honourable atchieuements of a vertuous life hath stamped in our soules a desire of delight and a ticklish reioycing in corporall pleasures in the fruition of which wee are sure to giue vnto our selues too too licentious a scope if the moderation of Reason doe not interrupt vs. On the other side also Nature hath imprinted in our hearts a great desire of praise and glory as well because this â—ast desire should resist the disorder of the former through feare of blame â—nd imputation which is neuer separated from a too voluptuous life disordered pleasures as also that it might serue as wings vnto our wils whereby they might desire and soare aloft vnto the glorious and celestiall palace of Vertue where Honor also is inthroned with state and maiesty and so heereby we might at last attaine vnto that end for the which we were at first ordained by our Creator Yet notwithstanding this is the difference between our two appetites The former beeing sensuall may bee defaced in a vertuous man by a long and a continuall exercise of commaunding himselfe and his tumultuous passions rendring them obseruant and dutiful homagers vnto Reason whereby they may bee made conuenient and capable of all good purposes that there shall not remaine in him the least iot of an extrauagant motion Euen in such sort that being so vtterly extinguished by temperance there shall be left no more appearance of their being there then if they neuer had bene there at all The second cannot be so vtterly extinguished but the print thereof will still remaine in all men generally For a good man desireth to bee honored for his Vertues and although he seeke not after glory through ostentation yet doth he not despise deserued praises or at least vseth his best indeuors to be worthy of the same and for the hauing heereof his owne merit doth appease his minde On the other side the wicked man deceiuing himselfe aswell in the knowedge of Glory as in the disquisition of the same may bee more fitly saide in respect thereof to flye from it then to follow after it And the feare of being blamed and branded with base ignominy he alwaies iustifying himself maketh vs to discerne most palpably the great desire he hath to be accounted vertuous Both of them tend then towards the prize of honour and reputation But hauing attainde vnto the angle of Pythagoras in the which both good and bad actions meete together the one trauaileth towards the right hand and the other turneth towards the left and so the ends of this their progresse are no lesse diuers then their waies are different wherein they walked For desire is the counterpoise of the soule which maketh it incline and weigh downe the balance on that side in the which the will is placed But because our desires are very different and are not equall in facility ease man doth oftentimes deceiue himselfe in making choyce For voluptuousnes and sensuality follow vs continually they accompany vs at all times in all places they offer themselues vnto vs they court vs louingly and the meanes to enioy them is very easie Againe they promise vs delights pleasures rest content honour and liberty So that indeed there needs a great deale of constancy to preserue our silly soules from ruine and destruction and which sugred perswasions to withstand we are not onely vrged pricked forward with shame feare of reprehension but also established confirmed by the glorious exemplary deeds of such as are truly generous Contrarily honour is distanced a great way from vs and besides the path that leadeth vnto it is maruailous straight laborious painful Whence it comes that the way which is onely one is hard to keepe it is as toylsome and slippery as can bee possible The path of Vertue through which such as tend towards Honour are to passe is full of pricking thornes affrighting terrors tedious irksomnes and grieuous anguish It is subiect to the opprobrious obloquies of backbiters And last of all the accesse thereof is so difficult that it meriteth almost to bee called impenetrable Man therefore when constantly resoluing with himselfe to proceed alwaies in that path which leadeth him to the stately palace of true Honour maugre all painefull and dangerous occurrences whatsoeuer bequeatheth all delicious sensuality and voluptuous pleasance vnto the delicate neat spruce effeminate and sweet faced womans-man and wholly dedicates him selfe and his indeauors vnto the gauling labours and almost intolerable trauailes of seuere Vertue It is more then reasonable that he by the generous and fearelesse resolution of a noble courage being arriued vnto the farthest end of so great a designe should now bee recompenced with a crowne of Honour for the gaining wherof he enterprizde a iourney so painefull so dangerous Nature then hath imprinted in the mindes of all a love of Honour and a desire of prayse and aboue all a certaine opinion that true glory cannot be atchieued by any other meanes but vertuous actions In such sort that we must take especial care not to be so vnnaturall as to prise glory at a meane value nor yet to thinke that shee can be acquirde by the wicked actions of impiety Behold therfore the necessity both of the theory and practise of Vertue which consisteth as well in the knowing and doing of good which wee ought alwaies to imbrace and follow as in the auoydance of that which is euill which we should shunne as a venomous serpent The wound which vice hath stabbed in the soule cannot bee cured by repentance alone but the correction and amendment of our life is also required The griefe thereof ought to be expeld by Vertue and not by a contraryvice for the Couetous miser becomming a Prodigall tumbleth headlong from one extream into another Vertue ought to place herselfe in the very center of the souls affections the soule ought to command the senses and the senses ought to guide the bodye in such sort as it is by their assistance that the affection becoms from being corporall to be spirituall They are the chariot that translateth this liuing clot of earth vnto the Temple of Immortality An admirable meanes had wee so great a blessing as to be able to attaine vnto the knowledge thereof Yet farre more admirable if we could vse it well For euen as the life of the soul is diuine Grace and the life of the senses the assistance of Reason euen so the helpfull support of the body hath its whole dependance on the orderly guiding of the senses beeing assisted by the first mouer whose office it is to spiritualize them being brought vnto it For if the soule would be contented to liue vnto her selfe without toyling and troubling her selfe for her companion she would depriue her selfe of all her glory being not able to be conioynd vnto that vnity whereunto she aspireth by any other meanes but by doing well So that then her salarye wholly depends on the administration and gouernement of
of truely blessed in the world to come The third remarqueable point that ought to be obserued in the vse is to make our experience profitable forasmuch as it hath belonging vnto it two meanes to correct our foolishnes and increase out wisedom The one is deriued from our owne proper euill the other from the example of others miseries The first hath the more effectuall and preuailing efficacy but that is alwaies some thing preiudiciall vnto whomsoeuer it happeneth and that is the reason that it commeth still before it bee eyther wished for or welcome for it cannot bee entertained without both trouble and dommage As for the second each one courteth it both with a willing and familiar complement forasmuch as his owne person is somewhat free from perill and can behold that in another without hurt vnto himselfe which may aduertise him to vertuous courses For the experience which proceedeth from the remembrance of others miseries is a very powerfull doctrine to aduise vs. For it is a compendious course and an easy methode vnto euery one to discerne by the successe of others how he ought to demeane himselfe in the prosecution of businesse of â—he like condition It may then bee concluded from this discourse that euery good beginning next after God proceedes from nature the happy progresse and ample increase from reasons precepts and the full accomplishment thereof from vse In such sort then to make a man perfectly vertuous these three things must conspire together For nature without reason and vse is like vnto a good field that lyeth like a barren desert being neglectiuely left vnmannured Reason without nature and vse is like vnto seed that neuer springeth vp because it was neuer sowne vppon the earth And vse also without nature reason is like vnto a good labourer that picketh strawes or takes lesse paines onely through want of ground and seede And euen as a good parcell of ground produceth many bad weeds which destroy and quite choak vp the good and profitable fruites if it be not carefully preserued and husbanded Euen so a well disposed nature by bad instructions will soone bee corrupted and become pernitious as on the contrary hauing had wholesome education and vertuous nourture it will produce most excellent fruits which vertue begetteth in all those that doe conforme themselues vnto her disciplines For she is neyther dead nor barren in them as it is most euidently declared by the sweete and comfortable effects which shee produceth in a vertuous man leading him friendly to the palace of perfection whose entertainment is a happy blisse The first effect that vertue produceth in man which is thâ— knowledge of himselfe whereby he may be hâ—mbled CHAP. V. IT is the knowledge of himâ—â—lfe that hee may thereby â—â—scend by degrees vnto the â—â—â—wlâ—dge of the soueraigne good For it is the duety of â—â—â—udâ—nâ—â— man to looke into the natures of things and inquire their causes to the end that he may finde the diuine reason by which they subsist and hauing found it may also serue and adore the same and afterwards deriue there from both pleasance and profit In such sort that euery one that setâ—eth his Soueraigne and chiefest good â—n any thing that is fraile and corrupâ—ible and whereof he taketh ioy but for a little time may be more truely said to possesse a soule replenished with molesting thoughts and restlesse perturbations then with quiet content peaceful tranquillity and so consequently laboureth alwaies with a perpetuall error and blinde ignorance without beginning without end without felicity whereas the soueraigne good whereunto vertue still attaineth is a lasting and permanent beatitude which comprehendeth within it selfe what good soeuer man can wish and that whereunto man forceth himselfe to aspire to make himselfe thereby blessed for euermore Therfore wheÌ„ we say that it behoueth him to know himselfe that is he ought to be carefull for his soule preparing her to the knowledge of God his Creator who framed him after his owne Image to the end that we may thereby as in a mirrour contemplate on his inuisible diuinity the efficient cause of all wisedome and goodnes that by the knowledge of the Vertues with the which God hath inriched the soule of man he might vnderstand how much he is obliged vnto his maker knowing that he hath nothing of himselfe but hath receiued all from God aboue and so addressing himselfe vnto him make a reference of all his actions vnto his glory beeing the onely cause of his essence and sole mainetainer of his existence To begin therefore to know God we ought to haue a knowledge of our selues to vnderstand what wee are and to what ende wee were ordained But the perfect knowledge of our selues which harboureth in the soule is so combinde with the knowledge of God which is mans chiefe and soueraigne good that they cannot be truâ—y and perfectly accomplished the one without the other For in the one wee behold God the Creator and preseruer of the world who made al things therâ—n for the vse of man and man onely for himselfe creating and forming him for this onely cause after the similitude and likenes of himself Iust holy good and vpright in his humane naâ—ure the which hee did compose of soule and body Of a soule inspired by God with â—pirit and life indiuisible in respect of â—t selfe and yet distinguished in the effects thereof which are her natural faculties to wit vnderstanding memory and the will Of a body perfect in its own nature â—ormed of the earth composed especially of three principall parts to witte essence life and sense whereunto the vegetatiue and sensitiue soule serue as the middle betweene the body and the spirite for a knot and connexion of those distances which were so farre asunder And againe for the coniunction and vnion of the soule of man with gods diuinity it hath another middle ordained by God himselfe to stand between these two extreames which is called abstraction or a separating intelligeÌ„ce which is nought else but a heauenly grace sometimes working on our vnderstanding thereby to instruct vs other times vpon our wil thereby to incourage vs vnto good In the first place we call it intelligence In the second remorse of Conscience In such soâ—â— that it is by her that all good fortune happeneth vnto vs when wee obserue and beleeue her and on the other side all euil fortune when we carelesly neglect her Therefore O man know thine Originall And brauely scorne base celâ— oâ— earthly seede Sith thou shalt shineâ—â— hâ—auens glorious hall And art by birth a heauenly plant indeed Which is to bee vnderstood of the mans first knowledge created by God â—o make him partaker of immortality â—nd permanent felicity and so to haue â—lorified his Creatour had hee not so â—afely defaced his Image In the other we consider man fallen â—om so great a good of his owne freeâ—ill for his ingratitude and disobediâ—â—ce so that he is vtterly despoiled of al
Nature in generall is a certaine infused power or faculty diuinely planted in things created which attributeth vnto euery one of them that which appertaines vnto them and from whence they receiue not only a certain quality of being but of doing also and ingendring others like vnto themselues This we may define to be an instinct and inclination of the spirit which is naturally bestowed on euery creature on some more powerfull on others lesse deriuing an operation from the Qualities of the humours wherof the Creature is Composed which instinct inciteth and incourageth the soule to search diligently and earnestly to desire that which is good for her being alwaies for the accomplishing of this effect in perpetuall action in continual motion like vnto a plot of ground which freely of its owne accord produceth all kinds of weedes being neglected and vnhusbanded but being carefully manured produceth fruits that are exceeding good In such sort that mans nature may not vnfitly bee likened to a balance which is borne downe on that side whereon the wind beates most if it be not the better directed by the skilfull hand of science and reason For although a man couet and desire that neâ—urally which is truely good because it â—s worthy for its owne sake to bee beloued yet notwithstanding through want of a perfect knowledge of the true good he suffereth himselfe to be oftentimes transported with the flattering outside of a false resemblance Wherfore it is most necessarily expedient to be timely circumspect for the forming of the natural disposition and â—â—nbred qualities of yong children euen as soone as they attaine to bee capable of reason and then aboue all things to be curiously precise in making prouision both of honest learned and discreet teachers For euen as carefull and skilfull gardeners do vnder prop their young and tender graffes with somâ— supporting stayes or other to the eâ—â— that they may preserue them straighâ— Euen so wise and discreet teachers season the harts of yonger youthes with wholesome counsells and good precepts thereby the better to conforme their manners to Vertues Lore For hauing had a vertuous education both in youth and infancy they wil at leÌ„gth in their riper yeares be moderate sober well staide and temperate and therefore such tutors are to be chosen as are knowne to be of honest and ciuill conuersation which will reade nothing but the wholesome doctrines of good Authours nor permitte their charge to frequent any companies or busy themselues about any actions but such as beare proportion to honest birthes and vertuous breedings But the greatest and most especiall care of all is to be had of the generous tender plants of noble parents being the principall pillars and cheefe maintainers of the State whose tender yeares ought to bee seasoned with frequent dayly nay with continuall admonititions counsells and precepts which may gently incite them and dulie forward them to the loue of vertue representing alwaies before their eies the neuer dying records of their fathers deedes whose immortall fame honour hath registred vnto eternity that the fresh remembrance thereof may beget a desire in them of worthy imitation for as much as good education is the sourse of all bounty and vertuous breeding the chiefe foundation of a blessed life A curse therfore shal attend on such fathers as are neglectiue of their childrens breeding and most miserable also is that Common-wealth wherein youths education is light accounted of This is the fountaine of rebellion sedition murthers contempt of Princes lawes yea of Princes themselues of rapine extortion infidelitie heresies and atheisme and the like Againe the graue Philosophers of auncient time neuer thought any thing worthy so much praise as the carefull education of young children hauing wisely considered that good corne can neuer be reapt except the field be well manured and good seed sowen vppon the earth Euen so the vile corruption of our depraued nature of its own appetite more inclining vnto euill then vnto good is an obstinate stickler against vertue making vse of her quaintest deuises treacherously to vndermine and with malicious subtilty to dispossesse her of the soule of man so that no humane thing whatsoeuer can withstand such violent forces but the vertuous precepts learnd in tender youth In such sort that all those that are not yet desire to bee conformable to vertues discipline ought to sollicit the Lord of heauen and onely giuer of soule-sauing grace with instant and feruent praiers that his goodnes wold bee pleased to incline the motions of their hearts and bend their peruerse â—atures forward in vice but froward in â—â—e search of vertue towards the loue â—nd liking of the same Reason assisteth vs in the prosecutiâ—n as a friendly Directrix and curteâ—us leader of a blinded nature and â—â—erefore is she said to be that faculty â—nd vertue of the soule which is called â—â—timatiue or Ratiocinatiue so exceeâ—ing necessary vnto man She it is that â—iueth iudgement of things imagined â—â—d apprehended by the senses to inâ—â—rme our soules whether they be true 〈◊〉 false and whether they ought to eâ—â—ct or reiect them beeing good or â—uill On good cause therefore is the midâ—est of the braine assigned to bee her â—hrone being seated as it were in the â—â—ghest and stateliest yea the surest â—â—d strongest fortresse of the fleshly â—â—ilding to sit and sway there beeing 〈◊〉 the center of all the other senses as â—mperesse and commander of them 〈◊〉 She it is that causeth the discourse and giueth Iudgement both of true 〈◊〉 false She can yea doth discerne boâ—â— the according Sympathies and threaâ—ning antipathies of naturall things 〈◊〉 accordingly vnites or separates whâ—â— ought to bee vnited or disioyned mâ—king an absolute and a true distinctioâ— betwixt one and other and so wâ—â—â— due and serious circumspection â—â—counting all the circumstances â—â—ferreth all things to their owne propâ—â— place And therefore it is very requisâ—â—â— that she fully and freely enioy her proper accommodation without inteâ—medling intangling or incombrinâ— her selfe with eyther the imaginatioâ— or the fantasie Whose Iudge she oughâ— to be eyther to approue or condemnâ— that which she shall finde eyther to bâ— good or euill and so to correct anâ— detaine them from outward coursâ—â— with the raines or bridle of moderaâ—â—on For if Reason should be incombreâ—â— with them confusion would beget sucâ— a trouble that shee would neuer bee able to iudge as shee ought of such â—â—ings as they would represent vnto â—er but would be transported beyond â—erselfe as if shee were deposed from â—er seate in no other manner then if â—â—e chamber-maides should be aboue â—â—eir mistris or at least walke with her 〈◊〉 true equipage But if she remaine aâ—â—ne in her owne proper and peculiar â—â—ate free from the troublesom incumâ—â—ances of the other two after she hath â—ell considered and throughly debaâ—â—d with herselfe all those things that â—â—e brought before her by the other â—â—ses shee will straightway proâ—â—ounce sentence like a wise Iudge
the sweete feature and beautifull complexion of the face are nothing else but precious Iewells and high-prizde treasures which God hath liberally bestowed on man to the end that his creatures being so richly arrayed both in the externall abillaments of the body as also in the internall trickings of the minde they might be the greater honor vnto his Maiesty Wee hauing then nothing in our selues that deserueth glorye the consideration heereof is very auaileable towards the knowledge of our selues sithence as often as wee regard our Creatour who is our supporting maintenance we shall straightway proceed in iudgement against our selues accusing the infinit defect of our owne perfection The last and chiefest obseruation which is to bee regarded a question being proposed of knowing ourselues is to imagine how wee are reputed in the Iudgement of God For euen as the innocency of any accused person is neuer truely discernd till such time as hee haue beene soundly sifted by the subtill examination of a rigorous and wise Iudge So in like manner none of vs all can truely discerne what we are our selues till such time as wee haue passed the strict examinatiō of Gods Iustice who onely knoweth the secrets of the heart It is hee onely that hath all the infallible informations of our whole life and that can discern our priuy thoughts counsells and most hidden desires of our harts according to the which we are to be eyther iustified or condemned Adde heereunto that it is hee alone that is free from all such affections as auaile much in the corrupting of Iudgement for which reason it is hee that is onely fit onely sufficient to bee a Iudge vnto all the World Wherefore euery one ought to commit himselfe vnto him not thinking himselfe vertuous and honest vntill such time as his neuer-erring sentence haue approoued the same If wee take this course it wil questionles much deiect our high-touring and supercilious thoughts For if wee bee possessed with a suspicious iealousy of mans Iustice which is dayly subiect to corruption and abuse and that there is no man so absolutely innocent when hee perceiueth himselfe called into question and his reputation in a ticklish hazard of Iudgement but imagineth that hee is not so truely cleare and his innocence so great but that hee may bee found culpable in one thing or other if all his dessignes be sufficiently examined what shall we doe then when we consider that God is our causes Iudge who by reason of his infinite wisedome cannot bee eyther ignorant or forgetfull of the deepest thoughts and most secret imaginations of our hearts nor alter or dissemble any thing by reason of his euer constant and vnchangeable will Then am I most certainely assured if wee remember his manner and rule of Iudgement that we shal both know and acknowledge our best estate to be but dust and ashes and that the swelling and proud humour which we conceiued before of our owne vertues will suddenly bee quelled and the ambitious admiration of our owne worth transformed to hate Our shame alasse will bee too too great being like vnto a poor tottered lagragge that beholds his owne beastly nakednes 〈◊〉 in the Chamber of Presence of a King or Prince Therefore hee shall bee tenne thousand times happy that in the middest of his greatest affaires setteth alwaies before his eyes the true vnderstanding of his owne nature to the end that by the knowledge of himselfe he may ascend by proportionate degrees vnto the knowledge of his Creatour Therefore let vs say Whosoere the knowledge of himselfe can gain Nothing that to be knowne from him can passe The meanes whereby to the may attaine Is to behold his soule in Wisedomes glasse The second effect that vertue produceth in man which is the knowledge of vice and of the euils which proceed from it CHAP. V. THE second effect of Vertue is to teach him to know vice and the inconueniences proceeding thence for not to vnderstand any thing thereof hauing beene made senselesse with long continuance alwaies pampered with the carnall pleasures of voluptuousnes is filthy beastliness and an ignorance much to be lamented of such things as ought especially to be vnderstood of him that would leade a vertuous and an honest life that by the antithesis or comparison of Vertue with her most repugnant opposite hee might esteem her farre more amiable and hate vice with a greater detestation Which is a rothing an infirmity A restlesse trauell a priuation A griefe that doth torment the memory A liuing death an imperfection For as Vertue is the life of the soule which causeth her felicity euen so is Vice the death thereof Forasmuch as it smothereth nay quite extinguisheth the shining light of diuine reason The one hath nothing else but goodnes and verity for her foundation and contrarily the other hath nothing for her supportance but mischiefe and lying which may very deseruedly bee called the cherishing fosterers of accursed vice forasmuch as from this marriage as from their source proceed all sorts of errours and impiety For as to haue the inioyance of goodnes verity is to bee indued with a qualitie that is alwaies in action alwaies bringing foorth effects euen so mischiefe and lying are certain qualities alwaies in action alwaies labouring without intercession for the production of Vice But if euill be a defect of good and lying falshhood a priuation of verity what then is vice being an extreame passion wholely destitute of the assistance of reason and consequently a continuall trauaile without repose and a perpetually tormenting angariation of the minde For presently assoone as vertues motion ceaseth vice is at hand to take possession Which swelling bigge and daily gaining strength Incroacheth on the soule and marres the mind Bereauing man of reasons ayde at length Who Pilotlesse is tost with euery winde Her first and chiefest care is to charm our credulous senses with her inchanting pleasures and hauing well rooted her wicked selfe within our harts doth straightway captiuate our resistless wil making her a seruile and a base bondslaue vnto the affections and passions of the soule which hauing depriued her selfe of Reasons Pilotshippe by falling at variance with herselfe is inforced to leaue her now wretched and miserable selfe to bee transported vp and downe according to the extrauagant desires of sensualitie But anguish is the boone that she retaines To guerdon those that are her deerest minions Her pleasures are but briefe endlesse her paines Such hate her most that are of sound'st opinions In like manner the soule that consenteth vnto vice makes her selfe an equall sharer of all the crosses and corruptions that proceed from it Hence it is that shee is alwaies so ouerfraught with repining sadnesse iealousy vaine hope despaire inconstancy and a thousand foolish imaginations which continually beget so many errours so many crimes so many disobediences disloyalties against her Soueraigne forming framing al both thoughts and actions directly against his will In such
is nothing else but in perpetuall seruitude vnto his owne passions Wherefore there is no danger or affliction whatsoeuer that can befall a mortall man but is better to bee vndergone then to suffer himselfe to be made a slaue to vice sithence it is the most cruel detestable Tyrant that can be imagined in all the world such a one as neuer giues one minute or moment of repose and quiet vnto the heauy soule wherein it harboureth For howsoeuer she vnderprop his sitting or lying with soft cushions or pleasing pillowes thinking by these nice and dallying flatteries to sooth and smoother-vp his painefull languishment so to lul his charmed thoughts asleep yet questionless the soule of him shall alwaies be found full of anguish horrour and confusion The lewd and vicious man experienceth vs that it is a great deale harder to worke actions of impiety then of godlines For the vicious man in the resolution of wicked purposes is much disturbed by the remorsefull pleadings of his owne conscience which cannot be adiudged the meanest torment for it cryeth on him without intercession More of thy selfe then others be asham'de Thy selfe art most wrongd by thine owne offence And of thy selfe thy selfe first selfely blamde Must giue account to thine owne Conscience It is also a great trouble to search out lurking corners and secret nookes which may serue as retyring couertures to his mischieuous actions But how closely soeuer he cloake his wickednes he feares to be descried euen in darknes it selfe inasmuch as hee beareth alwaies within him a tel-tale conscience which being notable by any bribes nor by the world it selfe to bee suborned will absolutely bewray his impious deedes Crying on him continually Thou labour'st much and tak'st great paine in wast To hide thy fault For none could er'e preuaile Nor shalt thou now for t' will appeare at last For from himselfe who can himselfe conceale Finally admit that sinne bee both conceiued and borne yet sweet mean must haue sower sawce and one pleasure must bee purchased or not had with a thousand paines and as many perills yea hel it selfe is within the conscience For the law of duty pronounceth It is vnlawfull to doe euill And presently the Conscience produceth at once all the testimonies that can be the Information the Iudge the Condemnation the Executioner and the punishment The law of Honor trumpeteth out by the mouth of Fame the reproachfull shame and shamefull reproach of base dishonour condemning the remembrance both of the vice and of the vicious man And yet againe this is the worst of all that the death and destruction of the body is not the last affliction to a wicked man For if death did bring vnto man as to the bruit beasts an absolute priuation of all sense and a totall annihilation of the soule certainely the vicious should enioy a farre greater aduantage then the vertuous in the fruition of all their wishes and desires in this â—â—fe and not be punished in the world to come But the Iustice of the Euerliâ—ing God pronounceth most clearely and with a high voyce The longer that a wicked man doth liue Without repentance so much the more paine He shall endure where God will none forgiue In hell which God for such did first ordaine For God doth not punish all wicked offenders in the earth to the ende that all might vnderstand that there is a future iudgement in the which al the impious actions and mischieuous intents of wicked men shall receiue vengeance As also hee rewardeth not all good men with temporall blessings here in this lower World to the end that all should knowe that there is another place where God will reward the patience of the vertuous with a Crowne of glory Againe God doth not inflict his punishments on all the wicked neyther yet bestoweth he blessings or benefits outwardly on al the good for fear lest it might be imagined that the vertuous followed and imbraced vertue through hope of receiuing a reward and for the sake of an earthly blessing and that they eschewed vice for feare onely of the worlds punishment For by this meanes vertue should bee no longer vertue forasmuch as there is no action that can truly challenge this glorious appellation if the agents intention regard the hope of an earthly recompence and doth not atchieue the same for the loue of vertue onely that thereby he may be rendred agreeable vnto God who alone is able to crowne his deedes with euerlasting blessednes Accursed then is the condition of al wicked men their liues are lamentable their deaths miserable sithence vice depriues them of that most excellent good which vertue bestoweth on such onely as doe conforme themselues vnto her discipline 〈◊〉 vs discouer Vices cousenage â—â—d then its loue will soone be turnde to hate 〈◊〉 Vertue will our soule so much engage â—at th' other will seeme harsh and out of date 〈◊〉 not astonisht Reader if thou tread â—â—tht full of griefe and seeming misery â—â—e waies with bitter anguishes are laide â—â—at Vertue trauells not with voluptie The third effect that Vertue produceth in Man which is both the theory and practice of conquering himselfe CHAP. VI. THE third effect is both the theory and practice of ouercomming our selues Which renowned and victorious Conquest we ought to striue so much the more courageously to attaine vnto by how much the more we know our natures strong and desperate in the eager resistance of our assaults sithence all the rebellious passions and lewd affections which are within vs are so many proclaimed-traiterous enemies which by a trecherous insurrection against Reason their dread Soueraigne will racke their abilities at the highest to conquer man and so to ransacke and robbe the poore soule of its tranquillity which is her chiefest most pretious treasure Well then sithence whatsoeuer inciteth vs is eyther passion or affection aswell that which setteth vs forwards to the acquist of Vertue as that which compelleth vs to imbrace vice according to the naturall disposition of euery one wee may conclude that our passions and affections are the true declarances of what we are forasmuch as there is nothing whatsoeuer in vs whereunto wee are more obsequious then vnto them bee it in the vndertaking of actions eyther good or euill Wherefore there is nothing that a Prudent man ought to take greater heede of then to keepe them alwaies obedient vnto reason neyther whose conquest can bee more glorious then the subduing of his owne affections not more dishonourable then to yeelde vnto them To this end therefore vertue teacheth vs not to depriue our selues of wishes and desires but that we should continually represse and master them for there is no man how stupidous dull soeuer that is not sometimes moued with the delights of pleasures and touched now and then with glory and honour For Nature being very precisely curious as well in beeing magnified by propagation as also in being conserued in her perfect estate by the
victorie they vvould insult like bloudy minded Tyrants ouer vs taking away by cruell violence the peacefull tranquillitie and pleasures of the soule which vertue giues to Honour as solacing associates being the chiefest the comfortablest companions that mans heart can wish for And of these I meane to treat in this chapter following The description of true rest and perfect pleasure wherwith Vertue accompanieth Honour accomplishing man with all felicitie CHAP. XII ALL men naturally desire pleasure and ease and labour in the world to no other end but to settle themselues in such an estate as may crowne their affections with content All their practises and indeauours all their plots and counsells all their restlesse purposes and painefull enterprises aime at no other marke but this But who is it that findeth what hee searcheth for Euerie one complaines on the misery of his owne condition and bewailes the peruersitie of his froward fortunes informing the world by these his dolefull moanes that he continues still vnsatisfied The reason hereof is because hee seeketh in this life that which is not heere and therefore it is impossible to be found They search with watchfull eyes and restlesse hearts that celestiall pearle in the dunghill of the world which is reseru'd in heauen for those that will exclaime against the vanities of the world and the fraile incertaintie of all things therein for those I say that bend all their studies to extirpate the loue and liking which they beare towards the world out of their hearts and minds presenting them by the assistance of vertuous contemplations vnto the GOD of heauen In whom they obtaine as in a hauen of securitie that sweet repose and quiet comfort which they sought in this life with an earnest vehement but a fruitless pursuite For we learne by infallible demonstrations deduced from the knowledge of our owne selues that this life on earth is but as it were a pilgrimage a short yet tedious iourney whereby we trauell or tend towards another place which is celestial wherfore wee ought to demeane both our selues and substances with such a golden moderation whether it bee in giuing satisfactions to our vrgent necessities or elss in our pleasances delightful recreations that al conspire for the aduancement of vs vnto that other place which is the celestial treasury of our soueraigne good It is a thing maruailous ful of difficultie to be attain'd vnto but being gained it is as ful of profit ease and pleasure yea such a thing as in the acquisition whereof no paines or perills should seeme hard or fearefull For this is a prize so precious that the least and meanest particle thereof is throughlie sufficient of it selfe to recompence a worlde of paines And because the remonstrances and characters which may bee composed setting forth vertues beauty and excellencie gentlie inuiting vs to imbrace her and the manifold discourses of vice shewing vnto the world her vglie monstrous and deformed shape enforcing vs to detest and hate her are not sufficient remedies to cure our depraued passions and to appease the perturbations of our spirits pleasures and paines are propos'd vnto vs in the schoole of vertue to be the Directrices of al our actions the one seruing as a rewarde and salarie to encourage vs to vertue the other as a torture to deterre vs from vice for there are no intendments or actions eyther plotted or performed but it is through the consideration and respect either of the one or other It remaineth therefore in the conclusion and vpshot of this little tract to represent vnto you what and how wondrous great the delectation and pleasure is which a vertuous man reapeth in the inioyance of this rich and great treasure of honour and happines which vertue endoweth him with very profusely heere in this life but most aboundantly in the life to come Let vs therefore knowe what pleasure and delectation is Wee define it to be a contentment ful of pleasure and delight proceeding from a perfect action accompanied with the knowledge and vnderstanding thereof Sensible creatures are capable of action but because it is without the vnderstanding of such things as they doe they cannot haue any delectation thence Yet notwithstanding euery action done with knowledge doth not beget pleasure and delectation It must bee perfect also if you will haue it pleasant For imperfection and defect breede alwayes more displeasure then content Two things are necessary to the perfect accomplishment of an action and so by consequence to the fruition of pleasure A good constitution in the faculty that worketh and in the obiect also whereon it worketh There is small comfort in looking on any thing when the eye is badde and the obiect worse And poore content God knowes shall a man enioie in hearing when as the eare is almost deafe and the musicke dull But if the prospectiue which we beholde be full of glory and the eye good the musick curious and the eare acute then shal our eie content vs with beholding and our eare with hearing The like may bee said of the other senses Furthermore all delectation is not indiuiduall for there are diuers yea as manie sorts of them as there are perfect actions done vvith vnderstanding Euery action that is ioyn'd vvith knowledge issueth from the senses and is perfected by them Thence it is that there being in man two sorts of senses senses of the bodie and senses of the soule there are also found in him two sorts of actions one of the body the other of the soule and two kinds likewise of delectations the one corporeall the other spirituall The delectation of the body is externall and proceedeth from the perfect actions of the externall senses which are fiue in number euery one of them hauing a delectation proper vnto it selfe and which it most affecteth to weet seeing hearing smelling tasting and touching so that there is nothing more admirable amongst the workes of nature then the senses naturall combination and their subiection to the body The spirituall delectation is internall and issueth from the perfect action of the faculties of the soule so that the more perfect the action is the more pleasant is its delectation And by how much also the facultie is more excellent and the obiect more perfect so much the perfecter shall the action bee and so by consequence somuch the greater shal its pleasure be Wherefore it followeth that the delectation which proceedeth from the perfect actions of the soule doth farre surpasse the other issuing from the actions of the body because the powers and faculties of the soule are farre more efficacious and excellent then those of the body according to the proportion of the soule aboue the body as much as the obiect of the soule which properly is vertue and veritie doth surmount in excellency all the obiects of the corporeall senses so that the true ioy true peace and true rest of the soule wherein only consisteth true and perfect pleasure beare
great correspondency with truth vertue There is no delectation then which is truely worthie to be desired by man but that which proceedeth from the actions of the soule that onely being peculiar vnto him sithence beasts participate of all other as well as he And albeit the body haue its distinct pleasures apart from the soule yet they cannot be either truely pleasant or laudable in man if they be not contain'd within the precincts of moderation and vertue I will grant a man to haue as acute an eye as the sharp-sighted Lynx and that hee stand contemplating on the fairest the most admired obiect of the world hee may certainely conceiue some pleasure from such an action but if it be wanton lewd erronious too much or to a wicked end that action neither is nor ought to be imagin'd laudable For their is no true and laudable pleasure without perfection nor any perfection but within the lists of vertue Furthermore amongst corporall pleasures some are natural others vicious and superfluous The naturall pleasures are indifferent and are either good or bad according to their vse and end vnto the which they are referd For being vsed with mediocritie and applyed only vnto their owne proper end which is preseruation of health and continuance of the bodies perfect disposition they are then without question worthy to be prais'd much lesse then to be either reiected or despised Such as shew themselues to bee of too austere and rugged a disposition in the inioyance and vse of naturall pleasure are too too extreame For God did not make the creatures of the world only to serue vs and our necessities but that they should also afford vs pleasure and delight Which may easilie be proued by the varietie of the manifold and curious colours the diuersity of harmonious sounds the differences of pleasant tastes and multiplicitie of fragrant smells which hee particularly hath appropriated vnto euery kinde of creature shewing thereby to haue had more regard to giue cōtent pleasure to our senses then food and sustenance vnto our bodies Whence it may be inferd that superfluity which is both vaine and vicious in all things being eschewed we ought not to refuse or shew our selues disdainfull to accept the honest pleasures and moderate delights which God doth offer to vs in his Creatures and therefore are not eyther to be reiected or despised The seuere Stoickes which would haue the desires of men euen in these moderate inioyances of delectation to be stupid and senseless are as sharply censured as the dissolute and loose Epicures vvhich take from their strong-headed affections Reasons bridle being alwayes too tractable to the vaine inducements of sensuall appetite For such as would depriue man of his naturall affections because they dispose and allure him vnto certaine vices may be fitly likened vnto those that obstinately maintaine that none ought to drink wine because oftentimes it makes some men drunk or that a man should not ride a gallop for that diuers men haue beene destroyed thereby But what should become of vs if we were intirely despoyled of our naturall affections We should haue no more power to turne either to the one hand or the other then if a dead palsie had benumm'd our senses The affections are the nerues and synnewes of the spirit which serue to contract to slacken to lift vp to lay downe to stirre and settle her wheresoeuer shee will euen as the body is mooued and remooued by its ligaments VVherefore they ought to be preserv'd and moderated not taken away and vtterly destroyed We are to imitate in this a wel experienced horseman who for to tame and manage well his horse will not take from him agilitie and courage but endeauours especially to bring him to runne to turne to rise to curuct to stand how and when it pleaseth him and not according to the horses will Euen so when as we perceiue our affections inclining to stubborne disobedience we must correct and reforme them with iudgement reason and not attempt indiscreetly wholly to mortifie and extinguish them We must not then disallow and reproue naturall pleasures in the like sort as we doe such as are vicious and superfluous nor yet condemne the desire of them or their fruition For both in the one and the other that meane may be observ'd which is commended in all things Yet howsoeuer we must not take so much pleasure and delight that it preiudice the health and safety of our soules nor yet so little that our bodies growe feeble and sickly through defect thereof In so doing whosoeuer recreateth himselfe with the moderate delectation of an honest pleasure shall be much better reputed then hee that voluntarilie refuseth so great a good which freely prostitutes it selfe to his acceptance For hee neglecteth it eyther through despisall superstition or arroganee thinking to seeme more wise in refusing then his Creatour was in offering it As for vicious and dishonest pleasures they are to be detested of necessitie sithence such as are ingendred by gourmandizing and ebrietie doe not onely make men like to beasts but a great deale worse For they neuer eate and drink with such a greedy insatietie but that they haue alwayes remembrance and power to retire themselues into their owne nests and dennes whereas man tunnes such disproportionate measure of wine into his belly that reason and iudgement for all their shifts are drowned in the deluge through losse of whom he that ere whiles was rationall but now insensible vnknowes his friends his familiar acquaintance his seruants nay himself Moreouer his capacity of wine destroyes the capacity of his wit makes him absolutely vnfit for any performances beside the wrong it doth vnto his reputation to the health of his body and which is worst of all to the safety of his soule Voluptuous sensualitie and worldly delight are alwayes inseparable from a gluttonous belly which haue the power to transforme men into hogges vtterly depriuing them of the loue and knowledge of vertue honesty Such as hunt after them are induced therevnto by an apparant resemblance of true felicitie promised by voluptie but they find themselues incontinently strangely benumm'd both bodies and soules in such sort that the one can deliberate and determine nothing but that which is dishonest the other is as impotent in the execution of good and so at last it is the vtter ouerthrowe both of their sense and reason Volupty is not a iot more gracious vnto wealth riches thē it is vnto the soul body for there is no patrimony or inheritance so infinite in the world which it wil not deuour in a little time The greatest treasury that euer was seen or heard of was that of the Romanes For beside the pillage of gold siluer which they rauaged from all the richest cities kingdoms of the earth the reuenewes also of the Prouinces were yearly brought in to maintain expences supply their wants And yet notwithstāding the voluptuous