notwithstanding this difference it is manifest that such carpers detracters doe walke in a very palpable and grosse errour For why vertue is so far from leauing her friends destitute and contemptible as she is the cause continually both of wealth honour and promotion Did not Iacob prosper and growe riche in the seruice of his Vncle Laban because of his vertuous disposion was not Alexander sirnamed the great rather for his virtues than his victories And what I praie brought Ester Mardocheus in grace and fauour with king Ahashueros but their vertues The third and last pretenced cauill against the studie of vertue is the perrils which it bringes men into by reason it hazardes their liues liberties welfares for say they to reproue mens behauiours wherunto they are natureally inclinde or to find fault with their delightes or condemne their actions as commonlie the virtuous are stirred vp to doe is but a meanes to make thē incur hatred lie open to checkes and tauntes and be subiect to a perpetuall warfare of an infinite number of such like inconueniences I answere that through the mallice of the diuel and of the world it is true in deed that vertue is many times liable to such afflictions but withall we must remember that as the measure of calamitie which insistes vpon vertue is great so the measure of patience which accompanies her is likewise great yea so great that it maketh those thinges which seeme sowre and vnpleasant to haue a moste sweet and delectable tast hence it is that many vertuous men haue suffered a thousand outrages with such constancie that tyrants haue binsooner wearie in persecuting than they in suffering naie they haue vndergone their martirdomes with such ioy as in behoulding of them you would either haue thought they had beene sensles or that in seing them you did not see them Witnesse the example of Ignatius a holie and religious man who being condemned and throwne into a caue to be deuoured of wilde beasts when he felt their teeth take hold in his flesh cried cheerfully out as if he had felt no paine grinde small and make sweete manchet for my God to feed vpon To come neerer home Bi. Cranmer Archb. of Cant. as we read was a man of that vertous resolution that without shrinking he suffered his right hand to burn off with the lingering flame of a torch and therfore we see as vertue is subiect to calamity so is she strong to make a scorne of calamity What Vice is AS no man can loue vertue or anie other good thing before he know the goodnesse therof no more can we hate vice or anie other euill except we first vnderstand what it is Therfore we do here oppose these contraries together to the intent as thereby vertue will appeare more excellent so Vice may be knowne to be more lothsome vile and detestable Vice is said to be a iarring or inequality of manners the true essence of vnhappines the sicknes of the soule proceeding from a nautie disposition of the will and affections to al corruption of pleasures and vnbridled desires so that in the end wee become most vnhappy yea more wild sauedge then bruite beasts themselues The effects of Vice BEside that vice is the mother of all disorder rancour murder contention periury lust and such like it hath four other principall and most daungerous effects First it is the depriuation of grace it robs a man of the fauour of God and leaues him in the power of the diuell and what it is to be forsakē of god appears by the example of saul that slue himself Iudas that hanged himself Secondly shame in the world for it leads men blindfold as the Prophet did the Aramits 2. king 6 20. til it hath broght them into the midst of al infamy and then it opens their eies lets them see their ignorāce and folly The third is torment of conscience which is equall with vice both for birth and age and followes it no other wise than the shadow doeth the body For euen at the same instant that wickednesse is committed she frameth in and for her selfe her own punishment which beginneth to afflict torment her with the remorse thereof and this is it which the Diuines call the worm of conscience that neuer dieth but continually like Titius vultur tyreth vpon the hart of a malefactor accompanyeng his miserable life with shame confusion frightes and continual disquietnesse euen to his latest gaspe so that his whole life is nothing else but a figure of eternall death as is made apparant vnto vs by the example of Nero who when he had slaine his owne mother could neuer sleepe quietlie in his bed but alwaies thought hee sawe her follow him and torment him with firebrandes We read another strange example to the like effect in our english Cronycles of king Richard the seconde who hauing put to death the Earle of Arundel and other noblemen rather for that they reprooued his vyces and sought to bridle his head-strong youth than for anye capitall point of treason was so troubled afterward with remorse of his bloudye fact as that one night he started out of his bed and being in great agony and passion of soule would not be perswaded but that the Earle of Arundell was reuiud and sought to persecute him til such time as he had opened his graue and saw that his dead bodie lay there still without a head The fourth and last effect of vice and wickednesse is infection for it is not onely noisome and pernitious to him in whom it remaines but it also vseth him as a means to corrupt and spoil others the proofe hereof we see dailie in that there is not any wicked person but he will labour to make others like himselfe which it he cannot bring to paste yet he wil think them to be such and seeke to perswade the worlde that they are such or rather worse than he himselfe is Why men are more prone to Vice then Vertue THere are fiue motiues that stirre vp men rather to consent and followe after vice than vertue The first is the cursednesse of our nature which lyke the earth vnlesse it be manurde and tilled wil bring forth nothing but weeds and brambles The second is the disguise which vice puts vpon her blearing mens eies with false and fained shewes so that she creepes into them and bewitcheth them vnder the title and cognisaunce of vertue as when she perswades them and sets before their eies the things of this world as their true and onely felicitie The third is authority some men will be the more audatious and readye to commerce with Vice for that they thinke their high birth or calling may be a priueledge for their lewde behauiour but such men forgette that to whom more is giuen of him more shal be required that the greater shame and scandall shall redound to such a one who being borne to commaund men of all estates and condicions
wise sharpewitted considerate and well staied doo looke into themselues and finde nothing in them worthye to make them swell or looke bigge with pride This sinne of all other sinnes is the most dangerous because other sinnes proceed from euill deedes but pride is to be feared euen in good vertuous actions Of pride there are nine branches PResumption Obstinacie Hypocrisie Boasting Ingratitude contempt of others Disobedience Ambition and Curiositie and of euery of these in particular Presumption what Presumption is taken three maner of waies First when a man rashlie by any interiour qualitie or exteriour acte doth enterprise a worke that is aboue his skill or calling Secondly when a man thinketh him selfe better or more wise or worthy of temporall gifts than another Thirdly when a man will not be reprehended by another of any thinge that he hath either done or said amisse but blindly goeth on in his sinnes and thinketh himselfe most safe when hee is in most danger Obstinacie what OBstinacie is where a man esteming himselfe better than another holdeth his own opinion hard as it were by the teeth and will not submit vnto the iudgement of the wiser Obstinacie is of two sorts first whē a man refuseth to confesse his falt how grose or palpable soeuer it be And secondly when hee striueth to make it lighter than it is or lay it vpon the backe of another Hypocrisie what HYpocrisie is when a man is inwardly in himselfe wicked yet would outwardly seeme vertuous Hypocrisie is of three sorts first whē a man for feare of worldly shame seeks to couer and dissemble the circūstance of his synne when hee ought rather to confesse it Secondly when a man dooth accuse himselfe in the ptesence of others for a notable synner that so hee may seeme deuout religious and humble when as in hart he is full of deceipt violence and craft And thridly when a man will indeuour himselfe to doe good workes to no other end but to be praised of the World Boasting what BOasting is to extoll our selues in wordes more than cause is or that we are worthy of Boasting is of three sortes first when we do shew our selues proud and arrogant in respect of temporall goods as of wealth great offices costly raimēt or in respect of giftes of the bodie as of beautie strength health and such like or in respect of the guiftes of the mind as of knowledge sharpenesse of wit perfection of memory c. Secondly when we make a repetition of our good workes or graces more for vaine-glorie and to winne reputation in the worlde then for good example or to the glorie of God And thirdly when wee publish out of our owne mouthes in ostentation how rich we are of what authoritie dignitie thereby to terrifie others and make them to submit vnto vs which kind of pride is most odious insomuch as God hath not bestowed those blessings vpon vs to boast of but to relieue the wantes of others and to defende their necessities and wrongs Ingratitude what INgratitude is a sinne whereby wee suffer the remembrance of a benefite or good turne to slide away or bee forgotten Ingratitude is of twoe sortes firste when we neither acknowlegde nor requite a good turne And secondly when wee are not so contented but wee hate and secke to hurt him that hath done vs good for this we need no further example then of those that neither acknowledge nor giue God thankes for his benefites bestowed vpon them but go about to returne his loue with blasphemie and contempt Contempt of others what COntempt of others is to despice all men in respect of our selues Contempt is of two sorts first when through a certaine nicenesse wee contemne such as are poore sickely ignorant and sinners because we are not or at least thinke we are not touched with any such imperfection But to checke this kinde of pride let vs consider we shal find these things ordinarily incident to al men and that we either haue or may be subiect vnto them as well as others Secondly when wee depise the authority of our superiors and to check this kind of pride we may take the example of brute beastes the horse will acknowledge his rider and the dogge will feare his maister Ambition what AMbition is an inordinate desire to enioy honour dignitie and great places therby to be predominant and aboue others not for their good but to the satisfieng of our owne priuate appetite it was a thing that Christ and his Apostles hated and therefore wee ought to take heed of it Ambition is of two sortes one when priuate men contend for superioritie another when princes aspire The fruites of ambition are sedition warre ruine bloudshed and cruelty Curiositie what CVriositie is an vnusiall precisenesse or vnnecessarie superexcellence in any thing There are six kindes of curiosity first when we couet pretious ornaments exceeding our estate and calling or whē we couet them in superfluity or with a greater care then we ought Secondly when through a vanity of spirit we striue to find out the vnderstāding and sence of friuolous matters which when we know doe vs more hurt then good Thirdly when we spend more time or take more delight in amorous and ydle Pamphlets or in the works of poets and Phylosophers than in the book of God Fourthly when wee presume to interpret the holie Scriptures after our owne fantasies and not according to the auncient Fathers of the church Fiftlie when we prie narrowlie into the life and doings of other men neuer so much as once looking backe into ourselues And lastlye when wee presume to search into the secrets of God which in no wise belong vnto vs. Disobedience what DIsobedience is a neglecting of that which is commanded or a wilfull spurning against authoritie Disobedience is of three sortes either when we despise our Prince Parents maisters or gouernors or when we depraue their worth by our malicious words or when we wishe or practise their ruine so to procure an alteration in the state The contrary to this is Obedience which is of two sorts actiue in dooing all such thinges as are commanded so they concur with vertue and passiue in suffering patiently whatsoeuer is imposed vpon vs not repugning the honour of God and the health of our soules How to detest Pride PRide if we consider the cause thereof is fluxiue momentarie and verie vncertaine for if it proceed from Riches who knowes not riches may wast either by sureti-ship riot loste by Sea or Land If from Nobilitie or great birth it may be stained If from knowledge knowledge is full of error If from strength strength may sonne decay If from honor Honor is but a ceremonie If from beautie age may wrinckle it If from good successe Fortune may alter it If from daintie food it may breede surfetting and surfetting commonly brings death If from cloathing what is it but the skins wool nay the verie excrements of brute beasts and
may seeme contemptible rather then deseruing any good opinion Hatred what HAtred is an offence rooted in the hart by continuance of time where we study to doe hurt and mischiefe to him with whom we are offended The ground and roots from whence it springs are Offence and anger Offence is a certaine greefe of the heart which commeth thorough the touch of some euill that agreeth not with our nature Anger is a boiling of the bloude about the hart frō which ascend fumes and hot vapors that disturbe the brain and distract the countenance so that the party so inflamed becoms frantike and beside himselfe till he bee reuenged on that which was the cause of his anger and hereupon anger is calde a short madnesse but if it be more then momentarie it is called no longer anger but hatred There are two kindes of hatred good and bad good when we hate the Vices which wee perceiue to bee in our selues or in others and bad as is before defined How to suppresse hatred TO suppresse hatred is to moderate anger and to bee troubled with neither is to take heed that we be not thirstie after reuenge for as anger goes before it so reuenge followeth if in time it be not preuented Reuenge what REuenge is a motion of the hearte whereby it doth not onely turne aside from that which offendeth but labours withal either to repell and vanquish it or to punnishe him that is the cause thereof For two causes menne ought not to desire reuenge First because God hath said vindicta mihi vengeance is mine and therfore it is rebellion to offer to pull that priuilege out of his hands And secondly because it is a greate part of folly and iniustice to thinke we are reuenged of an iniurye when wee haue punnished the body of him that offered it knowing the soule and affections are the chiefe cause which are out of our reach and the body but the soules instrument and therfore he that in furie and rage tyranizeth ouer the body for anye offence is offered him doeth as the dog that bites the stone and suffers him that caste it to passe away vntoucht Hurt what HVrt is when in our owne person or by the meanes of others thorough mallice or enuy wee study to empouerish wound maime or hinder another man whom in dutye and religion we are bounde to pardon helpe and succour for he that will forgiue shall be forgiuen and he that will shew mercie shall haue mercy but to the cruel like measure of cruelty shal be extended This branch of Enuie differeth from reuenge in this that reuenge alwayes followes vpon some offence but hurte is oftentimes practised vppon a malicious and hatefull stomach without any precedent quarell or displeasure and therefore this kinde of enuie is called the enuie of the diuell who hates and striueth to hurt the whole race of mankind not for any damage they can doe vnto him but vppon an inueterate hatred Why it is easier to hate then loue BEcause hatred findeth a better soile in our harts and a more apt foundation to be laid vpon than loue doth and that for two reasons First because of the corruption of our nature which sauours more of Sathā who is enuious hatefull and a lyer then of God who is loue truth and charity And secondly because the infirmity of our nature wil not permit vs to inioy any good thing in this world that is pure and of long continuance but suffreth vs onely to haue a little taste and sence thereof hereupon men say that pleasures seruices and good turnes are made of feathers and therefore easely caried a way by reson of their lightnes but offences euils and displeasures are made of lead and therefore by reason of their weight they sinke downe and lodge in the bottome of the heart How to detest enuy Consider that enuy is the badge and cognisance of the diuell for the diuell is not better knowne then by his enuious disposition and therefore such as giue place in their heartes to this vice are discouered to bee the seruants of the deuell if seruants of the diuel they are enemies to god if enemies to god they become subiect to eternall damnation Consider likewise that enuie is the transformer of men from the perfectiō of their first creation in their first creation they are amiable milde and gentle but through enuie they growe sterne rough and impatient hauing their eies sunke into their heades their browes wrinkled their cheeks pale and wanne their teeth grinning like dogges their tungs hissing like serpents their ioynts trembling and their whole body leane and vnsightly Enuy is also tearmed the mansion of error the hell of minde the pricke of conscience and the sting of corruption and by the opinion of some helde for sinne against the holy ghost for that it wilfully and of malicious stomack impugneth the graces bestowed vppon gods children Yet of all other sinnes it is accounted the iustest for that it taketh vengeance vppon it selfe for although it leuell the dart of mischiefe against others yet it woundes it selfe ann is to the hart of man as the worme bred in the tree to the wood therof by whom at laste it is deuoured but say it were not of that nature but that enuy were very pleasing and plausible in it selfe yet knowing that God wil be reuēged vpon it as appeares by the example of Caine for his enuy towarde Abell of Saul for his enuy toward Dauid of the sonnes of Iacob for their enuy toward their brother Ioseph of Ammon for his enuy towards Mardocheus it is to be loathed and abhord but being so that it consumerh the heart drieth vp the body vexeth the mind and indangereth the soule what can be thought more detesteable How to auoid Enuy. THe onlie remedy againste Enuie is charitie to doe vnto others as wee would bee doone vnto our selues this virtue of charirie spreades it selfe into two partes firste into the loue which we owe vnto God and secondly into the loue which we owe vnto our neighbours How we ought to loue God With al our soule with al our strēgth with all our power that is chiefly and aboue all other things for he saith our sauiour Christe that loueth not mee more thē eithes father or mother wife children sister or brother hath no part in me nor I in him Fiue reasons why we ought to loue God First Iure preceptions because hee hath commanded it Secondly Iure creations because he hath created vs. Thirdly Iure redemptionis because he hath redeemed vs. Fourthly Iure sanctificationis bicause he hath sanctified vs. Fiftly Iure Amoris because he hath so loued vs that he hath not only giuē vs all things necessary for this life but hath prepared eternall happinesse for vs in the life to come How to loue our Neighbor We must loue our neighbour as our selfe for he that saith he loueth God and hateth his brother is a lyer and there is no truth in
them as when the Lorde for their rebellion against him determined to cut them off Moses rather besoght him that his name might be wipte out of the booke of life then any such harme should befal that people Dauid a man chosen of God and an anointed king euen in the midst of his guard and men of warre suffered a base fellow to reuile him and throwe dust in his face Finally let vs alwaies obserue this one rule that when soeuer wee finde our hart kindled with anger we deuise some meanes to prolong the time before we strike or make reply as Theodosius and other vertuous men haue done that would either reade the Alphabet ouer play vppon some instrument or make a certaine space before they would reply vpon their offenders and by this meanes as they so shal we the more easily subdue and vanquish this wilde and sauadge passion Finis Wrath. Of Sloth SLoath may be called the lethargie of the soule being a lither deiection of the whole man from the laudable exercise of virtue so that in a māner he becomes sencelesse but in truth altogether vnprofitable There are eleauen branches of sloth protraction Remisnes Negligence improuidence indeuotion sluggishnesse pusilanimity irresolution disperation misprision of time and omition Ptotraction what PRotraction is that defect of minde which when a man is to enterprise or take in hand some good woorke or other makes him defer the time and vse much delay ere he attempte it and this is the fault of those that know that with out repentance we shal die in our sinnes and yet defer their amendment of life from day to day Remisnesse what REmisnesse is where hauing begun a good woorke wee quicklye are mooued to leaue it off againe and this is the fault of such as entring into religion and resoluing vppon a Godlye course of life by the vaine inticements of the worlde or the corrupt pleasures of the flesh fal to their old bias again Negligence what NEgligence is when we enter vpon a good worke and proceede in it but without care whether it bee well done or no and this is the fault of such as are content to come to church to pray heare sermons and giue to the poore but doe it more for fashion sake and feare of punishment then vpon any true zeale or labour not effectually to deserue the name of Christians but thinke it sufficient howesoeuer they performe the outward ceremony Improuidence what IMprouidence is when a man doth not prouide aforehand against that which is like to happen but standeth still or spendeth the time carelessely till an inconuenience take hold vpon him and this is the fault of those that neuer forsake sinne till sinne forsakes them nor haue anye thought to liue well vntill they see they must die presently thinking their rotten old age sufficient for God whereas they haue spent their lusty youth in the seruice of the diuell but there are fiue reasons to moue vs to beware of improuidence that wee defer not our conuersion to virtue and godly life The first is induration for that olde age hauing a long time continued in the custome of vicious life like a stiffe tree is hardly bowed or brought to better order The second is the longer a man abideth in sinne the greater will bee the burden of sinne the greater the burden of sinne is the more hardly will he rise from vnder it especiallye considering his chiefe strength and vigour is before wasted and consumed The third the more strange we are to virtue and godlye life the larger expence of time wil be required for our entertainment and familliar acquaintance so that hauing alyenated our selues all our life time death in our olde age layeth hold vppon vs before wee can put foorth our hand to apprehend the benefit of her presence The fourth the difficulty and vnaptnesse vpon our death bed to turne vnto the Lord by reason of the torment of sicknesse the care of our goods the clamour of wife and children and the terror that death brings with him The fift because at the houre of death the diuel is more ready to assaile vs thē at other times knowing that if he then faile his pray is euer after past recouery and we then most vnable to resiste Indeuotion what INdeuotion is the spiritual drouzines of the soule when neither through weaknesse or wante of power but by a certaine wearisomnesse in the execution of good workes we cast them behinde our backes and leaue them vndone and this is the imperfection of those whose faith is wauering and inconstant loosing the heate and vigour thereof Sluggishnesse what SLuggishnesse is a kinde of heauy and lumpish vnwillingnesse to any good or commendable practise and it is of two sorts corporall or spirituall corporall sluggishnesse is when we had rather indure any necessity thē by industrie to paine the body for the auoiding thereof Spirituall sluggishnesse is when we had ratherlie walloing in the pleasures of this life though to our destruction then wander thorough the thorny and bitter path of affliction though to our eternall happinesse and this is the falt of those that so their bodies be secure and at ease haue no further care but thinke all thinges well with them Pusillanimity what PVsillanimity is a faintnesse of heart whereby we become slacke euen in things which we are sufficient able to performe And this is the fault of such as hyde their tallant or shrinke backe from the waye of virtue because they presume it is to hard for them to folow and so consequently fall into distrust of the helpe and assistance of God The cause of Pusillanimity THe cause of pusillanimitye is feare which is of two sorts one good the other bad Good feare what To stand more in awe of blame reproch and dishonour then of death or griefe Bad feare what BAd feare is a false opinion of euill imagining it to be greater thē it is and this is of two sortes first when the soule thorough a cowardlye dispotion bocomes ydle dead and void of euery good effect Secondly when the wicked through horrout of paine and punishment and not for loue of godlines are bridled and restrained from their villanies Irresolution what IRresolutiō is a hanging of the mind between two opinions now determining this now that yet in the end attempteth nothing at all And this is the fault of such that would faine inioy the blessednesse prepared for true christians and yet are loath to forsake their carnall affections like the yong man in the gospell that came to our Sauiour with a desire to obtaine heauen but when he was bid to sell all hee had giue it to the poore hee went away very sad and pensiue making no reply whether he woulde at such a rate purchase the kindome of heauen or no. Desperation what DEsperation is a kind of sloth where by the soule waxeth fainte vnder the burden of sinne or of anye good woorke and thinketh there
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
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
anye further consideration threw himselfe from the bancke into the streame and there was drowned And thus much touching Fortitude Now to proceed the next branch of vertues first Issue to be considered of is Iustice The foure elementes Earth Water Ayre and Fire are of all thinges the most different and disagreeing yet by the diuine prouidence of God they are daily so tempred as nothing can be found or imagined to be of greater harmonie more consonant or agreeing The like we may say of the foure cardinall vertues which althogh they are diuers being considered in theyr perticular effect yet in nature compleat order they so depend one vpon another as many times one includs al the reste as euidently appeares in this vertue of Iustice hee that is petfectlie iust must be wise temperate valiant Wise to discern good from bad temperate to gouern and rule his affections and valiant not to feare to helpe the wronged albeit with hazzarde of his own life And yet for all this Iustice includes somthing in itself whereby it may be discerned from the rest as by the sequele may be seene What Iustice is IVstice is a motion of the soul wherby we are stirred vp to giue to euery one his right and that which belongs vnto him euen as willinglie obseruing law and dutie towarde others as we would haue the same obserued and kept toward ourselves Tenn sorts of Iustice THe first is the preseruation and order which God himself obserueth in the gouerning maintaning of the world without which we shuld haue a generall confusiō many times wrōgs would passe with that secresie and power as innocencie quite woulde bee ouerborne but that his iustice at conuenient time reueales them giueth them their due punishment and this is called prouidence The second is the diuine exhibition and accomplishment of that seruice and obedience which Gods creatures owe vnto him and this is called piety The third is that distribution of right and equity which wee are bounde to shew one toward another and this is called Charitie The fourth is that care and respect which we ought to haue vnto ourselus in accepting or renouncing in applyeng or restraining what may be preiudiciall or profitable vnto vs and this beside that it may also be called charitie hath another name which is indulgency or selfe affection for there is no man but is bound by the lawes of God and of nature with moderation and discretion to haue a respect vnto himselfe The fift is that religious administration which euery magestrate ought to haue which is called to bee a supreame gouernour or to haue any inferiour office or authoritie in the commonwealth and this is called equitie and peace The sixt is that mutuall societie and louing coniunction which is expreste between man and wife without either vsurpation or tyrannie and this is called vnity and concord The seuenth is that awfull respect which seruants in simplicitie of heart without dissimulation or hypocrisie shew to their maisters and this is called reuerence The eight is that carefull and prouident respect which maisters ought to shew toward their seruants especially when they mixe their authoritie with loue and curtesie and this is calcald humanitie or gentlenes The ninth is that natural submission and louing feare which children owe to their parents and this is called honor The tenth is that moderation and abstinence which the soule is ingaged for to the body and this is called helth or alacrity of the spirit So that by these aforesaide circumstances our speciall purpose being to speake of that measure of iust and vpright dealing which is to be obserued betwen man and man we may gather another diuision of Iustice which is only humane and that may be contracted or drawne into two partes Two parts of humane Iustice THe firste is called Distributiue which consisteth in giuing to euery one according to his desert whether it be praise or punishment honour or disgrace money or monies worth litle or much c. And this is confirmed by the words of Christ giue vnto Caesar that which is Caesars Mat. 22.21 And of S. Paule Giue vnto all men their dutie Tribute to whom tribute Custome to whom custome and fear to whom fear belongeth Ro. 13.7 The second is called commutatiue which hath relation to the exchange of dutie and the fidelity and constant truth which ought to bein mens words and promises contracts couenants and this is that faith which is said to be the foundation of Iustice contrarie to which are all falshoodes deceipts coosenages treasons periuries breach of promises and lying Whether all promises be to be kept SOm men are of opinion that promises which are made either for fear or through deceipt are not to bee kept T is true indeed that a wicked promise or an vngodly vowe is better broken than kept but a wise man will be so aduised that he will neuer promise or vndertake any thing which shall be contrarie to duetie vppon any necessitie whatsoeuer no not for death it selfe and when he doth ingage himselfe it is vppon discretion and sound iudgement and being so ingaged hee will shew forth his truth and fidelitie and be maister of his word though it be to his own losse and hindrance Psal 15.5 If a lie be tollerable OVr Phylosophers whose doctrine without any further reference was only directed by the rule of reason say there are three sorts of lyes a pleasant lye a profitable lye and a pernitious lye and that the two first are in some sort tollerable but the last by no mēas to be admitted We that are christians and know there is a God and that God is truth and to denie the truth howsoeuer we cloke or excuse yt with profite or pleasure is to denie God and to prefer the Diuell which is the father of lyes before God ought to thinke that it is lawfull in no manner of sort to tell a lie but if we shall answere for euerie ydle word that passeth our lips much more shall wee answere for lying and falshood The necessitie of Iustice HOw necessary Iustice is amongst men may appeare in this in that it defends the oppressed helpes the needie incourageth the vertuous who else would desist from wel doing if they saw their good endeuors despised and represseth the wicked whose mallice would ouerthrow the state of humaine society but that they see vengeance punishment prepard forthē nay it is so necessary as Cycero sayeth that very Pyrats theeues and robbers cannot liue together without obseruing some part of Iustice The end of Iustice THe end of Iustice is the glorie of God and the preseruation of the common secrecie of men The perfect vse of Iustice THe perfect vse of Iustice is to make no difference of men eyther in reguard of wealthe kindred friendship pouerty or dignitie Iunius Brutus consull of Rome as Pliny reporteth caused his owne sonnes to be beheaded for an offence which they hadde committed
Papinianus a pagan being commanded by the Emperour Caracalla to defend an vniuste cause would not doe it Cleon of Lacedemon being elected to an office in the common wealth called all his friends and kindred together and told them during the time of his magistracie and gouernment he did renounce and discharge himselfe of al friendship and affinity Denial of Iustice dangerous BEside that wee may holde it for a maxime that man is no longer a man a King no longer a King nor a magistrate no longer a magestrare thā he is willing forward and ready to execute Iustice so wee may conclude that the deniall or delaying of Iustice is so hainous a thing that it hath been either punished and reuenged by men or where men could not reach God hath stretched foorth his arme and giuen it checke and controlment For the first we haue the example of Henry K. of Sweathland who striking a gentleman with a dagger that was an important suter vnto him for Iustice so robbed him of the hearts of his people as shortly after hee was deposed and put in prison and for the latter wee haue the example of Herod who beeing of that power that the worlde coulde not punish his tyrannie and iniustice was stricken by the hand of God insomuch as his verie bowels were eaten out of Lice Act. 12 23. The opposites to Iustice STill to obserue our first purpose that contraries opposed will alwais shine more cleare and euident and that euerye vertue hath her extreames which consist in too little or too much therfore it followeth that we set down the opposites to Iustice which are two in number namely Iniustice which is the defect and Seueritie which is the excesse for as the one makes the seate of Iustice a shop of disorder so the other makes it a shambles of Tyrannie What Iniustice is INiustice is the deniall of right and equitie either toward God our neighbour or our selues so that wee may saie we are so many waies vniust as we denie vnto God vnto our neighbour or vnto our selues those dewties which we owe vnto them The effects of Iniustice THe effectes of Iniustice are infinite but these in speciall Disorder confusion torment of conscience euen in him that is iniust Impunitie free scope for murther thefte and violence clamors of Widdowes Orphants and innocents whereby vndoubtedly followeth at length the vengeance of God vpon that kingdom or countrie where it is vsed as it is written The crye of the children of Israell is come vp vnto me saith the Lord I haue also seen the oppression wherewith the Egyptians opprest them and I will stretch out my hand and smite Egypt Exo. 3 9.20 And againe Woe vnto him that buildeth his house by vnrighteousnesse his chambers without equitie that vseth his neighbour vniustly and giueth him not his hire Ier. 22 13. What Seuerity is SEueritie is a racking of Iustice beyond her limits carried away with fury and passion of the minde rather than ledde by truth and vprighte iudgement so that it punnisheth small faultes for great and allotteth ouerplus where an indifferent measure mighte haue serued the turne Piso appointed proconsull in the Romans warre when two souldiers by his permission went out together about some businesse and the one returned to the campe and the other did not hee condemned him thinking he had slaine his companion and therefore commanded him to bee executed At the very instant of execution the other came whereupon the Captaine that had the charge to see him put to death returned to the Proconsull with both the souldiers but Piso being offended therewith put them all three to death the first because he was condemned the second because he was the cause of the condemnation and the Captaine because he had not obeied So that by rigor and seuerity he made away three for the innocencie of one How all vertues are preserued AS all vertues are planted in vs by nature and the help of art so are they preserued and kepte in their full strength and vigor by vse and exercise for better neuer had than not exercised and put in practise nay howsoeuer they are aboundantly in vs yet if they be not exercised they quickly vanish and are forgot as it appeareth by things most naturall vnto vs. For what is more naturall than to speak and go yet the familiaritie with strangers may make vs forget the one and a litle sicknesse decay the other And thus in speking of Vertues genealogie and the increase and branches that are deriued from her although much more might haue bin saide yet this I truste may in some sort shew her worth and excellencie and what my pen hath ouerslipt I wishe together with so much as is in this booke may bee more plentifullie exprest in mens deedes FINIS