come to the chiefest thing that ought to be spoken of in this Chapter, even unto christian brotherly kindness, which the Apostle Saint Peter in any case would have us to link unto the six former virtues, for Christians must not only show brotherly kindness one to another, because we are brothers by nature and creation, but chiefly and principally, because we are also brothers by grace of redemption, by profession and religion, because we have one God, one faith, one baptism, one saviour and redeemer. And is this brotherhood nearer and dearer than the other? O far dearer: by nature and creation we are brothers according to the flesh, but by grace we are knit 
Brothers by redemption nearer and dearer than by creation.  together in unity of spirit: by nature we enjoy here in a fraternity, the temporal things of this world, (and that neither but by usurpation or toleration) but by grace we enjoy through hope, those durable riches which shall never fade. By nature we are the sons of men, but by grace we are made the sons of God, The same spirit bearing witness with our spirit, that we are the children of God. If we be children, 
Rom: 8.16.17.  we are also heirs, even the heirs of God, and heirs annexed with Christ, if so be that we suffer with him, that we may also be glorified with him. By nature we are heirs here of temporal inheritances, but by grace we are heirs and coheirs with Christ jesus of eternal glory: in a word, by nature, or rather by corruption of nature, we are the children of wrath and damnation, but by grace we are restored unto life and salvation.  
If by nature therefore we ought to show kindness to our brothers, according unto the flesh, how much more unto them that are brothers both by nature & profession?  
This Argument, from the lesser to the greater, doth the Apostle Saint Paul use, when he would persuade his beloved Philemon, 
Brothers both by nature & profession. Phile: 16.  to show kindness unto Onesimus, an old servant of philemon's: I beseech thee (saith the holy Apostle Saint Paul) for my son Onesimus, whom I have begotten in my bonds, that thou wouldst receive him for ever: not now as a servant, but above a servant, even a brother beloved, specially to me, how much more to thee, both in the flesh, and in the Lord.  
Hear then was brotherly kindness to be showed, both because Onesimus was once philemon's servant, and of his family; in which respect, Saint Paul (as the learned do note) doth call Onesimus philemon's brother, according to the flesh, as also because he was now a brother, according unto grace.  
Furthermore, as there are degrees of brotherly kindness, according to nature, so also according to grace: for though love, (whereof we must speak in the next chapter) 
Degrees of brotherly kindness according to grace.  doth extend itself far and near to all the children of God alike, that are dispersed throughout the whole world, yet christian brotherly kindness, doth show itself by degrees (which showeth a difference between love and brotherly kindness) according to country, kindred, affinity, fellowship, and so forth. It was godly brotherly kindness in Moses, so earnestly to pray the Lord to pardon his country people, 
Exod. 32.31  the children of Israel, (though therein he had chiefly respect unto God's glory) or else to raze his name out of the book of life. In like manner it was christian brotherly kindness in Saint Paul, to wish himself 
Rom. 9 3.  separated from Christ for his brethren that were his kinsmen according to the flesh: And the same brotherly kindness have all the faithful (though not in so great a measure) even unto this day. The faithful husband doth chiefly desire the salvation 
The fruits of brotherly kindness.  of his wife, the wife likewise of her husband: faithful parents, the salvation of their children, children ought to bear the same affection unto their parents; so brothers and sisters, so neighbours and friends, so kinstolke & country folk, should bear this Christian brotherly kindness one to the other. For these virtues which we had first given unto us by creation, are not taken away by grace of redemption, but rather restored. Therefore Saint Paul saith, Be ye affectioned, 
Gifts of nature restored by grace of redemption.  to love one the other with brotherly kindness. And the author to the Hebrues faith, Let brotherly love continue. And again, forsake not the fellowship that ye have among yourselves, as the manner 
Heb: 12. 1.  of some is. And Saint Peter in the second Chapter of his first Epistle saith, Honour 
1. Pet. 2.17.  all men, love brotherly fellowship. Therefore the saints of God in the primitive Church, are commended in the third of 
Act. 3.42.  the Acts, because they did continue not only in the Apostles doctrine, but also in 
Christian's should live together in godly fellowship.  fellowship. If these Christians were commended, for that they continued in the Apostles doctrine and fellowship: how are many that bear the names of Christians in this age to be condemned, for that they agree neither in the Apostles doctrine, neither in brotherly kindness, and Christian fellowship: but divide & separate themselves one from the other?  
How are all the nations in Christendom divided and rend asunder the one from the other? (a token that the latter day draweth 
The bonds of Christian fellowship broken.  near) Are not almost all the bonds of christian fellowship, & brotherly kindness broken? Doth not one christian nation thirst for the blood of an other? Nay will all the blood of all the true Christians in Europe, quench the thirst of that bloody beast of Rome, that doth nothing else but seek to make havoc of the church of God, and that under the pretence of holiness and religion? Surely it is most certain, that Antichrist that spiritual whore of Babylon, hath not only made drunken the most part of the Kings and Princes of the earth, with the cup of her fornication, but also hath been the very 
The pope the bellows of dissension.  bellows, which out of hell mouth, hath kindled the coals these many years of most part of the wars in christendom. France Germany and many other countries, may be produced for witnesses: yea I am persuaded that the King of Spain himself (which at this day is content to be in this respect at the Pope's command, to run, to go, to fight when he bids him) would also confess this 
The Spanish clergy the drudges of popery.  truth, if he were not afraid of his clergy, the very drudges of Popery.  
The Turks and Saracens, need not trouble themselves to make war against Christendom, for we have them that by name and profession are Christians, which do travel in pain, (as a woman ready to be delivered, till they hear or see all christendom together by the ears. But let Spain above all take heed, lest while they prepare 
A good caveat for Spain.  their forces to fight against christians, their country be overthrown, by Turks and Barbarians.  
And as for that beast of Rome and the City and country thereof, which a long 
The judgement of the whore.  time have fed and pampered such a bloody beast and beastly whore. Let her (I say) assuredly know, that her sins are come 
Revel. 18.5.  up into heaven, and God hath remembered her iniquities: and will reward her as she hath rewarded other, and give her double according to her works, and in the cup which she hath filled to other, shall be filled to her the double.  
In as much as she hath glorified herself, & lived in pleasure: so much shall she have torment and sorrow: for she saith in her heart I sit as a Queen, and am no widow, and shall see no mourning. Therefore shall her plagues come at one day, death, and sorrow 
Ver. 8. When God judgeth there is no end of torment.  and famine, and she shallbe burnt with fire, for strong is the Lord God that will condemn her.  
Yea God doth daily destroy her with the breath of his mouth, but shall utterly abolish her, at the brightness of his coming, which 
2. Thess. 2▪ 8  shallbe at the day of judgement.  
And that this day is at hand, this is not one of the least signs, that nation shall rise against nation, & kingdom against kingdom, as now is to be seen in christendom, that 
Tokens that the day of judgement is at hand.  brotherly love, & kindness, among christian nations is waxed cold, & iniquity abounding, even as our saviour foretold should come to pass before the end of the world. Therefore let all the wicked ones of the 
Mat. 24.7.12.  world, specially they that have received the mark of the beast in their right 
reve. 13.16  hand, or in their forehead, howl, cry and weep, for the judgement of the great day is coming. But O heaven rejoice of this, 
& 18.20.  and ye holy Apostles, and prophets, & martyrs, for God hath given you judgement upon 
The godly rejoice for the judgement of the whore. Luk. 21.28.  the beast: and let all the godly and faithful people in the world, be glad, and lift up their heads with joy, because their redemption draweth near.  
Thus have we seen, how the bonds of brotherly love and kindness, are broken and rend asunder, throughout all the lands of christendom. And I would to God there were no breach of this brotherly love and kindness, among those christians, which live together in one land, under one christian Prince, having all one God, one faith, one baptism, one true religion: that we would walk worthy 
Contentions among Christians lamentable. Ephes. 4. 1, 2, 3, 4, 5.6  of the vocation, whereunto we are called, in all humbleness of mind, and meekness with long suffering, supporting one the other through love, endeavouring to keep the unity of the spirit in the bond of peace, even as we are called in one hope of our calling, and that we would all speak one thing, that there were no dissensions among us, but 
1 Cor. 1.10.  that we would be knit together in one mind and in one judgement.  
So should God be glorified, so should all our Princes good and godly laws be obeyed, 
The fruit of Christian concord.  so should the mouths of our adversaries be stopped, so should virtue flourish, and righteousness should look down from heaven upon us, so should Zion rejoice, and Israel would be glad, to see brotherly kindness maintained among us. God is not the author 
Galat. 6, 16,  of confusion, but of peace, and as many as follow this rule, the God of love and peace, be with them: Amen.  

A Prayer for brotherly kindness.  
O Most wise and mighty creator, Lord of heaven and earth, who by thine infinite wisdom, hast knit mankind together in a most wonderful order, to this end that we should show all friendliness, and brotherly kindness one to the other: and as in all other living creatures of this world, so specially in man thou didst at the beginning infuse into his breast, this secret force of nature, that we should like and live together in godly fellowship & society among ourselves▪ but so it hath fallen out, by reason of sin, & the malice of Satan; that as in all other good things, so especially in this, we do degenerate and grow out of kind, & one man careth not for another: but everyman for himself, self-love is strong and heady, but brotherly kindness weak & decayed. Therefore good Lord I beseech thee, renew again in me and in all people, by the benefit of grace, that which we have lost by sin and corruption: that as we are all brothers by creation, so all nations (if it be thy will) may show natural kindness one to the other: but specially grant grace O Lord to me & all Christians, that as we are now knit together again by a more nearer bond of religion & christianity, so we may show ourselves in all dutiful kindness, to be the children of one God, members of one body, heirs and coheir with Christ jesus of eternal salvation, purchased unto us by his death and passion, to whom with God the Father, & God the holy Ghost, be all praise and glory for ever: Amen.    

Of Love, or charity. Chap. 8.  
IT is the manner of cunning and curious golde-sinithes, that work only upon fine and pure gold, evermore to put unto their work, some privy sign or mark, whereby they will know their own doings from others, that use not so fine gold as they do. The very same thing (in a sort) our skilful and perfect workman saint Peter seemeth to do, in this excellent piece of work now in hand, he hath beaten out all his links of the purest and finest gold, he hath so curiously linked one link in the other, & riveted the same fast with the hammer of God's word, that it cannot be perceived where the soldering is. Now being about 
Saint Peter's chain, made all of pure gold.  to finish his chain, he addeth this last link of love unto it, which serveth him as a privy sign or mark to know this chain made all of purified gold, from all other men's work, that shall go about to counterfeit the same with any base gold, or copper that hath not been tried by the perfect touchstone of the word of God, nor weighedin the balance of the sanctuary.  
And this is done surely to great purpose, for as no goldesmith be he never so skilful, can make any work of his finest gold, but some shifting mates or other, will counterfeit the same in Copper, and double-gilde it over with gold, in such sort that (except it betrayed two or three times by the touch) it shall not appear that it is counterfeit. Even so Saint Peter, knowing that there 
Many counterfaiters of virtue in the world.  would arise many such deceivers in the last age of the world, that would counterfeit his Chain, making show to the world, that they have faith, virtue, knowledge, temperance, patience, godliness, and brotherly kindness, when in truth (being tried by the touch it is nothing so) he therefore (me thinketh) addeth of set purpose, unto his Chain this golden 
True love can hardly be counterfeited. A similitude  link of love, which cannot well be coloured or counterfeited. For as the Chameleon, can change himself into any colour, except it be white, so the wicked imps of Satan, can counterfeit every virtue, except it be love and charity: the which thing when they would also go about to do, the heat of their malicious stomaches ever more bewray them, by this link then of love & charity, it shall appear, who are truly virtuous, and who are counterfeit hypocrites, and dissemblers.  
Furthermore, this love whereunto Saint Peter here exhorteth us, is a true note whereby the children of God are known, and a badge which every Christian ought to 
Love the badge of Christians  wear. Therefore love may be called the badge of Christians. Noble and gentlemen we see, (that their retinue, and attendants may be known) when they receive any man into their service, give them a badge or recognizance. Every soldier in the field, 
Similes.  knoweth of what band he is, by the ensign that is borne before him. Christ jesus therefore that most noble and victorious Captain, that hath vanquished sin death and hell, to the end he might have his soldiers and 
Christ will have his soldiers known from Satan's.  servants known from all other, hath assigned unto them a peculiar badge or recognizance, such as cannot be countersaited, and it is indeed this love which S. Peter speaketh of. By this (saith Christ) shall all men 
joh. 13.35  know that ye are my Disciples, if ye love one an other. This badge of love must be plated fast, not in the sleeve, but in the hearts of Christians: the Metal whereof this badge 
Love must be in the heart.  of love is made, doth far exceed all gold or silver, for gold will not appear if it be covered with any other thing, but love the closer it is hid in the heart, the brighter will it shine throughout all the parts of the body. Like unto a precious stone called the Topaz, that glittereth or shineth best in the 
love like unto a precious stone that shineth best in the dark.  dark. And indeed how can it be otherwise? Can it be dark in that house where the Sun shineth in through the Glass windows? Nay, can that place of the firmament be dark where the Sun abideth? No verily: much less can that soul and body of man be dark, where God himself which is all light remaineth.  
Now God is love, as saith Saint john, Beloved 
1. joh. 4.7.  let us love one an other, for love cometh of God, every one that loveth is borne of God, and knoweth God: contrariwise, he that loveth not, knoweth not God, for God is love. Again, he saith, No man hath seen 
8.  GOD at any time; if we love one another God dwelleth in us, and his love is perfect 
Vers. 12.  in us. Again, he saith, God is love, and he that dwelleth in love dwelleth in God, and 
16.  and God in him. What divine and heavenly thing than is Christian love and charity? How doth this one link beautify this golden Chain? Who would not be in love with such a jewel, where God himself is engraven in the midst? Many think they 
Love a principal jewel.  are safe, when they have a Crucifix of gold, silver or copper hanging about their necks, though their hearts be full of hatred, sin and malice. But O beloved, here is a rich and precious jewel worthy the wearing: the Crucifix, is but a feigned and false picture of the body of Christ, whereby if thou take 
Crucifix dangerous.  not heed, thou mayest soon commit Idolatry: ●…fat lest the very wearing of it be not Idolatry: but if thou have this jewel of love in thine heart, than thou needest not fear the force of thine enemies, for thou hast God abiding with thee, and if God be with thee, who can prevail against thee? There be 
Rom. 2 31.  indeed poor Politicians now a days, which think it good policy (but it is against Divinity) though thou be no Papist, (but percase a Neuter, or an Atheist) to have a 
Poisonful politicians.  Crucifix always hanging about thy necks for, say they, if the Spaniards, who are poisoned Papists, should invade this land, they will use thee well, for thy Crucifix sake. But it is sounder Divinity, & better agreeing with Christianity in thy confidence that 
He that hath confidence in God will defy God's enemies.  thou hast in God, to defy both Pope and popish Spaniards, the open and professed enemies of God and of Christ his anointed: and to harbour love in thine heart, whereby thou mayst assure thyself, to be the soldier of Christ, who is able to defend thee, & will defend thee, trusting in GOD, (if it be for his glory and thy salvation) from the force of all enemies whatsoever.  
Surely this fearfulness that is in the hearts of people, as it doth argue great wickedness, and guiltiness of their consciences, so it is a 
A guilty conscience cannot be bold. john. 4. 17.  manifest sign, that the love of God is not in them. For as S. john saith, herein is love perfect in us, that we should have boldness, (not only in this life against our enemies but also) in the day of judgement. Again he saith, There is no fear in love, but perfect 
18.  love casteth out fear, and he that feareth is not perfect in love: if therefore thou wilt not be afraid of thine enemies in this life, nor of damnation in the life to come, entertain 
Love casteth out fere.  true love and Charity in thine heart and mind, Love God above all, & thy neighbour as thyself: for therein consisteth the 
Mat. 22.37.  whole law and the Prophets, as our Saviour Christ doth witness. And Saint Paul saith, 
Rom. 13.9.  the Law is fulfilled in one word, Thou shalt love thy neighbour as thyself. Again, love hurteth not his neighbour, therefore is love the fulfilling of the law. We must therefore 
Gala. 5.14.  love God above all, and our neighbours as ourselves.  
There be some indeed that will say, they 
We cannot love God if we hate our brethren.  love God, and yet will hate their brethren, but that cannot be: if we love God, we will surely love our neighbour: if we hate our neighbour, we hate God also. This is clear by the words of Saint john; whose Sermons savour all of love: if any man say I love God, 
1. joh. 4.20  and yet hate his brother, he is a liar, for how can he that loveth not his brother whom he hath seen, Love God whom he hath not seen. And this commandment have we of Christ, that he that loveth God, should 
21.  love his brother also. Again he saith, In this are the children of God known, and the children of the Devil: Whosoever doth 
1. joh. 3.10  not righteousness is not of God, neither he that loveth not his brother. O than beloved I am afraid that the devil hath a great many more children here among us than 
Christians by name but not indeed.  God hath: for though we be all called Christians, yet there is little Christian love among us, but old malice, deadly hatred, bitter envying, contention, striving, lawing, quarreling, fight, murdering, both with hand heart and tongue. O these are not the fruits of the spirit! But love, and peace, and meekness and gentleness, they are the fruits of 
Gala. 5.  the spirit, the other are the marks of the children of Satan, who hath evermore borne deadly hatred to God's children, and and hath beenea liar and a murderer, from the beginning.  
Therefore Saint john saith, He that hateth his brother is a murderer. And our Saviour Christ saith, whosoever is angry with 
1. joh. 3.15  his brother unadvisedly is culpable of judgement. As love therefore is the badge 
Mat. 5.22.  of Christians, so hatred and malice are the proper notes of Satan's brood, the children 
Hatred and malice Satan's recogniscences.  of darkness. As fire and water cannot agree together, no more can love and hatred remain in one man: one fountain cannot bring forth salt water and sweet: a good tree cannot bring forth bad fruit: therefore Saint james saith, Who so is a wise 
jam. 3.11 12.  man, and endued with knowledge: Let him show by good conversation his works in 
13.  meekness of wisdom: but if ye have bitter envying, & strife in your hearts, this wisdom descendeth not from above, but is earthly, sensual and devilish, for where envying 
14.  and strife is, there is sedition and all manner of evil works: but the wisdom that is 
15.  from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and 
16.  good fruits; without judging and without hypocrisy: and the fruit of righteousness 
17.  is sown in peace, of them that make peace. 
18.   
Wherefore, as I have said, these inward grudge and bitter contentions between professed Christians, are evident tokens, that there is great want of this love and charity among us. Love, saith Solomon, (and it is 
Prou. 10.12  repeated again by Saint Peter) doth cover a multitude of sins, if any therefore rejoice 
1. Pet. 4.8.  in blazing abroad the faults of their brethren, how have they this love within 
Love covereth many faults. Gala. 6.1.2,  them? We ought rather to follow the counsel of Saint Paul, to support one the other with the spirit of meekness, considering that no man is free from temptations. The 
The nature and office of true love 1. Cor. 13.1  nature and office of this true love and charity, is excellently set forth by Saint Paul in the thirteenth Chapter of the first Epistle to the Corinth's: for there the Apostle showeth, that all other gifts, as the gift of tongues, 
2.  prophesy, knowledge, and the rest, without love are nothing worth. Again, If any would give his body to be burned, and all his goods to the poor, without love it profiteth nothing. If any say, to give our goods to the poor, is a fruit of love and charity, I confess it, and it is a doctrine needful to be urged in these days of dearth and penury (when Lazarus craveth, and Dives hoardeth) to teach and exhort all Christians 
3.  unto liberality, to charge them that are rich in this world (upon pain of damnation) that they trust not in uncertain riches, but in the living God, which giveth us abundantly 
Exhortations unto charity most necessary.  all things to enjoy. That they be good and be rich in good works, ready to give and to distribute to them that have need, Laying up in store for themselves a 
1 Tim. 6.17  good foundation, against the time to come, that they may obtain eternal life. For he that giveth to the poor dareth unto the Lord, and look what he layeth out, it shall 
18.  be paid him again with advantage: this is godly Usury, this is to hoard up riches in heaven: Blessed is the man that provideth for the poor and needy. It is a blessedder 
19  thing to give then to receive. On the contrary, 
Godlyinterest. Psal. 41.1. Act. 20.35. 1. joh. 3.17.  he that hath this world's goods, and seeth his brother hath need, and shutteth up his compassion from him, surely there is no love of God in him.  
Notwithstanding, though this doctrine, I say, be true and needful to be urged continually, yet it is true also, that we may give all our goods to the poor, and yet want love and charity. For, to give our goods to some 
We must give our Almeswith out partiality.  poor which we love and like, and in our hearts to hate (with a deadly hatred) others, which are also our own flesh, proceedeth not of love, but of natural kindness; wherewith infidels and heathen people are endued. Again, we may give our goods vain gloriously, or in hope of meriting. Therefore is it that Saint Paul saith, Though thou give 
1. Cor. 13.3  all thy goods to the poor, and have no love, it profiteth thee nothing. And our Saviour Christ saith, that we must not only love and 
Mat. 5.44.  do good to them that love us (for so the wickedest men in the world do,) but we must 
To love our enemies cometh not of nature but of grace Rom. 12  love and do good to our enemies, which thing cometh not of nature, but of grace. If thine enemy hunger, feed him: if he thirst, give him drink. O, this is hard, to hard hearted people, but God will have thee to do this: if thou be his child, love will bring this to pass, & till thou canst do this in some measure; thou mayest fear to call God Father. Therefore Christ saith, I say unto you, Love your enemies, bless them that curse 
Mat. 5.44.  you, pray for them which hate and persecute you. Why shall we do all this? Christ answereth, that ye may be the children of your heavenly Father, for he maketh the Sun 
45.  to rise upon the evil and the good, and his rain to fall upon the just and unjust. On the contrary, saith Christ, if ye love them that love you, what reward shall ye have, do not the Publicans even the same? Be ye 
46.  perfect therefore (in love) even as your heavenly Father is perfect. To give our goods 
47.  only to such poor as we love and like, such as we know will blaze the same abroad, and to hate other whom we should love, is not to be perfect, but partial in love, and so for such love we shall have no thank of God. We have spoken before of brotherly-kindness, that doth keep itself within some limits, but this Love whereof now we speak hath no bounds but extendeth itself over 
Love hath no bounds.  all the world, even to our very enemies. He that cannot love his enemies for Christ's sake is not perfect in love. God loved us when we were his enemies, we must follow God in this respect. Be followers of God, saith 
Rom. 5.6.  Saint Paul, and walk in love, even as Christ hath loved us, and so forth. Beloved saith 
Eph. 5.1.  Saint john, If God so loved us, we ought also to love one another. The love that God hath 
1. joh. 4.11  showed unto us is infinite, and unmeasurable, we must therefore endeavour to love God, and our enemies for his sake in some 
We must love our enemies because God loved us being his enemies.  measure. Or else, Woe, Woe be unto us. We must love God, because he loved us first, and we must love our enemies for God's sake, because he loved us when we were his enemies.  
This doctrine by how much more it is hard for flesh and blood to perform, because it is against our fleshly nature, which is evermore desirous of revenge, by so much 
If we cannot forgive we must pray God to change our hearts. Mat. 18. 24.  more ought we to desire God to change or mollify our hard hearts, that we may be ready to forgive others one hundred pence, seeing God is so kind to forgive us ten thousand talents, always remembering this definitive sentence of Christ. If ye forgive not other their trespasses, no more will your heavenly Father forgive you your trespasses. 
Mat. 6.15.  Therefore Christians are taught daily to pray the Lord to forgive them, as they do 
Mat. 6.12.  forgive others, that is, if we do not forgive others, than we desire the Lord not to forgive us, which is most fearful, if we have any grace to consider ofit. This then is to be 
When we pray & do not forgive we sin grievously.  perfect in love (as far as we can attain to perfection in this life) to love God with all our hearts, with all our souls and with all our strength, & our neighbour, though our enemy, as our selves. The which thing, because no man can do in such absolute sort as he ought, therefore we cannot be perfect in love, till 
Wen cannot be perfect in love in this life.  we have laid down our fleshly nature, & be clothed with immortality: but we must do the best we can: and though we cannot love God and our neighbours, as we should, yet we must forgive our enemies freely as we are commanded: yea, & love them, even as our dearest friends: though they be our mortal enemies, and have sworn our death, yet we must love them, (not with a feigned 
We must pray for our enemies. Luk. 23.24. Act. 7.60.  but true Christian love) and pray for them, that God would change their hearts, and forgive them, even as Christ, and Saint Stephen prayed for their persecutors, saying, 
To forgive injuries, is given unto us of God.  Lord lay not this sin to their charge. This love which causeth us to suffer injuries patiently, and to forgive them freely, is the special gift of God, and given only to his 
1 Cor. 13.4.  elect. Therefore Saint Paul saith, Love suffereth long, and is courteous: Love envieth 
5.  not, love doth not boast itself, it swelleth not, it disdaineth not, it seeketh not her 
6.  own things, it is not provoked to anger, it 
7.  thinketh no evil, it rejoiceth not in iniquity, but rejoiceth in the truth, it suffereth all things, it believeth all things, it hopeth all things, and endureth all things: Why then, he that hath this link of love, hath 
Love hath all virtues included in it.  all these virtues included in it: O rich chain, where one link is bedecked with so many precious pearls: contrariwise than it must needs follow, that they which can suffer no injuries, they that are of a currish nature, and not courteous, they that envy at other men's good success, & prosperity, they that are puffed up with pride and vain glory, 
Vices contrary unto the fruits of love.  as a bladder with wind, they that will commend none, but disdain all, they that are not contented with their own, but seek other men's, by deceit or oppression, they that not only think evil, but study to devise mischief: they that are sorry to have truth known, & rejoice in iniquity. These and such like whosoever they are, & of what calling or degree soever they be of, have not received this badge of love, whereby they should be known to be true christians.  
Last of all, S. Paul saith, that love never 
Verse 8.  falleth away, but abideth with us in this life, & shall continue with us for evermore in the life to come. O then let us make much of Love and charity, for it is a surpassing 
Love a surpassing treasure.  treasure. It is no marvel that saint Peter would not finish his Chain before this link of love were added unto it. That must 
A glorious Chain that beginneth with faith and endeth in love. Happy are they that wear this chain. 2. Pet. 1.8.  needs be a golden and glorious chain, that beginneth with faith, and endeth in love: having linked unto them both, all graces and virtues whatsoever: happy, yea thrice happy are they that wear this Chain: surely, they shall never be bound in everlasting chains. If these things (saith S. Peter) be among you, and abound, they will make you, that ye shall never be idle, nor unfruitful in the knowledge of our Lord jesus 
9  Christ. But he that hath not these things (as faith, love, & the rest) is blind & cannot see far of, and hath forgotten that he was 
10  purged from his old sins, wherefore brethren give all diligence, to make your calling & election sure: for if ye do these things ye shall never fall, but by these means an 
11  entering shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour jesus Christ: to whom with the Father, and the holy Ghost be all praise, glory, power and majesty, from age to age world without end.  

A Prayer for Love, or Charity.  
O Blessed Lord God, most loving & merciful Father, for as much as thou hast showed unto mankind thine infinite & unmeasurable love, not only in creating us of the dust of the earth, & then preferring us to be lords over all the works of thy hands, but also and especially hast manifested this thine unexpressible kindness towards us in giving thine only beloved son to death for us, that he might bring us unto life: to this end that in a thankful remembrance of this thy so great love & kindness, we should show our love to thee again, & to our neighbours and brethren for thy sake, Grant therefore unto me good Lord, that I may love thee above all things, and my neighbour as myself, not only my friends and those that do me good, but also mine enemies, because thou lovedst me when I was thine enemy: that I may never suffer the sun to go down upon my wrath, but with all gentleness and from my heart, I may suffer injuries and forgive mine enemies. O Lord if thou wilt vouchsafe to receive me into thy service, give unto me thy badge of christian love or charity, whereby I may be assured that I am thy servant: let the fire of this love break out from me into flames of good works, that I may be ready to do good unto all, but specially unto them that are of the household of faith. This grace vouchsafe unto me, and to all christians, for his sake in whom thou art well pleased. So shalt thou O God dwell here in earth with me, and I shall evermore dwelhere, and in heaven with thee: to whom with thy blessed son our Saviour, and the holy Ghost, our everlasting comforter, be all land, and honour for ever and ever. Amen.     
FINIS.  
Laus Deo & honos.