8 But as true repentance is neuer without faith so is it likewise at all times accompanied with good works What good workes we ought to doe INsomuch as the lord pronounceth he is worshipped in vaine with the commandements of men therfore wee must practise and doe such good workes as are prescribed vnto vs in the worde of God Ezec. 20. because many things may seem good in our eies that are abhominable in the sighte of God How good workes are to be done AFter that a godlye and religious man hath found out what workes are to be don forthwith he addresseth himselfe to vnderstande in what sorte they are to be done for resolution of which question that one place in the Epistle to the Heb. 11 6. may be sufficient wher it is said That without faith it is impossible to please god so that the distribution of our good workes must alwaies bee accompanied with faith in Christ Iesus For neither loue nor obedience can be acceptable except mercy and reconciliation for the mediators sake bee first apprehended By this are excluded the good workes of the wicked and vnbeleeuers in that howsoeuer they seeme beautifull and beneficiall to the world yet god hath no reguard of their deedes insomuch as they are not presented vnto him in the obedience and perfection of christes merits As in the example of Scipio and Dauid they both fought for their countrey Scipio fought and Dauid also fought and yet their warfare was not to bee accounted of alyke For the warfare of Scipio did not plese God because he was not regenerate but the wars and labour of Dauid did please God because he was accepted by faith The causes of good Workers THe causes that stir vp mens mindes and pricke them forward to worke wel may be said to be three The first is the necessitye of Gods commaundement keepe my statutes saith he and walke therein Le. 18.4 Which necessitie of good workes or walking in Gods commaundement stretcheth it selfe into foure other braunches that is to say necessitie of debt we must doe good deedes because they are a debt which God requireth at our handes Ro. 8. The second is necessitie of faith hee that prouideth not for his owne and namelie for them of his houshold denieth the faith and is worse than an infidell 1. Ty. 5.8 The third is the necessitie of auoiding punnishment for vnlesse wee decline from inequity and performe the dutie of good Christians the Lord will plague and punnish vs he that knowes his maisters will and prepares not himselfe to doe thereafter shal be beaten with manie stripes Mat. 12.47 The fourth is the necessitie of conuersion because the Lord hath said I desire not the death of the wicked but that he turne from his way and liue Ezech. 33.11 Therefore by necessity we are bound to fly from sinne and doe good or else we shal neuer be conuerted to the Lord nor the Lord to vs. The second cause of good works THe second cause that may stirre vs vp to good workes is the dignitie which we receiue thereby being regenerate by faith and faith working in vs to Godlinesse and all manner of Christian-like exercises we are made holie as our heauenly father is holie I Pet. 1 16. Our bodies become the temples of the holie Ghost and of god himselfe to dwell in vs and what honnour ioy and comfort that is may be imagined by the honour and ioy that a priuate subiect receiueth when his prince and Soueraign doth vouchsafe to come and lodge with him in his house Therfore they that pollute this temple with the filthinesse of Sathan so that the holy ghost is either not admitted or being admitted is churlish lie cast out of his dwelling againe let them imagine what an act of crueltie they commit The third cause of good workes THe third cause that may moue vs to obedience towards god in the performance of our duties both toward him and the world is the reward and recompence which he hath promissed shall succeed and redound vnto vs by our good workes not for their owne worthynesse but for the promisse of his grace which promise doeth assure vs not only of all good in this life present but also in the life to come I Tymo 4. So that if neither the necessitie nor dignitie of good workes may induce vs to imbrace them yet for the profit and cōmoditie that comes by them let vs not neglect them The Souldior reguardes not woundes so he may be conqueror nor the Marchant the perils of the Sea so he may growe wealthie let it not be saide that they haue greater Zeale and Fortitude in seeking after shadowes than the Children of God in purchasing the substance The Second braunch of Vertues first issue THe second braunch of Vertues first issue are these foure moste beautifull gracious ofsprings Prudence Temperance Fortitude and Iustice Which are called Cardinall vertues for that al other Morall vertues as vpon hindges doe hange and depend vpon these These are the guides of the soule whereby all ciuill duties either of man towarde man or of man towardes himselfe and consequentlie of both to the glorie of God are directed in the way of truth and equitie The subiect of Cardinall Vertues THe subiectes wherein these Cardinall Vertues doe remaine are the reformed and docible mindes not onlie of Christians but also of Pagans nay oftētimes the efficacy and strength of these vertues doe more clearelie shine and appeare in Pagans than in Christians What Christian is so absolute that may not learne preceptes of wisedome out of the bookes of Aristotle Plato and diuerse other heathen Philosophers And so consequentlie of all the rest of the Vertues What Prudence is PRudence is the light of vnderstanding whereby we know God and affect his workes to which knowledge is ioyned a discretion to be able to discerne good from bad profitable from that which is hurtfull to the end we may shun the one and practise the other it is to the minde as sight of all other corporall sense is to the body for as the sight is most peircing cleare and apprehensiue so is prudence by whose determinate and deepe iudgement all other vertues are gouernd in their good and commendable operations Why God gaue Prudence vnto man COnsidering that mens thoughts are wauering and their inuentions vnstable and considering that the wilde affections of mans nature do rather opresse then cōfort seduce then conduct the soule to that end for which shee is created namely to the knowledge of God and his creatures therefore hath the almighty of his free grace and mercie to lighten this darknesse and remoue this danger let fall a sparke of his eternall light which is wisedome wherby men see to gouern their actions to the glorie of god their owne good the profit of humane societiy How this wisedome appeares TO be known to haue wisedome wil appeare two manner of waies first inwardly by the dexterity of the mind and
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
Fourthly to bee temperate in diet and modest in apparell Fiftly to refraine the handes from vnseemlie touching and handling Sixtly not to couet the sight of thinges that may tempt to vncleannesse Seuenthly and lastlye to keepe the mind and body continuallye practised in godly and vertuous exercises For ydlenesse is the gate that lets in the infection of the soule and the Diuell is most ready to assaile when he findeth vs most vnprouided to resist which is in the time of ydlenesse There are other remedies also for the auoiding of Luxurie as when wee feele it creepe vpon vs not to yeeld or giue way vnto it but to strangle it euē in the cradle and first birth to thinke when we intend any vnlawfull and corrupt enterprise that howe close or secret soeuer we keepe it from the eie of man yet it lieth open as the noonday to the sighte of God and therefore if we be ashamed that men shuld see our vncleanesse and beastlye behauiour much more ought wee to tremble and be ashamed that god should beholde vs who is our iudge and a iudge of that nature that not only afflicteth our bodies with temporall punnishment but can if it please him cast our soules into euerlasting torment Finis Luxurie Of Enuy. ENuie may be said to be the canker of the soule for that it eates and frets into the inward man no otherwise than rust doth into yron it is a reioycing at another mans hurt and a sorrowing for his good Enuie is of two sorts good and bad good enuie is that when behoulding the perfections of another wee are angry with our owne imperfections and labour seriously to be equall or at the least to imitate the vertuous and good qualities which wee see to flourishe more in others than in our selues and this is calde emulation prouided that we speake not our owne glorie but the glory of God Bad enuie is when wee grieue that the like profit or good qualities are not in vs or not as well in vs as in anye other And of this there are fiue branches Detraction discord murmuring hatred and hurt Detraction what DEtraction is the blemishing of anothers good name which may bee done sixe manner of waies first when priuely or openly wee malitiously impose a crime vpon another wherof he is not guiltie Secondly when we do aggrauate and increase other mens faultes or offences by our spitefull reports Thridly when without any necessity our iust cause we take occasion to speak of other mens vices publishing them to the world though nothing vrge vs thereunto and therfore the backbiter is compared to a Butchers cur whose lippes are alwaies bloudie with the slaughter of some beast or other Fourthly when wee interpret in the worse part the good deeds and words of others and giue a badde censure of them Fiftly when we deny any virtue good qualitie power or authority to bee in another whom notwithstanding our conscience knowes is well furnished to the contrarie Sixtly when wee see any vertues or good qualities in a manne or woman worthye of commendations and wee conceale them and leaue them vnspoken of but if wee spie the least vice or imperfection in them we straightway with a kind of greedinesse reprehend and discouer it and in this sence an enuious detracter may be compared to a Swine that comming into a garden where he sees sweet flowers and stinking ordure neglectes the flowers and runs presently to the dung or to him that snuffes a candle with his bare fingers for although his fingers bee defilde thereby yet the candle giues the cleerer light euen so hee that traduceth the virtuous defiles his own conscience but makes him a great deale the more glorious Discord what DIscord is the violating of the bond of Charity which may happen 3. manner of waies First when through hatred and enuy we will not reconcile and set at vnity such as we see to bee at variance Secondly when we labour spitefully to breake off the loue and amitie of such as before were frends and to sow contention and debate between them Thirdly when we scoste deride or giue ignominious names to men therby to bring them into hatred and contempt The fruites of discord Discord brings forth quarels murder cursing swearing perturbation of soule and the ruine and destruction both of commonweales and families Therefore contend not at al specially with these fiue kindes of people 1 Not with a mighty man least you fall into his hands 2 Nor with a rich man least with his gold he weigh downe your right for bribes peruerts the harts euen of princes and magistrates 3 Nor with a talkatiue person for hee will heare no reason 4 Nor with an angry man least you increase his fury 5 Nor with your wife or familiar frend because such strife and contention is as thornes in the bosome smoake to the eyes vineger to the teeth and gall to the state Murmuring what MVrmuring is a repining of the hart or a speaking of the tongu against god or our neighbour To murmure against god is of three sorts First when we grudge at our own infirmity or pouerty that we haue not as perfect and sound bodyes or as well beautified minds or as great plenty of wealth reputation and friendes as others haue forgetting that God hath said with his owne mouth that before him there is no respect of persons that he hath not regard to the outward disposition of the bodye but to the inward zeale and godlynes of the hart that whom the lord loueth hee chasteneth that hee hath chosen the poore of this world to be riche in fayth and heyres of his kingdome whereunto we cannot enter but by many trybulations and afflictions Secondly wee murmur against god when we find falt at the course of time or the vnsesonablenes of the weather knowing that in all thinges we ought to submit to his will and prouidence so that neither for the oppression of wicked men nor the distemperature of drouth moisture cold or heat oght we to be dismayde but faithfully beleeue that God will at length remember vs. Thirdlye when wee seeme to reproue the iustice of god for sending prosperity to the wicked and aduersity to the godly which is a great madnes and lack of faith considering the wicked are made happy in this world but to their further condemnation and the godly miserable to their further iustification the one being very aptly compared to the labouring Oxe that euery morning is fetcht out of the pasture and brought to the yoake the other to the Oxe appointed for the slaughter who is suffered to lye still and feede at his owe pleasure To murmur against our neighbour is likewise of two sorts first when we iudge them vnwoorthy of those good blessinges which are bestowed vppon them And secondly when we cannot indure to heare them commended for any thing but strait we either contradict their praise or else by frowarde wordes do disable them that so they
treasure both in heauē and earth yet voluntarilie fasted forty daies and fortye nightes and of Iohn Baptiste whose best delicates was but Locustes and wilde honny And of the apostles that so awed their bodies with temperate diet as they were glad to pull the eares of corne to satisfie hunger We read that Gallen was a hundred and twenty yeare old and when it was wondred how hee liued so long hee made answere that he neuer rose from his table with a full stomach The Egyptians vsed in the midst of their banquets to bring in the anathomy of a dead body dried that the horror thereof might keepe them within the bounds of temperance so that for the bodyes health and for the vigour and alacritye of the soule there is nothing better then fasting nor any thing worse or more fatall than this sinne of gluttonie Of Wrath. WRath may be called the frenzy of the soule and is defined to be a vehement motion of the hart tending to reuenge whereby the bloud boiling exceedingly sendeth vp hot and burning vapors to the braine so that reason is smothered and the wil made obedient to the affections Of Wrath there are eleuen branches MAllice Furie Impatience Malediction Blasphemy Reproch Reuenge Contention Threatning Crueltie and Murder Mallice what MAllice is a kinde of anger deeplie rooted in the hart and closely concealed til opportunity serue to do mischiefe the contrarie to this is clemencie soone forgetting and easily pardoning an offence Furie what FVrie is a chollericke passion of the minde which presentlie breaketh foorth into violence either by worde or deed and is deafe to all trueth and reason during the time it is in heat the contrarie to this is meekenesse whereby we are hardlie mooued to anger Impatience what Impatience is an easie inclination to wrath or anger and it happneth three maner of waies First when the minde stirred vp by offence inuolueth it selfe in manye bitter cogitations studying how he may be reuenged on him with whom he is displeased Secondly when the minde surcharged with vnkindnesse breaketh forth into disordered clamors and confused speeches Thirdly when we grudge and repine at the harmes calamities sicknesse or other euils inflicted vppon vs by god not remembring that for three causes wee ought rather to reioice first because tribulation is the badge of a christian souldier and it is more honor for a souldior to be in battell then to hide his head in a Castle or fortresse Secondly because in patient suffering of afflictions we are made like vnto our captaine Chirst and to bee lyke him is the greatest glory Lastly afflictions are a sure testimony vnto our consciences that wee are the beloued of God for whome the lord loueth he correcteth The contrary to impatience is patience which is a voluntarie and longe suffering of affliction and hard extremities for the loue of vertue and honestie Malediction what Malediction is when through wrath or anger we cursse banne or wish euil to another which sinne I finde to bee very detestable for these three reasons First in that for the most part curses redound vppon the head of him that curseth Secondly in that the euill doer is rather to be praied for than to be cursed considering that to curse is to heape more euill vpon him whereas he had enough and too much before And thirdly in that it is so vnlawfull a thinge as that it is not permitted against the diuell much lesse against anie christan as appeares by the example of Michael the Archangell whoe when he stroue with the diuel aboute the body of Moses he did not reproue him with cursed speaking but onelie said The Lord rebuke thee Sathan The contrarie to malediction is benediction or blessing when wee wish well to all men yea vnto our enemies Blesse them that curse Do good to thē that hate Blasphemie what BLasphemie is a reuengefull intent vttered against God himselfe thorough opprobrie and contumelious speeches which for fiue causes is held a most horrible sinne First in respect of the greeuous punishment which god himselfe did set downe against it in the old Tastament which was stoning to death Secondly in respect of the ingratitude of the blasphemer that dishonoreth god with that member of his bodie in which god hath honoured him aboue all other creatures namely his tongue Thirdlye in that the blasphemer is more wicked and rebellious then al other creatures for all other creatures doe praise and magnifie their creator according to their kinde declaring his power wisdome goodnesse and omnipotence but the blasphemer dooth not only neglect that dewty but what in him lies contriueth to make a scorn of his name and dignitie Fourthly in respect of the peruerse disposition of the blasphemer which attributes to himselfe that good which he doth but the euill which befalleth him he ascribeth vnto God whereas contrariwise euils doe fal vpon vs thorough our owne desert and whatsoeuer is good proceedeth only from god Fiftly in thar the diuel speaketh in blasphemers for their wordes are so horrible and full of terrour as no man of any conscience or hart-feeling pitty can indure their speeches but will be moued to stop their eares againste them the contrary to blasphemye is Sanctification adoring and worshipping the name of God neuer presuming to haue it in our mouthes but with great and singuler reuerence for as it is written our God is a consuming fire and will not hold them guiltlesse that take his name in vaine Reproch what REproch is an imperfection whereby we are moued to scorne check or deride another man either for the defect of minde or bodie or when we studie to detract or speake euil of a mā behinde his backe the contrarie vnto this is humility or vprightnes of heart and toong giuing to euery one a good report for therefore hath god in the creation of the tongue obserued these foure thinges First he hath made it tender and soft to signifie our wordes should be of like temper Secondly he hath tyed it with many threades and stringes to restraine and bridle it Thirdly it is euery way blunt where by we are admonished that our words ought not to be pricking or hurtfull And fourthlye it is inclosed with a quicke-set and strong rampier of teeth and gummes and with lippes which are as gates to shut it vppe for feare it should take too much liberty Reuenge what REuenge is to take the rod of Iustice out of gods hand and our selues to render euil for euill which is very absurde considering that it is the soule which offendeth and we haue power ouer nothing but the bodie like him that breakes the sword and suffers him that gaue the wounde to passe awaye without blame or preiudice the contrary to reuenge is lenitie and mildnes forgiuing euery one as we looke to be forgiuen our selues Yet is not reuenge altogither forbidden maiestrates may vse it for they are as Gods substitutes prouided they do not execute it as caried away by their
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
and like a Lampe to giue light vnto them doth notwithstanding suffer himselfe to be made seruyle to such vyle and abiect thinges as are sensuality ignorance concupisence and other like effectes wrought and brought foorth by Vice The fourth is wealth which oftentimes makes men dreadlesse to run into vnlawfull practises for that they know they can purchase impunitie and beare awaie the matter with their monie but this proceedes from the corruption of the age wherin they liue for if there were no bribe-takers there would be no bribe-giuers The fift and last is close conueiance manie thinke because they can hide their vncleanesse from the eye of the world and so escape the temporall pūnishment that therefore they are safe and need not feare to wallow in their vices but I would wish thē to cōsider that although their clossets and secret corners are hid from the world yet not onlie those places but the very reines and center of their hartes lies open as noondaie to the sight of God who wil one daie become a sharpe censurer of their secret filthinesse Vertues first issue THe first issue that vertue makes is twofold Theological and Morall Theological spreads it selfe into three braunches Faith hope and charitye Morrall into foure Prudence Temperance fortitude and Iustice And from these as from so manie liuelie and euer flowing fountaines doe issue and proceede all kinde of duties required of vs either towardes God towards men or toward our selues What Dutie is DVtie is the bond or obligation of the soule wherby we are inioind cheerfully and willingly without force or constraint to be to euerie one that which we should be and that which we are borne to be namelie that we should be holie to God righteous to the world and sober to our selues The performance of which dutie in these seuerall points makes our life perfect acceptable but failing in any one of thē we fail in that for which we were created and so consequentlye shall neuer attaine to that end and soueraigne good for which these dewties were appointed namely eternall happinesse Therefore it is a fond opinion of those men that thinke al is well with them when they haue well prouided for themselues a further charge is laid vpon them they must also be carefull for others and labor so far foorth as in them lyes for the common good and profitte of all men For he liues moste orderlie and moste happelie whoe as little as may be liueth to himselfe and he moste disorderlie and most cursedlie that liueth onely to himselfe and hath regard of nothing but his owne profit The subiect of Theologicall Vertues THe subiecte wherein Theologicall Vertues abide are the faithfull hearts of Christians onelie for no man can be saide to haue Faith or Hope in that sense as the holie ghost prescribes but such as are ingrafted in the promises of God thrugh Christ The Pagan Phylosophers had some slight knowledge of Charitie and the vse thereof in that they had a care to preserue humaine societie but to say they had either Faith or Charitie after that manner as is required at our handes were most absurd considering they neuer so much as dreamt of anie Messias or resurection of the bodie How Pagans may haue Faith FAith is diuerslye taken firste in the Hebru tongue it is put for veritie and truth Secondlie in the greeke wherein the Apostles and Euangelists writte for perswasion Thirdlye amongst the Latines it signifies a constancie which men obserue in their words and promises of which we wil speake hereafter Fourthly according as it is effectuall to saluation the holye scriptures call it the ground of thinges which are hoped for and the euidence of thinges which are not seene Hebru 11 1. that is Faith is an assured confidence of the accomplishment of gods promises made vnto vs in Christ Iesus As it is thus taken it hath no residence in the breasts of Pagans but as it is vnderstoode the other three manner of waies it may bee as well in them as in vs. Two sorts of christian Faith THere is first a iustifieng Faith effectuall and accompanied by good works not that good works are the merits or any cause of our saluation but that they doe necessarily followe faith as the fruites and declaration thereof for if we shoulde attribute any parte of our saluation to our owne merits then were not our redemption of the free grace of God but of desert as is in the epistle to the Romans 4. chap. to him that worketh the wages is not counted by fauour but by debt Againe Gen. 3 10. The workes of the Lawe are vnder the cursse but he that beleeueth in the sonne hath life euerlasting Iohn 3 36. Therefore faith onely iustifieth though this faith be necessarily accompanied with good workes Secondly there is another kinde of Faith which only consisteth in word without any desire to expresse the same in action as there bee many that will say they beleeue in God and they beleeue his word and they tremble at his iudgements but to be mercifull vnto their brethren to relieue the poore or helpe the fatherlesse or widdow that they either care not for or think to be no part of their dutie but this a dead faith an vnprofitable faith and such a faith as the diuell himselfe hath Ia. 2.17.19 How Faith is in vs. FAith is in vs neither by nature for by nature we are the sons of wrath and destruction nor by rewarde for then might Symon the sorcerer haue purchased it with monie Act. 8.20 Nor by our own industrie for though Paule plant and Apollo water it is God that giueth the increase 1. Cor 3.6 But by the spirit and free gift of god and by the meanes which he ordaineth for vs to receiue the same gifte which is by the hearing of his worde preached and taught vnto vs. The opposite to Faith THat which standes against Faith is infidelity and Atheisme which is of foure sortes The first is of those mē that thinke there is no God at all but that the world is gouernd by the course of nature had neuer beginning nor shall euer haue end The second is of those that although they can be perswaded that there is a God yet they will not beleiue that he hath anie respect to the actions and course of mens liues The third is of such as beleiue after a sort there is a God and that by his prouidence all thinges are gouerned but will not be perswaded there is anye iudgment or resurrection of the body after this life The fourth and last is of those that beleiue there is a god the creator guider and gouernor of all thinges that weighes mens actions and shall sit in iudgment vpō thē at the general day of resurrection but yet in their manner of conuersatiō throgh their sins wickednes they seem to deny all this and such kinde of Atheistes may the best Christians be for there is none that doeth
decent cariage of the body wherby such as are so disposd are said to be men of a good presence or men of a faire behauior Secondly it wil appeare outwardly in things belonging to ourselues as sobriety of diet or in thinges belonging to others as in comely entertainment well gouerninge of our house and family and such like The difference betweene wit and Wisedome AS a tuneable Instrumente in the hand of a an vnskilfull musition so is witte to manie men in it selfe verie ripe and pregnant but because they know not how to vse it therfore it stāds them in little steade so that wee may define wit to be a faculty of the minde whereby men vnderstand and knowe much good but oftentimes they neglect to follow it but wisedome wee may tearme to be that correspondencie of the powers of the soule when will and vnderstanding knowledge practise goe together Why wisedome is said to be the light of the minde WIsedome is said to be the light of the minde because as the bodie hath two instruments to direct it which are the two eies euen so Prudence to giue both minde and bodie better direction is likewise said to haue three eies The first is the eye of memory with which she beholdeth time past The second is the eie of vnderstanding with which she beholdeth time present And the third the eye of prouidence by which she takes a vew of thinges to come Two sortes of Prudence THe first kinde of Prudence may be said to be that ripnesse of knowledge and experience which men haue in worldlie matters and so Machevile may be said to be a wiseman but such wisdome is accounted foolishnesse before God 1 Cor. 3 19. And in the end intangles the owners in their owne craftinesse as appeares by the desperate end of Achitophell 2. Sam. 17.23 The second kinde of Prudence is that knowledge which is had in deuine matters touching the vnderstanding of Gods word and the mysterie of our saluation which is called true wisedome and though the drift hereof especiallie tend vnto that end yet is it not without a sharp insight also and an able discretion in such thinges as appertaines vnto this world but it vseth this but as a seruāt or handmaid to the other And this is that wisedom which Solomon so greatly cōmendeth and so largely beautifies and sets forth in his booke of prouerbes accounting all other knowledg but as vanity in respect of this When petition was made to the oracle of Apollo to know what people or nation in the wolrd was the wisest best learned the answer was that the Hebrews were the wisest mē for that they had the knowledg of the true God and so had not the rest The daughters of prudence or Vertues third issue THough we may well say that all other vertues take their beginning from Prudence as the head and fountaine of the rest without which they are altogether vnprofitable yet for the better vnderstanding of her gracious effectes which shee bringeth foorth in the hearts of men it shal not be amisse to consider that from her doe springe proceed these fiue peculier vertues namely consultation vigilancy dillygence prouidence and constancy all which are made manifest vnto vs in that one example of the fiue wise Virgins recorded in the 25 Chapter of the Gospell after S. Mathew Firste they had consultation in preparing and prouiding themselues to meet the bridegroome Secondly they had prouydence in regarding the length of time and so furnishing thēselues accordingly with oile Thirdly they had vigilācie in watching for the houre of the bridgromes cōming Fourthly they were dilligent in triming their lamps lastly they were cōstant in that though they wayted long yet they were not weary of their labour So that by these necessary and helpful effects which follow wisedōe we may gather other vnnecessary hurtfull accedents which it may run into if not ruled and tempered as it should be The maimes to Prudence THere are three speciall euills which wisedome may indanger it selfe with all if it be not carefullie looked vnto The first is temerity or rashnes when it either giues councell or puts in execution anie thinge before mature and serious consultation be had or when vpon a sudden determination it concludeth vpon thinges vnknowne for knowne vncertaine for certaine The second is credulitie when it ouerlightly beleeueth or giueth credit to any thinge it heareth and doeth not first examine the circūstances of euery matter nor confer and lay them together that so the truth may by sifted out The third is curositie which appears two manner of waies First when we pry into thinges forbidden or couet to know more than God hath thought good to reueale vnto vs. As Aristotle that died for griefe because he could not finde the natural cause why the sea did ebbe and flow or of those men that now a daies by their curious questions striue to knowe what god did before he made the world or why he gaue not man such a soule as mighte not sin with a number such like impious and vnlawfull demaundes And secondlie when we seek to be renowmed in shewing and expressing what power of wisedome we haue in triflles and thinges of no moment as he that spent much time and labor in making a locke and a chaine of three and fortie linckes that was in waight no more but one graine or wheat corne so that it being tied about the necke of a flye she was able to drawe it after her Anno Regno Elisa 21. The opposites to Prudence EVerie vertue holdes the myddle betweene two extreames so that on the one side prudence is beset with ignorance and on the other with craft or subtletie And as the one is vicious in respect of the defect so the other is odious in respect of the excesse the one is so farre from knowledge as it knowes nothing or verie little and the other is so fraught with skil and experience as it turnes the vse thereof to many most vile and vngracious purposes What ignorance is WE may call Ignorance an vnskilfulnes both in human and deuine matters what we haue to doe or what wee haue to leaue vndoone what wee haue to choose and make much of or what wee ought to reiect and auoid The effects of Ignorance IT takes awaie the sight of the minde as blindnesse dooeth the sight of the bodie it makes a man prodigal whē he should be liberall couetous when he thinkes to auoid superfluitie if a man be meane it makes him fearefull superstitious vnprofitable needie slothfull and vnfit for any thing If hee be mightie it makes him arrogant rash cruell talkatiue inconstant and giuen to voluptuousnesse and luste It is the spring of all errours bad opinions and absurd behauiors and as by wisdome men are renowmed and had in reputation so by ignorance they become base contemptible and of no reckoning Yet it is better than subtletie because that which is misdoone through
danger of dishonour or reproofe likely to happen vs by some vndecent or enormous action or an indignation conceiued against our selues after the commiting of any dishonest crime prolocution of anie foolish and absurde word or the expressing of anie vnciuill or rude gesture Two kindes of Shame THe first is a good shame whereby we are ashamed of euill The second is a bad shame whereby wee are vnder colour of modestie restrayned from performance of some good and laudable action because against right and equitie wee feare to displease a multitude or dare not withstande the authoritie of him that is mightie As Pylate that faine would haue pronounced our Sauiour guiltlesse and yet because he feared the people gaue sentence vpon him against his owne conscience Rules of good shame IF at a feast thou be inuited to drinke more than reason or thirst requires be not ashamed to refuse it If a babler or ignorant fellow seek to staie thee by discoursing of vain and tedious matters bee not ashamed to shake him off If thy friend or any man else either in act or purpose offend bee not ashamed to reproue him If any man make a request vnto thee that is either vnlawfull or not in thy power to performe shame not to denie him If any man aske thee a questiō wherin thou art ignorant shame not to confesse thine ignorance that thou mayest be instructed If any man withhold thy due shame not to challenge it Effects of bad shame THese are the effects of bad shame Cowardlines Impudencie liberty to sinne base Flatterie oppression neglect of benefite betraying of ones self hate of the world and prostitution of the sences What Sobrietie is SObrietie is properlie called a moderation in diet a thing so esteemed of wise men as Augustus the Emperour neuer vsed to sit downe to meat before others had halfe dined and was the first againe that rose from the table Pythagoras seldome or neuer drunk wine Socrates wold alwais spil the first pitcher of water that he drue for himselfe to this ende as he saide that he might acquaint his sensuall appetite to expect a conuenient time of reason What Frugalitie is FRugalitie may be said to be a moderation in expences vnder which title many haue beene so sparing and neere themselues as they haue incurd great shame and infamye As Lewes the eleuenth king of France who was of such a niggardly and pinching disposition as after his death there was found in his chamber of accountes a bill of expences wherin was set down twentie souse for two new sleeues to his olde doublet and fifteene deniers for grease to grease his bootes What Order is ORder is a conuenient disposition of all thinges according to their worth and dignitie into that place at that time as shall seeme most requisit The world is called Mundus which signifieth a well disposed order of all thinges by beholding of which wee may learne to keepe our bodie which is a little world in vpright and eeuen manner without confusion The opposites to Temperance VPon the right hand it is accompanied with intemperance and vpon the left with Stupiditie which are as two blinde guides and looke vnto which soeuer of them temperance giueth consent to follow shee straightway loseth the name and title of Vertue and is branded with the stampe of Vice What Intemperance is INtemperance is an ouerflowing of voluptuousnesse against reason and the health of the soule seeking no other contentation than in that thinge which bringeth delight and pleasure to the senses as appeares by the example of Vitellius Emperour of Rome who had serued in to his table at one supper two thousand seuerall kind of fishes and seauen thousande sortes of feathered foules or of Phyloxenus who wished that he had a neck as long as a Crane that the taste and pleasure of his meates and drinkes might continue long before they descended into the stomach How we may be intemperate WE may bee intemperate foure manner of waies First in apparell when we either couet that which is too costlie or to haue more store than is sufficient so that the moathes rather consume it with eating than we with wearing Secondly in meate and drink whē we are lauish and superfluous or ouer nice and curious Thirdly in veneriall and other corporall pleasures whether tasted of by the eie the eare the hart hand or any other part and fourthly in giuing way to our passions as ioye feare anger c. without stop or controulment What Stupiditie is STupiditie is a numnesse or chilnesse of the senses so that we neither haue feeling of any pleasure nor are moued with any desire but this is a defecte hardly or neuer seene amongest men especially hauing health of body and therefore we will passe it ouer come to Fortitude the third branch of Vertues first issue Whence Fortitude hath her denomination THis vertue of Fortitude taketh her denomination neither frō strength of bodie hugenesse of limbes toughnesse of armour walled townes multitude of souldiers nor any other munification of place or aduauntage of time but from the generositie and greatnesse of courage which like a holy and spirituall fire liues in the heart and from thence sendes heat vigour through the whole bodie enabling it for the execution of difficult and mightie deedes Why it is annexed to mans nature THe seedes of all vertues are originally adioyned and fixt to mās nature but by reason of the degrees of growth which the body hath they cannot shewe themselues in anye perfection before they be aduaunced and set forward by the help of Time labour and instruction so that Fortitude is annexed to mans nature for 3. especiall causes First that as his Creator after whose image he is fourmed and made daily expresseth and sheweth forth wonderfull workes for the benefite of his creatures so is he born to drawe neere vnto him in similitude of goodnesse and might haue in his soule a kinde of naturall instigation to pricke him forward by all lawdable high and laborious actions to profite those amongst whom he liueth Secondly that knowing the excellencie of his owne nature the stock from whence he is deriued hee might not care for mortall goodes nor feare the contrarie but think himselfe worthie of eternall happinesse and be prouoked with great corage to desire the same Thirdly that he might feare to degenerate from so high and noble a lignage by committing anye base or ignoble deed vnbeseeming the excellencie thereof What Fortitude is FOrtitude is a firme stability and resolution of minde whereby neither for feare of death it selfe nor anye other inconuenience that may befall vs we turne aside from the way of Vertue and Iustice but after good consideration had remain stedfast and immoueable against all the worlde in our thoughts and purposes Two sortes of Fortitude THe first is employed in the compasing and perfourmaunce of great deedes for the loue of vertue and the other in suffering for the same