of truely blessed in the world to come The third remarqueable point that ought to be obserued in the vse is to make our experience profitable forasmuch as it hath belonging vnto it two meanes to correct our foolishnes and increase out wisedom The one is deriued from our owne proper euill the other from the example of others miseries The first hath the more effectuall and preuailing efficacy but that is alwaies some thing preiudiciall vnto whomsoeuer it happeneth and that is the reason that it commeth still before it bee eyther wished for or welcome for it cannot bee entertained without both trouble and dommage As for the second each one courteth it both with a willing and familiar complement forasmuch as his owne person is somewhat free from perill and can behold that in another without hurt vnto himselfe which may aduertise him to vertuous courses For the experience which proceedeth from the remembrance of others miseries is a very powerfull doctrine to aduise vs. For it is a compendious course and an easy methode vnto euery one to discerne by the successe of others how he ought to demeane himselfe in the prosecution of businesse of â—he like condition It may then bee concluded from this discourse that euery good beginning next after God proceedes from nature the happy progresse and ample increase from reasons precepts and the full accomplishment thereof from vse In such sort then to make a man perfectly vertuous these three things must conspire together For nature without reason and vse is like vnto a good field that lyeth like a barren desert being neglectiuely left vnmannured Reason without nature and vse is like vnto seed that neuer springeth vp because it was neuer sowne vppon the earth And vse also without nature reason is like vnto a good labourer that picketh strawes or takes lesse paines onely through want of ground and seede And euen as a good parcell of ground produceth many bad weeds which destroy and quite choak vp the good and profitable fruites if it be not carefully preserued and husbanded Euen so a well disposed nature by bad instructions will soone bee corrupted and become pernitious as on the contrary hauing had wholesome education and vertuous nourture it will produce most excellent fruits which vertue begetteth in all those that doe conforme themselues vnto her disciplines For she is neyther dead nor barren in them as it is most euidently declared by the sweete and comfortable effects which shee produceth in a vertuous man leading him friendly to the palace of perfection whose entertainment is a happy blisse The first effect that vertue produceth in man which is thâ— knowledge of himselfe whereby he may be hâ—mbled CHAP. V. IT is the knowledge of himâ—â—lfe that hee may thereby â—â—scend by degrees vnto the â—â—â—wlâ—dge of the soueraigne good For it is the duety of â—â—â—udâ—nâ—â— man to looke into the natures of things and inquire their causes to the end that he may finde the diuine reason by which they subsist and hauing found it may also serue and adore the same and afterwards deriue there from both pleasance and profit In such sort that euery one that setâ—eth his Soueraigne and chiefest good â—n any thing that is fraile and corrupâ—ible and whereof he taketh ioy but for a little time may be more truely said to possesse a soule replenished with molesting thoughts and restlesse perturbations then with quiet content peaceful tranquillity and so consequently laboureth alwaies with a perpetuall error and blinde ignorance without beginning without end without felicity whereas the soueraigne good whereunto vertue still attaineth is a lasting and permanent beatitude which comprehendeth within it selfe what good soeuer man can wish and that whereunto man forceth himselfe to aspire to make himselfe thereby blessed for euermore Therfore wheÌ„ we say that it behoueth him to know himselfe that is he ought to be carefull for his soule preparing her to the knowledge of God his Creator who framed him after his owne Image to the end that we may thereby as in a mirrour contemplate on his inuisible diuinity the efficient cause of all wisedome and goodnes that by the knowledge of the Vertues with the which God hath inriched the soule of man he might vnderstand how much he is obliged vnto his maker knowing that he hath nothing of himselfe but hath receiued all from God aboue and so addressing himselfe vnto him make a reference of all his actions vnto his glory beeing the onely cause of his essence and sole mainetainer of his existence To begin therefore to know God we ought to haue a knowledge of our selues to vnderstand what wee are and to what ende wee were ordained But the perfect knowledge of our selues which harboureth in the soule is so combinde with the knowledge of God which is mans chiefe and soueraigne good that they cannot be truâ—y and perfectly accomplished the one without the other For in the one wee behold God the Creator and preseruer of the world who made al things therâ—n for the vse of man and man onely for himselfe creating and forming him for this onely cause after the similitude and likenes of himself Iust holy good and vpright in his humane naâ—ure the which hee did compose of soule and body Of a soule inspired by God with â—pirit and life indiuisible in respect of â—t selfe and yet distinguished in the effects thereof which are her natural faculties to wit vnderstanding memory and the will Of a body perfect in its own nature â—ormed of the earth composed especially of three principall parts to witte essence life and sense whereunto the vegetatiue and sensitiue soule serue as the middle betweene the body and the spirite for a knot and connexion of those distances which were so farre asunder And againe for the coniunction and vnion of the soule of man with gods diuinity it hath another middle ordained by God himselfe to stand between these two extreames which is called abstraction or a separating intelligeÌ„ce which is nought else but a heauenly grace sometimes working on our vnderstanding thereby to instruct vs other times vpon our wil thereby to incourage vs vnto good In the first place we call it intelligence In the second remorse of Conscience In such soâ—â— that it is by her that all good fortune happeneth vnto vs when wee obserue and beleeue her and on the other side all euil fortune when we carelesly neglect her Therefore O man know thine Originall And brauely scorne base celâ— oâ— earthly seede Sith thou shalt shineâ—â— hâ—auens glorious hall And art by birth a heauenly plant indeed Which is to bee vnderstood of the mans first knowledge created by God â—o make him partaker of immortality â—nd permanent felicity and so to haue â—lorified his Creatour had hee not so â—afely defaced his Image In the other we consider man fallen â—om so great a good of his owne freeâ—ill for his ingratitude and disobediâ—â—ce so that he is vtterly despoiled of al
seemely and conuenient vnto manlâ— fortitude so is heartlesse feare thâ— moÌ„strous defect of the self same thing Wherfore whosoeuer casteth himselfe â—oo saucily too presumptuously euen â—nto the iawes of danger without couÌ„â—el without consideration ought not to â—e accounted wise and valiant but fooâ—ish and desperate and hee whom feare constraines to tremble at the sight of â—n enemy to bee esteemed a coward It happeneth then when as vertue would preserue a man from destructioÌ„ which is procured eftsone eyther by oâ—er darings rashnes or trembling cowâ—rdice she carefully retaines him withâ—n the limits of courageous valour and true fortitude As also in like manner lest he should suffer shipwracke against the rocks of auarice or perish in the quicke-sand of prodigality shee most wisely most louingly directs his course throgh the passage of liberality So moral vertue in generall instructeth man to ouersway command according to the reasonable prescriptioÌ„s of watchful prudeÌ„ce al the inclinatioÌ„s actions of the souls irrational parts keeping them all within the circle of mediocritye cutting off all both the excesses defects of passions and affections holding them within the meane betweene too much and too little to the end that man might be preserued from errour aswell in regard of his owne particular as for the publike weale of humane society For the multitude of the wise is the preseruation of the world In like manner the vertuous onely which through his own wil his own election doth vertuous actions is to bee much commended and esteemed worthy of great honor Wherfore whosoeuer exerciseth himselfe heerein and is indued with this habit is accompanied with pleasant delectation sweet content as the sunne with light the gay apparelled spring time with greeneness and the choycest flowers with their fragraÌ„t smells For vertue marcheth still before him like an impregnable shield and an ensigne of glory in such sort that nature hath placed nothing so high but her endeauours can aspire vnto It is shee that crowneth Kings Princes yea it is she that hath sceptred the sonnes of those whose hands haue beene galled with the spade and mattocke It is shee that hath tempered the trembling fearfull heart with bold assurance giuen prudence to the rash It is shee that strengtheneth our soules within with assured constancy It is she that expelleth from our hearts the hideous terrour of seuere death of pining sorrows and sense-benumming shame wherwith the enuious endeuour to coÌ„sound vs. It is she that armeth vs with coÌ„fort against the losse of children of friends of goods and as soon as opportunity presents it selfe shee bringeth vs before dangerous hazards but with an intent to teach vs how to ouercome them and lastly leadeth vs by due perseuerance full vnto our God who is the absolute perfection of all vertue and the soueraign good of godly men Therefore let vs say Whosoe're can vertues nakedness espye Wil be inamored with her presently Leauing fraile riches the worlds vaine pride To trace her paths that is so good a guide Her goldeÌ„ treasur's neuer wil decay Her honor 's certain more bright theâ— day Such as loue her millioÌ„s of pleasur's gain And whosoe're lou'd her nere lou'd in vain The throne whereon she sits is verity She Crowns her sonnes with immortality To cousen and deceiue she ne're consents She hates base counterfeiting coÌ„plements She shews at first the greatnes of her pain And yeelds content at last a blessed gain The Diuision of Vertue into her foure princiâ—all parts from the which as from their sourse all other subalternate vertues spring CHAP. II. AS all the imperfections of the soule are called passions and vices euen so their contraries which serue as remedies vnto â—he same are called vertues And alâ—hough vertue bee alwaies one and â—he verie same in her selfe and in respect of her selfe may be said to bâ— extream being accomplished with 〈◊〉 perfection yet by making distinctioâ— of her proprieties diuers appellation may be giuen vnto her aswell becauâ—â— in euery good action there is alwaiâ—â— some particular vertue which is moâ—â— eminent then the rest as also becauâ—â— she produceth diuers effects accordinâ— to the subiect wherein she is somtimeâ— conforming her selfe vnto the manerâ— conditions and naturall inclination of such as possesse her For this reasoâ— vertue is diuided into foure principâ—â— parts to wit Prudence Temperancâ— Fortitude and Iustice Prudence hath the preheminencâ— being the first in order as the most necessary of them all for the moderatioâ— of worldly things whereby man is iâ— riched with morall vertue beeing aâ— infallible rule to square out humanâ— actions by and by the which also he may attaine vnto the vnderstanding oâ— the true God and the election of thâ— wayes which leade thereunto Her office is to consult aduisedly and chuse â—isely that she may thereby put that in â—xecution which vertue commandeth â—o wit that which is honest and feemeâ—y not for any other end but onely the â—oue of the thing it selfe It is by her that man is alwaies inueâ—ed with a well tempered disposition â—rudently to vndertake and wisely to â—xecute that which serious and ripe deâ—â—beration with a due consideration of â—ll other circumstances shall truely â—nforme the vnderstanding to bee â—ood The morall Philosophers haue atâ—â—ibuted vnto Prudence the hauing of â—â—ree eyes memory vnderstanding â—rouidence With the first eye she conâ—â—dereth the times past With the seâ—ond time present and with the third â—hat which is to come Likewise the â—rudent man by the consideration of â—hings past and that which hath ensuâ—d them will iudge so in the like cases â—f that which is to come and then with â—â—ng but not seeming tedious deliberation will attend the time consider the perills vnderstand the occasions and giuing sometimes place vnto time and alwaies to necessity still prouided it be not repugnant to his dutie wil at length courageously set his hand vnto the worke For the remembrance of things past to the Prudent man standeth in great steade concerning things present and also makes him likewise to foresee the things that are to come He beleeueth nothing suddenly effecteth nothing in choler or in passioÌ„ but referreth all his actions both priuate and publike to a good end which is to the seruice of God and the good of his neighbor Temperance is a firm and constant domination of the reason ouer concupiscence and other excessiue and turbulent motions of the spirit She preserueth in mediocrity the desires inclinations of the soule redeeming them from vices bondage wherunto they were captiues reposing them again in their former free estate She serues as a bridle to restraine the extrauagant courses of voluptuousnes making a man both good and vertuous euen in the middest therof Shee serues as an abridgement of all superfluous couetousnesse and wanton affections as well of the soul as of the bodie and as a ruling discipline directing vs to gouerne by the due choice of time and obseruation of
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.
Nature in generall is a certaine infused power or faculty diuinely planted in things created which attributeth vnto euery one of them that which appertaines vnto them and from whence they receiue not only a certain quality of being but of doing also and ingendring others like vnto themselues This we may define to be an instinct and inclination of the spirit which is naturally bestowed on euery creature on some more powerfull on others lesse deriuing an operation from the Qualities of the humours wherof the Creature is Composed which instinct inciteth and incourageth the soule to search diligently and earnestly to desire that which is good for her being alwaies for the accomplishing of this effect in perpetuall action in continual motion like vnto a plot of ground which freely of its owne accord produceth all kinds of weedes being neglected and vnhusbanded but being carefully manured produceth fruits that are exceeding good In such sort that mans nature may not vnfitly bee likened to a balance which is borne downe on that side whereon the wind beates most if it be not the better directed by the skilfull hand of science and reason For although a man couet and desire that neâ—urally which is truely good because it â—s worthy for its owne sake to bee beloued yet notwithstanding through want of a perfect knowledge of the true good he suffereth himselfe to be oftentimes transported with the flattering outside of a false resemblance Wherfore it is most necessarily expedient to be timely circumspect for the forming of the natural disposition and â—â—nbred qualities of yong children euen as soone as they attaine to bee capable of reason and then aboue all things to be curiously precise in making prouision both of honest learned and discreet teachers For euen as carefull and skilfull gardeners do vnder prop their young and tender graffes with somâ— supporting stayes or other to the eâ—â— that they may preserue them straighâ— Euen so wise and discreet teachers season the harts of yonger youthes with wholesome counsells and good precepts thereby the better to conforme their manners to Vertues Lore For hauing had a vertuous education both in youth and infancy they wil at leÌ„gth in their riper yeares be moderate sober well staide and temperate and therefore such tutors are to be chosen as are knowne to be of honest and ciuill conuersation which will reade nothing but the wholesome doctrines of good Authours nor permitte their charge to frequent any companies or busy themselues about any actions but such as beare proportion to honest birthes and vertuous breedings But the greatest and most especiall care of all is to be had of the generous tender plants of noble parents being the principall pillars and cheefe maintainers of the State whose tender yeares ought to bee seasoned with frequent dayly nay with continuall admonititions counsells and precepts which may gently incite them and dulie forward them to the loue of vertue representing alwaies before their eies the neuer dying records of their fathers deedes whose immortall fame honour hath registred vnto eternity that the fresh remembrance thereof may beget a desire in them of worthy imitation for as much as good education is the sourse of all bounty and vertuous breeding the chiefe foundation of a blessed life A curse therfore shal attend on such fathers as are neglectiue of their childrens breeding and most miserable also is that Common-wealth wherein youths education is light accounted of This is the fountaine of rebellion sedition murthers contempt of Princes lawes yea of Princes themselues of rapine extortion infidelitie heresies and atheisme and the like Againe the graue Philosophers of auncient time neuer thought any thing worthy so much praise as the carefull education of young children hauing wisely considered that good corne can neuer be reapt except the field be well manured and good seed sowen vppon the earth Euen so the vile corruption of our depraued nature of its own appetite more inclining vnto euill then vnto good is an obstinate stickler against vertue making vse of her quaintest deuises treacherously to vndermine and with malicious subtilty to dispossesse her of the soule of man so that no humane thing whatsoeuer can withstand such violent forces but the vertuous precepts learnd in tender youth In such sort that all those that are not yet desire to bee conformable to vertues discipline ought to sollicit the Lord of heauen and onely giuer of soule-sauing grace with instant and feruent praiers that his goodnes wold bee pleased to incline the motions of their hearts and bend their peruerse â—atures forward in vice but froward in â—â—e search of vertue towards the loue â—nd liking of the same Reason assisteth vs in the prosecutiâ—n as a friendly Directrix and curteâ—us leader of a blinded nature and â—â—erefore is she said to be that faculty â—nd vertue of the soule which is called â—â—timatiue or Ratiocinatiue so exceeâ—ing necessary vnto man She it is that â—iueth iudgement of things imagined â—â—d apprehended by the senses to inâ—â—rme our soules whether they be true 〈◊〉 false and whether they ought to eâ—â—ct or reiect them beeing good or â—uill On good cause therefore is the midâ—est of the braine assigned to bee her â—hrone being seated as it were in the â—â—ghest and stateliest yea the surest â—â—d strongest fortresse of the fleshly â—â—ilding to sit and sway there beeing 〈◊〉 the center of all the other senses as â—mperesse and commander of them 〈◊〉 She it is that causeth the discourse and giueth Iudgement both of true 〈◊〉 false She can yea doth discerne boâ—â— the according Sympathies and threaâ—ning antipathies of naturall things 〈◊〉 accordingly vnites or separates whâ—â— ought to bee vnited or disioyned mâ—king an absolute and a true distinctioâ— betwixt one and other and so wâ—â—â— due and serious circumspection â—â—counting all the circumstances â—â—ferreth all things to their owne propâ—â— place And therefore it is very requisâ—â—â— that she fully and freely enioy her proper accommodation without inteâ—medling intangling or incombrinâ— her selfe with eyther the imaginatioâ— or the fantasie Whose Iudge she oughâ— to be eyther to approue or condemnâ— that which she shall finde eyther to bâ— good or euill and so to correct anâ— detaine them from outward coursâ—â— with the raines or bridle of moderaâ—â—on For if Reason should be incombreâ—â— with them confusion would beget sucâ— a trouble that shee would neuer bee able to iudge as shee ought of such â—â—ings as they would represent vnto â—er but would be transported beyond â—erselfe as if shee were deposed from â—er seate in no other manner then if â—â—e chamber-maides should be aboue â—â—eir mistris or at least walke with her 〈◊〉 true equipage But if she remaine aâ—â—ne in her owne proper and peculiar â—â—ate free from the troublesom incumâ—â—ances of the other two after she hath â—ell considered and throughly debaâ—â—d with herselfe all those things that â—â—e brought before her by the other â—â—ses shee will straightway proâ—â—ounce sentence like a wise Iudge
vertuously done whence may accrew profit and commodity vnto the coÌ„mon good of the weale publique but this vain-glory which some labor to inioy by the mediatioÌ„ of such actions as are partly vnlawfull partly ridiculous or this temporal Honour which is attributed vnto things which haue alwaies bene are yet at this very day by a vain and false opinioÌ„ esteemed admirable amongst men or a certain renowne glory which they pretend to acquire more by a seeming counterfaited Vertue then by that which is so indeed For vertue will not permit any that follow her to bee discomfited by vaine Ambition but rather to know and acknowledge sincerely with an open heart the slender meaneness of their poor abilities therby teaching them to haue an humble and lowly demeanour in the vertuous acquisition of true honour and not to make any dependance or hopefull relyance vppon the vniust and trustlesse purposes of vice which by false honours vain pleasures sloath and couetousnes drowns all her fauorites in a sea of miseries Voluptuous sensuality is the next that followes which is nothing else but a smooth tickling delightful mouing of our carnal appetite at the very instaÌ„t wheÌ„ it doth long for the thing desired It is ingendred within vs by the knowledge which we haue of the beauty the harmony fragrant sauor and pleasant sweeteness of those things which our heart wisheth for But seeing there is no man that can be saide to inioy a dureable reioycing in the transitory actions of voluptuousness men doe oftentimes indeauour to reiect the same that they may thereby gaine vnto themselues the quiet fruition of som small content but they assay it to a fruitlesse end For after a long reiteration of one and the same things their desires are cloyed with the vse thereof and then in stead of receiuing some content they finde nothing but satiety and a hatefull loathing of that they so much wished for before In such sort that voluptuousnes is nothing else but an immoderate irregularity in its beginning a defectiue want in its progresse and in its end a distastefull bitterness And then againe how many heart-burning molestations shall the minde be tortured with before this imaginary shadow of felicity can be attain'd vnto How many and great trauels how many heauy perplexities how many instant griefes how many importunate sorrowes how many tedious lothings and odious detestations shall interpose themselues betweene man and his desires Is it not true that as soone as plesure and voluptuousnes haue mastered man in the selfe same moment of time sorrow and griefe anguish and annoyance trouble vexation of spirit hang ouer his head And by how much the more the Iudgement is infected with this vice by so much the more wicked and violent are the affections and the number of them so much the more increased which doe not onely preiudice the internal faculties of the soule but hinder also in a high measure the health and safety of the body For from what cause proceede there so many noysom and corrupted humours so many incureable yea strange and vnknowne maladies as from voluptuousnesse and those accursed pleasures which wee purchase alwaies vnto ourselues with the soules perill and oftentimes with the destruction of the body which being obtaind bring with them without faile a thousand thousand occasions of sorrow repentance for one of perfect pleasure and true content Sadnes sullenness melancholy despaire dolefull pensiuenes and all other kinds of woefull discontents are not these the choycest flowers and godliest shady trees of thy voluptuous Paradise Are not the Crystall teares that trickle from thine eies and Crimson drops of bloud distilling from thine heart the pleasant bubbling fountains of the same Are not thy griefes thy groans thy sobs thy sighs thy lamentations the eare-inchanting tunes the warbling melody sweetest shrilling musicke of the pleasant groues O case O most vnhappy case â—as truly lamentable as it is strange and then which nothing deserueth more our most serious and considerate deliberations thereby that wee may bee lessoned to know the greatness of our miseries and the corruption of our Iudgement and to change our erroneous opinion whereby we striue to perswade our selues that there is no other content in the worlde but that which may be attainde vnto with the satisfaction of our depraued desires Whence it is that wee preserue with all possible care and feare of losing that which finally is to vs the onely cause of our owne destruction and by louing wherof we separate our selues farre off from the loue and pursuit of such riches such honour and such pleasures as are truely perfect truely certaine Thus then may wee see that vertue is soone drowned in the midst of pleasure In this onelie point the Couetous man becommeth prodigall and the Ambitious man tumbling headlong from one extreame vnto another liueth like aswine in voluptuous sensualitie For the vnbridled desires of the voluptuous can not haue any contenting satisfaction or determinate end because that inioying one pleasure for a little while they shortly desire and wooe a greater a quainter and a more ticklish delight so their wishes being voide of firm resolution setled constancy creep stil groueling forward til they fall into the searchless depth of disastrous calamity Man through vnlawfull irregular and immoderate pleasures growes to bee Intemperate a Gourmandizer a lickorous a sweet-mouth'd companion a drunken tossepot an incontinent lecher whoorish adulterous prodigal effeminate cowardly impudent slaunderous sloathfull lazy a gamester a poore snake a penurious starueling in the end a miserable wretch So then the euils that sprout from these three branches as from their stock are linked one vnto another as it were with a massye chayne which draggeth man vnto all kinds of impiety whatsoeuer the end of one beeing the beginning of another neuer leauing him vntill such time as they haue brought him full vnto the gates of hell For vice is alwaies blinde and runneth heedelesly into apparent dangers Shee inticeth man to assay all sorts of villanies shee is more full of perils then the miserablest chance that can befal a man She makes him accursed within that is in the outward shew a blessed man For indeed shee is nothing but a glorious-outsided sepulcher stuffed within with wormes and rottennes She beeing masked vnder the false appearance of vertues ornameÌ„ts doth oftentimes beguile vnwary man lending his eare too attentiuely to her inchanting phrases and heart-beguiling flatteryes in such sort that by her cunning subtiltie shee induceth his desires to couet that which they ought most to fear to loue what they should hate and follow what they should flye from blinding him in such a fashion that hee poore credulous wretch establisheth all his felicity in the frail fruition of earthly vanities neuer imagining that hee that settleth his hope of happiness in them is neuer without a soule full stored with restless disturbances and torturing vexations and so by consequence
with greater facility slide into the soul wracking Charibdis of voluptuous sensuality from which it is almost impossible to bee redeemed And last of all if generous and magnanimous spirits present themselues within the lists ready to vndertake iust and lawful combats What nobler victory shall wee obtaine then by conquering the passions and affections of our owne selues that reason heereby may gaine the preheminēce ouer our vnruly wils which haue inclined our credulous soules to imbrace all mischieuous and wicked actions And then may we iustly triumph in so great a victory when wee our selues haue conquered our selues in so lawfull and iust a combat being ready now to enter which is the guerdon of our Conquest into the possession of the soules soueraign good which consisteth in the tranquillity of the mind and peace of Conscience And therefore wee will conclude this Chapter with these verses Our owne selues Conquest is great victory For in our selues ambush our greatest foes And the sole meanes our selues to glorifie Is by our Reasons force to vanquish those The fourth effect that Vertue produceth in Man which teacheth him to performe his duetie towards all men demeaning himselfe worthily in his Vocation CHAP. VII THe fourth effect is to teach man his duety towards other men that he may therby discharge the same worthily according to his place and calling be it either publiquely or priuatly For we are instructed by nature and confirmde by experience that men cannot liue one without another in such sort that from our beginning our Country our Parents our friends our neighbors wil yea ought to be profited by our indeauors So that wee are not to ascertain our selues of the security of any other fortress in this life but of doing counselling and saying all such things as are truely accounted honest and vertuous all this being but the discharge of that dutie and seruice which nature obligeth euery one to doe So that then if we will be guided by the direction of Nature we ought to labour for a publique good to imploy for the conseruatiō of humane society our goods our trauailes our industry yea whatsoeuer is within the lists of our ability For no mā liues a more shameful life then hee that alwaies liues vnto himselfe thinks on nothing but his priuate gain And he liues most worthily which liues vnto himselfe as little as is possible Neither indeede can any man liue in greater honor reputation thē he that thinks his imploymēts neuer bestowed better then for the generall cōmoditie of the weal publique In such sort that a vertuous man feeleth himselfe so liuely touched in soul with an earnest desire of profiting those with whom he liueth that he indeauoureth himselfe to assist and succour them and not to bee daunted by the greatnes of pain or the fear of peril He esteemeth his country as his own proper mansion wherein euery one ought to labor for the common good He foreseeth that no mā is able to protect his priuate house frō being rifled whē the enemies haue the whole City And therfore euery one ought to carry his hogsheads and ladders to the breach that they may by their diligēt endeauors makevp the reparation withstand the assault But if euery one should retire himselfe cowardly flye vnto his house hiding and locking vp all his mony plate iewells and other necessaries the city beeing surprizde hee doth not onely lose his gold but with his gold his glory Wherefore to secure thy particular thou must bestow thy labours and trauailes in the defence and safety of the generall which cannot be when the Citty is besieged except they shew themselues one to another like faithfull friends and louing Cittizens Wee are therefore obliged in dutie each towards other in this World to the end that wee labour not onely for our selues but for all those also which stand in need of our assistance hauing alwaies recorded in our memories that golden sentence Doe vnto others what thou wouldst haue others doe to thee For there is nothing more repugnant both to the law of nature and of men thē to make that the increase thy profit which cānot be had but by the preiudice of another For Nature will not nay cannot tolerate that what increaseth our golden heap shold be the cause of anothers heauines In such sort that whosoeuer would follow nature cannot be mischieuous or noysome some to his like but wold chuse rather to endure the crosses of the world and the fretting afflictions of contemptible pouerty then to augment his fortunes and exalt himself by the wrongfull deeds of bloudy tyranny forasmuch as the euill of the soule which is impiety is a thousand times worse then the euill of the body Therefore euery one ought to haue an especiall regard that the actions which he practiseth be honest iust and that the ende whereunto they are referred bee also profitable vnto the common vse society of those with whom whiles wee breath wee are alwaies conuersant For the great rich and potent men can very hardly or scarce at all liue without the succour and helpe of the meaner sort for these are they which turmoyle and tumble vp and downe to dresse their grounds and husband their possessions In like manner the mighty states-man so al descending to the Mechanicks can not liue the one without the mutual help succor of the other God being pleased to shew herein the great care and prouidence which he had of binding thē together with the indissoluble knotte of mutuall necessity It is also requisit that euery ones pains industry be accompanied with trustiness and loyalty to the end that the fruit and profit that the one may produce by the furtherance of the other be iust honest to the cōtinual maintenance of humane society which being taken away al things would be destroied by confusion so that bounty Iustice truth honesty would violētly be carried downe the streame when as priuate gaine should be preferd before the performance of ciuill duty or when it is deliberated whether that which is full of profit and commodity may be atchieued not sinning against honesty and Vertue Which proposition is quickly affirmed by such greedy minds as are easily drawne into such inconueniences A happy life which consisteth in the perfect vse of vertue cannot be accōplished if it want the assistance of corporall externall goods which serue as aides instruments to the better more happy execution of honest desires therefore it happeneth oftentimes that the feare which men haue of falling into pouerty esteeming it the greatest euill in the world leadeth thē to desire the goods and riches of the world to this effect perswadeth thē that it is their duty to labor for them to possess them as being one of the 3. main principal points to the obtaining wherof all the actions and industries of men are finally reduced thinking by the gaining of them to
giue a lustre vnto the greatnes of their vndaunted courages whose light may bee cōpared vnto the sunne it selfe Moreouer it is not vnto childish apprentises or simple ignorants that the conduct and guidance of difficult exploits are committed but vnto those rather which by long experience haue beene made fit and capable of the same For Vertue neuer adorneth any one with wisedome and modesty but shee also accomplisheth him with valiance and magnanimity Shee taketh from him the feare of danger of greefe of sorrow and of death making him to triumph boldly treading on the head of danger with the foote of constancy and so to direct all his actions vnto Honors glorious title as the archer his arrow to the white Wherefore if we be men not monsters in nature why doe not wee tend towards this perfection trampling vnder our feet with courageous harts all the dangerous difficulties which striue to diuert vs from vertues path sithence it is by her that wee are truely vertuous truly blessed This worthy resolution is far more excellent then the possession of all the treasures and honours of the world which noble and heroick minds continually despise as things fraile transitory and vaine and therefore seeke after felicity beatitude in things more dureable permanent For these two are in the soule of man throgh a necessary consequence of one and the same Verity to wit to bee happy and to bee vertuous the last is as necessary vnto man as the first is naturally desired of him But as the desire of being happie is very great so is it also very vaine without this veritie which teacheth vs that the chiefest science in the world is to be an honest man and the greatest Honour to be happy For Honour not conformable to vertue to our duety to conscience cannot enioy the sweet society of perfect glory permanent felicity And therfore it is nothing else but a windie vapour proceeding frō swelling pride vain presumption whose recōpence at last is shame hatred the derision of the whole world and vnspeakeable punishment in the world to come But that which proceedes from vertue inciteth euery one that is indued with a generous disposition to erect vnto himselfe an eternall monument by glorious atchieuements heroicke deedes arming him with an inuincible courageous constancy to march boldly in the very face of danger it selfe sustayning infinite labours trauels tearing through the bryars and thornes of a thousand inconueniencies aduising him not to court Honour eyther through ostentation or ambition for were it possible for him to attaine vnto the end whereat he aymeth without indurance he would not by his good will cast himselfe into an Ocean of perplexities in such sort then that he thrusts himselfe forwards onely because he being dull and grosse cannot bee purified of these great incūbrances but by the fire of afflictions But hauing opportunity now to look backe on the manifolde difficulties which hee hath surmounted through the performance of his deuoir guided by the aidance of a iust conscience hee arriues vnto the field of Honor where his Temples are crowned with a Chapplet of liberty as truly exempted from the malice both of death and obliuion as his intention was remote from gaine or profite onely ayming at the good of his coūtry the seruice of his Prince in such sort that he hath purchased vnto himselfe a renounced memory throughout all ages So that then the soule finding it selfe adorned and beautified with such rich in estimable treasures reapeth greate ioy from this great felicity which being rooted in the very bottome of his hart that possesseth her and not in externall and fraile riches accompanieth the soule and the honour thereof vnto the highest heauens where both shal be immortalizde togethers Therfore say we The wings of Fame mount Honour to the skie Where Vertue crownes it with Eternity Whereas the Vertuous ' mongst a showre of darts Sought it thrust-foorth by braue and noble hearts Backe therefore Epicure in sugred pleasure Bathing thy soule Thou shalt be crownde by leisure Sith shee preserues her lawrells for such spirits As duely challendge them by Vertuous merits Backe Wanton womans-man which without paine Would'st purchase Honour Backe Thy hope is vaine Fauours auayle not labours haue the price And those which for her sake would sacrifice Their bloud their limmes their liues that are so deare Their soules nay more had they what were more neare The description of false Honour the true subiect and ground of Quarrels and Contentions CHAP. IX ALthough vertue be contrary vnto both the extreames of vice in the midst of which she hath her seate yet neuerthelesse she is more directly opposed vnto one of them them then to the other and beareth greater conformitie with the one then with the other For Fortitude inclineth more to audacity then to timidity and the liberall man resembleth more the prodigall then the couetous wretch By reason whereof such as cannot discerne the true from the counterfeit by the aidefull ministry of reason are easily transported into one of the extreames according to the inclination of their affections in such sort that vice being full of deceitfull mischiefe and gaining the assistance of our affections besiegeth the vnderstanding conquereth our reason and then carrieth the wauering soule destitute of a Pilote according to the inconstant winde of euery phantasticall occasion which being seduced by the externall senses giues way vnto the flattering charmes of a deadly foe Which as a Tyrant proud in victorie Giues power to the senses o're each action Whose chiefest comfort and triumphant glorie Is to see reason made a slaue to passion As oftentimes it falleth out in a point of Honour whereof the greatest part of men make a vaunting brauado rather through a vaine ambition of seeming greater then other men then for the true zealous affection which they beare toward vertue which they vntruly challenge to themselues For if Honour bee nothing else but the resplendent glory of a vertuous action and a celestiall good that cannot nor will not permit that any euill deed should be adornde with honours title how is it possible that a man may be called vertuous and valiant which is not stomackfull in anything saue mischiefe that is neuer armed but to oppress the innocēt neuer doth his vttermost but against the iust nor enterprizeth any thing saue onely that which is quite contrary to the generall designe of those that desire peace in stead of warre repose in stead of sedition and louing amity in stead of enmitie Without all question such valiance and adulterate fortitude whose obiect is nothing but bloud and death is to be accounted no otherwise then a sauage brutishnesse nay farre more beastly then that of the vnreasonable creatures which are neuer offensiue vnto any saue those twixt whom and them nature proclaimes a perpetuall Antipathie but such as are of the same species doe neuer offend their owne companions But