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
for the bodie infectes not the soule but the soule the body whose instrument it is Wee answere that as the soule is infused by god in that respect it is clean without spot but so soon as it is entred vnder the line of the children of Adam it is presently made subiect to the curse which God laide vppon Adam and his posterity and so becomes guilty of originall sinne The difference betweene soule and Spirit BEcause these words are often times confounded it shall not be amisse to know their difference By the soule we may vnderstand man as he is born hauing the vse of the annimal naturall and vitall powers and by the spirit whatsoeuer grace and knowledg is giuen vnto man by God so that by soule we may vnderstand man as he is in the corruption of his nature and by spirit as he is regenerate and borne anew There is also another difference which may giue some light in maner to discerne between these twoe names which is this Soule is a word more general than spirit for it may be attributed to other creatures as well as to man As hearbs plants tree haue haue onely a vegetatiue soule Sea-spounges cockles and such like haue onely a vegetatiue and sensetiue soule brute beasts haue a vegetatiue sensetiue and cogetatiue soule for they do not onely growe increase and haue sence and feeling but they likewise are indued with cogitation knowledge and memory how to preserue their liues guide and gouerne themselues according to naturall inclination but the soule rationall and regenerate by the grace of adoption and therfore called a spirit is onely proper to men and inriched with immortality How the soule is immortall THat the soule is immortal appeareth by some reasons before aleadged as that it is the Image of god who is imortal therfore hath som agreement with him in that respect but for further assurance we haue scripture her owne properties In the booke of Gen. 2.7 it is said God made man a liuing soule that is immortall In the gospell after S. Mathew Christ admonisheth his disciples that they should not stand in feare of those that kill the bodie meanning bloudy tyrants but could not kill the soule whereby it is manefest the soule liueth after the bodie Likewise in the gospell after S. Luke 16.22 the begger dyed and his soule was carried into Abrahams bosome And in the 23. of the same gospell the 43. verse our sauiour christ said to the repentant theefe This day thou shalt be with mee in Paradice meaning his soule and not his body which words he would not haue vttered if the soule had perished with the bodie and not been immortall Many other places might be recyted but if these seeme insufficient so wil the rest Further the soule appeares to bee immortall by her owne properties first in that it giueth life to the body and is so farre from corruption that so long as it bides therein it preserues the body from corrupting Secondly in that it is in continuall motion and neuer ceaseth whether wee sleepe or wake walke or sit still to apprehend think or ponder vpon something in a moment it wanders through the heauens compasseth the earth and crosseth the broadest Seas Thirdlye it may be thought immortall in respect of that propertye which it expresseth in the mindes euen of Atheistes and heathen men who notwithstanding they not beleiue or deny the immortality of the soule yet the deuinity of their souls with in them working to the contrary make them balke their owne opinions and by the monumēts which they set vp to continue their name remembrance bewraies the soule to be immortall because in that respect they plainly shew a feruent desire to liue for euer Why some beleiue not the immortallity of the soule THe reason that moues them heareunto in some is the blockishnes of nature who obstiniately refuse to beleiue any thing but what they may be able to comprehend by their outward sense And againe some are so peruerse as they wish not only their soules were not immortall but that there were no god nor any other life to the end they might haue no Iudg but that this life might end with their delight the soule vanish with the body But here may rise an obiection If the soule be immortal why is it said in scripture euerie soule that sinneth shall die the death And againe it appeares by manie places that the soules of the wicked shall suffer eternal death We may answere that the soule is said to dye not that it is quite bereft of any beeing but for that it is for euer bannished the ioyes of heauen which vnto the soule is accounted death as the bannishnement of the soule from the bodie is accounted the bodies death What makes the soule mortall and in danger of such a death THe first thing that indangers the soule with mortality is originall sin which sinne by regeneration of holie baptisme being remoued the next thing that indangers it is the passions and affections of the soule which fall backe into their first corruption by spurning against vnderstanding and reason the soueraigne faculties of the soule which are spirituall and intelligigible stirring vs vp to virtue to pietye and godlinesse and by yeelding obedience to the sensual and inferior facultie of the soule which is the will who by reason it is neerer and more famillier with the corporal senses then vnderstanding therfore rather consenteth to the Lawes of the members which are full of ignorance frowardnesse miserie shame death and condemnation than to the workes of the spirit which are loue ioy peace long suffering gentleness faith meeknesse temperance and such like The difference betweene vnderstanding and the will and affections FIrst they differ according to the place and situation which they haue in the bodie of man Secondly according to the time wherein they are imploide and thirdly according to the dignitie of their offices They differ according to their situation in that vnderstanding hath his seat in the braine and the will and affection in the heart And this is the reason that we se many men indued with great knowledge of diuerse good and virtuous thinges but haue no willingnes or affection to follow after them or to shew them in their life and conuersation because their hart and their braine their will their vnderstanding agree not Likewise we see others to haue a will to do well yet because they want vnderstaning knowledg to discern what is iust they faile of the execution thereof Secondly they differ according to the time wherin they are imploide in that vnderstanding alwaies goes before and the affections follow For we cannot hate or loue vnlesse we first know the thing which is to be hated or loued Thirdly they differ acording to the dignitie of their offices in that vnderstanding sits as a King to commaund and the wil and affection stand as subiectes to obey For as God hath
fift and last is because it is worse then hell for hell torments the wicked only but vsurie scourgeth and afflicteth both good and bad Rapine what RApine is a forceable and violent extorting of other mens goods thorough the vehemencie of a greedie minde as by oppression and such like the condition of which sinne is moste damnable in that it is alwaies subiect to the cursse and exclamations of the wronged and oppressed whose sighes and grones day and night solicite heauen for vengeance and reuenge Simonie what Symonie is when we giue or take reward for an enterance or admission into the ministerie of God or the profit thereof How to detest Couetousnes COnsider that the matter thereof which is riches is moste vile and abiect or else our Sauiour woulde neuer haue committed the purse to Iudas That Christe chose not his Apostles and best beloued from amongst Princes but poore fishermen That no man can serue two maisters God the world no more thaÌ„ the eie can at one time behold heaueÌ„ earth That riches for the most part are gotten with paine preserued with feare and lost with sorrow that many times they forsake vs liuing and neuer accompanie vs being dead That how much soeuer wee couet for possesse we can rightly saye no more is our owne than what will serue to feed and cloath vs. That the most couetous or wealthiest man is but as the mil wheele which though it turne all daye about yet at night is found where it was in the morning so howsoeuer we run about this vvorld for vvealth yet at our deaths vve shall be found as poore as vve vvere at our birth That as great burdens laide vpon the backs of trauellers hinder them in their iourney euen so much vvealth cannot be but a let and hindrance to vs in our voyage and pilgrimage to heauen That couetous men are but as camels that all daie carry the kings treasure at night are turned into a filthy stable being able to shevv no signe or appearance thereof but their galled backes That the death of a couetous man is ridiculous considering that al vvhich he hath so carefully scraped together may fall into the hands of his enemies or be spent of such as vvill neuer giue him thanks vvhilst he himselfe sittes in the shadovv of death and can shevv no remembrance of his great possessions but the gaules and sores of a disquyet conscience The miserie of a couetous person is very vvell described by the Heathen Poet Plautus vnder the person af Euclio vvho hauing hid much treasure in his house durst not go abroad for fear of robbing nor stay at home for feare of killing But vvith much more terrour is it set foorth in the booke of god vvhere it is said by the mouth of our sauiour that it is easier for a Cammel to passe through the eye of a needle then for a rich man to enter into the kingdome of heauen Achab desiring to be maister of poor Naboths vineyarde vvas punished not onely vvith the losse of his kingdome but vvith the deere forfeiture of his life The rich glutton in the gospell was so neare himselfe that he woulde not spare the crummes which fell from his table but in the end was carried naked to his graue and his soule was left destitute in the flames of hel fire without any hope of redemption How to auoid Couetousnesse The onely remedie against Couetousnesse is liberallity which is a distribution of those good things that are in our possession to the benefit of others for wee haue nothing which we haue not receiued from god ouer which we are but as stewards and therefore the bread which we couetously deteine in our hands is the bread of the hungry the garments which we lock vp in our chests the cloathing of the naked and the money in our bagges the treasure of the poore the bloude of which if they perish through our lacke of pittie and compassion towards them will be required at our hands In Liberality 10. circumstances are to be considered Frist we must so neere as we can giue to none but such as want Secondly our giftes must be profitable and not hurtfull Thirdly they must proceed froÌ„ a merciful affection and not from vainglory Fourthly we must not be more bountifull then our ability wil suffer Fiftly we must giue in due time without protraction or delay Sixly it must be done in secret Seauenthly we must be liberall of our owne proper goods lawfull not wrongfully gotten Eightly our charity must be voluntarie and from the heart not vpon compulsion or constraint Ninthly we ought not to vpbraid him at any time to whoÌ„ we haue bin liberal Lastly what wee giue we must giue freely and not in hope of rewarde or further recompence for so to giue bewraieth a couetous desire and no true deuotion Finis Couetousnes Luxurie LVxury may be called the leprosie of the soule and is an inordinate appetite of lasciuious fleshly pleasures There ate sixe kinds of Luxury The first is Fornication which is the vnlawful coyture or societie of one single person with another The second is Rape or rauishment when a virgin is defloured either with her consent or against her will for although it be with her consent yet it is counted rauishment in respect of the â—ainousnesse thereof by reason it violently breakes the lists of chastity and opens a gap many times to further vncleannesse The third is Adulterie when the mariage bed is defiled and this is of twoe sorts either simple as when the maried sinnes with the vnmarried or double when the married sinnes with the married The fourth is incest when the abuse of fleshly lust is committed by such as are of one kinred bloud or affinnity which sinne makes men of the nature of bruite beasts The fift is Zodomy which is of two sortes when man lusteth after man or man after beast and this sin in the holy scripture is ranckt with murder and called a crying sinne as continually soliciting and calling for vengeance vpon the offendors The sixt is the excesse of carnall action euen amongst the married which although it seeme lawful yet it offends god if it exceede measure or modesty There are nine forerunners of Luxurie The first is voluptuous eating and drinking the 2. scurrilous talke the 3. a discouered dug the 4. a naked brest the 5. frizled haire the 6. artificiall painting the 7. costly perfumes the 8. a rowling eie the 9. an vnsteady foote Appendants to Luxurie The appendants to Luxurie are these loue desire concupisence and iealousie Loue what LOue is an affection of the hearte wherby it lusteth after somthing to haue the vse thereof if the thinge be good it is called true loue if bad it is called concuspisence which is the mother of luxurie Concupisence what Concupisence is that kinde of loue which is accompanied with lust Loue is of two sorts True loue which is the loue to vertue or such an
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
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
may seeme contemptible rather then deseruing any good opinion Hatred what HAtred is an offence rooted in the hart by continuance of time where we study to doe hurt and mischiefe to him with whom we are offended The ground and roots from whence it springs are Offence and anger Offence is a certaine greefe of the heart which commeth thorough the touch of some euill that agreeth not with our nature Anger is a boiling of the bloude about the hart frō which ascend fumes and hot vapors that disturbe the brain and distract the countenance so that the party so inflamed becoms frantike and beside himselfe till he bee reuenged on that which was the cause of his anger and hereupon anger is calde a short madnesse but if it be more then momentarie it is called no longer anger but hatred There are two kindes of hatred good and bad good when we hate the Vices which wee perceiue to bee in our selues or in others and bad as is before defined How to suppresse hatred TO suppresse hatred is to moderate anger and to bee troubled with neither is to take heed that we be not thirstie after reuenge for as anger goes before it so reuenge followeth if in time it be not preuented Reuenge what REuenge is a motion of the hearte whereby it doth not onely turne aside from that which offendeth but labours withal either to repell and vanquish it or to punnishe him that is the cause thereof For two causes menne ought not to desire reuenge First because God hath said vindicta mihi vengeance is mine and therfore it is rebellion to offer to pull that priuilege out of his hands And secondly because it is a greate part of folly and iniustice to thinke we are reuenged of an iniurye when wee haue punnished the body of him that offered it knowing the soule and affections are the chiefe cause which are out of our reach and the body but the soules instrument and therfore he that in furie and rage tyranizeth ouer the body for anye offence is offered him doeth as the dog that bites the stone and suffers him that caste it to passe away vntoucht Hurt what HVrt is when in our owne person or by the meanes of others thorough mallice or enuy wee study to empouerish wound maime or hinder another man whom in dutye and religion we are bounde to pardon helpe and succour for he that will forgiue shall be forgiuen and he that will shew mercie shall haue mercy but to the cruel like measure of cruelty shal be extended This branch of Enuie differeth from reuenge in this that reuenge alwayes followes vpon some offence but hurte is oftentimes practised vppon a malicious and hatefull stomach without any precedent quarell or displeasure and therefore this kinde of enuie is called the enuie of the diuell who hates and striueth to hurt the whole race of mankind not for any damage they can doe vnto him but vppon an inueterate hatred Why it is easier to hate then loue BEcause hatred findeth a better soile in our harts and a more apt foundation to be laid vpon than loue doth and that for two reasons First because of the corruption of our nature which sauours more of Sathā who is enuious hatefull and a lyer then of God who is loue truth and charity And secondly because the infirmity of our nature wil not permit vs to inioy any good thing in this world that is pure and of long continuance but suffreth vs onely to haue a little taste and sence thereof hereupon men say that pleasures seruices and good turnes are made of feathers and therefore easely caried a way by reson of their lightnes but offences euils and displeasures are made of lead and therefore by reason of their weight they sinke downe and lodge in the bottome of the heart How to detest enuy Consider that enuy is the badge and cognisance of the diuell for the diuell is not better knowne then by his enuious disposition and therefore such as giue place in their heartes to this vice are discouered to bee the seruants of the deuell if seruants of the diuel they are enemies to god if enemies to god they become subiect to eternall damnation Consider likewise that enuie is the transformer of men from the perfectiō of their first creation in their first creation they are amiable milde and gentle but through enuie they growe sterne rough and impatient hauing their eies sunke into their heades their browes wrinkled their cheeks pale and wanne their teeth grinning like dogges their tungs hissing like serpents their ioynts trembling and their whole body leane and vnsightly Enuy is also tearmed the mansion of error the hell of minde the pricke of conscience and the sting of corruption and by the opinion of some helde for sinne against the holy ghost for that it wilfully and of malicious stomack impugneth the graces bestowed vppon gods children Yet of all other sinnes it is accounted the iustest for that it taketh vengeance vppon it selfe for although it leuell the dart of mischiefe against others yet it woundes it selfe ann is to the hart of man as the worme bred in the tree to the wood therof by whom at laste it is deuoured but say it were not of that nature but that enuy were very pleasing and plausible in it selfe yet knowing that God wil be reuēged vpon it as appeares by the example of Caine for his enuy towarde Abell of Saul for his enuy toward Dauid of the sonnes of Iacob for their enuy toward their brother Ioseph of Ammon for his enuy towards Mardocheus it is to be loathed and abhord but being so that it consumerh the heart drieth vp the body vexeth the mind and indangereth the soule what can be thought more detesteable How to auoid Enuy. THe onlie remedy againste Enuie is charitie to doe vnto others as wee would bee doone vnto our selues this virtue of charirie spreades it selfe into two partes firste into the loue which we owe vnto God and secondly into the loue which we owe vnto our neighbours How we ought to loue God With al our soule with al our strēgth with all our power that is chiefly and aboue all other things for he saith our sauiour Christe that loueth not mee more thē eithes father or mother wife children sister or brother hath no part in me nor I in him Fiue reasons why we ought to loue God First Iure preceptions because hee hath commanded it Secondly Iure creations because he hath created vs. Thirdly Iure redemptionis because he hath redeemed vs. Fourthly Iure sanctificationis bicause he hath sanctified vs. Fiftly Iure Amoris because he hath so loued vs that he hath not only giuē vs all things necessary for this life but hath prepared eternall happinesse for vs in the life to come How to loue our Neighbor We must loue our neighbour as our selfe for he that saith he loueth God and hateth his brother is a lyer and there is no truth in
other If these men were so desirous of wordly honor and the transitory commodities of this life how muche more paineful ought we to be for the obtaining of heauenly honor the wealth and riches that shall neuer fade To the which God for his mercie bringe vs Amen The Genealogie of VERTVE THe first thing that requireth our consideration in this Genealogy of virtue is to know the parent or first originall frō whence this glorious Impe and ofspring of happinesse takes her beeing For as in the descent and pedigree of men it is held an honourable thing to be deriued from worthy parents so to make the excellency of Vertue more noble and respectiue in mens eies is to shew that she is no meane borne personage but sprung from the mightye king of heauen and earth euen God himself For proofe hereof we haue both Nature and Scripture Whoe hath euer seene Figges to spring of Thistles or grapes of thorns Good fruit is gathered from good trees no man ought to thinke that any perfection or excellent guift tending to the beauty and blessednesse of this life such as virtue is doeth proceede or hath his begining from anye other then the father of lightes which being so let vs pay vnto her that tribute of loue and reuerence which we owe vnto her let vs reuerence her for her nobillity and loue her for the infinite treasure of goodnesse that she brings with her Comming thus like a royall princesse the second thing to be considered is where she makes her throne of rule gouernment not in anie base corner of the world but in the heart of him that is the ruler of the worlde Soloman would not erect a throane vnto himselfe but of pure gold no more wil virtue but of the heart of man as she is her selfe excellent so will she haue her seate agreable for of al creatures man is most excellent The third thing to be considered is the quality of her gouernment she is not tyranous bloudy or cruell but gentle meeke and gracious making the place where she raigneth a paradice and the parties ouer whom she raignes Peerlesse Shee bringes with her peace of conscience and quiet of soule arming her subiectes with invincible power againste the force both of domesticall and forren enemies Domestical which are the perturbations and wilde affections of the soule as Ambition Anger Sloth Pride Couetousnesse and such like and forren as shame or sicknesse pouertie persecution old age imprisonment and death c. The 4. thing to be considred is the continuance of her Kingdome it is not momentarye but eternall and to such as imbrace her for their Soueraigne she plats a wreath of immortality earthly Princes may giue externall happinesse which for an age or so may happilye indure but she investeth her friends and louers with that blessednesse that neuer shal haue end Plato was woont to say that the difference of Virtue compared with the Pompe of the world is so great that if it were put into one skale of the Ballance and virtue into the other this would ascend vp to heauen and the other touch the center of the earth The fift thing to be considered is her Lawes and statutes they are not such as Dracos were writ in bloude but drawn with a soft and gentle hand vsing rather perswasion than compulsion faire intreaty rather than foule inforcement The sixt and last thing to be considred is to whom she prescribes her Lawes and Statutes which is not to a creature dull and vncapable but to an essence deuine and apt to conceiue which is the soule of man created after the Image of himselfe And this is the kingdome she labours to beautifie and the Gardens she faine would plant with all manner of sweete and odoriferous flowres Nor doth she stand in need as other Princes doe for the helpe of nature or anie coniugall societie of a second person to the propagation of her posterity but is in her selfe like a fountaine fruitefull and ful of increase But before we come to the perticuler issues that flow from this rich spring it shall not be amisse to consider how necessarie it is for man to be made a subiect of virtue How necessary it is to be made a subiect of Virtue THe sinne of disobedience committed in paradice hauing depriued all mankinde of that happinesse whereunto they were first created as their bodies by that occasion were left a prey to manifold misseries and infirmities so their soules before in their affections vpright and without blemishe haue euer since vndergone so greate a change and alteration as in stead of quiet setled contemplation they are filled with manye furious and turbulent perturbations Loue turnes to lust Anger to fury Iustice to seueritie Wisedome to curiositye Desire to couetousnesse Hope to presumption Liberalitie to Prodigallity all which being in their owne Nature good doe euer since that first corruption laye holde vppon vs tend to the worser part and are become euill So that least man should faint vnder this heauye burden of calamitye and fall headlong into destruction God of his infinite mercy hath ordained a meanes if not altogether to cure yet to redresse these imperfections which is virtue For with virtue and the instructions proceeding from her we learne to moderate our passions and affections by keeping them that they break not out into excesse or defect as when we so bridle loue that it tend not to lust Anger that it turne not to fury Hope that it presume not and liberalitie that it play not rhe prodigall and so of all other affections For which cause it is very requisite we should submit to be vnder the rule and authority of so happye a guide and Schoole-Mistris How to be prepared to come to Vertue THere are 2. principal good things to be followed and pursude of men in this life vnder which all other good things are contained God which is our soueraigne good and virtue which is the meanes to attaine to that good As the Romans did builde their Temple of honor in such sort that no man could haue accesse into it but first hee must come through the temple of vertue euen so we may say of the temple and pallace of heauen there is no looking for entrance there except we first passe thorough the gates of piety and vertue here This was the reason that moued Aristotle to say that man was borne Ad intelligendum agendum Man by creation had this propriety assigned him to labour for knowledge and not so only but being furnished therewith to endeuour to set it forth by action and conuersation For as to be ignorant is a thing contemptible so is it farre more odious to knowe much and practise little to be rich in Science and poore in Conscience The meanes therefore wherewith we must be furnished to come to vertue is a willingnesse and loue to the studie of Philosophy What Phylosophy is PHylosophie is a profession and exercise of
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
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
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