prodigality of one Heliogabalus of one Cōmodus of one Caligula or of one Nero hath clean exhausted it within 2. years It is not only through want of bread and wine that Venus waxeth cold but also through the penury of gold siluer For besides the heauy expences which are required for the maintenāce of volupty what how many disbursments must there be not only for the preparation of curious feasts and banquets but also for inuesting our proud selues in rich gay apparel hoping to seeme thereby magnificent Is it possible vnles men were bereav'd of the vse of reason nay of common sense that they should buy at so deare a rate not repentance onely but pouertie shame derision and disdaine what doe I say nay the indignation of Heauen and the flames of hell It seemeth all things considered not repugnant to reason to attribute vnto such the titles of forelorne and hopeless castawayes For how can they be reputed lesse which with so scornefull a hee le kicke at prudence and reason contemne vertue and honestie neglect their soules destroy their bodies profuse their gold their siluer their substances their reuenues and whatsoeuer else is theirs with so prodigall so vaine and so needlesse a lauishment And last of all vtterlie to abandon the country which first nourisht them Those that seeke their beatitude in vicious wanton and worldly pleasures thinking that they obtaine the same when they enioy them are they not exceeding wide from what they aimed at yea certainely so much the wider for that their mindes being prepossessed by the cunning seizure of false perswasions debarre them from hearkening vnto that which would willinglie and freelie acquainte them with their transgressions redeeme them from that misery and euidently declare vnto them wherin true and perfect beatitude consisteth For indeede we cannot be crossed with greater infelicitie then by establishing our happiness in that in which alone consists our miserie and in that also we being miserable cannot imagine our selues to be so nor credit those that doe perswade the same Prosperitie and welfare is vntimelie wisht for by any saue only those that are capable thereof and with an earnest zeale desire the same Which the vicious and wicked cannot doe because the way which they perseuere in and which seemeth vnto them faire pleasant and spacious doth lead them to perdition Wherefore hee that vvanteth that which he loueth cannot be called happy Neither can he vvhich hath that which he loueth if that which he hath be any way offensiue Neither may he be accounted happy which hath that which is singularlie good and profitable if he loue not that which he hath because those which couet that wherevnto they cannot attaine doe alwaies rest exceedingly tormented Such as haue that which they ought not to desire are not onelie beguiled but much abused too and such as desire not that which is requisite to the accomplishment of their felicitie are crazie wey-ward and disdainefull which cannot be by any meanes except he to whom it happeneth alwayes remaine a miserable wretch Therefore we say that all true pleasure and delectation proceedeth from an action that is perfect And the spirituall actions of the soule being much more able to attaine vnto a high perfection then the others of the body which only crawle along vppon the ground It behooueth man to settle his pleasure and content in them But these also cannot be said to be truely perfect and so by consequence not delectable except they beare a consenting vniformitie with Reason Wherefore it followeth of necessity that the highest and heartiest pleasure is found in the inioyance of vertue because shee perswadeth vs to loue and imbrace that which is truely good But there is no good so good as God He is the beginning source and fountaine of all goods that are within the reach of our desires Wherefore it importeth vs if wee wish for true content and blessed happines to extend our desires euen vnto God himselfe He is the sole and perfect obiect which our soules ought to propose vnto themselues He is the ende of endes and the last marke which vertue aimeth at He is the delight of all delights He giueth delectatation without tedious satiety without end He is a paradise of solide pleasures He is a sunne whose glory still doth shine H' is water sprinkling our hearts-sprouting treasures H' is such whose essence no one can define VVhat is it then that hindreth vs from being inflamed with the loue of Vertue sithence by her sweete conduct wee gaine the possession of so great a treasure Shee hideth not her selfe from our beholdings but alwaies obiecteth vnto our eye the radiant lustre of her beautious face hoping to entice our dull and senselesse hearts to be enamored with the accomplisht perfection which is reflected on vs from the golden rayes of her resplendent glory There is no remedy we must needs take heart and courageously surpasse those encountring difficulties which stand in the very entrance of her Temple Nothing that is rare and excellent can be atchiev'd without paines and industrie For nature hath anexed difficultie vnto greatnes to crown the atchieuement with the greater Honor. Sithence then there is nothing more excellent then vertue in whose right hand is held the palme of Glory and in whose left a crowne of Honour Let all our designes stand on tip-toe to reach vnto her Let vs spare no labours nor paines no toyles nor trauailes to gaine the societie of so gracious a Guide sithence by her only we mount to heauen Wee behold her alwayes there permanent although very few present themselues vnto her or desire inioyance of her deerest selfe The greatest part of men haue a farre better liking of the faire spacious wayes of vice preferring her silkē carpet strewed with the choisest and most fragrant sorts of flowers before the rocks and thornes of vertues path whereby we shew that we are either ignorant in chusing or that we chuse peruersly what we ought not to chuse Knowe man whatsoeuer thou art that vertue can onely ennoblish thee with honor glory to accōplish thee with true goodnes perfect pleasures to exalt thee vnto the heauēs to co-vnite thee thy soule with God Herein consisteth al mans felicity and vnto this is referred whatsoeuer is contained in the Golden Cabinet of true Treasure FINIS LIBRI Officium beneuoli animi finem non habet
meanes such affections as are both naturall and necessary Briefly she is the pillar of defence the flesh-subduer against luxury the rasor of wicked thoughts the rebuker and chastiser of vnbridled desires and the seuere mistress of wanton eyes On the other side shee is the nursing mother of cleane continence she mollifies the heart and makes reason attend thee as thy counselling seruant in all thine affaires This verâ—ue is diuided into foure principall branches Continence Clemency Modesty and Order Continence appeares as well in the actions of sobriety as of chastity Clemency consisteth principally in pardoning offences euen when it hath fit and conuenient opportunity to reuenge Modesty is the knowledge of a comly demeanor euen in time of prosperitye and of vsing well the gifts of fortune Order consisteth in the disposing of al things in their proper places by suiteable degrees and conuenient proportions to their well being Fortitude being the third Vertue in order is a certain immortall good seated in the power and guidance of the soule fortified and confirmed by the diligent study of Philosophy which importuneth man both to chuse and effect all things by his owne desire onlie for the loue of the things themselues She leadeth a generous and a noble spirit through the hardest things most dangerous and of greatest difficultie to the end that it may augment his honour and giue greater cause of ioy when as he hath triumpht ouer such designes Shee aduanceth our mindes and infuseth into our soules a wondrous desire of aspiring euen to the highest part of that which is most high most excellent most honorable most commendable most profitable Her greatest vndertakings are without feare she stickes not after sound counsell and serious aduice to enterprise actions full of threatning dangers and to perseuere therein with immoueable constancye For Constancy is the diligeÌ„t page of manly Fortitude and is neuer from his elbowe though shee tread the crimson paths of warre and march euen vp at knees in a fielde of bloud Moreouer none of the vertues can be consummated and truely accomplished without constancy Hee that hath one vertue hath not alwaies the other but hee that hath this hath all others whatsoeuer forasmuch as shee is neuer found but euen in the full perfection both of the will and power And therefore she magnifieth her possessour making him to disdeigne eyther the pinch of sorrow or the feare of death making him to account nothing eyther intolerable or troublesome which is possible to befall a mortall wight nor any thing bad which is eyther necessary or ineuitable Briefly it is the knowledge of that which ought to bee sustained when as we fight for the maintenaÌ„ce of Iustice This vertue is also diuided into foure principal branches to wit magnificence Confidence Patience and Perseuerance Magnificence is shewed in the atchieuing of great and excellent things Confidence appeares when as a generous mind is indued with an assured hope of the happy successe of his vndertakings Patience appares in the voluntary and continuall sufferance which is sustained for the meere loue of honesty and vertue Perseuerance is seene in the perpetuall Constancy and firme continuance of dessignes and resolutions enterprised vpon good considerations by the perswasions of reason The fourth and more eminent vertue is Iustice which we define to bee a constant and perpetuall willingnes of doing right and reason vnto all with an equall and proportionate distribution according to euery ones merite and desert Wherefore this vertue comprehendeth within itselfe all others whatsoeuer forasmuch as man should not be able to discerne iust from vniust thereby to embrace the one and eschew the other were hee not also indued with prudence for as much as this is a peculiar property solely depending on that vertue In like manner also hee would hardly be able to put in practise the preceps of Iustice that is not indued with temperance wherewith hee might moderate all the passions and particular affections of his owne minde Furthermore hee cannot fully performe one of the chiefest and diuinest parts of Iustice which is to giue helpe and succour vnto the afflicted persecuted soule when there is need therof be it in what danger soeuer if by reson of manly courage and true fortitude he doe not contemne death sorrowe griefe and whatsoeuer else the world containes and so to be as neare as flesh and blood will permit a perfect imitatour of Diuinity In such sort that hee alone is to bee stiled Iust which rendreth good vnto as many as he can without offering iniurie vnto any one hauing no striuing contentions within his owne breast remaining a louing seruant to his God and a gentle friend vnto his neighbour This vertue is twofold Distributa CoÌ„mutatiue The Distributiue coÌ„sisteth in giuing vnto euery one according to his merit whether it bee honour dignity or punishment The Commutatiue consisteth in obseruing our faith and credit in our promises couenants and neuer doing vnto any that which wee would not haue others doe vnto vs. From this generall fountaine issue forth these foure riuers which by an Allegory haue bene termed the riuers of the terrestriall Paradise which alwaies water the little worlde Prudence Temperance Fortitude and Iustice which are as necessary to be conioynd and vnited in him which desireth to be perfectly vertuous as the separation of them would bee preiudiciall to his estate For no man can bee temperate if hee bee not formerly prudent forasmuch as euery vertuous action proceedeth from knowledge and vnderstanding In like manner man can neuer bee truely valiant and magnanimous if formerly he be not temperate forasmuch as such a one that is indued with a generous and an vndaunted spirit without moderation would in a short season become desperate and he that should be temperate and not courageous would in a short time become a coward In like manner Iustice without Prudence and Temperance would shortly bee transformed into bloudy Tyranny In such sort the vertues being vnited and knit together are all absolutely perfect but beeing disioyned once and separated they become feeble are ouerborn by the strength of vice Wherefore these fower vertues being ordained as a sure basis and firm foundation vnto euery one that earnestly desireth to bee perfectly vertuous they ought to serue him as an obiect and mirrour of his contemplatioÌ„ wherein he shall not onely behold the vgly deformities and defects of nature but also remedies against the same to attaine vnto the which three thinges are to be obserued by him which shall be declared in the Chapter following Of such things as are requisite in the acquist of vertue and which concurre to the perfect accomplishment of a vertuous man CHAP. III. THREE things ought to bee vnited and conioyned together in the acquist of Vertue and full accomplishment of a vertuous Man Nature Reason and Vse It is the office of Nature to incline vs Reason to direct vs and Vse and Custome to conforme and confirme vs.
meane reckoning nay scarce accounting eyther of them of any esteeme at all For indeede it is almost impossible for such as vse all the means they can for the reaping of profit to do that vnto Honour which is her due Forasmuch as dishonest gain is a carelesse regard nay an absolute despisall of true glory the shining splēdour whereof euery vertuous heart ought to be iealous to preserue not suffering it to bee eclipst by the obscure clowds of base actiōs but most especially the nobler sort such as haue bin exalted to the highest dignities whether by letter or Armes For Honour exacts the performāce of duty so much the more seuerely in those by how much their worths and dignities haue more distinguisht them frō the vulgar Therefore it is that the golden Merchant is not so much honoured as the simple Souldier For the one heapeth vppe a mountaine of treasure respecting onely his owne inriching the other practiseth but few meanes and those also as instruments of Honour and the onely end of all his parsimony is wholly referred vnto the acquist of Glory And then if naturall Duty haue obliged all sorts of men to doe their best indeauours in their seueral vocations to accomplish somthing that may bee profitable to the publique good it stands with greater reason that shee should oblige those which are the bright lamps and glorious starres of honour eyther by place or parentage to the end that they might enlighten the meaner actions of other men by the shining lustre of their examples Which they can neuer doe but by clearing first their owne hearts from filthy couetousnesse forasmuch as that is the principal cause which maketh men forgetfull of those thinges which appertaine to the purchase of Honour wholly addicting their minds to riches and suffring thē to think on nothing saue that alone which serues for increase of their reuenues wheron being wholly bent they oft times practise base and ignoble actions which in fine procure their miserable ruine against those that are of their own profession Wherfore it is very expedient for him that desireth earnestly to imbrace vertue to propose her alwaies before his eyes as the onely obiect wherat he aymeth and not to esteem of any profit saue onely that which is attaind vnto by her accord For how-soeuer the imposturous hypocrite and dissembling wretch seeme more faire in his affaires according to the censure of the World then the plaine honest and open hearted man yet certainely it is better to bee vnrespected with the last then with the first to be in great esteeme For the ends of such are alwaies miserable And therefore they that seek after nothing but their owne priuate gaine are miserably deluded because whatsoeuer their greedy minds induced them to follow was false riches coūterfeit treasures For true riches are not gaind but by the performance of our duties grounded on Vertue which is nought else but the practise of doing wel to all not in regard of gaine or hope of recōpence but only in respect of Vertue it selfe which is ought to be the sole profit of an honest man She it is that maketh all things profitable And hee that taketh care to perform his duty is neuer guerdor less For the obseruance therof being wel imployed procureth vs esteem credit amongst men credit preferres vs to the dignity of some high place wherein are gained orderly and quiet riches which are to bee accounted of farre more then great abundance mischieuously gotten It is a worthy cement that firmely vniteth honest and profitable For if they bee disioyned Vtility is nothing but deluding cosenage and Ouerreaching an irreligious policy which seuerely bindeth the trembling-guilty conscience to answere for the same It behooueth therefore euery particular man to bee as well in art as industry constantly resolued and resolutely confirmed in three especiall points before the atchieuement or execution of any action The first is that his enterprize bee iust The second is that the meanes which he practiseth by for the attainment therof be lawfull The last is that he surpasse not the bounds of his owne vocation be it eyther publique or particular but alwaies containe himselfe within its limits and do his best for the common good For than this there is nothing more agreeable vnto God nor more beseeming an honest man Let vs then learn our deuoir towards men to the end that wee may render thanks vnto God for all First for the good which he hath giuen vs next for the good which wee haue had to make it truly profitable for the prosperous successe thereof and lastly for the reward which wee are sure to obtaine I mean the beatitude felicity which is the true ground of perfect goodnes We haue formerly declared what are Vertues effects in man making him to loue and follow her besides the recōpence which she hath in her self of her own nature And because recompence hath a very great power ouer vs and is able to cause vs to affect things a great deale the more Vertue will neuer be without the same Now by how much the more her excellency surmounteth the worths of other things so much the richer and more pretious are the salaryes which she presenteth to vertuous men These are Honor Pleasure a double good without which shee neuer marcheth whereof now following we make description The Description of true Honour and how it ought to bee acquired CHAP. VIII ALl our actions whatsoeuer doe vsually tend towards Perfection We desire her for her own sake being not able to bee contented without her Imperfection is the mother of displeasure and nurse of discontent For which cause as many as haue treated of beatitude affirme that wee ought if we wish for true content true felicity to desire perfection For none can be said to be truely happy but such as haue attained vnto the perfect accomplishment of the same Her supportāce hath no referēce to the goods honours and pleasures of the Body because perfection is not found in thē being fraile inconstant momentary and lyable to decay through times tyranny We ought therefore to seeke after Wisedome and imbrace the vertues of the soule whose condition beeing permanent and estate eternall they scorn the violence of alteration whose constancy also is neuer mooued with the battering storms of angry fortune So then if all things labour for perfection and desire that which is good agreeable vnto them it stands with greater reason that the soule of man should couet that which is not onely appertinent but wondrous necessary The soule then being an immortall essence it is cleare that it ought not to appropriate such things vnto it selfe as are fraile and full of change but ought rather to be richly adorned and glorified by such as are permanent and proper only to its owne nature Amongst all the goods and treasures of the soule the acquisition of the Honour which proceeds from vertuous actions whether ciuill