that wisdome which is the knowledge of Diuine and human thinges which we may deuide into twoe partes Contemplatiue and Morall Contemplatiue which containeth the knowledge of God and his works and morrall which teacheth vs howe to liue well and how to shew our selues helpefull and officious to the world How to know God GOd doth reueale and as it were make himselfe visible vnto vs after two manner of waies first in the booke of his word by the mouthes of his holy prophets Apostles and Patriarches and secondly by the book of nature in the whole frame of heauen and earth which wee cannot behold but we must needs confesse that neither heauen hath his motion the sunne and moon their light the earth his fruitfulnesse nor the sea his waters but it comes to passe by the power wisedome and prouidence of one supreme creator and preseruer which is God And as the contemplation of his creatures is a forcible argument to beate into vs the knowledge of his deyty so the behoulding of no one creature helpeth more to that ende then the consideration of our owne nature How to know our selues SOcrates the Prince of Philosophers greatly condemned the students of his age in that they toyled so much about the knowledge of external things and neuer had anye care to caste an eye vnto that which was internall meanning that all their studye and labour tended to the marking of the revolution of the heauens and other naturall causes vppon earth but neuer were solicitous or troubled about their owne nature but as his opinion was so let ours be that wee cannot come to the knowledge of God which is the end of our cteation and being knowne to glorifie him than by the knowledge of our owne nature Therfore to know our selues and our owne nature is to consider that we are compounded of a bodie that is earthly a soule that is heauenly of a body that is palpable to be felt and scene and of a soule that is invisible and not subiect to externall sense of a body that is mortall and must die and of a soule that is immortal that shall neuer dye and that at first we were created vpright both in soule and body but since through sinne we are become deformed both in soule and bodye And although we might heere take occasion to speake of the excellencie of the composition of the partes of the body as a thinge full of admiration and many deepe secrets in nature yet because the more principall parte of man which is the soule is the only obiect of the matter we haue in hande wee will passe ouer the great knoweledge that might be hadde in viewing the corporall frame and onely tie our discourse to the spiritual essence which beeing the harder and more difficulte matter by how much it is more excellent than the other therfore once looked into though but sleightly we shal the sooner come to the knowledge of the whole What this knowledge of ourselues doth worke in vs. THe knowledge of our selues doeth worke in vs a two-folde effect a meanes to be humbled and a meanes to glory and reioice To be humbled in respect of the sense and feeling of our vanity and to glory in respect of the mercy of God by whose grace we recouer our selues from the daunger of vanity for our sicke soule being lost to perdition is reuiued and quickened againe by regeneration What the Soule is THe soule cannot be known as it is but by the craetor that made it by reason that in vs there is no nature more high or excellent to comprehend it all the knowledge that we can haue of it proceedes from those effects which it doeth manifest in vs and therefore we cannot giue any absolute definition of it But according to the effects we may thus describe it The soule is a spirit which giueth life to the body whereunto it is ioyned and which is capeable of the knowledg of God to loue him as being meet to be vnited vnto him to eternal happinesse In that it is a spirit it confutes their oppinions that thought the soule did proceed frō the tēperature and harmony of the partes of the body but in that it giueth life it confutes their oppinion that thought it was mortall and that with the death of the body it likewise perished But the soule is as far frō perishing being seperated frō the body as an expert musition frō losing his skill being bereft of his instrument Others there are that thinke because man liueth no longer then he hath breath on because losse of bloud bringeth the losse of life or because in death they perceiue no difference betweene men and beastes that therefore the soule is nothinge else but bloude or a puffe of wind But these men haue no further insight into the soule than is conceiued by their externall sense A minde refynde and eleuated aboue the earth findes that the soule is the Image of God who is a spirit and eternall therefore the soule of man must be a spirit and eternall for there is alwayes an agreement betweene the Image and the thinge of which it is an Image How the soule is celestiall THe soule is celestiall not in that sense as if it were a parte of the substance and nature of god him selfe but it is saide to be celestial in 3. respectes First to shewe a difference betweene the soule of men and the soule of beastes Secondly in regard of the agreement which it hath with the deuine nature through immortalitye Thirdly in respect it approcheth neerer to the nature of god thē any other creature except Angels and yet Angels are not of the nature of God neither for they are not immortall of themselues but haue their immortaltty and their superexcellencie of God who both giueth it vnto them and preserueth them in it and can if it please him depriue them of it How the soule is in the body THe soule is in the body not as proceeding from the generatiue seed or the commixture of the humours for then the soule should be corruptible as they are but the soule is in the body by infusion of God the creator after that the parts of the body are already framed fashioned and that by no other vertue but by his own omnipotent power so that we must thinke when God inspired a soule into Adam he made not a blast of his own nature nor of the ayre round about him but euen of nothing who being himselfe incorporall made the soule also incorporall but yet he being vnchangable made the soule mutable because himselfe being vncreated made the soule a creature Vpon this may rise a question that if the soule be infused and created of God and comes not by propagation from our parents whence hath it then the pollution which we call originall sinne It were horrible to say it were so created knowing that all the workes of God are pure and holy and from the body it cannot come
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
good no not one Psal 14.4 What hope is HOpe is an affection of the soule so imprinted in our hearts that we doe not onlie certainlie expect the fruition of those good things promissed vnto vs in the scriptures but we also patientlie abide anie extremitie of this life with a setled constancie and peaceable tranquillitie of mind because at length we knowe we shall inioy them Two kindes of Hope THe first is that which is grounded vpon the promises of God which is alwayes certaine and infallible because he that is the end of such a hope is truth it selfe and neuer changable The second is a vaine doubtful and deceitfull Hope resting vpon earthlie and transitorie thinges and because they are alwais fleeting and euer changing so is the Hope that dependes vpon them as we see by experiēce in the affaires and enterprises of this world sometime we hope for one thing and the clean contrarie happeneth vnto vs. A learned Athenian was wont to saye that there are two thinges verie hurtful vnto men Hope and loue the one leade them on to seek out meanes to execute their thoughtes and the other perswaded them of good successe But as the one proued oftentimes a false guide so the other deceiud them with their promised reward The fruites of Hope HOpe is commended in this that it stealeth awaie our labours causeth fear of perril to cease giues vs comfort in aduersitie being in il case promiseth vs better fortune abideth with them that haue no others goodes and like a soueraign medicin or precious balm hourelye applyed preserues mannes weake and crasie life Alexander the great when he was to make warres againste the Persians inquired of his friends that were to follow him how they were prouided and finding them but bare and needie gaue vnto some great offices to some landes and possions to some Iewells and great somes of monie and to some the presidentship of rich townes and Citties And when he was asked of Perdicas one of his coūcelors what he reserued for him selfe he answered Hope so greate a power and force did this conquerer attribute thereunto that if he had nothing else in the world yet by hope he had all thinges The Titles of Hope HOpe is said to bee a guide to direct vs a prop to strengthen and vphold vs and a spur to pricke vs forward with boldnesse in all our actions prouided that it be alwaies fixed vpon right and equitie The difference betweene Faith and Hope BY faith we beeleue the certaintie of thinges but by hope we already inioy them By faith we are wel perswaded but by hope we are wel rewarded Faith is euer permanent but hope no sooner hath got the thing it hoped for but straight way it dies and comes vnto an end as for example we shall stil beleeue that Christ is our sauiour althogh we be rapt into heauen there raign with him but we no longer hope for that blessednes because we then enioy it The opposite to Hope THe opposite to hope is Despair which is a certaine pusillanimity of faintnes of the heart vtterlye drooping and distrusting the successe of things and therefore wisheth rather to lie still and languish than to rise vp and prosper What Charity is CHarity is an affection of the heart which bindeth vs to loue God because he hath loued vs and to do vnto men as we would bee doone vnto our selues Of all vertue it is the most excellent For loue is the fulfilling of the law And as the apostle saieth Though I speake with the toong of men and angels and haue not loue I am but as a sounding brasse or a tinckling cimbal 1. Corint 13 1. How we may be Charitable WE maye be Charitable foure manner of waies first in pardoning our neighbours their offences secondlie in distributing to their wants thirdly in defending their wrongs and fourthly in admonishing them of their errors and ignorances In whom Charity is CHaritie remaines not in such as are enuious proud ambitious or churlish but in such as are meek gentle patient and long suffering and these and such like are the fruites and effectes of Charitie We reade of a Philosopher called Heraclitus who although hee were a heathen and knew not the true God yet he had so great an instinct of Christian Charitie in him as it is saide of him that all his whole life he did no thing but weep and poure forth flouds of teares in compassion of mens follies and miseries The life of our sauiour Christ as writ the holie Fathers consisted of two things in passion and cōpassion either in suffering for vs or in suffering with vs. The opposite to Charitie THat which stands against the effect and power of Charitie is obduracy or hardnesse of heart which is a kinde of vicious quallitie that shuts vp our eies from relenting our handes from giuing and our mindes from pittieng but our sauiours councel is otherewise giue to him that asketh and from him that would borrow turne not awaie thy face A second issue of Vertue To the aforesaide Vertues there are belonging or depending other vertues also as namely Religion Deuotion Contemplation Zeale Indignation Praier Repentance and such like What Religion is TO describe Religion according to the properties therof First we may call it Religion of reelection because where by our sinnes we had lost Gods fauour by Religion wee were chosen and brought into grace again Secondlie we may call it religion of relection that is of reading ouer because he that wil be religious must often read studie ouer the Scriptures Thirdly we may call it religion of reliction that is of leauing of our wickednes and our owne wayes and cleauing to God and his wayes lastly we may cal it religion of religation that is because it bindeth vs againe vnto god frō whom we were seperated so that of these perticulers we may conclude this geneneral that religion is the Vertue wherin consisteth the seruice of God and the saluation of our soules What Deuotion is DEuotion is a word deriued from the Latine Deuoueo which signifieth ro vowe or addict ones selfe to some thinge which wee knowe to be good and therefore the heart of man after it once hath had a tast of religion and the sweetnesse thereof deuotes it selfe wholie to the act and exercise of godlines which is the fruit of religion so that deuotion may be called a heauenlie disposition of the will enclining to all such things with great affection and earnestnesse as appertaine to the seruice of almightie God The Properties of Douotion DEuotion according to the excellent effectes that proceede from it may be compared vnto three thinges First to a blast of fresh aire because as the holesome aire refresheth mans bodie so the spirit of God by deuotion refresheth and comforteth our soules Secondly it may be compared to a precious ointment For as a precious balme or ointment suppleth and mollefieth the ioynts of mans bodie making
thē nimble for performance of anie action euen so deuotion viuifieth quickneth the powers of the soule enduing them with that quicknes and agillitie as that they may easilie tread downe and run ouer the difficulties drowzinesse of the flesh to follow vertue and the works of the spirit Thirdly it may be compared to an oderiferous perfume For like as a perfume killeth the stenches or il sauours in a house or lodging so as they cannot be perceiued euen so deuotion so long as it abides in the heart spreadeth abroad such sweet and oderiferous fumigations as that the noysome and stinking appetite of our euill desires can not be so much as perceiued or felt What Comtemplation is AFter that by continual custome deuotion becomes a habit it bringes foorth another excellent vertue called contēplatiō which is a rest of the soule and spirit in the consideration and beholding of all Gods fauours and mercies so that night and daye it meditateth thereon as a thing wherein consisteth all delight true happines and from this proceedeth also thankesgiuing zeal and indignation What Zeale is AS vpon the consideration of gods fauours and our owne vnworthines we are moued to giue him thanks so from the same head springeth anoother duty which is a care ioined with a kinde of disdaine or iust displeasure if at anie time we shall chaunce to see him dishonoured or vnreuerently vsed by his creatures because we intirelye loue him and hold him deare vnto vs and this affection or good motion of the soule is called zeale prouided alwaies that it proceed not of ignorance This made the good seruants of God that were otherwise verie meek gentle and patient in any indignities offered to themselues to become impatient and full of anger shewing inuincible courage and implacable minds till they had reuēged the iniuries done vnto their God As appeareth by the example of Moyses who descending from the mount and finding the people of Israell worshipping a Caulfe threwe the two tables of stone wherein the Lawe was written and brake them all into peeces and yet beeing not so satisfied ground the image into pouder made them drinke it and then commanded the Leuites to gird them with their swordes and to go thorough the hoast and slay euery man his brother and euerie man his companion and euerie man his neighbour insomuch as there fell that daie of the people aboue three thousand Exod. 32. What Indignation is INdignation is a greefe wrought in our mindes when we see some good befall an vnworthie person and hee that is worthie to be depriued thereof As when we see the honour that is due vnto God attributed vnto men Idols or anie other thing or in humane affaires when we see men of no desert aduaunced to worshippe and dignitie and the vertuous kept back left destitute and despised This vertue of indignation hath some resemblaunce with the former of zeale but that zeal takes his beginning from some euill that befals a worthie person and indignation ariseth from some good which befals an vnworthy person Beside indignation is not altogether so forceable as zeale nor doth so soone breake forth into redresse or ease of it own wrongs but rather smothereth discontent and flieth to praier rather than to violent pursute What praier is PRaier is a talke or conference with God either in mind submissiuelie or in word more openlie wherby we lift vp our hartes our eies hands vnto him for his helpe and mercy either for our selues or others in the time of calamitie want or affliction Why our praiers manie times are not heard THere are sixe reasons why we praie many times and are not heard first because we are not in Charitie when we pray Secondlie because we praie not with a full hope and assured faith to obtaine that which we praie for but are wauering or doubtfull of Gods mercie and louing kindnesse toward vs. Ia. 1. Thirdlie because we doe not pray in the name of Iesus Christe without whose intercession nothing is acceptable in Gods sight and through whom the father will giue vs whatsoeuer wee aske Io. 16. Fourthly because we pray more to satisfie our own lustes than to glorifie God more for temporal thinges than spirituall thinges Fiftlie because we vse much babling as though God did not know what we stand in need of except we set foorth our defects with an elaborat and rhetoricall kinde of oration and because we pray not continually but vse our inuocations by starts Sixtly because we are not so feruent as we should be nor so attentiue to the matter we haue in hand but suffer our thoughts to wander hither and thether whilst our tongues speake vnto God The efficacie of Praier FIrst it is as swift as thoght because it is no sooner conceiud in minde but it is as soone receiud of God Secondlie it is as pearcing as the sharpest steel for that it is no sooner vtterred in the servency of spirit but it straight way makes passage through the cloudes and firmament euen to the presence of god Thirdly it is the greatest and chiefest point of Charity that may be vsed for that at one instant by prayer we may shew our selues helpfull to manie thousandes yea to the whole worlde whereas by our bountie we can be beneficiall but vnto few Fourthly it is more victorious then the mightiest hoast of men or the gretest conqueror of the worlde in that with reuerence be it spoken it doeth as it were ouercome God himself who ouercommeth all things and at whose becke heauen and earth shake as appeareth by the example of Moyses Ex. 32.10 14 Likewise in Eliah we may read the great force and efficacie of praier who praied that it mighte not raine and it rained not for three years and sixe moneths And againe when he praied the heauens poured foorth their shewers 1. King 17 1 and chap. 18 45. At the praier of Ioshua the Sun and Moone stood still and at the praier of Hezechias the shadowe of the Dyall went back ten degrees 2. king 20 10 What Repentance is AS by faith we are stirred vp to beleeue Gods word to depend vpon his promises acknowledge his graces and to bee zealous in his seruice euen so when by sinne or the frailetie of our nature we fall from any of these duties to worke our reconciliation we must laie hold vpon true repentaunce which is a conuersion or turning again vnto God In which conuersion we depart from eulll beleeue the promise of forgiuenes of sinnes and studie to lead a new life according to the Lawes of God whereupon there follows these three good effects The first is a cleansing or deliuerance from sinne by the bloud of Iesus Christ 1. Iohn 17 The second is the imputation of the righteousnesse of Christ when as his obedience truth and innocencie by faith is made ours Rom. 5. The third is the acceptance into euer lasting life for whom the Lord iustifieth them also he glorifieth Romans
anye further consideration threw himselfe from the bancke into the streame and there was drowned And thus much touching Fortitude Now to proceed the next branch of vertues first Issue to be considered of is Iustice The foure elementes Earth Water Ayre and Fire are of all thinges the most different and disagreeing yet by the diuine prouidence of God they are daily so tempred as nothing can be found or imagined to be of greater harmonie more consonant or agreeing The like we may say of the foure cardinall vertues which althogh they are diuers being considered in theyr perticular effect yet in nature compleat order they so depend one vpon another as many times one includs al the reste as euidently appeares in this vertue of Iustice hee that is petfectlie iust must be wise temperate valiant Wise to discern good from bad temperate to gouern and rule his affections and valiant not to feare to helpe the wronged albeit with hazzarde of his own life And yet for all this Iustice includes somthing in itself whereby it may be discerned from the rest as by the sequele may be seene What Iustice is IVstice is a motion of the soul wherby we are stirred vp to giue to euery one his right and that which belongs vnto him euen as willinglie obseruing law and dutie towarde others as we would haue the same obserued and kept toward ourselves Tenn sorts of Iustice THe first is the preseruation and order which God himself obserueth in the gouerning maintaning of the world without which we shuld haue a generall confusiō many times wrōgs would passe with that secresie and power as innocencie quite woulde bee ouerborne but that his iustice at conuenient time reueales them giueth them their due punishment and this is called prouidence The second is the diuine exhibition and accomplishment of that seruice and obedience which Gods creatures owe vnto him and this is called piety The third is that distribution of right and equity which wee are bounde to shew one toward another and this is called Charitie The fourth is that care and respect which we ought to haue vnto ourselus in accepting or renouncing in applyeng or restraining what may be preiudiciall or profitable vnto vs and this beside that it may also be called charitie hath another name which is indulgency or selfe affection for there is no man but is bound by the lawes of God and of nature with moderation and discretion to haue a respect vnto himselfe The fift is that religious administration which euery magestrate ought to haue which is called to bee a supreame gouernour or to haue any inferiour office or authoritie in the commonwealth and this is called equitie and peace The sixt is that mutuall societie and louing coniunction which is expreste between man and wife without either vsurpation or tyrannie and this is called vnity and concord The seuenth is that awfull respect which seruants in simplicitie of heart without dissimulation or hypocrisie shew to their maisters and this is called reuerence The eight is that carefull and prouident respect which maisters ought to shew toward their seruants especially when they mixe their authoritie with loue and curtesie and this is calcald humanitie or gentlenes The ninth is that natural submission and louing feare which children owe to their parents and this is called honor The tenth is that moderation and abstinence which the soule is ingaged for to the body and this is called helth or alacrity of the spirit So that by these aforesaide circumstances our speciall purpose being to speake of that measure of iust and vpright dealing which is to be obserued betwen man and man we may gather another diuision of Iustice which is only humane and that may be contracted or drawne into two partes Two parts of humane Iustice THe firste is called Distributiue which consisteth in giuing to euery one according to his desert whether it be praise or punishment honour or disgrace money or monies worth litle or much c. And this is confirmed by the words of Christ giue vnto Caesar that which is Caesars Mat. 22.21 And of S. Paule Giue vnto all men their dutie Tribute to whom tribute Custome to whom custome and fear to whom fear belongeth Ro. 13.7 The second is called commutatiue which hath relation to the exchange of dutie and the fidelity and constant truth which ought to bein mens words and promises contracts couenants and this is that faith which is said to be the foundation of Iustice contrarie to which are all falshoodes deceipts coosenages treasons periuries breach of promises and lying Whether all promises be to be kept SOm men are of opinion that promises which are made either for fear or through deceipt are not to bee kept T is true indeed that a wicked promise or an vngodly vowe is better broken than kept but a wise man will be so aduised that he will neuer promise or vndertake any thing which shall be contrarie to duetie vppon any necessitie whatsoeuer no not for death it selfe and when he doth ingage himselfe it is vppon discretion and sound iudgement and being so ingaged hee will shew forth his truth and fidelitie and be maister of his word though it be to his own losse and hindrance Psal 15.5 If a lie be tollerable OVr Phylosophers whose doctrine without any further reference was only directed by the rule of reason say there are three sorts of lyes a pleasant lye a profitable lye and a pernitious lye and that the two first are in some sort tollerable but the last by no mēas to be admitted We that are christians and know there is a God and that God is truth and to denie the truth howsoeuer we cloke or excuse yt with profite or pleasure is to denie God and to prefer the Diuell which is the father of lyes before God ought to thinke that it is lawfull in no manner of sort to tell a lie but if we shall answere for euerie ydle word that passeth our lips much more shall wee answere for lying and falshood The necessitie of Iustice HOw necessary Iustice is amongst men may appeare in this in that it defends the oppressed helpes the needie incourageth the vertuous who else would desist from wel doing if they saw their good endeuors despised and represseth the wicked whose mallice would ouerthrow the state of humaine society but that they see vengeance punishment prepard forthē nay it is so necessary as Cycero sayeth that very Pyrats theeues and robbers cannot liue together without obseruing some part of Iustice The end of Iustice THe end of Iustice is the glorie of God and the preseruation of the common secrecie of men The perfect vse of Iustice THe perfect vse of Iustice is to make no difference of men eyther in reguard of wealthe kindred friendship pouerty or dignitie Iunius Brutus consull of Rome as Pliny reporteth caused his owne sonnes to be beheaded for an offence which they hadde committed
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
him Foure reasons why wee ought to loue our Neighbor First because wee are all of one brotherhood in the flesh Secondly because we are of one regeneration in spirit Thirdlye because of the wordes of Christ who hath commanded that we loue one another as he hath loued vs. And fourthly because we are members of one and the same misticall bodie whereof he is the head Finis Enuy. Of gluttony GLuttony may bee called the Deluge or inundation of the soule because it is a rauenous desire to feed and fill the stomach beyond the rule or bounds of nature There are two sortes of gluttony the first consisteth in greedie often and immoderate desire of delicate meates and varietie of dishes The second is when in stead of refreshing the body with sufficiēt moisture we drowne it in the superfluity of drinking We may eate or drinke immoderately seauen manner of waies FIrst when we our selues in our own persōs do surfit in excesse or so load and ouercharge the stomach as we deuise meanes by hotte drinkes or otherwise to cause digestion Secondly when wee our selues obserue a moderation yet in vaine-glory and ostentation prouide such superfluitie at our feasts and banquets as others thereby become immoderate eaters or drinkers Thirdly when though we haue but moderate prouision wee racke the inuention and art of cookery for strange compositions vnusual sauces and prouocations therby to please and delight the appetite Fourthly when wee eate or drinke more vpon wantonnesse then anie necessitie Fiftly when we are more costlye in one dish of meat or one draught of wine then would suffice for the value to sustaine many multitudes as the dissoluing of gold and precious stones to that purpose by the example of Cleopatra to Antony Mulcasses King of Tunis the one carrowsing to her loue at one draught a iewel of inestimable price the other bestowing a hundred crounes vpon the dressing of a peacock for his owne diet Sixtly when our tables are full and we well satisfied we rather couetously lay vp the remainder than charitablie bestow it to the reliefe of the hungry 7. and lastly when wee vse delicate meats and drinkes for the prouocation and stirring vp of the body to lust and performance of the act of venery The effectes of Gluttony THere are many dangerous effectes that follow Gluttony especiallye these eleuen ensuing First stupidity or dulnesse of wit for the stomach being filde and the braine trobled we are vnfit to praye or vse any other duty of good Christians The second impotency when thorough Gluttony our bodies are infected with many diseases as the dropsy palsie feauers inflamations and diuers others so that our limbes becom weak and feeble The third scurrilitye which is an impudent behauiour or disordered gesture of the body whereby we prouoke men to laugh vs to scorne as appeares in drunkards when their toongs stammer their feete stagger or any other vnseemly and ridiculous action proceedes from them The fourth Furie when through the ill disposition of excesse wee spurne at reason and good counsell wounding killing and doing deedes of mischief we care not vnto whom The fifte loquasitie or superfluous talke when through the force of wine we vomit out detractions curfinges horrible oathes and blasphemies filthy ydle and vnchast wordes The sixt drowsinesse when through rauenous eating or drinking wee are fit for nothing but for sleepe The seuenth beastly nastinesse whē for want of other vtterance our surcharged stomache bewraies our intemperance by vomiting belching and stinking of the breath The eight lust for belli-cheere and drunkennesse are the bellowes to concupiscence and as the pampered horse will cast his rider into the mire so the flesh being pampered will hurle the soule into the lake of all vncleannes the ninth pouertie when for abusing of plenty we are plagued and pinched with penurie The tenth losse of credit and estimation in the world 11. And last the wraith and indignation of God whome thorough our Gluttonie of a mercifull and louinge father we make a rigorous and punishing Iudge Lesse content in superfluity than sobriety BEcause superfluitie and intemperance preuent the sweetnesse and pleasure of the sense hauing no feeling of hunger thirst or any other motion of the body but sobrietie forbearing the fruition of pleasures a long time receiues a far more perfect taste of them for saciety makes pleasant thinges become lothsome and vnpleasant How to drinke Wine THe first draught is for thirst the second for nourishment the 3. of pleasure the fourth of madnesse How to detest gluttonie Beside the reasons before mentioned there are eight other circumstances inducing vs to the detestation of gluttony First because it hasteneth the dissolution of the body Secondly because it taketh part with the fleshe in the combat betweene it and the spirit so that there is twoe against one Thirdly because it invreth the body to an euill custome which will afterward very hardlie be forsaken Fourthly because it plaies the hyppocrite with vs appearing sweete and pleasant at the first but in the end it biteth like a Scorpion and is as fatall as poison Fiftly because it liues continually vnder the curse of God whoe pronounceth a woe vnto them that rise vp early to follow drunkennesse and continue in it till night Sixtly because it discipateth and destroyeth the sence for drunken menne neither knowe what they doe themselues nor what is done vnto them Seuenthly because he that is subiect to the desire of the belly is in perpetuall slauerie by reason the bellie doeth alwaies craue and is neuer satisfied Eightlie because of the iudgements of God inflicted vpon offenders in this kinde as vpon Noah being derided of his owne sonnes and of Lot that in his drunkennes committed incest with his daughters whereof did spring a most wicked and pernitious generation How to auoid Gluttonie TO auoid Gluttonie wee must embrace temperance and sobrietye which consisteth in chastening and taming the desires of the bodie by fasting and abstinence There are two kindes of fasting the first is to abstaine from meat drink the second to refraine from sinne and the corrupt affections of the heart the first is good but the last is better than the first The properties of true Fasting THere are foure thinges required of him that will truely fast The first is a voluntarie motion he must not doe it vpon constraint The second is zeale without vainglorie he must not doe it to bee praised or seene of men The third praier he must cal for the assistance of god The fourth almes-deedes hee must giue to the poore to shew the fruits of his fasting for to faste or vse a sparing diet not to the intent that we may be the better able to relieue others but to enrich our selues is no fast but rather a chiefe point of auarice The better to incourage vs to exercise fasting and to auoide gluttonie is to lay before vs the example of Christ who notwithstanding he were Lorde of al