affection of the hearte that imbraceth a man more for his own sake then for any commodity may be expected from him mercinary loue which is likewise of two sorts the first in respect of him that receiueth a benefit louing the person for the profite that comes from him and the second in respect of him that bestoweth a benifit when he doth it more for reward and recompence then for the loue of him to whome he doth it The difference betweene the loue of vertue which is called true-loue and loue of Concupiscence THe loue of virtue is without yrkesomnesse or intermission the loue of Concupiscence is momentarie and oftentimes breedeth a loathing in the minde The loue of vertue is without feare or care the loue of Concupiscence is accompanied with griefe vexation and labour The loue of vertue wisheth a like affection in all others as is in it selfe but the loue of Concupiscence harboureth euill Iealousie Iealousie what Iealousie is a feare which a man hath least another whome hee would not should enioy something which he striueth to keepe peculiar to himselfe and this may be good or bad according to the obiect whereon our fancie or desire is fixte Desire what DEsire is the delay which is made between our liking conceiued of some good thinge and the fruition of the same The effect of Loue. The effect of Loue is of manie to make one as chiefly appeares bv marriage whereof there are foure kindes Marriage of honour mariage of loue mariage of labor mariage of griefe Mariage of Honor. MAriage of honour hath three degrees the highest between good and mans nature the middle most betweene God and the soule of man vnited by grace and the fruition of glory the lowest betweene God and his Church when they are both made one mysticall bodye and these three kindes of marriage are supernaturall and appointed of god after an vnspeakable manner Marriage of loue MAriage of Loue is a faithfull contract betweene a good man and a vertuous Woman or the coniunction vnitie and society of religious and zealous people grounded vppon Grace peace and Concord Mariage of Labour MAriage of labour is when any mā or woman marrieth more for couetousnesse and lust than for Vertue chastitie or good report or where two are matched together betwixte whom there is no equality of age birth or manners Marriage of griefe MAriage of griefe is the coniunction and familiaritie betweene the Wicked and reprobate whereof still ensueth wretchednesse and miserie The preseruation of mariage THe preseruation of mariage consisteth in the dutie of the Husband to the Wife and of the wife to the husband The dutie of a Husband THe duty of a Husband towarde his wife must bee confirmed by these nine circumstances First in louing hir aboue other women Secondly in gouerning her graciously Thirdly in perswading her more by reason than authoritie Fourthlye in not vsing her roughlie or iniuriouslye before others Fiftly in admonishing her often Sixtly in reprehending her seldome Seauenthly in striking her neuer Eightly in prouidnig for her carefullye lastlye in louingly deuiding of his authority with her especially in matters that concerne her sex The duty of a wife The dutie of a wife toward her husband standeth in these obseruations following First she must loue him and none other but him Secondly she must not depend too much vpon her wealth beauty or nobilitie of birth but haue her chiefest care bent vpon those things that sitte nearest to her husbands hart as the integrity of manners and mildnesse of behauiour and conuersation Thirdly as the Persians when their enemies came rushing vpon them receiued them with silence and contrariwise if they were set vppon with silence made head againste them with open mouth euen so a discreet Woman must hold her peace when hir husband exclaimes with choller and contrariwise if hee vtter not a worde she must labour to cheere him with comfortable speeches Fourthly she must not discouer her husbands imperfections Fiftly she must not vpon any displesure forsake her husbands bed Sixtly she must be free from all suspicion of incontinencie Seuenthlys she must be no gadder abroad Eightly she must be modeh in attire Ninthly shee must be secret as touching houshold wants and affaires Tenthly she must be ashamed to vtter anye dishonest speeches floutes or iestes or to giue eare vnto them 11. She must be patient and wink at many things done by her husband 12. She must be carefull to bring vp her children 13. She must be faire spoken and curteous to her neighbours 14. She must apply her hands to good huswiferie and her mind to the knowledge vnderstanding of gods word Lastly she must not forsake her husband either for sicknesse pouerty or any other casuall affliction How to detest luxury COnsider that the obiect whereto it tendeth which is the corporall fruition of vnchast persons is thogh candied with a faire outside inwardly the receptacle of vile and corruptible basenesse That lust is neuer satisfied but alwais poore euen in plenty That the pleasure thereof is momentary but the punishment eternall That it defileth the temple of the holy ghost which is mans bodye consecreated vnto Christe by his precious bloud That it is no sooner enioyed but it breeds annoy that it weakens the powers of the soule and filles the body with many diseases that it shortens the life and shadowes a good report That there is not so riche a treasurie but Luxurie will draw it dry that it is a fire whose substance is Gluttonye whose flame is pride whose sparcles are corrupt speeches whose smoke infamy whose ashes filthinesse whose end is hell Remember the iudgementes of God executed vpon lustfull persons as the sudden death of Onan the plagues sent vpon Abimeleck king of Egipt thogh but in thought he pretended lewdnes toward Sara Abrams wife the sworde of dissention that neuer departed from the house of Dauid for taking the wife of Vriah the violent death so Ammon by his owne brother and many other examples which may terrify bring vs in detestation of his sinne How to auoide Luxurie The best remedy againste Luxurie is Chastity which is of foure sorts eyther of Nature as of such as are borne Chast or by Artes of such as are made chast by men or by praier and industry as of such as haue made themselus chast for the kingdome of Heauen or by marriage as of such as liue chastly in Wedlock Mat. 19.12 Chastity what CHastitie is the brideling of lust vnder the yoke of reason or a cleere disposition of the bodye without the filth of concupiscence it is the beauty of the soule the ioy of heauen and the best Iewell on earth To preserue which Iewell without flawe or blemish is to auoid the causes wherewith it is foild as first to cast out of the minde all wicked and vnchaste thoughts Secondly to auoide filthy communication Thirdly not to frequent the company of lewd and lasciuious persons
that wisdome which is the knowledge of Diuine and human thinges which we may deuide into twoe partes Contemplatiue and Morall Contemplatiue which containeth the knowledge of God and his works and morrall which teacheth vs howe to liue well and how to shew our selues helpefull and officious to the world How to know God GOd doth reueale and as it were make himselfe visible vnto vs after two manner of waies first in the booke of his word by the mouthes of his holy prophets Apostles and Patriarches and secondly by the book of nature in the whole frame of heauen and earth which wee cannot behold but we must needs confesse that neither heauen hath his motion the sunne and moon their light the earth his fruitfulnesse nor the sea his waters but it comes to passe by the power wisedome and prouidence of one supreme creator and preseruer which is God And as the contemplation of his creatures is a forcible argument to beate into vs the knowledge of his deyty so the behoulding of no one creature helpeth more to that ende then the consideration of our owne nature How to know our selues SOcrates the Prince of Philosophers greatly condemned the students of his age in that they toyled so much about the knowledge of external things and neuer had anye care to caste an eye vnto that which was internall meanning that all their studye and labour tended to the marking of the revolution of the heauens and other naturall causes vppon earth but neuer were solicitous or troubled about their owne nature but as his opinion was so let ours be that wee cannot come to the knowledge of God which is the end of our cteation and being knowne to glorifie him than by the knowledge of our owne nature Therfore to know our selues and our owne nature is to consider that we are compounded of a bodie that is earthly a soule that is heauenly of a body that is palpable to be felt and scene and of a soule that is invisible and not subiect to externall sense of a body that is mortall and must die and of a soule that is immortal that shall neuer dye and that at first we were created vpright both in soule and body but since through sinne we are become deformed both in soule and bodye And although we might heere take occasion to speake of the excellencie of the composition of the partes of the body as a thinge full of admiration and many deepe secrets in nature yet because the more principall parte of man which is the soule is the only obiect of the matter we haue in hande wee will passe ouer the great knoweledge that might be hadde in viewing the corporall frame and onely tie our discourse to the spiritual essence which beeing the harder and more difficulte matter by how much it is more excellent than the other therfore once looked into though but sleightly we shal the sooner come to the knowledge of the whole What this knowledge of ourselues doth worke in vs. THe knowledge of our selues doeth worke in vs a two-folde effect a meanes to be humbled and a meanes to glory and reioice To be humbled in respect of the sense and feeling of our vanity and to glory in respect of the mercy of God by whose grace we recouer our selues from the daunger of vanity for our sicke soule being lost to perdition is reuiued and quickened againe by regeneration What the Soule is THe soule cannot be known as it is but by the craetor that made it by reason that in vs there is no nature more high or excellent to comprehend it all the knowledge that we can haue of it proceedes from those effects which it doeth manifest in vs and therefore we cannot giue any absolute definition of it But according to the effects we may thus describe it The soule is a spirit which giueth life to the body whereunto it is ioyned and which is capeable of the knowledg of God to loue him as being meet to be vnited vnto him to eternal happinesse In that it is a spirit it confutes their oppinions that thought the soule did proceed frō the tēperature and harmony of the partes of the body but in that it giueth life it confutes their oppinion that thought it was mortall and that with the death of the body it likewise perished But the soule is as far frō perishing being seperated frō the body as an expert musition frō losing his skill being bereft of his instrument Others there are that thinke because man liueth no longer then he hath breath on because losse of bloud bringeth the losse of life or because in death they perceiue no difference betweene men and beastes that therefore the soule is nothinge else but bloude or a puffe of wind But these men haue no further insight into the soule than is conceiued by their externall sense A minde refynde and eleuated aboue the earth findes that the soule is the Image of God who is a spirit and eternall therefore the soule of man must be a spirit and eternall for there is alwayes an agreement betweene the Image and the thinge of which it is an Image How the soule is celestiall THe soule is celestiall not in that sense as if it were a parte of the substance and nature of god him selfe but it is saide to be celestial in 3. respectes First to shewe a difference betweene the soule of men and the soule of beastes Secondly in regard of the agreement which it hath with the deuine nature through immortalitye Thirdly in respect it approcheth neerer to the nature of god thē any other creature except Angels and yet Angels are not of the nature of God neither for they are not immortall of themselues but haue their immortaltty and their superexcellencie of God who both giueth it vnto them and preserueth them in it and can if it please him depriue them of it How the soule is in the body THe soule is in the body not as proceeding from the generatiue seed or the commixture of the humours for then the soule should be corruptible as they are but the soule is in the body by infusion of God the creator after that the parts of the body are already framed fashioned and that by no other vertue but by his own omnipotent power so that we must thinke when God inspired a soule into Adam he made not a blast of his own nature nor of the ayre round about him but euen of nothing who being himselfe incorporall made the soule also incorporall but yet he being vnchangable made the soule mutable because himselfe being vncreated made the soule a creature Vpon this may rise a question that if the soule be infused and created of God and comes not by propagation from our parents whence hath it then the pollution which we call originall sinne It were horrible to say it were so created knowing that all the workes of God are pure and holy and from the body it cannot come
him Foure reasons why wee ought to loue our Neighbor First because wee are all of one brotherhood in the flesh Secondly because we are of one regeneration in spirit Thirdlye because of the wordes of Christ who hath commanded that we loue one another as he hath loued vs. And fourthly because we are members of one and the same misticall bodie whereof he is the head Finis Enuy. Of gluttony GLuttony may bee called the Deluge or inundation of the soule because it is a rauenous desire to feed and fill the stomach beyond the rule or bounds of nature There are two sortes of gluttony the first consisteth in greedie often and immoderate desire of delicate meates and varietie of dishes The second is when in stead of refreshing the body with sufficiēt moisture we drowne it in the superfluity of drinking We may eate or drinke immoderately seauen manner of waies FIrst when we our selues in our own persōs do surfit in excesse or so load and ouercharge the stomach as we deuise meanes by hotte drinkes or otherwise to cause digestion Secondly when wee our selues obserue a moderation yet in vaine-glory and ostentation prouide such superfluitie at our feasts and banquets as others thereby become immoderate eaters or drinkers Thirdly when though we haue but moderate prouision wee racke the inuention and art of cookery for strange compositions vnusual sauces and prouocations therby to please and delight the appetite Fourthly when wee eate or drinke more vpon wantonnesse then anie necessitie Fiftly when we are more costlye in one dish of meat or one draught of wine then would suffice for the value to sustaine many multitudes as the dissoluing of gold and precious stones to that purpose by the example of Cleopatra to Antony Mulcasses King of Tunis the one carrowsing to her loue at one draught a iewel of inestimable price the other bestowing a hundred crounes vpon the dressing of a peacock for his owne diet Sixtly when our tables are full and we well satisfied we rather couetously lay vp the remainder than charitablie bestow it to the reliefe of the hungry 7. and lastly when wee vse delicate meats and drinkes for the prouocation and stirring vp of the body to lust and performance of the act of venery The effectes of Gluttony THere are many dangerous effectes that follow Gluttony especiallye these eleuen ensuing First stupidity or dulnesse of wit for the stomach being filde and the braine trobled we are vnfit to praye or vse any other duty of good Christians The second impotency when thorough Gluttony our bodies are infected with many diseases as the dropsy palsie feauers inflamations and diuers others so that our limbes becom weak and feeble The third scurrilitye which is an impudent behauiour or disordered gesture of the body whereby we prouoke men to laugh vs to scorne as appeares in drunkards when their toongs stammer their feete stagger or any other vnseemly and ridiculous action proceedes from them The fourth Furie when through the ill disposition of excesse wee spurne at reason and good counsell wounding killing and doing deedes of mischief we care not vnto whom The fifte loquasitie or superfluous talke when through the force of wine we vomit out detractions curfinges horrible oathes and blasphemies filthy ydle and vnchast wordes The sixt drowsinesse when through rauenous eating or drinking wee are fit for nothing but for sleepe The seuenth beastly nastinesse whē for want of other vtterance our surcharged stomache bewraies our intemperance by vomiting belching and stinking of the breath The eight lust for belli-cheere and drunkennesse are the bellowes to concupiscence and as the pampered horse will cast his rider into the mire so the flesh being pampered will hurle the soule into the lake of all vncleannes the ninth pouertie when for abusing of plenty we are plagued and pinched with penurie The tenth losse of credit and estimation in the world 11. And last the wraith and indignation of God whome thorough our Gluttonie of a mercifull and louinge father we make a rigorous and punishing Iudge Lesse content in superfluity than sobriety BEcause superfluitie and intemperance preuent the sweetnesse and pleasure of the sense hauing no feeling of hunger thirst or any other motion of the body but sobrietie forbearing the fruition of pleasures a long time receiues a far more perfect taste of them for saciety makes pleasant thinges become lothsome and vnpleasant How to drinke Wine THe first draught is for thirst the second for nourishment the 3. of pleasure the fourth of madnesse How to detest gluttonie Beside the reasons before mentioned there are eight other circumstances inducing vs to the detestation of gluttony First because it hasteneth the dissolution of the body Secondly because it taketh part with the fleshe in the combat betweene it and the spirit so that there is twoe against one Thirdly because it invreth the body to an euill custome which will afterward very hardlie be forsaken Fourthly because it plaies the hyppocrite with vs appearing sweete and pleasant at the first but in the end it biteth like a Scorpion and is as fatall as poison Fiftly because it liues continually vnder the curse of God whoe pronounceth a woe vnto them that rise vp early to follow drunkennesse and continue in it till night Sixtly because it discipateth and destroyeth the sence for drunken menne neither knowe what they doe themselues nor what is done vnto them Seuenthly because he that is subiect to the desire of the belly is in perpetuall slauerie by reason the bellie doeth alwaies craue and is neuer satisfied Eightlie because of the iudgements of God inflicted vpon offenders in this kinde as vpon Noah being derided of his owne sonnes and of Lot that in his drunkennes committed incest with his daughters whereof did spring a most wicked and pernitious generation How to auoid Gluttonie TO auoid Gluttonie wee must embrace temperance and sobrietye which consisteth in chastening and taming the desires of the bodie by fasting and abstinence There are two kindes of fasting the first is to abstaine from meat drink the second to refraine from sinne and the corrupt affections of the heart the first is good but the last is better than the first The properties of true Fasting THere are foure thinges required of him that will truely fast The first is a voluntarie motion he must not doe it vpon constraint The second is zeale without vainglorie he must not doe it to bee praised or seene of men The third praier he must cal for the assistance of god The fourth almes-deedes hee must giue to the poore to shew the fruits of his fasting for to faste or vse a sparing diet not to the intent that we may be the better able to relieue others but to enrich our selues is no fast but rather a chiefe point of auarice The better to incourage vs to exercise fasting and to auoide gluttonie is to lay before vs the example of Christ who notwithstanding he were Lorde of al
for the bodie infectes not the soule but the soule the body whose instrument it is Wee answere that as the soule is infused by god in that respect it is clean without spot but so soon as it is entred vnder the line of the children of Adam it is presently made subiect to the curse which God laide vppon Adam and his posterity and so becomes guilty of originall sinne The difference betweene soule and Spirit BEcause these words are often times confounded it shall not be amisse to know their difference By the soule we may vnderstand man as he is born hauing the vse of the annimal naturall and vitall powers and by the spirit whatsoeuer grace and knowledg is giuen vnto man by God so that by soule we may vnderstand man as he is in the corruption of his nature and by spirit as he is regenerate and borne anew There is also another difference which may giue some light in maner to discerne between these twoe names which is this Soule is a word more general than spirit for it may be attributed to other creatures as well as to man As hearbs plants tree haue haue onely a vegetatiue soule Sea-spounges cockles and such like haue onely a vegetatiue and sensetiue soule brute beasts haue a vegetatiue sensetiue and cogetatiue soule for they do not onely growe increase and haue sence and feeling but they likewise are indued with cogitation knowledge and memory how to preserue their liues guide and gouerne themselues according to naturall inclination but the soule rationall and regenerate by the grace of adoption and therfore called a spirit is onely proper to men and inriched with immortality How the soule is immortall THat the soule is immortal appeareth by some reasons before aleadged as that it is the Image of god who is imortal therfore hath som agreement with him in that respect but for further assurance we haue scripture her owne properties In the booke of Gen. 2.7 it is said God made man a liuing soule that is immortall In the gospell after S. Mathew Christ admonisheth his disciples that they should not stand in feare of those that kill the bodie meanning bloudy tyrants but could not kill the soule whereby it is manefest the soule liueth after the bodie Likewise in the gospell after S. Luke 16.22 the begger dyed and his soule was carried into Abrahams bosome And in the 23. of the same gospell the 43. verse our sauiour christ said to the repentant theefe This day thou shalt be with mee in Paradice meaning his soule and not his body which words he would not haue vttered if the soule had perished with the bodie and not been immortall Many other places might be recyted but if these seeme insufficient so wil the rest Further the soule appeares to bee immortall by her owne properties first in that it giueth life to the body and is so farre from corruption that so long as it bides therein it preserues the body from corrupting Secondly in that it is in continuall motion and neuer ceaseth whether wee sleepe or wake walke or sit still to apprehend think or ponder vpon something in a moment it wanders through the heauens compasseth the earth and crosseth the broadest Seas Thirdlye it may be thought immortall in respect of that propertye which it expresseth in the mindes euen of Atheistes and heathen men who notwithstanding they not beleiue or deny the immortality of the soule yet the deuinity of their souls with in them working to the contrary make them balke their owne opinions and by the monumēts which they set vp to continue their name remembrance bewraies the soule to be immortall because in that respect they plainly shew a feruent desire to liue for euer Why some beleiue not the immortallity of the soule THe reason that moues them heareunto in some is the blockishnes of nature who obstiniately refuse to beleiue any thing but what they may be able to comprehend by their outward sense And againe some are so peruerse as they wish not only their soules were not immortall but that there were no god nor any other life to the end they might haue no Iudg but that this life might end with their delight the soule vanish with the body But here may rise an obiection If the soule be immortal why is it said in scripture euerie soule that sinneth shall die the death And againe it appeares by manie places that the soules of the wicked shall suffer eternal death We may answere that the soule is said to dye not that it is quite bereft of any beeing but for that it is for euer bannished the ioyes of heauen which vnto the soule is accounted death as the bannishnement of the soule from the bodie is accounted the bodies death What makes the soule mortall and in danger of such a death THe first thing that indangers the soule with mortality is originall sin which sinne by regeneration of holie baptisme being remoued the next thing that indangers it is the passions and affections of the soule which fall backe into their first corruption by spurning against vnderstanding and reason the soueraigne faculties of the soule which are spirituall and intelligigible stirring vs vp to virtue to pietye and godlinesse and by yeelding obedience to the sensual and inferior facultie of the soule which is the will who by reason it is neerer and more famillier with the corporal senses then vnderstanding therfore rather consenteth to the Lawes of the members which are full of ignorance frowardnesse miserie shame death and condemnation than to the workes of the spirit which are loue ioy peace long suffering gentleness faith meeknesse temperance and such like The difference betweene vnderstanding and the will and affections FIrst they differ according to the place and situation which they haue in the bodie of man Secondly according to the time wherein they are imploide and thirdly according to the dignitie of their offices They differ according to their situation in that vnderstanding hath his seat in the braine and the will and affection in the heart And this is the reason that we se many men indued with great knowledge of diuerse good and virtuous thinges but haue no willingnes or affection to follow after them or to shew them in their life and conuersation because their hart and their braine their will their vnderstanding agree not Likewise we see others to haue a will to do well yet because they want vnderstaning knowledg to discern what is iust they faile of the execution thereof Secondly they differ according to the time wherin they are imploide in that vnderstanding alwaies goes before and the affections follow For we cannot hate or loue vnlesse we first know the thing which is to be hated or loued Thirdly they differ acording to the dignitie of their offices in that vnderstanding sits as a King to commaund and the wil and affection stand as subiectes to obey For as God hath
giuen vs an vnderstanding to know his law so hath he giuen vs a wil to follow him and his law so far foorth as our nature is capable thereof When vnderstanding and the affections agree THe vnderstanding and affections doe agree when the wil followes or forsakes shuns or receiues nothing but what iudgmēt hath first determind to be good or euill and when iudgement determineth nothing before it be aduised by reason and whō reason adviseth not before she haue conferred things one with another throughly examined them Which property she takes from consideration and when consideration hath nothinge without requiring it of memory And when memory will keepe nothing but what is committed vnto it by knowledge and vnderstanding These rules obserued there is an vpright gouernment in the soule which otherwise by the affections comes to ruine and subuersion What the affections are WE may cal the affections those motions of the soule wherby the heart is stirred vpp to the following after good and eschewing of euill as loue hope ioy sorrow indignation compassion Ielousy feare and manie such the number where of is infinite not in respect of their own nature but in respect of vs that are not able to comprehend them These affections haue great agreement with the quality and temprature of the bodies wherein they are and therefore as the bodies wherein they are doe more or lesse perticipate of heat colde drouth or moysture so do the affections rise or decline according to the nature of the forsaid qualities For which cause wee ought to bee moderate in eating and drinking for as we are either temperate or intemperate so the affections of the soule will bee more moderate or immoderate and the perturbations which they bring with them wil also be greater or lesse more easie or vneasie to be prouoked or appeased Why affections are in the Soule AFfections are appointed of god to remaine and haue residence in the soule for two causes first to the intent they may as pricks waken and stir it vp from being asleepe opprest with the heauinesse of the body least peraduenture it shuld be negligent in the care of good things such as are most expedient and profitable for it And secondly to the intent they might as bridles stop the hasty course wherinto the soule is some time caried so that it were like to perish but for the hand of some other affection that restraines it as we see in the desire of of wealth or coueting of honor wee may run into auarise or ambition both which vnlesse they be moderated with iudgement and discreation proue dangerous enemies to the tranquillitie both of soule and bodie For euen as by the corruption and inequalitie of the humors are ingendered those diseases that infect and annoy the bodie euen so by the disorder corruption and vneuen proportion of the affections doe spring the maladies and diseases that peruert and contaminat the soule Which diseases are farre more dangerous and mortall then those of the body in so much as they are not so easily discerned and therefore not so easilie nor so soone cured as the other may be What griefe is it lurking in the bodie but will at sometime or other either by the countenance or some other accident discouer it selfe that a remedie may be sought for it but the soule being inuisible and not subiect to externall sense lies manie times in manie persons dangerouslie sick hauing her glorius essence spoild and defaced by vice and yet those that are the owners of such a soule thinke themselues the soundest men in the world This happens by the head-strong wilfulnes of the affections who are oftentimes so feirce and vncōtrolable as they ouerwhelm reason virtue by which the soule receiues medicine and preseruation but then they are no more called affections but passions or perturbations What Passions or perturbations are PAssions or perturbations are vyolent motions which vnlesse restrained carrye the Soule headlong into many mischiefes The groundes that they proceede from are false opinions which perswade vs otherwise of things then they are in deed And these false oppinions are alwayes accompanied with these foure thinges immoderate desire vnbridled ioy immeasureable griefe and extreame feare which do carry the soule hither and thither and in the ende so subdue the reasonable power thereof as they make it seruile and obedient vnto the sensuall appetite of the wil as we haue examples in Histories how some haue grown mad through anger some kilde themselues for griefe some died with immoderate ioye and other some languished through a fond and impatient desire But all passions which are in the body are not of this nature there are some which are good and necessary and do properly belong vnto the body euen from the first creation which are not to be reproued nor can be taken away without the vtter ruine of humane nature as the desire of eating drinking and such like yet these are not so necessary neither but that they likewise stand in need of gouernement or else they quicklie run into superfluitie How affections become passions AS the earth when it swalloweth in stead of supporting the water when it drownes in stead of refreshing the ayre when it stifles in stead of comforting and the fire when it burns in stead of warming are no longer accounted profitable but pernitious euē so the affections when they once turn from that good end and purpose for which they were annexed to mans nature they are no longer profitable but hurtfull nor any longer to bee called affections but perturbations As for example hope was giuen vs to seeke after God our soueraigne good in whom alone we find all delight rest and pleasure but if this hope presume too farre it is no longer hope but presumption In like manner feare is giuen vnto vs to stande in awe of Gods iudgements but if this feare passe his appointed limits it is no longer feare but despaire How to remedie passions THe last remedie againste the passions of the Soule is to preuent and hinder them that they take not roote in vs but so soone as they begin to stir to bridle them by the authoritie of virtue and reason which we shal the sooner accomplishe if we perswade our selues that the good and euil of this life which are the causes that our mindes are depriued of all content are indeed neither good nor euil and consequentlie that they ought not to breed passions within vs. For to iudge vprightly what is honour wealth riches beautie and such like but good thinges in opinion onely and not in deed And what is pouertie sickenesse imprisōment and such like but euill only because we imagine thē so to be and not that they are so in their owne nature It was neuer or very seldome seen that passions did arise in vs for that which is the true good of the soule but onely for that which fooles doe falslie call good and Philosophers tearme the goodes
ignorance is more excuseable thā that which is misdoon willingly against the conscience What subtletie is SVbtletie is a vicious qualitie of the mind whereby we dispose the power of wisdome to bad purposes as to deceiue beguile seduce and intrap others thereby to delighte or inrich our selues The author thereof is the Diuell and the companions that attend vpon it Hypocrisy and dissimulation but the reward it shall receiue is hate and suspition amongst men before God perpetuall reiection One Nestorius as we read in histories was so subtile and so full of hypocrisie and dissimulation as in the end for a iuste punishment his toong was eaten out of his head with wormes Dyonisius the tyrant would cunningly smoth and laie sweet baites till hee had caughte such as he woulde haue within his power and then like the Crocodile hee would deuoure them but in the ende he was thrust from his throne and dyadem So that we see by these and the like euents that the issues of vertue are of that consanguinitie so linkt and affied together as they cannot one bee without another For as no man can be perfectlie temperat vnlesse he haue wisdome to direct and gouern his appetite to know when how and wherin to be temperate so in like manner no man can be perfectlie wise without temperance which serues as an vmpire or moderator to keepe our knowledge within rule and the boundes limits which are appointed for it Therefore it followeth that wee speake nexte of temperance What Temperance is TEmperance is that vertue of the soule whereby the appetite and vnrulie affections of mans nature are kept in awe and gouernment so that the eie lusts not the toong offends not the hand breakes not forth into vnlawful actions nor any part of the whol bodie straies beyond that dutie required to the honor of god and the good of our neighbour this vertue is so necessarie that like as a cunning Pylot in a ship so she sits in the fraile vessell of mans bodie that but for her guidance wold either be dashed in peeces against the rockes of affliction or sinck in the sandes of a thousand temptations The opinions of Phylosophers concerning Temperance AGapetus a Learned man writing to Iustinian the Emperor who was a verie temperate and well gouernde Prince told him he was the inheritor of a double crowne the one was the crowne of regalty whereby he did cōmaund ouer men the other was the crowne of temperance whereby hee did raigne ouer his owne affections Socrates was of opinion that nothing did preserue the soule in hir perfect essence nor lift her vppe if at any time she chanced to fall through vice and impiety so well as temporance Plato testifieth that temporance is the mutuall consent of the affections whereby the soule liues in perpetuall harmonie Cicero accounted it the pathe that leades vnto al decencie and comlines both in worde and deed To what Temperance may be compared TEmperance acording to the worthy effects that proceed from hir may be compared to these sixe thinges First it may be compared to the sunne because as the sunne drieth vp the foggie and mistie vapors of the earth euen so temprance driues awaie the darknesse and filthy euaporations of the soule that otherwise woulde choke it and giueth it the comfortable light of reason whereby it is refreshed Secondly it is compared to a bridle that as a bridle restraineth the head-strong wilfulnesse of an vntamed hors euen so temperance in the middest of pleasures and temptations holdeth vs backe and compelleth vs to followe reason Thirdly it is compared to a sharpe rasor because like vnto a rasor it cutteth and loppeth awaie the superfluity of corrupt desires Fourthly it is compared to a shield or helmet because as these twain keep off and defend the violence of our enimies weapons euen so temperance is a bulwarke or defence againste the sharpe darts of luxuriousnes Fiftlye it is compared to a tutor or corrigidor because with like authoritie as they command ouer their pupils or charge committed vnto them euen so doth she checke and beare swaie ouer immoderate passions Sixtlie it is compared to a bonde orchaine where-with things are bound vp and kept close together and thereby made of the greater force and preheminence euen so by temperance all other vertues are coupled and knit together into an inuincible strength and power which otherwise lose that vigour and efficacie As we see in fortitude he that is of an high and couragious spirit and wanteth temporance to rule and gouerne it runneth many times into intollerable mischiefes Likewise in Iustice he that would be esteemed as a iust man and is not able through the helpe of temperanee to keep his soule free from perturbations will sooner commit wrong than patronage or propulse iniurie The obiects of Temporance THe obiects whereabout this vertue is busied and wherein she sheweth her power and authoritie are many in number but especiallie these the desire of honor riches promotion fame dignitie the passions of the minde as ioy griefe feare compassion anger hate enuie and such like the bayts of loue beutie gorgeous attire sumtuous buildings dainty dishes wine musick gaming and all other delightes and pleasures But here is to be vnderstood that we doe not set downe temprance as binding her to that strict obseruation as that wee would haue her depriued of pleasures but our meaning is that shee shoulde so vse them as that thereby followe no inconuenience or abuse The daughters of Temperance or vertues fourth issue THere are sixe other stems or plants that draw sap and nutriment from this root of Temperance that is to say Continency Clemency Modestie Sobrietie Frugalitie and order All which like true ofsprings of so gracious a stocke helpe to beautifie the parentage from whence they are deriued What Continency is COntinency is that part of temprāce wherby concupiscence and desire are gouerned by councell and reason This vertue did shine most clear in Scipio who at the winning of Carthage hauing taken a verie beautifull Ladie prisoner was so farre ftom being amorous as he sent her away with a great dowrie to him vnto whom shee was betrothed What Clemency is CLemency is that parte of temporance whereby the mindes of men rashlie carried awaie with hatred of anie one or with desire to hurte are kept backe and restrained by gentlenesse Adrianus before he was made Emperor enuieng a Romane for some displeasure which he had conceiued against him the same day he was elected meeting his enemy in the streete saide to him aloude Euasisti meaning that he being nowe a prince might in no wise reuenge an iniurie What Modestie is MOdestie is that power of the mind whereby honest shame and bashfulnesse purchace good and deserued honor And because shame is the foundation of modestie it shall not bee amisse to speake somewhat thereof What Shame is WE may define Shame to bee a kinde of modest feare whereby we dread the
Fourthly to bee temperate in diet and modest in apparell Fiftly to refraine the handes from vnseemlie touching and handling Sixtly not to couet the sight of thinges that may tempt to vncleannesse Seuenthly and lastlye to keepe the mind and body continuallye practised in godly and vertuous exercises For ydlenesse is the gate that lets in the infection of the soule and the Diuell is most ready to assaile when he findeth vs most vnprouided to resist which is in the time of ydlenesse There are other remedies also for the auoiding of Luxurie as when wee feele it creepe vpon vs not to yeeld or giue way vnto it but to strangle it euē in the cradle and first birth to thinke when we intend any vnlawfull and corrupt enterprise that howe close or secret soeuer we keepe it from the eie of man yet it lieth open as the noonday to the sighte of God and therefore if we be ashamed that men shuld see our vncleanesse and beastlye behauiour much more ought wee to tremble and be ashamed that god should beholde vs who is our iudge and a iudge of that nature that not only afflicteth our bodies with temporall punnishment but can if it please him cast our soules into euerlasting torment Finis Luxurie Of Enuy. ENuie may be said to be the canker of the soule for that it eates and frets into the inward man no otherwise than rust doth into yron it is a reioycing at another mans hurt and a sorrowing for his good Enuie is of two sorts good and bad good enuie is that when behoulding the perfections of another wee are angry with our owne imperfections and labour seriously to be equall or at the least to imitate the vertuous and good qualities which wee see to flourishe more in others than in our selues and this is calde emulation prouided that we speake not our owne glorie but the glory of God Bad enuie is when wee grieue that the like profit or good qualities are not in vs or not as well in vs as in anye other And of this there are fiue branches Detraction discord murmuring hatred and hurt Detraction what DEtraction is the blemishing of anothers good name which may bee done sixe manner of waies first when priuely or openly wee malitiously impose a crime vpon another wherof he is not guiltie Secondly when we do aggrauate and increase other mens faultes or offences by our spitefull reports Thridly when without any necessity our iust cause we take occasion to speak of other mens vices publishing them to the world though nothing vrge vs thereunto and therfore the backbiter is compared to a Butchers cur whose lippes are alwaies bloudie with the slaughter of some beast or other Fourthly when wee interpret in the worse part the good deeds and words of others and giue a badde censure of them Fiftly when we deny any virtue good qualitie power or authority to bee in another whom notwithstanding our conscience knowes is well furnished to the contrarie Sixtly when wee see any vertues or good qualities in a manne or woman worthye of commendations and wee conceale them and leaue them vnspoken of but if wee spie the least vice or imperfection in them we straightway with a kind of greedinesse reprehend and discouer it and in this sence an enuious detracter may be compared to a Swine that comming into a garden where he sees sweet flowers and stinking ordure neglectes the flowers and runs presently to the dung or to him that snuffes a candle with his bare fingers for although his fingers bee defilde thereby yet the candle giues the cleerer light euen so hee that traduceth the virtuous defiles his own conscience but makes him a great deale the more glorious Discord what DIscord is the violating of the bond of Charity which may happen 3. manner of waies First when through hatred and enuy we will not reconcile and set at vnity such as we see to bee at variance Secondly when we labour spitefully to breake off the loue and amitie of such as before were frends and to sow contention and debate between them Thirdly when we scoste deride or giue ignominious names to men therby to bring them into hatred and contempt The fruites of discord Discord brings forth quarels murder cursing swearing perturbation of soule and the ruine and destruction both of commonweales and families Therefore contend not at al specially with these fiue kindes of people 1 Not with a mighty man least you fall into his hands 2 Nor with a rich man least with his gold he weigh downe your right for bribes peruerts the harts euen of princes and magistrates 3 Nor with a talkatiue person for hee will heare no reason 4 Nor with an angry man least you increase his fury 5 Nor with your wife or familiar frend because such strife and contention is as thornes in the bosome smoake to the eyes vineger to the teeth and gall to the state Murmuring what MVrmuring is a repining of the hart or a speaking of the tongu against god or our neighbour To murmure against god is of three sorts First when we grudge at our own infirmity or pouerty that we haue not as perfect and sound bodyes or as well beautified minds or as great plenty of wealth reputation and friendes as others haue forgetting that God hath said with his owne mouth that before him there is no respect of persons that he hath not regard to the outward disposition of the bodye but to the inward zeale and godlynes of the hart that whom the lord loueth hee chasteneth that hee hath chosen the poore of this world to be riche in fayth and heyres of his kingdome whereunto we cannot enter but by many trybulations and afflictions Secondly wee murmur against god when we find falt at the course of time or the vnsesonablenes of the weather knowing that in all thinges we ought to submit to his will and prouidence so that neither for the oppression of wicked men nor the distemperature of drouth moisture cold or heat oght we to be dismayde but faithfully beleeue that God will at length remember vs. Thirdlye when wee seeme to reproue the iustice of god for sending prosperity to the wicked and aduersity to the godly which is a great madnes and lack of faith considering the wicked are made happy in this world but to their further condemnation and the godly miserable to their further iustification the one being very aptly compared to the labouring Oxe that euery morning is fetcht out of the pasture and brought to the yoake the other to the Oxe appointed for the slaughter who is suffered to lye still and feede at his owe pleasure To murmur against our neighbour is likewise of two sorts first when we iudge them vnwoorthy of those good blessinges which are bestowed vppon them And secondly when we cannot indure to heare them commended for any thing but strait we either contradict their praise or else by frowarde wordes do disable them that so they
of the bodie and fortune No man doth so desire virtue as that when he hath obtained it he reioiceth excessiuely therin nor doth any man so feare the obtaining of her as that the feare thereof driues the soule from her setled quietnesse But since the hauing of her is the true happinesse of the soule freeing our mindes from all perturbations and enduing vs with a firm and stable possession against which neither Fortune slaunder death nor old age can preuaile let vs to returne at last to that from which we haue al this while digrest embrace her as the Soueraigne ruler of our thoughts whoe togither with the grace and spirit Diuine is onlie sufficient to giue the soul in this life peace and reste and in the life to come immortall glorie What Vertue is VErtue according to the opinions of Phylosophers is a disposition and power of the reasonable part of the soule which bringeth into order and decencie the vnreasonable part therof by causing it to propound a conuenient ende to it owne affections and passions whereby the soule abideth in a comely and decent habite executing that which ought to be don and declining from that which ought to be shunned And therfore it is said that he which hath vertue is only happie though he be plunged in a thousand miseries and he that is accompanied with vice is onlie vnhappie although he haue the wealth of Cresus the empire of Cyrus or the glorie of Alexander The effects of Vertue VErtue may be said to be the hauen of the soule the nurse of piety the mother of content the root of blessednesse the shield against aduersity the staie in prosperitie the beautie of citties the gloue of kingdomes The holie patriarke Abraham got himselfe more honour by his vertue of obedience in shewing himselfe ready at the commandement of God to offer vpp his only son Isaack then by the great victorie which he obtained against diuerse powerfull kinges in redeeming his brother Lot when he was taken prisoner Gen. 14. Ioseph was more renown for his continencie in withstanding the 〈…〉 of Potiphars wife then by being made high stuard of king Pharaos house Gen. 39. If the power of virtue in these men be so greatly to be admired that knew the immortal god and were guided and led foorth by his holie spirit how much more than may we stand confounded at the example of others that neither know God nor the 〈…〉 immortalitie of the soule and yet prefer the regard of vertue before al other thinges in the world yea before life it self Anacharsis led with the loue of vertue left the kingdome of Scithia to his younger brother and trauelled into Grecia where he learned Philosophy of Solon Anaxarchus chose rather to die than to be thoght so inconstant as to bewray the couÌ„cel that was held against the tyrant Nero. So that virtue at all times in all persons is the most excellent happy thing that may be Why some men regard not vertue THere are three principal excuses or pretences wherewith some men wold fain color their negligeÌ„ce in not regarding the studie or practise of vertue The first is the difficultie therof they say it is a hard laborious matter to attain to the knowledge of it vsing the same perswasion that the Athenians did in their prouerb Non licet cuiuis adyre CorynthuÌ„ T was not for euery one to arriue at Corynth euen so say they it is not for euery one to be a student in Philosophye nor stands it with the dexteritie of euerie ones wit or the abillitie of his minde to trafficke with so magnificent a prince as virtue is therefore say they it is better to content our selues in the course of meaner matters How absurd a starting hole this is appeares in that euen in those weake matters which they prefer before the studie of virtue for the moste part they spend more time and aduenture more danger to compasse their desire then they should haue done in anie point of the discipline of virtue and yet when they haue what they would haue it is rather their destruction then their happinesse their disturbance theÌ„ their quiet as we see in the end of riches how will the couetous man labour and sweat spare and pinch himselfe to the intente he may haue his bagges cramd and his coffers stuft and yet when they are so his fear is greater to lose them then his care was before to get them nay oftentimes he is constrainde to forgoe them euen with the forfeyture of his life Euen so in honor the ambitius man wil refuse no paines thinke much of no extremitie but be readie to indure the heate of summer the colde of winter to watch attend ride and run in hope to reach at laste the top of preferment which when he once hath got and thinkes to sleep securelye some sinister blast or other shakes his tottering state and hurles him suddenlie downe into the pitt of all disgrace and obloquy But these are indifferent thinges and in some sorte tollerable enough for men to spende time about them but in cases altogether condemnable is it not an vsuall or ordinarie thing to see heare of men that doe take more paines to tread the path that leades to hell than the godlie doe to finde the waie that guides to heauen we need no far fetcht examples for the proofs â—â—â—erof it is thought the Guisians before they brought to passe the bloudie massacre at Parrisse were eight or nine whole yeare busied and imploied in meetings consultations and beating their brains about it Richard the third king of England was almost twentie yeares in plotting and complotting bloudie and secret murders to make the waie smooth for him to come vnto the diadem Herodes thoughtes were neuer quiet after hee heard of the birth of Christ til the hower of his death how he might disstroie and shed his guiltlesse bloud in lesse than halfe which time he might haue learned the grounds of true christianity and haue saued his own soule The like we may conclude of al others that think the knowledg of vertue tedious and hard to attain the end wherof is happines and peace wheras they are coÌ„tent to spend more time sweat vnder the burdeÌ„ of greater labor to attain to those 〈…〉 whos end is misery distruction The â—color or pretence wherby men labor to cloke their slacknes in the study of vertue is pouerty we finde saie they by experience that vertue giues her louers and welwillers aboundance of knowledge but verie little wealth plentifull braines but verie needy and penurious backes admit it were so yet let me aske this question whether is better the riches that shall neuer vanishe or the riches that dailie are subiect to casualtie whether more excellent the possession whose fruite is eternall then the possession whose profits are momentarie and euer fading I thinke there is no man so void of reason but will say the former but
danger of dishonour or reproofe likely to happen vs by some vndecent or enormous action or an indignation conceiued against our selues after the commiting of any dishonest crime prolocution of anie foolish and absurde word or the expressing of anie vnciuill or rude gesture Two kindes of Shame THe first is a good shame whereby we are ashamed of euill The second is a bad shame whereby wee are vnder colour of modestie restrayned from performance of some good and laudable action because against right and equitie wee feare to displease a multitude or dare not withstande the authoritie of him that is mightie As Pylate that faine would haue pronounced our Sauiour guiltlesse and yet because he feared the people gaue sentence vpon him against his owne conscience Rules of good shame IF at a feast thou be inuited to drinke more than reason or thirst requires be not ashamed to refuse it If a babler or ignorant fellow seek to staie thee by discoursing of vain and tedious matters bee not ashamed to shake him off If thy friend or any man else either in act or purpose offend bee not ashamed to reproue him If any man make a request vnto thee that is either vnlawfull or not in thy power to performe shame not to denie him If any man aske thee a questiō wherin thou art ignorant shame not to confesse thine ignorance that thou mayest be instructed If any man withhold thy due shame not to challenge it Effects of bad shame THese are the effects of bad shame Cowardlines Impudencie liberty to sinne base Flatterie oppression neglect of benefite betraying of ones self hate of the world and prostitution of the sences What Sobrietie is SObrietie is properlie called a moderation in diet a thing so esteemed of wise men as Augustus the Emperour neuer vsed to sit downe to meat before others had halfe dined and was the first againe that rose from the table Pythagoras seldome or neuer drunk wine Socrates wold alwais spil the first pitcher of water that he drue for himselfe to this ende as he saide that he might acquaint his sensuall appetite to expect a conuenient time of reason What Frugalitie is FRugalitie may be said to be a moderation in expences vnder which title many haue beene so sparing and neere themselues as they haue incurd great shame and infamye As Lewes the eleuenth king of France who was of such a niggardly and pinching disposition as after his death there was found in his chamber of accountes a bill of expences wherin was set down twentie souse for two new sleeues to his olde doublet and fifteene deniers for grease to grease his bootes What Order is ORder is a conuenient disposition of all thinges according to their worth and dignitie into that place at that time as shall seeme most requisit The world is called Mundus which signifieth a well disposed order of all thinges by beholding of which wee may learne to keepe our bodie which is a little world in vpright and eeuen manner without confusion The opposites to Temperance VPon the right hand it is accompanied with intemperance and vpon the left with Stupiditie which are as two blinde guides and looke vnto which soeuer of them temperance giueth consent to follow shee straightway loseth the name and title of Vertue and is branded with the stampe of Vice What Intemperance is INtemperance is an ouerflowing of voluptuousnesse against reason and the health of the soule seeking no other contentation than in that thinge which bringeth delight and pleasure to the senses as appeares by the example of Vitellius Emperour of Rome who had serued in to his table at one supper two thousand seuerall kind of fishes and seauen thousande sortes of feathered foules or of Phyloxenus who wished that he had a neck as long as a Crane that the taste and pleasure of his meates and drinkes might continue long before they descended into the stomach How we may be intemperate WE may bee intemperate foure manner of waies First in apparell when we either couet that which is too costlie or to haue more store than is sufficient so that the moathes rather consume it with eating than we with wearing Secondly in meate and drink whē we are lauish and superfluous or ouer nice and curious Thirdly in veneriall and other corporall pleasures whether tasted of by the eie the eare the hart hand or any other part and fourthly in giuing way to our passions as ioye feare anger c. without stop or controulment What Stupiditie is STupiditie is a numnesse or chilnesse of the senses so that we neither haue feeling of any pleasure nor are moued with any desire but this is a defecte hardly or neuer seene amongest men especially hauing health of body and therefore we will passe it ouer come to Fortitude the third branch of Vertues first issue Whence Fortitude hath her denomination THis vertue of Fortitude taketh her denomination neither frō strength of bodie hugenesse of limbes toughnesse of armour walled townes multitude of souldiers nor any other munification of place or aduauntage of time but from the generositie and greatnesse of courage which like a holy and spirituall fire liues in the heart and from thence sendes heat vigour through the whole bodie enabling it for the execution of difficult and mightie deedes Why it is annexed to mans nature THe seedes of all vertues are originally adioyned and fixt to mās nature but by reason of the degrees of growth which the body hath they cannot shewe themselues in anye perfection before they be aduaunced and set forward by the help of Time labour and instruction so that Fortitude is annexed to mans nature for 3. especiall causes First that as his Creator after whose image he is fourmed and made daily expresseth and sheweth forth wonderfull workes for the benefite of his creatures so is he born to drawe neere vnto him in similitude of goodnesse and might haue in his soule a kinde of naturall instigation to pricke him forward by all lawdable high and laborious actions to profite those amongst whom he liueth Secondly that knowing the excellencie of his owne nature the stock from whence he is deriued hee might not care for mortall goodes nor feare the contrarie but think himselfe worthie of eternall happinesse and be prouoked with great corage to desire the same Thirdly that he might feare to degenerate from so high and noble a lignage by committing anye base or ignoble deed vnbeseeming the excellencie thereof What Fortitude is FOrtitude is a firme stability and resolution of minde whereby neither for feare of death it selfe nor anye other inconuenience that may befall vs we turne aside from the way of Vertue and Iustice but after good consideration had remain stedfast and immoueable against all the worlde in our thoughts and purposes Two sortes of Fortitude THe first is employed in the compasing and perfourmaunce of great deedes for the loue of vertue and the other in suffering for the same