affection of the hearte that imbraceth a man more for his own sake then for any commodity may be expected from him mercinary loue which is likewise of two sorts the first in respect of him that receiueth a benefit louing the person for the profite that comes from him and the second in respect of him that bestoweth a benifit when he doth it more for reward and recompence then for the loue of him to whome he doth it The difference betweene the loue of vertue which is called true-loue and loue of Concupiscence THe loue of virtue is without yrkesomnesse or intermission the loue of Concupiscence is momentarie and oftentimes breedeth a loathing in the minde The loue of vertue is without feare or care the loue of Concupiscence is accompanied with griefe vexation and labour The loue of vertue wisheth a like affection in all others as is in it selfe but the loue of Concupiscence harboureth euill Iealousie Iealousie what Iealousie is a feare which a man hath least another whome hee would not should enioy something which he striueth to keepe peculiar to himselfe and this may be good or bad according to the obiect whereon our fancie or desire is fixte Desire what DEsire is the delay which is made between our liking conceiued of some good thinge and the fruition of the same The effect of Loue. The effect of Loue is of manie to make one as chiefly appeares bv marriage whereof there are foure kindes Marriage of honour mariage of loue mariage of labor mariage of griefe Mariage of Honor. MAriage of honour hath three degrees the highest between good and mans nature the middle most betweene God and the soule of man vnited by grace and the fruition of glory the lowest betweene God and his Church when they are both made one mysticall bodye and these three kindes of marriage are supernaturall and appointed of god after an vnspeakable manner Marriage of loue MAriage of Loue is a faithfull contract betweene a good man and a vertuous Woman or the coniunction vnitie and society of religious and zealous people grounded vppon Grace peace and Concord Mariage of Labour MAriage of labour is when any mā or woman marrieth more for couetousnesse and lust than for Vertue chastitie or good report or where two are matched together betwixte whom there is no equality of age birth or manners Marriage of griefe MAriage of griefe is the coniunction and familiaritie betweene the Wicked and reprobate whereof still ensueth wretchednesse and miserie The preseruation of mariage THe preseruation of mariage consisteth in the dutie of the Husband to the Wife and of the wife to the husband The dutie of a Husband THe duty of a Husband towarde his wife must bee confirmed by these nine circumstances First in louing hir aboue other women Secondly in gouerning her graciously Thirdly in perswading her more by reason than authoritie Fourthlye in not vsing her roughlie or iniuriouslye before others Fiftly in admonishing her often Sixtly in reprehending her seldome Seauenthly in striking her neuer Eightly in prouidnig for her carefullye lastlye in louingly deuiding of his authority with her especially in matters that concerne her sex The duty of a wife The dutie of a wife toward her husband standeth in these obseruations following First she must loue him and none other but him Secondly she must not depend too much vpon her wealth beauty or nobilitie of birth but haue her chiefest care bent vpon those things that sitte nearest to her husbands hart as the integrity of manners and mildnesse of behauiour and conuersation Thirdly as the Persians when their enemies came rushing vpon them receiued them with silence and contrariwise if they were set vppon with silence made head againste them with open mouth euen so a discreet Woman must hold her peace when hir husband exclaimes with choller and contrariwise if hee vtter not a worde she must labour to cheere him with comfortable speeches Fourthly she must not discouer her husbands imperfections Fiftly she must not vpon any displesure forsake her husbands bed Sixtly she must be free from all suspicion of incontinencie Seuenthlys she must be no gadder abroad Eightly she must be modeh in attire Ninthly shee must be secret as touching houshold wants and affaires Tenthly she must be ashamed to vtter anye dishonest speeches floutes or iestes or to giue eare vnto them 11. She must be patient and wink at many things done by her husband 12. She must be carefull to bring vp her children 13. She must be faire spoken and curteous to her neighbours 14. She must apply her hands to good huswiferie and her mind to the knowledge vnderstanding of gods word Lastly she must not forsake her husband either for sicknesse pouerty or any other casuall affliction How to detest luxury COnsider that the obiect whereto it tendeth which is the corporall fruition of vnchast persons is thogh candied with a faire outside inwardly the receptacle of vile and corruptible basenesse That lust is neuer satisfied but alwais poore euen in plenty That the pleasure thereof is momentary but the punishment eternall That it defileth the temple of the holy ghost which is mans bodye consecreated vnto Christe by his precious bloud That it is no sooner enioyed but it breeds annoy that it weakens the powers of the soule and filles the body with many diseases that it shortens the life and shadowes a good report That there is not so riche a treasurie but Luxurie will draw it dry that it is a fire whose substance is Gluttonye whose flame is pride whose sparcles are corrupt speeches whose smoke infamy whose ashes filthinesse whose end is hell Remember the iudgementes of God executed vpon lustfull persons as the sudden death of Onan the plagues sent vpon Abimeleck king of Egipt thogh but in thought he pretended lewdnes toward Sara Abrams wife the sworde of dissention that neuer departed from the house of Dauid for taking the wife of Vriah the violent death so Ammon by his owne brother and many other examples which may terrify bring vs in detestation of his sinne How to auoide Luxurie The best remedy againste Luxurie is Chastity which is of foure sorts eyther of Nature as of such as are borne Chast or by Artes of such as are made chast by men or by praier and industry as of such as haue made themselus chast for the kingdome of Heauen or by marriage as of such as liue chastly in Wedlock Mat. 19.12 Chastity what CHastitie is the brideling of lust vnder the yoke of reason or a cleere disposition of the bodye without the filth of concupiscence it is the beauty of the soule the ioy of heauen and the best Iewell on earth To preserue which Iewell without flawe or blemish is to auoid the causes wherewith it is foild as first to cast out of the minde all wicked and vnchaste thoughts Secondly to auoide filthy communication Thirdly not to frequent the company of lewd and lasciuious persons
is no hope of pardon or possability to prosper because shee wanteth will to aske the one or courage to attempt the other as appeares by the example of Kaine Iudas and such like who offended god more in dispairing of his mercy then in the committing of their offences for the first steppe to saluation is to decline from sinne and the second not to dispaire of mercie Misprision of time what MIsprision of time is a kind of sloth mixte with vnnessessarye labour whereby time is otherwise spent then it shoulde and therein although we seeme industrious yet because our labour both of minde and body is either about trifles or vnlawfull actions therefore such labour is accounted idlenes And this is the fault of such as breake their braine aboute the studie of mischife and wicked inuentions discourse vpon vaine and filthy matters seriously read profane bookes practise vnlawfull games gad vp and downe vppon no ocasion of businesse spend time in daliance drinking and eating or make a continuall custome of such excersices as are appointed onely for recreation Omission what OMission is a kinde of sloth whereby we let slippe the knowledge of such thinges as we ought to knowe or the prosecution of such thinges as we ought to doe and this is the faulte of those that being cōmaunded to watch and pray ouerpasse that duety by the means of being imploied about worldly vanities or of such as know that god is the gracious giuer of all those benefites which they enioy and yet forget to giue him thanks for the same or resoluing vpon some good worke to the aduauncement of gods glory and the profite of the common wealth are carried away through the streame of their owne affections and so leaue it vnfinished THis sinne toucheth all sors of people as magistrates when they omit the administration of iustice ministers when they omite the preaching of the worde parents when they neglect their children especially in matters touching their soules health children when they dispise the disciplin of their parents and so foorth through all degrees and callings where there is anye neglect of duety Duty what DVety is the bonde of the soule whereby we cheerefully and willingly without force or constraint giue to euery one that which belongeth vnto him as honour to whome honor reuerence to whom reuerence tribute to whom tribute and succor to whom succour belongeth it is of two kindes duety towards god and duety towards our neighbour duety towardes god is loue testified by obedience duety towardes our neighbour is loue testified by vpright dealing How to detest Sloth REmember that sloth is a vice which impouerisheth both soule and bodie the soule of internall graces the body of externall goodes as appeares by the words of the gospel to him that hath shal be giuen and to him that hath not shall be taken euen that which he hath and by the wisedom of Salomon the idle hand is filde with penury Remenber likewise that it is a vice which captiuates and bringeth vs vnder the slauish tyranny of our worldely enemies the world the flesh the diuell for whilest through a carelesse and negligent regard we make slight acount of their temptations or valiantly perseuer not in fight agaiust them we lose the honour and reward of victory and euer after lie bounde in the seru le chaines of darkenesse Remember also it is a vice which is the roote and nurse of many other vices as appeares by the example of Dauid who no sooner gaue himselfe to rest after his painefull warres but hee fel into the sinnes of adultery and murder Saloman so long as he was busy in building the Temple and other houses cōtinued zealous in the seruice of God but waxing negligent he fell straite to lust after women and commit idolatry Fourthly remember that it is helde a vice so detestable in nature as verie brute beastes abhor it as we may gather by the industrie of the Ant Bee and other smal and contemptible creatures Lastly let vs consider that all other creatures not hauing life are so opposite to sloth as they continually keepe the first course wherein they were created without intermission or ceasing vnlesse it be vppon some violent and accidentall cause as wee see by the reuolution of the sunne moon and stars by the ebbing and flowing of the sea and by the iust returne of summer and winter spring and Autumne nay the very stones of the earth thogh they be sencelesse and lye still yet haue they in them a kind of working faculty which giues them groath and increase if then these much more ought men indued with reason and vnderstanding to decline from sloth and imbrace the labor whereunto they are ordained for man is created not to take rest but to trauel and he liueth most happily who as little as may be liueth to himselfe How to auoid Sloth COnsidder that wee enter into this worlde as it were to run a race or fight a battell if therefore wee run not so as we may get the gole we lose the rewarde or if we fight not so as we may preuaile we loose the reward and honour due to victory Consider likewise that we neither runne this race nor fight this battell in priuate to our selues but in the open sight of him that wil one day call vs to a reckoning how we haue bestowed euery houre and minute allotted vs for that purpose pronouncing in the mean space a curse vpon them that doe this worke negligently The best remedy therefore against sloth and ydlensse is deuotion which is a ready and willing performance of the seruice of God and of all other duties required of vs in the course of this life Deuotion is of two sorts the one belonging to the minde which containes the exercise and labours of the minde as prayer prayse thanksgiuing and such like the other to the body which comprehendeth the workes of charrity abstinence humility and such like corporal functions To be incited the rather herunto let vs call to minde the examples of such persons as for the loue of virtue haue refused no paines cost or industry what monumēts may we behold erected by the dilligence of our fore fathers what large reuenues left to the reliese of the poore What books and volums written for our instruction which we had neuer beene happy by if they had delighted more in sloth then dilligence The Queene of Saba trauelled ftom the furthest part of the south to Iudea to heare the wisdome of Sollomon S. Paule neglected no perril nor persicution in many countries for the daily hourely planting of the holy Gospell euen heauen men are liuely patternes vnto vs for the auoiding of sinne Plautus by day writ his commedies and in the night ground in a mill that so hee might haue wherewith to maintaine him at his study Apelles for the desire he had to excel in the art of paintng would let no day passe wherin he drew not some line or
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