may seeme contemptible rather then deseruing any good opinion Hatred what HAtred is an offence rooted in the hart by continuance of time where we study to doe hurt and mischiefe to him with whom we are offended The ground and roots from whence it springs are Offence and anger Offence is a certaine greefe of the heart which commeth thorough the touch of some euill that agreeth not with our nature Anger is a boiling of the bloude about the hart frō which ascend fumes and hot vapors that disturbe the brain and distract the countenance so that the party so inflamed becoms frantike and beside himselfe till he bee reuenged on that which was the cause of his anger and hereupon anger is calde a short madnesse but if it be more then momentarie it is called no longer anger but hatred There are two kindes of hatred good and bad good when we hate the Vices which wee perceiue to bee in our selues or in others and bad as is before defined How to suppresse hatred TO suppresse hatred is to moderate anger and to bee troubled with neither is to take heed that we be not thirstie after reuenge for as anger goes before it so reuenge followeth if in time it be not preuented Reuenge what REuenge is a motion of the hearte whereby it doth not onely turne aside from that which offendeth but labours withal either to repell and vanquish it or to punnishe him that is the cause thereof For two causes menne ought not to desire reuenge First because God hath said vindicta mihi vengeance is mine and therfore it is rebellion to offer to pull that priuilege out of his hands And secondly because it is a greate part of folly and iniustice to thinke we are reuenged of an iniurye when wee haue punnished the body of him that offered it knowing the soule and affections are the chiefe cause which are out of our reach and the body but the soules instrument and therfore he that in furie and rage tyranizeth ouer the body for anye offence is offered him doeth as the dog that bites the stone and suffers him that caste it to passe away vntoucht Hurt what HVrt is when in our owne person or by the meanes of others thorough mallice or enuy wee study to empouerish wound maime or hinder another man whom in dutye and religion we are bounde to pardon helpe and succour for he that will forgiue shall be forgiuen and he that will shew mercie shall haue mercy but to the cruel like measure of cruelty shal be extended This branch of Enuie differeth from reuenge in this that reuenge alwayes followes vpon some offence but hurte is oftentimes practised vppon a malicious and hatefull stomach without any precedent quarell or displeasure and therefore this kinde of enuie is called the enuie of the diuell who hates and striueth to hurt the whole race of mankind not for any damage they can doe vnto him but vppon an inueterate hatred Why it is easier to hate then loue BEcause hatred findeth a better soile in our harts and a more apt foundation to be laid vpon than loue doth and that for two reasons First because of the corruption of our nature which sauours more of Sathā who is enuious hatefull and a lyer then of God who is loue truth and charity And secondly because the infirmity of our nature wil not permit vs to inioy any good thing in this world that is pure and of long continuance but suffreth vs onely to haue a little taste and sence thereof hereupon men say that pleasures seruices and good turnes are made of feathers and therefore easely caried a way by reson of their lightnes but offences euils and displeasures are made of lead and therefore by reason of their weight they sinke downe and lodge in the bottome of the heart How to detest enuy Consider that enuy is the badge and cognisance of the diuell for the diuell is not better knowne then by his enuious disposition and therefore such as giue place in their heartes to this vice are discouered to bee the seruants of the deuell if seruants of the diuel they are enemies to god if enemies to god they become subiect to eternall damnation Consider likewise that enuie is the transformer of men from the perfectiō of their first creation in their first creation they are amiable milde and gentle but through enuie they growe sterne rough and impatient hauing their eies sunke into their heades their browes wrinkled their cheeks pale and wanne their teeth grinning like dogges their tungs hissing like serpents their ioynts trembling and their whole body leane and vnsightly Enuy is also tearmed the mansion of error the hell of minde the pricke of conscience and the sting of corruption and by the opinion of some helde for sinne against the holy ghost for that it wilfully and of malicious stomack impugneth the graces bestowed vppon gods children Yet of all other sinnes it is accounted the iustest for that it taketh vengeance vppon it selfe for although it leuell the dart of mischiefe against others yet it woundes it selfe ann is to the hart of man as the worme bred in the tree to the wood therof by whom at laste it is deuoured but say it were not of that nature but that enuy were very pleasing and plausible in it selfe yet knowing that God wil be reuēged vpon it as appeares by the example of Caine for his enuy towarde Abell of Saul for his enuy toward Dauid of the sonnes of Iacob for their enuy toward their brother Ioseph of Ammon for his enuy towards Mardocheus it is to be loathed and abhord but being so that it consumerh the heart drieth vp the body vexeth the mind and indangereth the soule what can be thought more detesteable How to auoid Enuy. THe onlie remedy againste Enuie is charitie to doe vnto others as wee would bee doone vnto our selues this virtue of charirie spreades it selfe into two partes firste into the loue which we owe vnto God and secondly into the loue which we owe vnto our neighbours How we ought to loue God With al our soule with al our strēgth with all our power that is chiefly and aboue all other things for he saith our sauiour Christe that loueth not mee more thē eithes father or mother wife children sister or brother hath no part in me nor I in him Fiue reasons why we ought to loue God First Iure preceptions because hee hath commanded it Secondly Iure creations because he hath created vs. Thirdly Iure redemptionis because he hath redeemed vs. Fourthly Iure sanctificationis bicause he hath sanctified vs. Fiftly Iure Amoris because he hath so loued vs that he hath not only giuē vs all things necessary for this life but hath prepared eternall happinesse for vs in the life to come How to loue our Neighbor We must loue our neighbour as our selfe for he that saith he loueth God and hateth his brother is a lyer and there is no truth in
affection of the hearte that imbraceth a man more for his own sake then for any commodity may be expected from him mercinary loue which is likewise of two sorts the first in respect of him that receiueth a benefit louing the person for the profite that comes from him and the second in respect of him that bestoweth a benifit when he doth it more for reward and recompence then for the loue of him to whome he doth it The difference betweene the loue of vertue which is called true-loue and loue of Concupiscence THe loue of virtue is without yrkesomnesse or intermission the loue of Concupiscence is momentarie and oftentimes breedeth a loathing in the minde The loue of vertue is without feare or care the loue of Concupiscence is accompanied with griefe vexation and labour The loue of vertue wisheth a like affection in all others as is in it selfe but the loue of Concupiscence harboureth euill Iealousie Iealousie what Iealousie is a feare which a man hath least another whome hee would not should enioy something which he striueth to keepe peculiar to himselfe and this may be good or bad according to the obiect whereon our fancie or desire is fixte Desire what DEsire is the delay which is made between our liking conceiued of some good thinge and the fruition of the same The effect of Loue. The effect of Loue is of manie to make one as chiefly appeares bv marriage whereof there are foure kindes Marriage of honour mariage of loue mariage of labor mariage of griefe Mariage of Honor. MAriage of honour hath three degrees the highest between good and mans nature the middle most betweene God and the soule of man vnited by grace and the fruition of glory the lowest betweene God and his Church when they are both made one mysticall bodye and these three kindes of marriage are supernaturall and appointed of god after an vnspeakable manner Marriage of loue MAriage of Loue is a faithfull contract betweene a good man and a vertuous Woman or the coniunction vnitie and society of religious and zealous people grounded vppon Grace peace and Concord Mariage of Labour MAriage of labour is when any mā or woman marrieth more for couetousnesse and lust than for Vertue chastitie or good report or where two are matched together betwixte whom there is no equality of age birth or manners Marriage of griefe MAriage of griefe is the coniunction and familiaritie betweene the Wicked and reprobate whereof still ensueth wretchednesse and miserie The preseruation of mariage THe preseruation of mariage consisteth in the dutie of the Husband to the Wife and of the wife to the husband The dutie of a Husband THe duty of a Husband towarde his wife must bee confirmed by these nine circumstances First in louing hir aboue other women Secondly in gouerning her graciously Thirdly in perswading her more by reason than authoritie Fourthlye in not vsing her roughlie or iniuriouslye before others Fiftly in admonishing her often Sixtly in reprehending her seldome Seauenthly in striking her neuer Eightly in prouidnig for her carefullye lastlye in louingly deuiding of his authority with her especially in matters that concerne her sex The duty of a wife The dutie of a wife toward her husband standeth in these obseruations following First she must loue him and none other but him Secondly she must not depend too much vpon her wealth beauty or nobilitie of birth but haue her chiefest care bent vpon those things that sitte nearest to her husbands hart as the integrity of manners and mildnesse of behauiour and conuersation Thirdly as the Persians when their enemies came rushing vpon them receiued them with silence and contrariwise if they were set vppon with silence made head againste them with open mouth euen so a discreet Woman must hold her peace when hir husband exclaimes with choller and contrariwise if hee vtter not a worde she must labour to cheere him with comfortable speeches Fourthly she must not discouer her husbands imperfections Fiftly she must not vpon any displesure forsake her husbands bed Sixtly she must be free from all suspicion of incontinencie Seuenthlys she must be no gadder abroad Eightly she must be modeh in attire Ninthly shee must be secret as touching houshold wants and affaires Tenthly she must be ashamed to vtter anye dishonest speeches floutes or iestes or to giue eare vnto them 11. She must be patient and wink at many things done by her husband 12. She must be carefull to bring vp her children 13. She must be faire spoken and curteous to her neighbours 14. She must apply her hands to good huswiferie and her mind to the knowledge vnderstanding of gods word Lastly she must not forsake her husband either for sicknesse pouerty or any other casuall affliction How to detest luxury COnsider that the obiect whereto it tendeth which is the corporall fruition of vnchast persons is thogh candied with a faire outside inwardly the receptacle of vile and corruptible basenesse That lust is neuer satisfied but alwais poore euen in plenty That the pleasure thereof is momentary but the punishment eternall That it defileth the temple of the holy ghost which is mans bodye consecreated vnto Christe by his precious bloud That it is no sooner enioyed but it breeds annoy that it weakens the powers of the soule and filles the body with many diseases that it shortens the life and shadowes a good report That there is not so riche a treasurie but Luxurie will draw it dry that it is a fire whose substance is Gluttonye whose flame is pride whose sparcles are corrupt speeches whose smoke infamy whose ashes filthinesse whose end is hell Remember the iudgementes of God executed vpon lustfull persons as the sudden death of Onan the plagues sent vpon Abimeleck king of Egipt thogh but in thought he pretended lewdnes toward Sara Abrams wife the sworde of dissention that neuer departed from the house of Dauid for taking the wife of Vriah the violent death so Ammon by his owne brother and many other examples which may terrify bring vs in detestation of his sinne How to auoide Luxurie The best remedy againste Luxurie is Chastity which is of foure sorts eyther of Nature as of such as are borne Chast or by Artes of such as are made chast by men or by praier and industry as of such as haue made themselus chast for the kingdome of Heauen or by marriage as of such as liue chastly in Wedlock Mat. 19.12 Chastity what CHastitie is the brideling of lust vnder the yoke of reason or a cleere disposition of the bodye without the filth of concupiscence it is the beauty of the soule the ioy of heauen and the best Iewell on earth To preserue which Iewell without flawe or blemish is to auoid the causes wherewith it is foild as first to cast out of the minde all wicked and vnchaste thoughts Secondly to auoide filthy communication Thirdly not to frequent the company of lewd and lasciuious persons
Fourthly to bee temperate in diet and modest in apparell Fiftly to refraine the handes from vnseemlie touching and handling Sixtly not to couet the sight of thinges that may tempt to vncleannesse Seuenthly and lastlye to keepe the mind and body continuallye practised in godly and vertuous exercises For ydlenesse is the gate that lets in the infection of the soule and the Diuell is most ready to assaile when he findeth vs most vnprouided to resist which is in the time of ydlenesse There are other remedies also for the auoiding of Luxurie as when wee feele it creepe vpon vs not to yeeld or giue way vnto it but to strangle it euē in the cradle and first birth to thinke when we intend any vnlawfull and corrupt enterprise that howe close or secret soeuer we keepe it from the eie of man yet it lieth open as the noonday to the sighte of God and therefore if we be ashamed that men shuld see our vncleanesse and beastlye behauiour much more ought wee to tremble and be ashamed that god should beholde vs who is our iudge and a iudge of that nature that not only afflicteth our bodies with temporall punnishment but can if it please him cast our soules into euerlasting torment Finis Luxurie Of Enuy. ENuie may be said to be the canker of the soule for that it eates and frets into the inward man no otherwise than rust doth into yron it is a reioycing at another mans hurt and a sorrowing for his good Enuie is of two sorts good and bad good enuie is that when behoulding the perfections of another wee are angry with our owne imperfections and labour seriously to be equall or at the least to imitate the vertuous and good qualities which wee see to flourishe more in others than in our selues and this is calde emulation prouided that we speake not our owne glorie but the glory of God Bad enuie is when wee grieue that the like profit or good qualities are not in vs or not as well in vs as in anye other And of this there are fiue branches Detraction discord murmuring hatred and hurt Detraction what DEtraction is the blemishing of anothers good name which may bee done sixe manner of waies first when priuely or openly wee malitiously impose a crime vpon another wherof he is not guiltie Secondly when we do aggrauate and increase other mens faultes or offences by our spitefull reports Thridly when without any necessity our iust cause we take occasion to speak of other mens vices publishing them to the world though nothing vrge vs thereunto and therfore the backbiter is compared to a Butchers cur whose lippes are alwaies bloudie with the slaughter of some beast or other Fourthly when wee interpret in the worse part the good deeds and words of others and giue a badde censure of them Fiftly when we deny any virtue good qualitie power or authority to bee in another whom notwithstanding our conscience knowes is well furnished to the contrarie Sixtly when wee see any vertues or good qualities in a manne or woman worthye of commendations and wee conceale them and leaue them vnspoken of but if wee spie the least vice or imperfection in them we straightway with a kind of greedinesse reprehend and discouer it and in this sence an enuious detracter may be compared to a Swine that comming into a garden where he sees sweet flowers and stinking ordure neglectes the flowers and runs presently to the dung or to him that snuffes a candle with his bare fingers for although his fingers bee defilde thereby yet the candle giues the cleerer light euen so hee that traduceth the virtuous defiles his own conscience but makes him a great deale the more glorious Discord what DIscord is the violating of the bond of Charity which may happen 3. manner of waies First when through hatred and enuy we will not reconcile and set at vnity such as we see to bee at variance Secondly when we labour spitefully to breake off the loue and amitie of such as before were frends and to sow contention and debate between them Thirdly when we scoste deride or giue ignominious names to men therby to bring them into hatred and contempt The fruites of discord Discord brings forth quarels murder cursing swearing perturbation of soule and the ruine and destruction both of commonweales and families Therefore contend not at al specially with these fiue kindes of people 1 Not with a mighty man least you fall into his hands 2 Nor with a rich man least with his gold he weigh downe your right for bribes peruerts the harts euen of princes and magistrates 3 Nor with a talkatiue person for hee will heare no reason 4 Nor with an angry man least you increase his fury 5 Nor with your wife or familiar frend because such strife and contention is as thornes in the bosome smoake to the eyes vineger to the teeth and gall to the state Murmuring what MVrmuring is a repining of the hart or a speaking of the tongu against god or our neighbour To murmure against god is of three sorts First when we grudge at our own infirmity or pouerty that we haue not as perfect and sound bodyes or as well beautified minds or as great plenty of wealth reputation and friendes as others haue forgetting that God hath said with his owne mouth that before him there is no respect of persons that he hath not regard to the outward disposition of the bodye but to the inward zeale and godlynes of the hart that whom the lord loueth hee chasteneth that hee hath chosen the poore of this world to be riche in fayth and heyres of his kingdome whereunto we cannot enter but by many trybulations and afflictions Secondly wee murmur against god when we find falt at the course of time or the vnsesonablenes of the weather knowing that in all thinges we ought to submit to his will and prouidence so that neither for the oppression of wicked men nor the distemperature of drouth moisture cold or heat oght we to be dismayde but faithfully beleeue that God will at length remember vs. Thirdlye when wee seeme to reproue the iustice of god for sending prosperity to the wicked and aduersity to the godly which is a great madnes and lack of faith considering the wicked are made happy in this world but to their further condemnation and the godly miserable to their further iustification the one being very aptly compared to the labouring Oxe that euery morning is fetcht out of the pasture and brought to the yoake the other to the Oxe appointed for the slaughter who is suffered to lye still and feede at his owe pleasure To murmur against our neighbour is likewise of two sorts first when we iudge them vnwoorthy of those good blessinges which are bestowed vppon them And secondly when we cannot indure to heare them commended for any thing but strait we either contradict their praise or else by frowarde wordes do disable them that so they
is no hope of pardon or possability to prosper because shee wanteth will to aske the one or courage to attempt the other as appeares by the example of Kaine Iudas and such like who offended god more in dispairing of his mercy then in the committing of their offences for the first steppe to saluation is to decline from sinne and the second not to dispaire of mercie Misprision of time what MIsprision of time is a kind of sloth mixte with vnnessessarye labour whereby time is otherwise spent then it shoulde and therein although we seeme industrious yet because our labour both of minde and body is either about trifles or vnlawfull actions therefore such labour is accounted idlenes And this is the fault of such as breake their braine aboute the studie of mischife and wicked inuentions discourse vpon vaine and filthy matters seriously read profane bookes practise vnlawfull games gad vp and downe vppon no ocasion of businesse spend time in daliance drinking and eating or make a continuall custome of such excersices as are appointed onely for recreation Omission what OMission is a kinde of sloth whereby we let slippe the knowledge of such thinges as we ought to knowe or the prosecution of such thinges as we ought to doe and this is the faulte of those that being cōmaunded to watch and pray ouerpasse that duety by the means of being imploied about worldly vanities or of such as know that god is the gracious giuer of all those benefites which they enioy and yet forget to giue him thanks for the same or resoluing vpon some good worke to the aduauncement of gods glory and the profite of the common wealth are carried away through the streame of their owne affections and so leaue it vnfinished THis sinne toucheth all sors of people as magistrates when they omit the administration of iustice ministers when they omite the preaching of the worde parents when they neglect their children especially in matters touching their soules health children when they dispise the disciplin of their parents and so foorth through all degrees and callings where there is anye neglect of duety Duty what DVety is the bonde of the soule whereby we cheerefully and willingly without force or constraint giue to euery one that which belongeth vnto him as honour to whome honor reuerence to whom reuerence tribute to whom tribute and succor to whom succour belongeth it is of two kindes duety towards god and duety towards our neighbour duety towardes god is loue testified by obedience duety towardes our neighbour is loue testified by vpright dealing How to detest Sloth REmember that sloth is a vice which impouerisheth both soule and bodie the soule of internall graces the body of externall goodes as appeares by the words of the gospel to him that hath shal be giuen and to him that hath not shall be taken euen that which he hath and by the wisedom of Salomon the idle hand is filde with penury Remenber likewise that it is a vice which captiuates and bringeth vs vnder the slauish tyranny of our worldely enemies the world the flesh the diuell for whilest through a carelesse and negligent regard we make slight acount of their temptations or valiantly perseuer not in fight agaiust them we lose the honour and reward of victory and euer after lie bounde in the seru le chaines of darkenesse Remember also it is a vice which is the roote and nurse of many other vices as appeares by the example of Dauid who no sooner gaue himselfe to rest after his painefull warres but hee fel into the sinnes of adultery and murder Saloman so long as he was busy in building the Temple and other houses cōtinued zealous in the seruice of God but waxing negligent he fell straite to lust after women and commit idolatry Fourthly remember that it is helde a vice so detestable in nature as verie brute beastes abhor it as we may gather by the industrie of the Ant Bee and other smal and contemptible creatures Lastly let vs consider that all other creatures not hauing life are so opposite to sloth as they continually keepe the first course wherein they were created without intermission or ceasing vnlesse it be vppon some violent and accidentall cause as wee see by the reuolution of the sunne moon and stars by the ebbing and flowing of the sea and by the iust returne of summer and winter spring and Autumne nay the very stones of the earth thogh they be sencelesse and lye still yet haue they in them a kind of working faculty which giues them groath and increase if then these much more ought men indued with reason and vnderstanding to decline from sloth and imbrace the labor whereunto they are ordained for man is created not to take rest but to trauel and he liueth most happily who as little as may be liueth to himselfe How to auoid Sloth COnsidder that wee enter into this worlde as it were to run a race or fight a battell if therefore wee run not so as we may get the gole we lose the rewarde or if we fight not so as we may preuaile we loose the reward and honour due to victory Consider likewise that we neither runne this race nor fight this battell in priuate to our selues but in the open sight of him that wil one day call vs to a reckoning how we haue bestowed euery houre and minute allotted vs for that purpose pronouncing in the mean space a curse vpon them that doe this worke negligently The best remedy therefore against sloth and ydlensse is deuotion which is a ready and willing performance of the seruice of God and of all other duties required of vs in the course of this life Deuotion is of two sorts the one belonging to the minde which containes the exercise and labours of the minde as prayer prayse thanksgiuing and such like the other to the body which comprehendeth the workes of charrity abstinence humility and such like corporal functions To be incited the rather herunto let vs call to minde the examples of such persons as for the loue of virtue haue refused no paines cost or industry what monumēts may we behold erected by the dilligence of our fore fathers what large reuenues left to the reliese of the poore What books and volums written for our instruction which we had neuer beene happy by if they had delighted more in sloth then dilligence The Queene of Saba trauelled ftom the furthest part of the south to Iudea to heare the wisdome of Sollomon S. Paule neglected no perril nor persicution in many countries for the daily hourely planting of the holy Gospell euen heauen men are liuely patternes vnto vs for the auoiding of sinne Plautus by day writ his commedies and in the night ground in a mill that so hee might haue wherewith to maintaine him at his study Apelles for the desire he had to excel in the art of paintng would let no day passe wherin he drew not some line or
other If these men were so desirous of wordly honor and the transitory commodities of this life how muche more paineful ought we to be for the obtaining of heauenly honor the wealth and riches that shall neuer fade To the which God for his mercie bringe vs Amen The Genealogie of VERTVE THe first thing that requireth our consideration in this Genealogy of virtue is to know the parent or first originall frō whence this glorious Impe and ofspring of happinesse takes her beeing For as in the descent and pedigree of men it is held an honourable thing to be deriued from worthy parents so to make the excellency of Vertue more noble and respectiue in mens eies is to shew that she is no meane borne personage but sprung from the mightye king of heauen and earth euen God himself For proofe hereof we haue both Nature and Scripture Whoe hath euer seene Figges to spring of Thistles or grapes of thorns Good fruit is gathered from good trees no man ought to thinke that any perfection or excellent guift tending to the beauty and blessednesse of this life such as virtue is doeth proceede or hath his begining from anye other then the father of lightes which being so let vs pay vnto her that tribute of loue and reuerence which we owe vnto her let vs reuerence her for her nobillity and loue her for the infinite treasure of goodnesse that she brings with her Comming thus like a royall princesse the second thing to be considered is where she makes her throne of rule gouernment not in anie base corner of the world but in the heart of him that is the ruler of the worlde Soloman would not erect a throane vnto himselfe but of pure gold no more wil virtue but of the heart of man as she is her selfe excellent so will she haue her seate agreable for of al creatures man is most excellent The third thing to be considered is the quality of her gouernment she is not tyranous bloudy or cruell but gentle meeke and gracious making the place where she raigneth a paradice and the parties ouer whom she raignes Peerlesse Shee bringes with her peace of conscience and quiet of soule arming her subiectes with invincible power againste the force both of domesticall and forren enemies Domestical which are the perturbations and wilde affections of the soule as Ambition Anger Sloth Pride Couetousnesse and such like and forren as shame or sicknesse pouertie persecution old age imprisonment and death c. The 4. thing to be considred is the continuance of her Kingdome it is not momentarye but eternall and to such as imbrace her for their Soueraigne she plats a wreath of immortality earthly Princes may giue externall happinesse which for an age or so may happilye indure but she investeth her friends and louers with that blessednesse that neuer shal haue end Plato was woont to say that the difference of Virtue compared with the Pompe of the world is so great that if it were put into one skale of the Ballance and virtue into the other this would ascend vp to heauen and the other touch the center of the earth The fift thing to be considered is her Lawes and statutes they are not such as Dracos were writ in bloude but drawn with a soft and gentle hand vsing rather perswasion than compulsion faire intreaty rather than foule inforcement The sixt and last thing to be considred is to whom she prescribes her Lawes and Statutes which is not to a creature dull and vncapable but to an essence deuine and apt to conceiue which is the soule of man created after the Image of himselfe And this is the kingdome she labours to beautifie and the Gardens she faine would plant with all manner of sweete and odoriferous flowres Nor doth she stand in need as other Princes doe for the helpe of nature or anie coniugall societie of a second person to the propagation of her posterity but is in her selfe like a fountaine fruitefull and ful of increase But before we come to the perticuler issues that flow from this rich spring it shall not be amisse to consider how necessarie it is for man to be made a subiect of virtue How necessary it is to be made a subiect of Virtue THe sinne of disobedience committed in paradice hauing depriued all mankinde of that happinesse whereunto they were first created as their bodies by that occasion were left a prey to manifold misseries and infirmities so their soules before in their affections vpright and without blemishe haue euer since vndergone so greate a change and alteration as in stead of quiet setled contemplation they are filled with manye furious and turbulent perturbations Loue turnes to lust Anger to fury Iustice to seueritie Wisedome to curiositye Desire to couetousnesse Hope to presumption Liberalitie to Prodigallity all which being in their owne Nature good doe euer since that first corruption laye holde vppon vs tend to the worser part and are become euill So that least man should faint vnder this heauye burden of calamitye and fall headlong into destruction God of his infinite mercy hath ordained a meanes if not altogether to cure yet to redresse these imperfections which is virtue For with virtue and the instructions proceeding from her we learne to moderate our passions and affections by keeping them that they break not out into excesse or defect as when we so bridle loue that it tend not to lust Anger that it turne not to fury Hope that it presume not and liberalitie that it play not rhe prodigall and so of all other affections For which cause it is very requisite we should submit to be vnder the rule and authority of so happye a guide and Schoole-Mistris How to be prepared to come to Vertue THere are 2. principal good things to be followed and pursude of men in this life vnder which all other good things are contained God which is our soueraigne good and virtue which is the meanes to attaine to that good As the Romans did builde their Temple of honor in such sort that no man could haue accesse into it but first hee must come through the temple of vertue euen so we may say of the temple and pallace of heauen there is no looking for entrance there except we first passe thorough the gates of piety and vertue here This was the reason that moued Aristotle to say that man was borne Ad intelligendum agendum Man by creation had this propriety assigned him to labour for knowledge and not so only but being furnished therewith to endeuour to set it forth by action and conuersation For as to be ignorant is a thing contemptible so is it farre more odious to knowe much and practise little to be rich in Science and poore in Conscience The meanes therefore wherewith we must be furnished to come to vertue is a willingnesse and loue to the studie of Philosophy What Phylosophy is PHylosophie is a profession and exercise of
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