of truely blessed in the world to come The third remarqueable point that ought to be obserued in the vse is to make our experience profitable forasmuch as it hath belonging vnto it two meanes to correct our foolishnes and increase out wisedom The one is deriued from our owne proper euill the other from the example of others miseries The first hath the more effectuall and preuailing efficacy but that is alwaies some thing preiudiciall vnto whomsoeuer it happeneth and that is the reason that it commeth still before it bee eyther wished for or welcome for it cannot bee entertained without both trouble and dommage As for the second each one courteth it both with a willing and familiar complement forasmuch as his owne person is somewhat free from perill and can behold that in another without hurt vnto himselfe which may aduertise him to vertuous courses For the experience which proceedeth from the remembrance of others miseries is a very powerfull doctrine to aduise vs. For it is a compendious course and an easy methode vnto euery one to discerne by the successe of others how he ought to demeane himselfe in the prosecution of businesse of â—he like condition It may then bee concluded from this discourse that euery good beginning next after God proceedes from nature the happy progresse and ample increase from reasons precepts and the full accomplishment thereof from vse In such sort then to make a man perfectly vertuous these three things must conspire together For nature without reason and vse is like vnto a good field that lyeth like a barren desert being neglectiuely left vnmannured Reason without nature and vse is like vnto seed that neuer springeth vp because it was neuer sowne vppon the earth And vse also without nature reason is like vnto a good labourer that picketh strawes or takes lesse paines onely through want of ground and seede And euen as a good parcell of ground produceth many bad weeds which destroy and quite choak vp the good and profitable fruites if it be not carefully preserued and husbanded Euen so a well disposed nature by bad instructions will soone bee corrupted and become pernitious as on the contrary hauing had wholesome education and vertuous nourture it will produce most excellent fruits which vertue begetteth in all those that doe conforme themselues vnto her disciplines For she is neyther dead nor barren in them as it is most euidently declared by the sweete and comfortable effects which shee produceth in a vertuous man leading him friendly to the palace of perfection whose entertainment is a happy blisse The first effect that vertue produceth in man which is thâ— knowledge of himselfe whereby he may be hâ—mbled CHAP. V. IT is the knowledge of himâ—â—lfe that hee may thereby â—â—scend by degrees vnto the â—â—â—wlâ—dge of the soueraigne good For it is the duety of â—â—â—udâ—nâ—â— man to looke into the natures of things and inquire their causes to the end that he may finde the diuine reason by which they subsist and hauing found it may also serue and adore the same and afterwards deriue there from both pleasance and profit In such sort that euery one that setâ—eth his Soueraigne and chiefest good â—n any thing that is fraile and corrupâ—ible and whereof he taketh ioy but for a little time may be more truely said to possesse a soule replenished with molesting thoughts and restlesse perturbations then with quiet content peaceful tranquillity and so consequently laboureth alwaies with a perpetuall error and blinde ignorance without beginning without end without felicity whereas the soueraigne good whereunto vertue still attaineth is a lasting and permanent beatitude which comprehendeth within it selfe what good soeuer man can wish and that whereunto man forceth himselfe to aspire to make himselfe thereby blessed for euermore Therfore wheÌ„ we say that it behoueth him to know himselfe that is he ought to be carefull for his soule preparing her to the knowledge of God his Creator who framed him after his owne Image to the end that we may thereby as in a mirrour contemplate on his inuisible diuinity the efficient cause of all wisedome and goodnes that by the knowledge of the Vertues with the which God hath inriched the soule of man he might vnderstand how much he is obliged vnto his maker knowing that he hath nothing of himselfe but hath receiued all from God aboue and so addressing himselfe vnto him make a reference of all his actions vnto his glory beeing the onely cause of his essence and sole mainetainer of his existence To begin therefore to know God we ought to haue a knowledge of our selues to vnderstand what wee are and to what ende wee were ordained But the perfect knowledge of our selues which harboureth in the soule is so combinde with the knowledge of God which is mans chiefe and soueraigne good that they cannot be truâ—y and perfectly accomplished the one without the other For in the one wee behold God the Creator and preseruer of the world who made al things therâ—n for the vse of man and man onely for himselfe creating and forming him for this onely cause after the similitude and likenes of himself Iust holy good and vpright in his humane naâ—ure the which hee did compose of soule and body Of a soule inspired by God with â—pirit and life indiuisible in respect of â—t selfe and yet distinguished in the effects thereof which are her natural faculties to wit vnderstanding memory and the will Of a body perfect in its own nature â—ormed of the earth composed especially of three principall parts to witte essence life and sense whereunto the vegetatiue and sensitiue soule serue as the middle betweene the body and the spirite for a knot and connexion of those distances which were so farre asunder And againe for the coniunction and vnion of the soule of man with gods diuinity it hath another middle ordained by God himselfe to stand between these two extreames which is called abstraction or a separating intelligeÌ„ce which is nought else but a heauenly grace sometimes working on our vnderstanding thereby to instruct vs other times vpon our wil thereby to incourage vs vnto good In the first place we call it intelligence In the second remorse of Conscience In such soâ—â— that it is by her that all good fortune happeneth vnto vs when wee obserue and beleeue her and on the other side all euil fortune when we carelesly neglect her Therefore O man know thine Originall And brauely scorne base celâ— oâ— earthly seede Sith thou shalt shineâ—â— hâ—auens glorious hall And art by birth a heauenly plant indeed Which is to bee vnderstood of the mans first knowledge created by God â—o make him partaker of immortality â—nd permanent felicity and so to haue â—lorified his Creatour had hee not so â—afely defaced his Image In the other we consider man fallen â—om so great a good of his owne freeâ—ill for his ingratitude and disobediâ—â—ce so that he is vtterly despoiled of al
vertuously done whence may accrew profit and commodity vnto the coÌ„mon good of the weale publique but this vain-glory which some labor to inioy by the mediatioÌ„ of such actions as are partly vnlawfull partly ridiculous or this temporal Honour which is attributed vnto things which haue alwaies bene are yet at this very day by a vain and false opinioÌ„ esteemed admirable amongst men or a certain renowne glory which they pretend to acquire more by a seeming counterfaited Vertue then by that which is so indeed For vertue will not permit any that follow her to bee discomfited by vaine Ambition but rather to know and acknowledge sincerely with an open heart the slender meaneness of their poor abilities therby teaching them to haue an humble and lowly demeanour in the vertuous acquisition of true honour and not to make any dependance or hopefull relyance vppon the vniust and trustlesse purposes of vice which by false honours vain pleasures sloath and couetousnes drowns all her fauorites in a sea of miseries Voluptuous sensuality is the next that followes which is nothing else but a smooth tickling delightful mouing of our carnal appetite at the very instaÌ„t wheÌ„ it doth long for the thing desired It is ingendred within vs by the knowledge which we haue of the beauty the harmony fragrant sauor and pleasant sweeteness of those things which our heart wisheth for But seeing there is no man that can be saide to inioy a dureable reioycing in the transitory actions of voluptuousness men doe oftentimes indeauour to reiect the same that they may thereby gaine vnto themselues the quiet fruition of som small content but they assay it to a fruitlesse end For after a long reiteration of one and the same things their desires are cloyed with the vse thereof and then in stead of receiuing some content they finde nothing but satiety and a hatefull loathing of that they so much wished for before In such sort that voluptuousnes is nothing else but an immoderate irregularity in its beginning a defectiue want in its progresse and in its end a distastefull bitterness And then againe how many heart-burning molestations shall the minde be tortured with before this imaginary shadow of felicity can be attain'd vnto How many and great trauels how many heauy perplexities how many instant griefes how many importunate sorrowes how many tedious lothings and odious detestations shall interpose themselues betweene man and his desires Is it not true that as soone as plesure and voluptuousnes haue mastered man in the selfe same moment of time sorrow and griefe anguish and annoyance trouble vexation of spirit hang ouer his head And by how much the more the Iudgement is infected with this vice by so much the more wicked and violent are the affections and the number of them so much the more increased which doe not onely preiudice the internal faculties of the soule but hinder also in a high measure the health and safety of the body For from what cause proceede there so many noysom and corrupted humours so many incureable yea strange and vnknowne maladies as from voluptuousnesse and those accursed pleasures which wee purchase alwaies vnto ourselues with the soules perill and oftentimes with the destruction of the body which being obtaind bring with them without faile a thousand thousand occasions of sorrow repentance for one of perfect pleasure and true content Sadnes sullenness melancholy despaire dolefull pensiuenes and all other kinds of woefull discontents are not these the choycest flowers and godliest shady trees of thy voluptuous Paradise Are not the Crystall teares that trickle from thine eies and Crimson drops of bloud distilling from thine heart the pleasant bubbling fountains of the same Are not thy griefes thy groans thy sobs thy sighs thy lamentations the eare-inchanting tunes the warbling melody sweetest shrilling musicke of the pleasant groues O case O most vnhappy case â—as truly lamentable as it is strange and then which nothing deserueth more our most serious and considerate deliberations thereby that wee may bee lessoned to know the greatness of our miseries and the corruption of our Iudgement and to change our erroneous opinion whereby we striue to perswade our selues that there is no other content in the worlde but that which may be attainde vnto with the satisfaction of our depraued desires Whence it is that wee preserue with all possible care and feare of losing that which finally is to vs the onely cause of our owne destruction and by louing wherof we separate our selues farre off from the loue and pursuit of such riches such honour and such pleasures as are truely perfect truely certaine Thus then may wee see that vertue is soone drowned in the midst of pleasure In this onelie point the Couetous man becommeth prodigall and the Ambitious man tumbling headlong from one extreame vnto another liueth like aswine in voluptuous sensualitie For the vnbridled desires of the voluptuous can not haue any contenting satisfaction or determinate end because that inioying one pleasure for a little while they shortly desire and wooe a greater a quainter and a more ticklish delight so their wishes being voide of firm resolution setled constancy creep stil groueling forward til they fall into the searchless depth of disastrous calamity Man through vnlawfull irregular and immoderate pleasures growes to bee Intemperate a Gourmandizer a lickorous a sweet-mouth'd companion a drunken tossepot an incontinent lecher whoorish adulterous prodigal effeminate cowardly impudent slaunderous sloathfull lazy a gamester a poore snake a penurious starueling in the end a miserable wretch So then the euils that sprout from these three branches as from their stock are linked one vnto another as it were with a massye chayne which draggeth man vnto all kinds of impiety whatsoeuer the end of one beeing the beginning of another neuer leauing him vntill such time as they haue brought him full vnto the gates of hell For vice is alwaies blinde and runneth heedelesly into apparent dangers Shee inticeth man to assay all sorts of villanies shee is more full of perils then the miserablest chance that can befal a man She makes him accursed within that is in the outward shew a blessed man For indeed shee is nothing but a glorious-outsided sepulcher stuffed within with wormes and rottennes She beeing masked vnder the false appearance of vertues ornameÌ„ts doth oftentimes beguile vnwary man lending his eare too attentiuely to her inchanting phrases and heart-beguiling flatteryes in such sort that by her cunning subtiltie shee induceth his desires to couet that which they ought most to fear to loue what they should hate and follow what they should flye from blinding him in such a fashion that hee poore credulous wretch establisheth all his felicity in the frail fruition of earthly vanities neuer imagining that hee that settleth his hope of happiness in them is neuer without a soule full stored with restless disturbances and torturing vexations and so by consequence
the body for therein onely her action consisteth For how can she imploy her selfe otherwise by what meanes can shee appeare vnto the world but by her faculties Therefore it is very requisite that she ayde and succour them guide and gouerne them as long as they remaine together that thereby at length triumphing in glory for hauing vanquished the Diuell the World the Flesh and its affections shee may bring them vnto the fruition of eternall blessednes Contrarily if shee by yeelding too obsequiously vnto their lustfull appetites and wanton concupiscences forgetting both office and place should slaue her selfe to the seruile subiection of their desires shee should truely merit by suffering her selfe to bee thus transported by their lewd and carnall affections to be depriued of all her soueraignty forasmuch as by giuing too facile an obseruance to their flattering perswasions she hath frustrated the serious intention of her Creatour which was that she shold assimulate vnto her selfe by vertuous actions such things as were impure and subiect to the dregs and blemishes of sinne that so at her returne shee might bring them with her to bee conioynd in him The course then that shee is to obserue in such contrarieties is so to demeane her selfe that both the senses and her selfe be nothing but Reason that is to say that she be not so spirituall that she forget her selfe to be conioyned with a body whereof she ought to haue great care to rule and gouerne it Nor yet so corporall that she should bee vnmindfull of her purer essence and that she is the secōd cause of both their felicities So thē Vertue producing these effects in a prudent mā impresseth in the soul of him not only a knowledge of that which is iust honest and profitable that he may thereby loue and imbrace it but also of that which is vniust dishonest vnprofitable that hee may therby shunne and hate the same holding his affections vnder the rule and moderation of her lawes to the ende that he may not be made a bondslaue to his enemy beeing fallen vnder the power of Vice And what is more miserable in the world then seruitude And what seruitude greater then to be in a slauish subiection to a mans owne disordered affections On the other side what greater happines in the world then liberty And what greater liberty then to bee master and commaunder of a mans selfe If the victory that is atchieued ought to bee valued according to the dignity and worth of him that is conquered it is most certaine that the Conquerour shall bee as greate as was his glory whom hee conquered In such sort the renowned victory which Achilles wonne when hee conquered Hector was so much the more noble by how much Hector was more mighty valiant Furthermore there is nothing in the World so greate as man nor any thing in man so excellent as his soule and courage which is the greatest and most puissant thing within the compasse of the Vniuerse For questionless that is chiefest that is noblest which approacheth neerest vnto the first beginning But the soule of man doth most resemble God because of his vnderstanding vse of reason and freenesse of will which shee hath farre aboue all the parts of mans body and all other terrestriall creatures whatsoeuer Whence it necessarily followeth that the reasonable soule is the most worthy most noble of all the vniuersall World If man then gaine the conquest ouer his own soule he ought to be esteemed more victorious then hee that hath subdued and conquered the whole world Wherefore it is that mans chiefest content during his continuance in this life is the soules quiet and peacefull tranquillity which cannot be gotten by things directly contrary such as are restlesse desires and greedy couetousnes wherewith the soule is miserably tormented Nor yet doth the peace and tranquillity of the spirit properly consist in the exemption of griefe and sorrow but also in the freeing of it from such violent passions as plunge the vicious in a sea of sadnes So that then he only is to be accounted free which domineereth ouer his owne affections and withstandeth the violence of such ill-seasoned desires as without resistance would destroy him If we esteeme that man to be attended on by an vnhappy chance and a miserable fortune which hauing bene once a Lord and Commander is now tumbled headlong downe by some disastrous accident or other into the subiection of his owne vassall what then shall wee say of him that is voluntarily becomme a seruile bond-slaue not onely vnto his passions but also vnto such things as are senselesse dead such as are gold and siluer and the like worldly vanities and so at length a seruaunt to sinne and which is worst of all vnto the Diuell himselfe Is not this a great punishment of God that man out of his owne free will for want of knowing and vnderstanding himselfe should make himselfe a seruant and a slaue vnto those things whereof hee if hee would eschewe Vice and imbrace Vertue so to vse his goods and fortunes with moderation might haue the mastery and full command Therefore if there bee any sparkle of Iudgement remaining in vs whereby wee may discerne the treacherous conspiracies and domestical treasons which our own passions contriue against vs shall wee not blush to suffer our selues to bee so shamefully surprised by those toyish fopperies which the least foresight in the world would vtterly haue queld Haue our painful indeauors in the school of Vertue gained no greater profit then that fraile riches and worldly vanities should haue greater power and preheminence ouer vs then Reason Are we willing our selues to deface that relique of Gods image and resemblance in vs that we may become wholy brutish Do we loue long for that which wee ought to hate to imbrace that which burneth vs and to kisse that which consumeth vs O where then is vertues loue and the affection due to her O where is the laudable desire of Glory and Honour whereunto all truely generous and noble spirits doe aspire by ciuill demeanours and commendable actions Well then let vs contemne all Ambition for Ambitions sake saue onely that which by arming our minds with true humility maketh vs so valiant against our selues as to ouercome our selues in such sort that flaying off our old skin with all his staines blemishes spots and imperfections we may put on a cleane a faire and a beautifull skin not onely laudable for its meekenes mildnes patience liberality humanity modesty and fidelity towards all men but also for its fortitude constancy and Iustice towards our selues whereby we may be able to daunt yea to subdue our greatest enemy who hath by smooth insinuation fortified himselfe euen in the Cittadell of our owne vnderstanding with a resistlesse and immutable resolution of forcing frō vs that little little residue that smal sparkle of brightness which suruiueth in vs to the end that beeing altogether in darknes we might
meanes such affections as are both naturall and necessary Briefly she is the pillar of defence the flesh-subduer against luxury the rasor of wicked thoughts the rebuker and chastiser of vnbridled desires and the seuere mistress of wanton eyes On the other side shee is the nursing mother of cleane continence she mollifies the heart and makes reason attend thee as thy counselling seruant in all thine affaires This verâ—ue is diuided into foure principall branches Continence Clemency Modesty and Order Continence appeares as well in the actions of sobriety as of chastity Clemency consisteth principally in pardoning offences euen when it hath fit and conuenient opportunity to reuenge Modesty is the knowledge of a comly demeanor euen in time of prosperitye and of vsing well the gifts of fortune Order consisteth in the disposing of al things in their proper places by suiteable degrees and conuenient proportions to their well being Fortitude being the third Vertue in order is a certain immortall good seated in the power and guidance of the soule fortified and confirmed by the diligent study of Philosophy which importuneth man both to chuse and effect all things by his owne desire onlie for the loue of the things themselues She leadeth a generous and a noble spirit through the hardest things most dangerous and of greatest difficultie to the end that it may augment his honour and giue greater cause of ioy when as he hath triumpht ouer such designes Shee aduanceth our mindes and infuseth into our soules a wondrous desire of aspiring euen to the highest part of that which is most high most excellent most honorable most commendable most profitable Her greatest vndertakings are without feare she stickes not after sound counsell and serious aduice to enterprise actions full of threatning dangers and to perseuere therein with immoueable constancye For Constancy is the diligeÌ„t page of manly Fortitude and is neuer from his elbowe though shee tread the crimson paths of warre and march euen vp at knees in a fielde of bloud Moreouer none of the vertues can be consummated and truely accomplished without constancy Hee that hath one vertue hath not alwaies the other but hee that hath this hath all others whatsoeuer forasmuch as shee is neuer found but euen in the full perfection both of the will and power And therefore she magnifieth her possessour making him to disdeigne eyther the pinch of sorrow or the feare of death making him to account nothing eyther intolerable or troublesome which is possible to befall a mortall wight nor any thing bad which is eyther necessary or ineuitable Briefly it is the knowledge of that which ought to bee sustained when as we fight for the maintenaÌ„ce of Iustice This vertue is also diuided into foure principal branches to wit magnificence Confidence Patience and Perseuerance Magnificence is shewed in the atchieuing of great and excellent things Confidence appeares when as a generous mind is indued with an assured hope of the happy successe of his vndertakings Patience appares in the voluntary and continuall sufferance which is sustained for the meere loue of honesty and vertue Perseuerance is seene in the perpetuall Constancy and firme continuance of dessignes and resolutions enterprised vpon good considerations by the perswasions of reason The fourth and more eminent vertue is Iustice which we define to bee a constant and perpetuall willingnes of doing right and reason vnto all with an equall and proportionate distribution according to euery ones merite and desert Wherefore this vertue comprehendeth within itselfe all others whatsoeuer forasmuch as man should not be able to discerne iust from vniust thereby to embrace the one and eschew the other were hee not also indued with prudence for as much as this is a peculiar property solely depending on that vertue In like manner also hee would hardly be able to put in practise the preceps of Iustice that is not indued with temperance wherewith hee might moderate all the passions and particular affections of his owne minde Furthermore hee cannot fully performe one of the chiefest and diuinest parts of Iustice which is to giue helpe and succour vnto the afflicted persecuted soule when there is need therof be it in what danger soeuer if by reson of manly courage and true fortitude he doe not contemne death sorrowe griefe and whatsoeuer else the world containes and so to be as neare as flesh and blood will permit a perfect imitatour of Diuinity In such sort that hee alone is to bee stiled Iust which rendreth good vnto as many as he can without offering iniurie vnto any one hauing no striuing contentions within his owne breast remaining a louing seruant to his God and a gentle friend vnto his neighbour This vertue is twofold Distributa CoÌ„mutatiue The Distributiue coÌ„sisteth in giuing vnto euery one according to his merit whether it bee honour dignity or punishment The Commutatiue consisteth in obseruing our faith and credit in our promises couenants and neuer doing vnto any that which wee would not haue others doe vnto vs. From this generall fountaine issue forth these foure riuers which by an Allegory haue bene termed the riuers of the terrestriall Paradise which alwaies water the little worlde Prudence Temperance Fortitude and Iustice which are as necessary to be conioynd and vnited in him which desireth to be perfectly vertuous as the separation of them would bee preiudiciall to his estate For no man can bee temperate if hee bee not formerly prudent forasmuch as euery vertuous action proceedeth from knowledge and vnderstanding In like manner man can neuer bee truely valiant and magnanimous if formerly he be not temperate forasmuch as such a one that is indued with a generous and an vndaunted spirit without moderation would in a short season become desperate and he that should be temperate and not courageous would in a short time become a coward In like manner Iustice without Prudence and Temperance would shortly bee transformed into bloudy Tyranny In such sort the vertues being vnited and knit together are all absolutely perfect but beeing disioyned once and separated they become feeble are ouerborn by the strength of vice Wherefore these fower vertues being ordained as a sure basis and firm foundation vnto euery one that earnestly desireth to bee perfectly vertuous they ought to serue him as an obiect and mirrour of his contemplatioÌ„ wherein he shall not onely behold the vgly deformities and defects of nature but also remedies against the same to attaine vnto the which three thinges are to be obserued by him which shall be declared in the Chapter following Of such things as are requisite in the acquist of vertue and which concurre to the perfect accomplishment of a vertuous man CHAP. III. THREE things ought to bee vnited and conioyned together in the acquist of Vertue and full accomplishment of a vertuous Man Nature Reason and Vse It is the office of Nature to incline vs Reason to direct vs and Vse and Custome to conforme and confirme vs.
â—â—r there is none that iudgeth after â—â—r decree Wherefore it is that her seate of Iuâ—â—â—ce is in the middest where she onely â—â—th commission to heare and deterâ—ine of all sorts of Causes of what naâ—â—re and quality soeuer shee hath â—â—rectly behind her Memorye in â—â—ade of a Scriuener or Secretary 〈◊〉 inrowle and register within a certaine booke all her ordinances and decrees Euery good thing also wherof maâ—â— is capable is preserued in the goldeâ— cabinet of the soul For this cause theâ—fore it is very conuenient for man 〈◊〉 be well aduised in the search hereof 〈◊〉 the end that he may be able to disceâ—â— and not to chuse the false and counteâ—faite in lieu of the good perfect bâ—ing only through the defect of knoâ—ing viz. of good from ill oftentimeâ— deluded with the outward apparanceâ— fained goodnesse which is farre froâ— being so indeed being only so accouâ—ted through errour and false opinioâ— by which the greatest part of men aâ—â— vsually deceiued making them to prâ—ferre imaginary and apparant good onely of the bodye before such as 〈◊〉 reall and essential of the soule yea sucâ— as are temporall before eternall And therefore euen as our eyes aâ—â— vnable to doe vs seruice or to behoâ—â— any thing in darkness without the benefit of light so haue our soules greâ—â— â—eed of reasons light to helpe our pasâ—â—ge through the darknes of error and â—â—ghtles clouds of ignorance that they â—â—ay thereby gaine a power to discern â—erity from forgery true good from â—ined good and honest vtility from 〈◊〉 contrary But euen as God out of the bowells 〈◊〉 his infinite goodness and mercye â—ath prepared for man a farre more â—â—cellent blessing then for beasts so 〈◊〉 like manner hath his bounty ordaiâ—ed meanes both for the finding and â—â—uition of it The difficulty of finding whereof some accursed wretches â—re to accuse God doth wholly proâ—â—ede from our owne imperfections â—â—r the darknes of error and cloudes 〈◊〉 ignorance which sinne hath vshered â—â—to our soules haue bene the onely â—â—solute cause thereof from the which â—ankinde should haue beene alwaies â—â—ee had it but persisted in the perfeâ—â—â—on of its first nature Yet howsoeuer notwithstanding the â—â—fect wherewith the soule is so foulely blemished we alwaies doe behold thâ—â— naturall light and glorious lampe 〈◊〉 shine brightly in the vnderstanding 〈◊〉 mind of man which is in farre greateâ—â— measure bestowed on him theÌ„ on brâ—â—â— beasts In such sort that wee haue abâ—litie to recount the excellency thereof by the discourse of reason 〈◊〉 shee passeth from thinges knownâ— to thinges vnknowne going froâ— generalls to specialls and theâ—â— discends to indiuidualls And in lâ—â—â— manner she remounts againe by 〈◊〉 same degrees from one vnto anothâ—â— and so compares them all among themselues For as soone as the imaâ—â—nation hath receiued the shapes 〈◊〉 impressions of those things which 〈◊〉 presented vnto her by the ministery the externall senses the consideratiâ—â— of reason immediately succeedâ—â—â— which maketh diligent inquisitioÌ„ ofâ—â— that whatsoeuer may be in the vndâ—â—standing both of the abundance and the want that is there making it toâ—â— turne vnto her view the more deâ—â—â—â—rately to contemplate thereon and â—â—e better to informe her selfe what 〈◊〉 is that shee hath or hath not how 〈◊〉 is and after what nature and quaâ—â—ty it is Then an on reason abstracteth from â—â—â—sible things things inuisible from â—orporeall incorporeall things secret â—nd mysticall from such as are plaine â—nd triuiall and lastly things geneâ—â—ll from things particular After this â—â—ee referres all these things to the â—udgement which is the chiefest verâ—â—e and power of the soule which â—omprehendeth all the other faculâ—â—es and which is reposed in the â—ontemplation of the Spirite which 〈◊〉 the ende of the search and inquiâ—â—tion of veritie and as a certaine â—nd sure respect of all other thinges which haue beene collected and choâ—en by reason and receiued and approâ—ed also by the Iudgement Wherefore it is that wee say that â—here is a double discourse of reason in â—an the one in the theorique and speculation whose end is verity which hauing found the same proceedes no farther The other in practicke whose end for which it worketh is good and which hauing founde doth not reâ—â— there only but passeth yet farther forth euen vnto the Will which is another power of the soule of wondrous excellencye which God hath endowed maâ— with that he might therby loue desire and followe that which is good and eschew hate and fly from that which 〈◊〉 euill and if he doe or haue erred to returne againe into the paths of Vertue by the helpfull guidance and direction of Reason The will of man hath two actions belonging to the same the first is an inclination vnto good whereby she desireth shee followeth she imbraceth it the second is a diuersion from euill wherby she flyeth and forceth his selfe from it Yet howsoeuer it is alwaies to be vnderstood that reason doth not sway dominere ouer the wil as Princess and commander but onely as a mistresse to informe and as a guide to instruct her telling and teaching her what is to be followed and what to be fled from For the will hath not any light from or by her selfe but is illuminated only by the shining rayes of the vnderstanding that is to say by reason Iudgement which are conioyned with her Euen so the will doth neyther couet nor reiect any thing but that which reason hath formerly declared â—o be eyther good or bad In such sort â—hat the act of the will proceedes indeed from her selfe but is both iudged and counselled by reason onely borne and brought foorth by the will which doth nothing else but put that â—n execution which the vnderstanding hath conceiued and iudged to bee good or flye from that which it reprooueth Wherfore if the Wil of man do conâ—oine it selfe with reason which is heauenly and diuine in the pursuit of vertue she would gaine by this her combination to be like vnto it and would also then with great facility bee able to rule and gouerne the sensuall parts which are vnder her remaining alwaies full of ability and power to constraine them all to obey her as their Lady and mistresse But if the will of man disdainefully disesteem her and contemâ—â— her counsells and in stead of mounting aloft towards that glorious seat of all admired excellency descend towards the ignoble part of filthy sensualitye dedicating her selfe and making a league with it shee shall then be like her lustfull copesmate and in lieu of her commander shall bee her seruant and heereby become both base and brutish where otherwise she might haue made that sensuall and earthly part to bee celestiall and diuine had she chosen rather to obey Reason then passions and preferred the heauens before the earth Therefore it may bee said that reason produceth the same effect in the soule of a Prudent man that health doth vnto a sickly body
â—he precious ornameÌ„ts of grace which â—â—e receiued from God in his Creation â—nd all manner of iniquity and senâ—â—all vncleannes haue entred into his â—ule and dispossessed Iustice and Sanâ—tity For the which earie-tingling nay â—ule slaying trespasse hee forth-with â—ecame a slaue to sinne death from â—hose tyrannous bondage hee can neâ—er be freed by any other meanes but â—y the world sauing satisfaction of â—im who is made vnto vs through the â—race mercy of the euer liuing God Wisedome Iustice Sanctification and RedeÌ„ption An incomparable treasure such as neyther flesh nor bloude could euer haue coniectured For it was not reuealed vnto any sauing vnto the members of the mysticall body of this Redeemer whom the Philosophers of the ancient time did neuer knowe But if it haue beene discerned at any time by some who in the erroneous opinion of the world haue bene accouÌ„ted wise or to haue liued vertuously in regard of other men it cannot be said that God hath regenerated them to speake properly that beeing the gifte onely peculiar vnto his children but it hath beene so because it hath pleased God to represse and quell the fruites of their vitious nature without tearing vp the very roots themselues that they might serue for the conseruation of estates and families in the world euen as it hath beene best pleasing to his will And againe wee cannot any way imagine that there hath bene any age so monstrously wicked that hath not brought forth some men of very eminent vertues which might serue to be a shining light a day-starre in their times Yea there hath bene founde a greater number of those which haue attained vnto the perfection of a vertuous life then of those which haue benewicked in the highest measure God alwaies making heerein his bounty and power to appeare to haue the vpper hand aboue his enemies also without the same the world could neuer haue indured long But wee may say that all these commendable and worthy vertues are nothing else but certaine ruinous reâ—iques of the image of God in man which are left there behind to no other end and purpose but to make vs vtterly inexcuseable in all things and which produce none other effects in vs besides the performing the office of a glasse which healeth not at all but onely makes vs to vnderstand and know our blots and blemishes our reprochfull disgraces and disreputations with the God of heauen so much the better by how much they are more Crystalâ—â—e more cleare Certainly then it is a thing much to be deplored that humane vnderstanding should be disunited from a diuine intelligence All her beleeuings are but toyish vanities all her discourses but absurdities She very often contradicts her selfe and being puft vp with vain glory and ouerweening presumption voluntarily forsakes the shining light and burning lampe of the true good to imbrace errour and blinde ignorance For this cause therefore the source and fountaine of infinite mercy haâ—â— bene pleased to suffer one little twinkling sparkle of light to remaine alwaies in the soule of man which might push it forward to the loue of verity with an earnest desire to follow after it because it often pricketh and spurreth him vp not suffering him to sleepe and slumber in the lap of vice which little weake and scarce liuely sparkle beeing somewhat increased by the wind of motion and ayded also and disposed by the grace vertue and power of the Author of all good doth inuite and allure nay prouoketh and eggeth him being regenerated by the holy spirite hauing truely discerned and vnderstood his owne estate what hee is and that hee ought to displease himselfe to inquire diligentâ—y and feruently to thirst after that goodnes that Iustice whereof hee was depriued and that glorious liberty which he had lost The same heauenly grace addeth 〈◊〉 blessing to his holy desires making his soule to sucke into it the doctrine of life thereby to represse and chasten all lewde passions and vicious inclinations cleanely purifying it from all turbulent motions Lessoning him also to accept in good part â—he fraile infirmities of the flesh onely â—s louing and fatherly castigations for his sinne and necessary meanes to exercise himselfe in vertuous actions â—eeing held-in therewith as with a â—ridle In such sort that man by the knowledge and vnderstanding of himselfe hath very great meanes and occasionâ— both of humbling and aduauncing himselfe Of humiliation by the apprehension of his owne vanity peruerse frailetye and vile corruption in which estate hee ought to displease his carnaâ—â— humours and in some sort despise himselfe when as he shall behold engraueâ— in his owne conscience his perpetual ruine and vtter desolation And of glorifying himselfe hauing by this meaâ—â— ascended vnto the knowledge of Goâ— his Creatour and Redeemer which succeedeth the other inseparably anâ— so most constantly to assure himselfe that millions of his miseries may be salued by the meanest of his mercieâ— whereof he could neuer finde a remedie no not a lenitiue to redeeme bâ—â— a minutes sadnes in himselfe when by a true and vnfained humility he disposeth himselfe to the receipt of grace which maketh him able to participate of that glorious immortality and endlesse felicity whereof his soule was robbed by sinnes tyranny But because there is nothing in the whole world more full of difficulty â—hen to know our selues because the â—oo too well conceiting selfe-loue which we beare towards our selues and our owne actions blindeth the eyes of our vnderstanding in so straÌ„ge a manner that we cannot behold the incumbring vices of our soules and soule imperfections that ouerflowe within vs which so runeth our eares with such 〈◊〉 sense-bereauing flattery that we most wondrously sottish thinke our selues â—o inioy a farre more full fruition of sense tickling pleasure in listning to â—he fawning flatteries of such as wrong â—s then vnto those which without dissembling would fully acquaint vs with â—he trueth it selfe All which things beâ—ng considered it is thought requisite 〈◊〉 before wee conclude our determined purpose summarily to anatomize the misery of man and to giue a methodicall direction to bee followed whiâ—â— shall teach vs the onely perfect way 〈◊〉 the knowledge of our selues With oâ—â— the which it is a thing most impossâ—ble for any to attaine vnto true humâ—lity First of al then we ought to be moâ—â— familiarly acquainted and haue an requisite knowledge of the corruption of our own nature by the remorse aâ—â— feeling which euery one ought to hâ—â—â— in his owne conscience to constraiâ—â— him whiles he too forwardly ouerâ—â—â—neth with a disdainful sharp ceÌ„suâ—â— eye all the particular actions of oâ—â—â— men to return home againe at last 〈◊〉 to himselfe and take a suruaye of 〈◊〉 owne sinnes For as long as wee chaâ—â—â— out some pretty pleasant fault froâ— our selues saying each one hath 〈◊〉 fault and this is mine and so compaâ—â—â—â— it with the notorious imperfections 〈◊〉 some vicious man we presently maâ—â— greate esteeme of our
man to be the Author of his owne destruction CHAP. X. A Quarrell is the complainte of an offence which wee pretend to haue been done against our Honour Honour is assaulted eyther by word or deede The deede lieth in the violence of the hand of him that is offensiue either to body or goods Yet notwithstanding a noble mind groundeth not his quarrell on any detriment procurde either through the ransacking of goods or grieuance of a blowe receiued but on the offence which may diuers wayes redound thence vnto his Honour For such as haue the enioyance of more eminent places then others aduanced thereunto eyther by lineall descent or their proper merites make small or no account at all of wealth but as it is the instrument of glory only and therefore doe not thinke eyther losse of goods or other afflictions to bee iniurious disgraces as long as their Honour is not interressed For if iniury be properly defin'd an vniust action and in that vniust action bee also ransacking of goods they neuer account any thing vniustly done against them when they are spoyled of nothing which they rightly tearme their own goods which is the pretious treasure of their Honour As for example a man of armes addressing himselfe vnto the warres incountreth his enemy face to face is vanquished is exceedingly abused in his person loseth his goods receiueth wounds and payes a ransome yet for all this he shall not make a particular complaint hereof because hee hath not lost any thing of his owne that is to say which hath beene preiudiciall to his Honour and therefore hauing lost nothing of his owne proper and principall good it consequently followeth that it cannot properly be said to be an action of iniury But if his Honour be reproached and his reputation defamed hee is much iniured in righting himselfe for such a disgrace he seeketh satisfaction so much the more discreetely the more worthily by how much his courses are more conformable to the lawes which neuer constraine any one to endure that which is a blemish vnto his name and a spot vnto his renowne Yet because there are diuers quarrels which arise daily amongst young brauing gallants whose ground is only the damage eyther of goods or body when the preiudice of vertue and honour onely ought to be the finall end of our noble resolution the first causes of such rash and foolish quarrels should quickly be extinguished as a fire wanting fewell if they had not strength of body to swagger it great meanes to contribute vnto the charge thereof For riches and treasures are honourable being imployd in vertuous actions which is Honours mother in such sort that the greater the treasures are which heauen hath profused on great men the greater is the glorie wherewith it crowneth them For fulnes and perfection of strength is generallie reuerenced by the Lawe of Nations which commandeth vs to honour those which can doe much forasmuch as their designes are so much the more excellent by how much they are more able to effect vvhat they vvoulde doe Beholde then why vertue which is not a fained or an imaginarie point is touched to the quick when as anie one endammageth the meanes of her performances vvhich haue dependaunce on the bodie and goods so that good men doo exercise their vertues when as they vse their meanes vvith a prudent hand and conforme the actions of their bodies vnto Temperaunce Modestie Magnanimitie and other honorable and woorthie imployments making both the one and the other to appertaine to the conseruation of their honour But vvhen the iniurie by deede proceedeth from swaggering brauadoing and audacious temeritie such a fantasticall and capricious humour is so irregular so immoderate that the repression thereof deserues no meane reward and then speciallie vvhen the rebuker shall not haue anie peculiar interest therein But when the disgrace or iniurie is directed vnto him he is so much the more earnestly prouoked by how much the more his courage manhood is called into questiō by the ouerweening faucines of the offender For whether this audacious swaggerer desire to make proof therof and so he be incited through the disparagement of this affront or whether he proceeded so rashly that he imagineth the partie that incountreth him to be of too base a minde to dare to make shew of reuenge Both the one and the other intention offendeth and giueth sufficient cause of complaint because the honour thereby is much impeacht This ought to be vnderstood to be amongst men of equall strength or betweene such as are of small disparity For if the greater outbraue the lesser the infamy redounds vnto the assaulter because the inequalitie of strength debarres him from the meanes of working his reuenge And no action that is constrained can beget dishonour no more then an action can be honourable that is not free Touching the iniury by word it is eyther reproachfull detraction or gybing foppery for both the one and the other hath a bitter relish in the ingenuous apprehension of a generous spirit The first which is detraction plants the massacring petard of a slaunderous obloquie against the gates of vertue to batter downe the Palace of Honor he sayes that honour is vnder vice and so confoundeth the glory thereof it being onely maintained by the supportance of vertue And although this aspersion be full of vntruthes yet notwithstanding it shakes the whole Fabricke in such sort that it is alwaies ready to tumble downe and cannot easily be reduced vnto its former estate againe For Honour ought to be still preserued so pure so spotlesse that it should be free from the least blot or blemish whatsoeuer For this reason calumnious imputations were vtterly condemned by all lawes both diuine and humane And because malitious detraction hath helpe of spuing forth its venemous poyson as well by writing as wording all defamatory and reproachfull Libels haue alwayes bin seuerely censured The second which is gybing mockery are words which very much offend especiallie being spoken by a scornefull spirit which is the source and fountaine of disdaine affording argument of vice and mischiefe and consequentlie much abating the value of true Honour whether because a person that is well borne conceiues thereby a sudden shame vvhich kindleth his passions with an angrie choler being as yet but greene in yeeres or a greater indignation hauing through the maturitie of his age attainde vnto discretion to iudge of an offence vvhich is then indeede when wisedome and experience should furnish him with so much vnderstanding that hee should not giue occasion to bee flouted at VVhosoeuer then is prouoked in this sort cannot chuse but conceiue a great deale of discontent For indeede if it bee a difficult thing to a man of worth to see himselfe not priz'd according to his merite vvhat spight and vexation would it bee vnto him to see whatsoeuer hee eyther saide or did to bee contemptuouslie derided at Yet notwithstanding those of the vviser sort