and like a Lampe to giue light vnto them doth notwithstanding suffer himselfe to be made seruyle to such vyle and abiect thinges as are sensuality ignorance concupisence and other like effectes wrought and brought foorth by Vice The fourth is wealth which oftentimes makes men dreadlesse to run into vnlawfull practises for that they know they can purchase impunitie and beare awaie the matter with their monie but this proceedes from the corruption of the age wherin they liue for if there were no bribe-takers there would be no bribe-giuers The fift and last is close conueiance manie thinke because they can hide their vncleanesse from the eye of the world and so escape the temporall pūnishment that therefore they are safe and need not feare to wallow in their vices but I would wish thē to cōsider that although their clossets and secret corners are hid from the world yet not onlie those places but the very reines and center of their hartes lies open as noondaie to the sight of God who wil one daie become a sharpe censurer of their secret filthinesse Vertues first issue THe first issue that vertue makes is twofold Theological and Morall Theological spreads it selfe into three braunches Faith hope and charitye Morrall into foure Prudence Temperance fortitude and Iustice And from these as from so manie liuelie and euer flowing fountaines doe issue and proceede all kinde of duties required of vs either towardes God towards men or toward our selues What Dutie is DVtie is the bond or obligation of the soule wherby we are inioind cheerfully and willingly without force or constraint to be to euerie one that which we should be and that which we are borne to be namelie that we should be holie to God righteous to the world and sober to our selues The performance of which dutie in these seuerall points makes our life perfect acceptable but failing in any one of thē we fail in that for which we were created and so consequentlye shall neuer attaine to that end and soueraigne good for which these dewties were appointed namely eternall happinesse Therefore it is a fond opinion of those men that thinke al is well with them when they haue well prouided for themselues a further charge is laid vpon them they must also be carefull for others and labor so far foorth as in them lyes for the common good and profitte of all men For he liues moste orderlie and moste happelie whoe as little as may be liueth to himselfe and he moste disorderlie and most cursedlie that liueth onely to himselfe and hath regard of nothing but his owne profit The subiect of Theologicall Vertues THe subiecte wherein Theologicall Vertues abide are the faithfull hearts of Christians onelie for no man can be saide to haue Faith or Hope in that sense as the holie ghost prescribes but such as are ingrafted in the promises of God thrugh Christ The Pagan Phylosophers had some slight knowledge of Charitie and the vse thereof in that they had a care to preserue humaine societie but to say they had either Faith or Charitie after that manner as is required at our handes were most absurd considering they neuer so much as dreamt of anie Messias or resurection of the bodie How Pagans may haue Faith FAith is diuerslye taken firste in the Hebru tongue it is put for veritie and truth Secondlie in the greeke wherein the Apostles and Euangelists writte for perswasion Thirdlye amongst the Latines it signifies a constancie which men obserue in their words and promises of which we wil speake hereafter Fourthly according as it is effectuall to saluation the holye scriptures call it the ground of thinges which are hoped for and the euidence of thinges which are not seene Hebru 11 1. that is Faith is an assured confidence of the accomplishment of gods promises made vnto vs in Christ Iesus As it is thus taken it hath no residence in the breasts of Pagans but as it is vnderstoode the other three manner of waies it may bee as well in them as in vs. Two sorts of christian Faith THere is first a iustifieng Faith effectuall and accompanied by good works not that good works are the merits or any cause of our saluation but that they doe necessarily followe faith as the fruites and declaration thereof for if we shoulde attribute any parte of our saluation to our owne merits then were not our redemption of the free grace of God but of desert as is in the epistle to the Romans 4. chap. to him that worketh the wages is not counted by fauour but by debt Againe Gen. 3 10. The workes of the Lawe are vnder the cursse but he that beleeueth in the sonne hath life euerlasting Iohn 3 36. Therefore faith onely iustifieth though this faith be necessarily accompanied with good workes Secondly there is another kinde of Faith which only consisteth in word without any desire to expresse the same in action as there bee many that will say they beleeue in God and they beleeue his word and they tremble at his iudgements but to be mercifull vnto their brethren to relieue the poore or helpe the fatherlesse or widdow that they either care not for or think to be no part of their dutie but this a dead faith an vnprofitable faith and such a faith as the diuell himselfe hath Ia. 2.17.19 How Faith is in vs. FAith is in vs neither by nature for by nature we are the sons of wrath and destruction nor by rewarde for then might Symon the sorcerer haue purchased it with monie Act. 8.20 Nor by our own industrie for though Paule plant and Apollo water it is God that giueth the increase 1. Cor 3.6 But by the spirit and free gift of god and by the meanes which he ordaineth for vs to receiue the same gifte which is by the hearing of his worde preached and taught vnto vs. The opposite to Faith THat which standes against Faith is infidelity and Atheisme which is of foure sortes The first is of those mē that thinke there is no God at all but that the world is gouernd by the course of nature had neuer beginning nor shall euer haue end The second is of those that although they can be perswaded that there is a God yet they will not beleiue that he hath anie respect to the actions and course of mens liues The third is of such as beleiue after a sort there is a God and that by his prouidence all thinges are gouerned but will not be perswaded there is anye iudgment or resurrection of the body after this life The fourth and last is of those that beleiue there is a god the creator guider and gouernor of all thinges that weighes mens actions and shall sit in iudgment vpō thē at the general day of resurrection but yet in their manner of conuersatiō throgh their sins wickednes they seem to deny all this and such kinde of Atheistes may the best Christians be for there is none that doeth
8 But as true repentance is neuer without faith so is it likewise at all times accompanied with good works What good workes we ought to doe INsomuch as the lord pronounceth he is worshipped in vaine with the commandements of men therfore wee must practise and doe such good workes as are prescribed vnto vs in the worde of God Ezec. 20. because many things may seem good in our eies that are abhominable in the sighte of God How good workes are to be done AFter that a godlye and religious man hath found out what workes are to be don forthwith he addresseth himselfe to vnderstande in what sorte they are to be done for resolution of which question that one place in the Epistle to the Heb. 11 6. may be sufficient wher it is said That without faith it is impossible to please god so that the distribution of our good workes must alwaies bee accompanied with faith in Christ Iesus For neither loue nor obedience can be acceptable except mercy and reconciliation for the mediators sake bee first apprehended By this are excluded the good workes of the wicked and vnbeleeuers in that howsoeuer they seeme beautifull and beneficiall to the world yet god hath no reguard of their deedes insomuch as they are not presented vnto him in the obedience and perfection of christes merits As in the example of Scipio and Dauid they both fought for their countrey Scipio fought and Dauid also fought and yet their warfare was not to bee accounted of alyke For the warfare of Scipio did not plese God because he was not regenerate but the wars and labour of Dauid did please God because he was accepted by faith The causes of good Workers THe causes that stir vp mens mindes and pricke them forward to worke wel may be said to be three The first is the necessitye of Gods commaundement keepe my statutes saith he and walke therein Le. 18.4 Which necessitie of good workes or walking in Gods commaundement stretcheth it selfe into foure other braunches that is to say necessitie of debt we must doe good deedes because they are a debt which God requireth at our handes Ro. 8. The second is necessitie of faith hee that prouideth not for his owne and namelie for them of his houshold denieth the faith and is worse than an infidell 1. Ty. 5.8 The third is the necessitie of auoiding punnishment for vnlesse wee decline from inequity and performe the dutie of good Christians the Lord will plague and punnish vs he that knowes his maisters will and prepares not himselfe to doe thereafter shal be beaten with manie stripes Mat. 12.47 The fourth is the necessitie of conuersion because the Lord hath said I desire not the death of the wicked but that he turne from his way and liue Ezech. 33.11 Therefore by necessity we are bound to fly from sinne and doe good or else we shal neuer be conuerted to the Lord nor the Lord to vs. The second cause of good works THe second cause that may stirre vs vp to good workes is the dignitie which we receiue thereby being regenerate by faith and faith working in vs to Godlinesse and all manner of Christian-like exercises we are made holie as our heauenly father is holie I Pet. 1 16. Our bodies become the temples of the holie Ghost and of god himselfe to dwell in vs and what honnour ioy and comfort that is may be imagined by the honour and ioy that a priuate subiect receiueth when his prince and Soueraign doth vouchsafe to come and lodge with him in his house Therfore they that pollute this temple with the filthinesse of Sathan so that the holy ghost is either not admitted or being admitted is churlish lie cast out of his dwelling againe let them imagine what an act of crueltie they commit The third cause of good workes THe third cause that may moue vs to obedience towards god in the performance of our duties both toward him and the world is the reward and recompence which he hath promissed shall succeed and redound vnto vs by our good workes not for their owne worthynesse but for the promisse of his grace which promise doeth assure vs not only of all good in this life present but also in the life to come I Tymo 4. So that if neither the necessitie nor dignitie of good workes may induce vs to imbrace them yet for the profit and cōmoditie that comes by them let vs not neglect them The Souldior reguardes not woundes so he may be conqueror nor the Marchant the perils of the Sea so he may growe wealthie let it not be saide that they haue greater Zeale and Fortitude in seeking after shadowes than the Children of God in purchasing the substance The Second braunch of Vertues first issue THe second braunch of Vertues first issue are these foure moste beautifull gracious ofsprings Prudence Temperance Fortitude and Iustice Which are called Cardinall vertues for that al other Morall vertues as vpon hindges doe hange and depend vpon these These are the guides of the soule whereby all ciuill duties either of man towarde man or of man towardes himselfe and consequentlie of both to the glorie of God are directed in the way of truth and equitie The subiect of Cardinall Vertues THe subiectes wherein these Cardinall Vertues doe remaine are the reformed and docible mindes not onlie of Christians but also of Pagans nay oftētimes the efficacy and strength of these vertues doe more clearelie shine and appeare in Pagans than in Christians What Christian is so absolute that may not learne preceptes of wisedome out of the bookes of Aristotle Plato and diuerse other heathen Philosophers And so consequentlie of all the rest of the Vertues What Prudence is PRudence is the light of vnderstanding whereby we know God and affect his workes to which knowledge is ioyned a discretion to be able to discerne good from bad profitable from that which is hurtfull to the end we may shun the one and practise the other it is to the minde as sight of all other corporall sense is to the body for as the sight is most peircing cleare and apprehensiue so is prudence by whose determinate and deepe iudgement all other vertues are gouernd in their good and commendable operations Why God gaue Prudence vnto man COnsidering that mens thoughts are wauering and their inuentions vnstable and considering that the wilde affections of mans nature do rather opresse then cōfort seduce then conduct the soule to that end for which shee is created namely to the knowledge of God and his creatures therefore hath the almighty of his free grace and mercie to lighten this darknesse and remoue this danger let fall a sparke of his eternall light which is wisedome wherby men see to gouern their actions to the glorie of god their owne good the profit of humane societiy How this wisedome appeares TO be known to haue wisedome wil appeare two manner of waies first inwardly by the dexterity of the mind and
ignorance is more excuseable thā that which is misdoon willingly against the conscience What subtletie is SVbtletie is a vicious qualitie of the mind whereby we dispose the power of wisdome to bad purposes as to deceiue beguile seduce and intrap others thereby to delighte or inrich our selues The author thereof is the Diuell and the companions that attend vpon it Hypocrisy and dissimulation but the reward it shall receiue is hate and suspition amongst men before God perpetuall reiection One Nestorius as we read in histories was so subtile and so full of hypocrisie and dissimulation as in the end for a iuste punishment his toong was eaten out of his head with wormes Dyonisius the tyrant would cunningly smoth and laie sweet baites till hee had caughte such as he woulde haue within his power and then like the Crocodile hee would deuoure them but in the ende he was thrust from his throne and dyadem So that we see by these and the like euents that the issues of vertue are of that consanguinitie so linkt and affied together as they cannot one bee without another For as no man can be perfectlie temperat vnlesse he haue wisdome to direct and gouern his appetite to know when how and wherin to be temperate so in like manner no man can be perfectlie wise without temperance which serues as an vmpire or moderator to keepe our knowledge within rule and the boundes limits which are appointed for it Therefore it followeth that wee speake nexte of temperance What Temperance is TEmperance is that vertue of the soule whereby the appetite and vnrulie affections of mans nature are kept in awe and gouernment so that the eie lusts not the toong offends not the hand breakes not forth into vnlawful actions nor any part of the whol bodie straies beyond that dutie required to the honor of god and the good of our neighbour this vertue is so necessarie that like as a cunning Pylot in a ship so she sits in the fraile vessell of mans bodie that but for her guidance wold either be dashed in peeces against the rockes of affliction or sinck in the sandes of a thousand temptations The opinions of Phylosophers concerning Temperance AGapetus a Learned man writing to Iustinian the Emperor who was a verie temperate and well gouernde Prince told him he was the inheritor of a double crowne the one was the crowne of regalty whereby he did cōmaund ouer men the other was the crowne of temperance whereby hee did raigne ouer his owne affections Socrates was of opinion that nothing did preserue the soule in hir perfect essence nor lift her vppe if at any time she chanced to fall through vice and impiety so well as temporance Plato testifieth that temporance is the mutuall consent of the affections whereby the soule liues in perpetuall harmonie Cicero accounted it the pathe that leades vnto al decencie and comlines both in worde and deed To what Temperance may be compared TEmperance acording to the worthy effects that proceed from hir may be compared to these sixe thinges First it may be compared to the sunne because as the sunne drieth vp the foggie and mistie vapors of the earth euen so temprance driues awaie the darknesse and filthy euaporations of the soule that otherwise woulde choke it and giueth it the comfortable light of reason whereby it is refreshed Secondly it is compared to a bridle that as a bridle restraineth the head-strong wilfulnesse of an vntamed hors euen so temperance in the middest of pleasures and temptations holdeth vs backe and compelleth vs to followe reason Thirdly it is compared to a sharpe rasor because like vnto a rasor it cutteth and loppeth awaie the superfluity of corrupt desires Fourthly it is compared to a shield or helmet because as these twain keep off and defend the violence of our enimies weapons euen so temperance is a bulwarke or defence againste the sharpe darts of luxuriousnes Fiftlye it is compared to a tutor or corrigidor because with like authoritie as they command ouer their pupils or charge committed vnto them euen so doth she checke and beare swaie ouer immoderate passions Sixtlie it is compared to a bonde orchaine where-with things are bound vp and kept close together and thereby made of the greater force and preheminence euen so by temperance all other vertues are coupled and knit together into an inuincible strength and power which otherwise lose that vigour and efficacie As we see in fortitude he that is of an high and couragious spirit and wanteth temporance to rule and gouerne it runneth many times into intollerable mischiefes Likewise in Iustice he that would be esteemed as a iust man and is not able through the helpe of temperanee to keep his soule free from perturbations will sooner commit wrong than patronage or propulse iniurie The obiects of Temporance THe obiects whereabout this vertue is busied and wherein she sheweth her power and authoritie are many in number but especiallie these the desire of honor riches promotion fame dignitie the passions of the minde as ioy griefe feare compassion anger hate enuie and such like the bayts of loue beutie gorgeous attire sumtuous buildings dainty dishes wine musick gaming and all other delightes and pleasures But here is to be vnderstood that we doe not set downe temprance as binding her to that strict obseruation as that wee would haue her depriued of pleasures but our meaning is that shee shoulde so vse them as that thereby followe no inconuenience or abuse The daughters of Temperance or vertues fourth issue THere are sixe other stems or plants that draw sap and nutriment from this root of Temperance that is to say Continency Clemency Modestie Sobrietie Frugalitie and order All which like true ofsprings of so gracious a stocke helpe to beautifie the parentage from whence they are deriued What Continency is COntinency is that part of temprāce wherby concupiscence and desire are gouerned by councell and reason This vertue did shine most clear in Scipio who at the winning of Carthage hauing taken a verie beautifull Ladie prisoner was so farre ftom being amorous as he sent her away with a great dowrie to him vnto whom shee was betrothed What Clemency is CLemency is that parte of temporance whereby the mindes of men rashlie carried awaie with hatred of anie one or with desire to hurte are kept backe and restrained by gentlenesse Adrianus before he was made Emperor enuieng a Romane for some displeasure which he had conceiued against him the same day he was elected meeting his enemy in the streete saide to him aloude Euasisti meaning that he being nowe a prince might in no wise reuenge an iniurie What Modestie is MOdestie is that power of the mind whereby honest shame and bashfulnesse purchace good and deserued honor And because shame is the foundation of modestie it shall not bee amisse to speake somewhat thereof What Shame is WE may define Shame to bee a kinde of modest feare whereby we dread the
danger of dishonour or reproofe likely to happen vs by some vndecent or enormous action or an indignation conceiued against our selues after the commiting of any dishonest crime prolocution of anie foolish and absurde word or the expressing of anie vnciuill or rude gesture Two kindes of Shame THe first is a good shame whereby we are ashamed of euill The second is a bad shame whereby wee are vnder colour of modestie restrayned from performance of some good and laudable action because against right and equitie wee feare to displease a multitude or dare not withstande the authoritie of him that is mightie As Pylate that faine would haue pronounced our Sauiour guiltlesse and yet because he feared the people gaue sentence vpon him against his owne conscience Rules of good shame IF at a feast thou be inuited to drinke more than reason or thirst requires be not ashamed to refuse it If a babler or ignorant fellow seek to staie thee by discoursing of vain and tedious matters bee not ashamed to shake him off If thy friend or any man else either in act or purpose offend bee not ashamed to reproue him If any man make a request vnto thee that is either vnlawfull or not in thy power to performe shame not to denie him If any man aske thee a questiō wherin thou art ignorant shame not to confesse thine ignorance that thou mayest be instructed If any man withhold thy due shame not to challenge it Effects of bad shame THese are the effects of bad shame Cowardlines Impudencie liberty to sinne base Flatterie oppression neglect of benefite betraying of ones self hate of the world and prostitution of the sences What Sobrietie is SObrietie is properlie called a moderation in diet a thing so esteemed of wise men as Augustus the Emperour neuer vsed to sit downe to meat before others had halfe dined and was the first againe that rose from the table Pythagoras seldome or neuer drunk wine Socrates wold alwais spil the first pitcher of water that he drue for himselfe to this ende as he saide that he might acquaint his sensuall appetite to expect a conuenient time of reason What Frugalitie is FRugalitie may be said to be a moderation in expences vnder which title many haue beene so sparing and neere themselues as they haue incurd great shame and infamye As Lewes the eleuenth king of France who was of such a niggardly and pinching disposition as after his death there was found in his chamber of accountes a bill of expences wherin was set down twentie souse for two new sleeues to his olde doublet and fifteene deniers for grease to grease his bootes What Order is ORder is a conuenient disposition of all thinges according to their worth and dignitie into that place at that time as shall seeme most requisit The world is called Mundus which signifieth a well disposed order of all thinges by beholding of which wee may learne to keepe our bodie which is a little world in vpright and eeuen manner without confusion The opposites to Temperance VPon the right hand it is accompanied with intemperance and vpon the left with Stupiditie which are as two blinde guides and looke vnto which soeuer of them temperance giueth consent to follow shee straightway loseth the name and title of Vertue and is branded with the stampe of Vice What Intemperance is INtemperance is an ouerflowing of voluptuousnesse against reason and the health of the soule seeking no other contentation than in that thinge which bringeth delight and pleasure to the senses as appeares by the example of Vitellius Emperour of Rome who had serued in to his table at one supper two thousand seuerall kind of fishes and seauen thousande sortes of feathered foules or of Phyloxenus who wished that he had a neck as long as a Crane that the taste and pleasure of his meates and drinkes might continue long before they descended into the stomach How we may be intemperate WE may bee intemperate foure manner of waies First in apparell when we either couet that which is too costlie or to haue more store than is sufficient so that the moathes rather consume it with eating than we with wearing Secondly in meate and drink whē we are lauish and superfluous or ouer nice and curious Thirdly in veneriall and other corporall pleasures whether tasted of by the eie the eare the hart hand or any other part and fourthly in giuing way to our passions as ioye feare anger c. without stop or controulment What Stupiditie is STupiditie is a numnesse or chilnesse of the senses so that we neither haue feeling of any pleasure nor are moued with any desire but this is a defecte hardly or neuer seene amongest men especially hauing health of body and therefore we will passe it ouer come to Fortitude the third branch of Vertues first issue Whence Fortitude hath her denomination THis vertue of Fortitude taketh her denomination neither frō strength of bodie hugenesse of limbes toughnesse of armour walled townes multitude of souldiers nor any other munification of place or aduauntage of time but from the generositie and greatnesse of courage which like a holy and spirituall fire liues in the heart and from thence sendes heat vigour through the whole bodie enabling it for the execution of difficult and mightie deedes Why it is annexed to mans nature THe seedes of all vertues are originally adioyned and fixt to mās nature but by reason of the degrees of growth which the body hath they cannot shewe themselues in anye perfection before they be aduaunced and set forward by the help of Time labour and instruction so that Fortitude is annexed to mans nature for 3. especiall causes First that as his Creator after whose image he is fourmed and made daily expresseth and sheweth forth wonderfull workes for the benefite of his creatures so is he born to drawe neere vnto him in similitude of goodnesse and might haue in his soule a kinde of naturall instigation to pricke him forward by all lawdable high and laborious actions to profite those amongst whom he liueth Secondly that knowing the excellencie of his owne nature the stock from whence he is deriued hee might not care for mortall goodes nor feare the contrarie but think himselfe worthie of eternall happinesse and be prouoked with great corage to desire the same Thirdly that he might feare to degenerate from so high and noble a lignage by committing anye base or ignoble deed vnbeseeming the excellencie thereof What Fortitude is FOrtitude is a firme stability and resolution of minde whereby neither for feare of death it selfe nor anye other inconuenience that may befall vs we turne aside from the way of Vertue and Iustice but after good consideration had remain stedfast and immoueable against all the worlde in our thoughts and purposes Two sortes of Fortitude THe first is employed in the compasing and perfourmaunce of great deedes for the loue of vertue and the other in suffering for the same
with an inuincible and vndaunted courage any wrong affliction torment or extremitie whatsoeuer For the firste wee haue the example of king Dauid whoe shrunke not back from the encounter either of men or monsters for the establishing of Gods glorie and for the second the examples of the prophets and Apostles that notwithstanding their wrongs and great reproches spared not to seale the profession of gods holy religion with the effusion of their blouds The properties of Fortitude BEside many other good properties and inclinations that followe this vertue wee may reckon these fiue in speciall first it is free from all feare of death Secondly it is constant in all aduersities Thirdly it so hates and detestes the dooing of euill as it wil study to do good vnto it enemies Fourthlie as it striues to haue dominion ouer external thinges so it accounts it most base not to be able to rule the internal passions of the minde Fiftly it neuer fights or contends suffers or indures for any thinge but that which is iuste and honest so that neither they that suffer for wickednesse or vniust matters nor they that fight for their priuate commoditye or to satisfie theyr owne vnbrideled furie are to bee accounted valiant men The obiects of Fortitude THe obiects of Fortitude are passions to maister them iniuries to suppresse them prosperity not to be lifted vp with pride aduersitie not to bee cast downe with despaire enemies to be made more dilligent to looke vnto our behauiour losses to ouercome them with patience death to contemn it because it bringes immortallitie a number such like The daughters to Fortitude or vertues fift issue AS the rest so this vertue of Fortitude is not barren of increase but from her teeming womb sendeth forth these goodly ympes of grace and honour Magnificence Confidence patience Compassion and perseuerance What magnificence is MAgnificence is an eleuation of the soule whereby it is not content with euerie meane dewtie but seeketh to compasse and bring to passe things that are moste rare and excellent As Alexander that thought it too meane a point of fortitude and valour to ouer come Darius in battell vnlesse he also vanquished him in the virtues of the minde and therefore he vsed his wife and children with all bountie and humanitie after he had taken them prisoners Augustus held it not sufficient valour to omitt the taking of reuenge vpon a fellowe that sought all meanes possible to murther him but aduaunced him likewise vnto a cheefe place of dignitie vnder him Hannibal esteemed his passing ouer the Alpes and al his other labors and victories nothing vnlesse he conquered Rome that then held her selfe queene and mistresse of the world What Confidence is COnfidence is a conceite or hope which the mind hath of prosperous successe how dangerous or desperate soeuer things appeare to be Richard the first king of England going to warre with diuerse other Christian Princes against the Turkes and Sarazens and beeing in Palestine when a quarrell arose betweene him and the king of France insomuch as not onlie he but all the reste forsooke Richard and departed with their powers homeward yet king Richard notwithstanding he was left alone his armie small and the number of his foes almost ininnumerable was of that confident spirit as he proceeded against his ennemies and draue them out of Ierusalem and the holy land What Patience is PAtience is a voluntarie and continuall suffering for the loue of vertue and honestie and therefore whatsoeuer happeneth a wise man by this vertue is prepared to digest and turne it to the best Socrates being councelled to reuenge a wrong receiued answered What if a Mastie had bitte me or an Asse had strucke me would ye haue me go to lawe with them Esteeming no more of the despights offered vnto him of men then if they had bin done of bruite beasts What Compassion is COmpassion is a like sense or feeling of euill or griefe as if we our selues suffered that which wee see others indure by reason of that coniunction which ought to be of one with another as members of one and the same body and therefore it is requisite this vertue should be in a valliant man that when he sees iniurie offered vnto any one he should bee mooued with the violence thereof no otherwise then if it were offered vnto himselfe Marcellus after he had conquered Syracusa not without great slaughter of manye people mounted vp an high tower of the castle and with many teares lamented the rufull and tragical fall of the cittie feeling in himselfe as it were a fellow sufferance of their greeuous miserie What perseuerance is PErseuerance is that parte of Fortitude when a man doth firmely and stedfastly abide in his resolution purpose vndertaken with good consideration and aduise Zeno hauing resolued to keep silence whatsoeuer the king of Ciprus did demand of him and being persecuted with tormentes for the same purpose least hee should bee found not to perseuer in his intent bit off his tongue and spit it in the tormēters face The opposites to Fortitude THe opposits to fortitude seeking to dim hir glory with their dusky presence are Cowardlines and wilfull presumption What Cowardlines is COwardlynes is a base kind of fear void both of reason and assurance causing a man thrugh the want of sense vnderstāding that he can neither be profitable to himselfe nor the commō wealth but remaines as the shaddowe of a man caste downe and astonnished with daungers or the report of euerie ydle dreame vision As Mydas K. of Phrigia who being troubled with the terrour of a certaine dreame dranke poison and killed himselfe Or as the Gentleman of Padua that Speron talketh of in his dialogues who beeing cast into prison vpon some accusation when it was tolde him ouernight that he should lose his head the next morning conceiued such an impression of feare in his hart that his haire which before was blacke that same night altered and became gray Two sortes of Feare THe one good when wee stande more in awe of blame reproch dishonour then of death or griefe The other bad which is likewise of 2. sortes The first maketh the soul dead and voide of euerie good effecte as is before declared The seconde is that which worketh in the wicked a horror of paine and punnishment whereby they are brideled and restrained from their villanies and as the firste is a signe of an abiect and contemtible nature so this argues a corrupt and wicked disposition What wilfull presumption is WIlfull presumption is a kinde of audacious boldnes when a man without necessarie constraint or for euerie friuolous matter casteth himselfe into certaine and vndoubted danger As I haue read of an Italian louer whoe walking with his ladie by a riuer side and making great protestations what he woulde doe for her sake she to proue him badde him leape into the Riuer which no sooner heard but hee to shewe his rashnesse without
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