that wisdome which is the knowledge of Diuine and human thinges which we may deuide into twoe partes Contemplatiue and Morall Contemplatiue which containeth the knowledge of God and his works and morrall which teacheth vs howe to liue well and how to shew our selues helpefull and officious to the world How to know God GOd doth reueale and as it were make himselfe visible vnto vs after two manner of waies first in the booke of his word by the mouthes of his holy prophets Apostles and Patriarches and secondly by the book of nature in the whole frame of heauen and earth which wee cannot behold but we must needs confesse that neither heauen hath his motion the sunne and moon their light the earth his fruitfulnesse nor the sea his waters but it comes to passe by the power wisedome and prouidence of one supreme creator and preseruer which is God And as the contemplation of his creatures is a forcible argument to beate into vs the knowledge of his deyty so the behoulding of no one creature helpeth more to that ende then the consideration of our owne nature How to know our selues SOcrates the Prince of Philosophers greatly condemned the students of his age in that they toyled so much about the knowledge of external things and neuer had anye care to caste an eye vnto that which was internall meanning that all their studye and labour tended to the marking of the revolution of the heauens and other naturall causes vppon earth but neuer were solicitous or troubled about their owne nature but as his opinion was so let ours be that wee cannot come to the knowledge of God which is the end of our cteation and being knowne to glorifie him than by the knowledge of our owne nature Therfore to know our selues and our owne nature is to consider that we are compounded of a bodie that is earthly a soule that is heauenly of a body that is palpable to be felt and scene and of a soule that is invisible and not subiect to externall sense of a body that is mortall and must die and of a soule that is immortal that shall neuer dye and that at first we were created vpright both in soule and body but since through sinne we are become deformed both in soule and bodye And although we might heere take occasion to speake of the excellencie of the composition of the partes of the body as a thinge full of admiration and many deepe secrets in nature yet because the more principall parte of man which is the soule is the only obiect of the matter we haue in hande wee will passe ouer the great knoweledge that might be hadde in viewing the corporall frame and onely tie our discourse to the spiritual essence which beeing the harder and more difficulte matter by how much it is more excellent than the other therfore once looked into though but sleightly we shal the sooner come to the knowledge of the whole What this knowledge of ourselues doth worke in vs. THe knowledge of our selues doeth worke in vs a two-folde effect a meanes to be humbled and a meanes to glory and reioice To be humbled in respect of the sense and feeling of our vanity and to glory in respect of the mercy of God by whose grace we recouer our selues from the daunger of vanity for our sicke soule being lost to perdition is reuiued and quickened againe by regeneration What the Soule is THe soule cannot be known as it is but by the craetor that made it by reason that in vs there is no nature more high or excellent to comprehend it all the knowledge that we can haue of it proceedes from those effects which it doeth manifest in vs and therefore we cannot giue any absolute definition of it But according to the effects we may thus describe it The soule is a spirit which giueth life to the body whereunto it is ioyned and which is capeable of the knowledg of God to loue him as being meet to be vnited vnto him to eternal happinesse In that it is a spirit it confutes their oppinions that thought the soule did proceed frō the tēperature and harmony of the partes of the body but in that it giueth life it confutes their oppinion that thought it was mortall and that with the death of the body it likewise perished But the soule is as far frō perishing being seperated frō the body as an expert musition frō losing his skill being bereft of his instrument Others there are that thinke because man liueth no longer then he hath breath on because losse of bloud bringeth the losse of life or because in death they perceiue no difference betweene men and beastes that therefore the soule is nothinge else but bloude or a puffe of wind But these men haue no further insight into the soule than is conceiued by their externall sense A minde refynde and eleuated aboue the earth findes that the soule is the Image of God who is a spirit and eternall therefore the soule of man must be a spirit and eternall for there is alwayes an agreement betweene the Image and the thinge of which it is an Image How the soule is celestiall THe soule is celestiall not in that sense as if it were a parte of the substance and nature of god him selfe but it is saide to be celestial in 3. respectes First to shewe a difference betweene the soule of men and the soule of beastes Secondly in regard of the agreement which it hath with the deuine nature through immortalitye Thirdly in respect it approcheth neerer to the nature of god thē any other creature except Angels and yet Angels are not of the nature of God neither for they are not immortall of themselues but haue their immortaltty and their superexcellencie of God who both giueth it vnto them and preserueth them in it and can if it please him depriue them of it How the soule is in the body THe soule is in the body not as proceeding from the generatiue seed or the commixture of the humours for then the soule should be corruptible as they are but the soule is in the body by infusion of God the creator after that the parts of the body are already framed fashioned and that by no other vertue but by his own omnipotent power so that we must thinke when God inspired a soule into Adam he made not a blast of his own nature nor of the ayre round about him but euen of nothing who being himselfe incorporall made the soule also incorporall but yet he being vnchangable made the soule mutable because himselfe being vncreated made the soule a creature Vpon this may rise a question that if the soule be infused and created of God and comes not by propagation from our parents whence hath it then the pollution which we call originall sinne It were horrible to say it were so created knowing that all the workes of God are pure and holy and from the body it cannot come
for the bodie infectes not the soule but the soule the body whose instrument it is Wee answere that as the soule is infused by god in that respect it is clean without spot but so soon as it is entred vnder the line of the children of Adam it is presently made subiect to the curse which God laide vppon Adam and his posterity and so becomes guilty of originall sinne The difference betweene soule and Spirit BEcause these words are often times confounded it shall not be amisse to know their difference By the soule we may vnderstand man as he is born hauing the vse of the annimal naturall and vitall powers and by the spirit whatsoeuer grace and knowledg is giuen vnto man by God so that by soule we may vnderstand man as he is in the corruption of his nature and by spirit as he is regenerate and borne anew There is also another difference which may giue some light in maner to discerne between these twoe names which is this Soule is a word more general than spirit for it may be attributed to other creatures as well as to man As hearbs plants tree haue haue onely a vegetatiue soule Sea-spounges cockles and such like haue onely a vegetatiue and sensetiue soule brute beasts haue a vegetatiue sensetiue and cogetatiue soule for they do not onely growe increase and haue sence and feeling but they likewise are indued with cogitation knowledge and memory how to preserue their liues guide and gouerne themselues according to naturall inclination but the soule rationall and regenerate by the grace of adoption and therfore called a spirit is onely proper to men and inriched with immortality How the soule is immortall THat the soule is immortal appeareth by some reasons before aleadged as that it is the Image of god who is imortal therfore hath som agreement with him in that respect but for further assurance we haue scripture her owne properties In the booke of Gen. 2.7 it is said God made man a liuing soule that is immortall In the gospell after S. Mathew Christ admonisheth his disciples that they should not stand in feare of those that kill the bodie meanning bloudy tyrants but could not kill the soule whereby it is manefest the soule liueth after the bodie Likewise in the gospell after S. Luke 16.22 the begger dyed and his soule was carried into Abrahams bosome And in the 23. of the same gospell the 43. verse our sauiour christ said to the repentant theefe This day thou shalt be with mee in Paradice meaning his soule and not his body which words he would not haue vttered if the soule had perished with the bodie and not been immortall Many other places might be recyted but if these seeme insufficient so wil the rest Further the soule appeares to bee immortall by her owne properties first in that it giueth life to the body and is so farre from corruption that so long as it bides therein it preserues the body from corrupting Secondly in that it is in continuall motion and neuer ceaseth whether wee sleepe or wake walke or sit still to apprehend think or ponder vpon something in a moment it wanders through the heauens compasseth the earth and crosseth the broadest Seas Thirdlye it may be thought immortall in respect of that propertye which it expresseth in the mindes euen of Atheistes and heathen men who notwithstanding they not beleiue or deny the immortality of the soule yet the deuinity of their souls with in them working to the contrary make them balke their owne opinions and by the monumēts which they set vp to continue their name remembrance bewraies the soule to be immortall because in that respect they plainly shew a feruent desire to liue for euer Why some beleiue not the immortallity of the soule THe reason that moues them heareunto in some is the blockishnes of nature who obstiniately refuse to beleiue any thing but what they may be able to comprehend by their outward sense And againe some are so peruerse as they wish not only their soules were not immortall but that there were no god nor any other life to the end they might haue no Iudg but that this life might end with their delight the soule vanish with the body But here may rise an obiection If the soule be immortal why is it said in scripture euerie soule that sinneth shall die the death And againe it appeares by manie places that the soules of the wicked shall suffer eternal death We may answere that the soule is said to dye not that it is quite bereft of any beeing but for that it is for euer bannished the ioyes of heauen which vnto the soule is accounted death as the bannishnement of the soule from the bodie is accounted the bodies death What makes the soule mortall and in danger of such a death THe first thing that indangers the soule with mortality is originall sin which sinne by regeneration of holie baptisme being remoued the next thing that indangers it is the passions and affections of the soule which fall backe into their first corruption by spurning against vnderstanding and reason the soueraigne faculties of the soule which are spirituall and intelligigible stirring vs vp to virtue to pietye and godlinesse and by yeelding obedience to the sensual and inferior facultie of the soule which is the will who by reason it is neerer and more famillier with the corporal senses then vnderstanding therfore rather consenteth to the Lawes of the members which are full of ignorance frowardnesse miserie shame death and condemnation than to the workes of the spirit which are loue ioy peace long suffering gentleness faith meeknesse temperance and such like The difference betweene vnderstanding and the will and affections FIrst they differ according to the place and situation which they haue in the bodie of man Secondly according to the time wherein they are imploide and thirdly according to the dignitie of their offices They differ according to their situation in that vnderstanding hath his seat in the braine and the will and affection in the heart And this is the reason that we se many men indued with great knowledge of diuerse good and virtuous thinges but haue no willingnes or affection to follow after them or to shew them in their life and conuersation because their hart and their braine their will their vnderstanding agree not Likewise we see others to haue a will to do well yet because they want vnderstaning knowledg to discern what is iust they faile of the execution thereof Secondly they differ according to the time wherin they are imploide in that vnderstanding alwaies goes before and the affections follow For we cannot hate or loue vnlesse we first know the thing which is to be hated or loued Thirdly they differ acording to the dignitie of their offices in that vnderstanding sits as a King to commaund and the wil and affection stand as subiectes to obey For as God hath
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
stones of the earth If from health sicknesse may destroy it If from multitude of friends are they not like water brookes that in summer become drie and in winter frozen If from sharpnesse of wit Semel infaniuimus omnes there is no man liuing but is guiltie of Follie. Pride likewise considered by his effects will appeare far more dangerous as the thing that bringes with it contempt both of God and men contēpt of God as appeares by his worde and by his iudgments By his word in that he saith He will resist the Proude and giue grace to the humble By his iudgments in that he spared not his glorious Angels but for their pride threwe them out of heauen to the bottome of hell Amongst mortall men also how seuerelie hath he punished pride Pharao and his hoast for that sin were drowned in the Red sea Iessabel hadde her bloud lapped vp of Dogges the King of Babell for seauen yeares space was companion with bruite beastes and Hammon executed vpon the same gibbet which he had prepared for Mardocheus the prouerbe is Pride goes before and shame followes Among men there is nothing likewise more odious for whom doe wee more despise more feare more grudg or repine againste than the haughtie and intollerable humor of proud men Naye it makes vs hatefull to our owne selues when looking backe into our corrupt nature we finde nothing wherof to be proud for our conception is sin our birth paine our life labour and our death necessitie How to auoide Pride The only and chiefe remedy against pride is humilitie for as by pride wee are banished from the presence of god so by humilitie we are recald vnto him againe because without humilitie no other vertue whatsoeuer is acceptable in his sight What humilitie is HVmilitie is the contempt and loathing of proper excellence of humilitie there are three degrees The first is to submit our selues vnto our superiors and not presume aboue our equals The second is to submitte our selues to our equals and not to pre sume aboue our inferiors The third is to submit our selues to our inferiours and to presume aboue no bodie The humility likewise of Christ and his holie saintes being sette before our eies may serue as a powerful remedy against the infection of pride For when wee consider that our sauiour Christ for our sakes left heauen for earth of God became man of a Lord a seruant and of the most almighty and most honourable suffered himselfe to be trodē down and crucified of the most abiect vile and base what reason haue we to bee puft vp with arrogancie knowing that if wee meane to raigne with him wee must likewise suffer with him Finis pride Of Couetousnes COuetuousnes is said to be the dropsie of the soule because the Couetuous man the more he hath the more still he desireth It is also a kind of bad motion whereby the diuell intiseth vs vnlawfully to withold our own goods or vniustly to couet other mens There are foure sortes of Couetuousnesse the first is to desire that which is another mans not caring how we get it by right or wrong or when with a deliberate minde we hunt after wealth and honor that so wee may the more commodiouslye feede and cocker our owne pleasures The second is when we study to get money wealth or fauour by wicked or filthie meanes The third is when we wil not restore that which wee knowe to be another mans whether we either founde it or that it was cōmited to our trust to keep The fourth is when we treasure vpp much wealth and neither vse it our selues nor imploy it to the benefit and releiuing of others Couetousnesse hath nine hands or hookes by which it snatcheth at the trash of this world NAmely Fraud Vnquietnesse periurie taking of bribes Sacriledge Theft Vsurie Rapine and Symonie Fraude what FRaud is by all kinde of craftie and coulourable meanes to vsurpe that which belongs not vnto vs. Vnquietnesse what AS well night as daie to be continually possest with care how to inrich our selues not relying vpon the prouidence of God who hath commanded vs to cast our care onely vpon him Periurie what PEriurie is when we call God to witnesse in a false and vntrue matter therby to win either credite or commodity as verie often times fals out amongst merchants and trades-men in persons that giue in euidence before maiestrats or in our priuate conference when without dread or reuerence to the name of God wee sweare by it Taking of bribes what TAking of bribes is to swerue from the true course of Iustice for the loue of golde or for rewarde to beare false witnesse against any man wherby three persons are at one time damnified and abused first God whose holie name is prophaned Secondlie the Iudge whom a lieng witnesse deceiueth and thirdlie the innocent person against whom he testifieth who commonlie by that meanes is vttterly vndone Sacriledge what Sacriledge is through a greedie desire of temporall goods not to forbere the defacing of Gods Temple nor the robbing of his ministers Theft what THeft is when we either priuily purloine or openlie extort from anye man whether it be by the highe waie side or in contention of lawe that so we may haue to satisfie our own couetous humors Vsurie what VSurie is when vppon the loane of any thing whether it bee money meat drinke or apparell we do couenant before hand to receiue backe againe more than the principall was which we deliuered foorth thereby to enrich or maintaine our estate and calling or when we ingrosse commodities or forestall markets thereby to procure a dearth and then to raise the prices of things as we list our selues 4. Reasons to disproue Vsurie FIrst it is against the law of Charity for whereas we are bounde to doe good one to another the Vsurer contrariwise hurteth where hee seems to helpe Secondly it is against the law of Nations in that ther is no nation but hath som Iniunction statute or law against it Thirdly it is against the law of nature for in nature it is monstrous that mony should beget mony being in it selfe a dead and sencelesse substance Fourthly it is expresly against the Law of God for hee hath saide Thou shalt not hurt thy brother by Vsurie of money nor by vsurie of corne nor by vsurie of any thing that he may be hurt withall Deut. 23.13 Fiue other reasons to shew the vilenesse thereof The first is because it is woorse than theft for a theefe stealeth but now and then but vsurie is a continual robbery The second is because it is worse then Iudas for Iudas solde Christ but once but the vsurer selleth him euerie minute Thirdly because Iudas restored the money againe which he tooke but the Vsurer will neuer restore that which he hath vniustlie taken The fourth is because it is woorse than death for Death killeth but the bodie onelie but Vsurie killeth both bodie and soule The
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
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
him Foure reasons why wee ought to loue our Neighbor First because wee are all of one brotherhood in the flesh Secondly because we are of one regeneration in spirit Thirdlye because of the wordes of Christ who hath commanded that we loue one another as he hath loued vs. And fourthly because we are members of one and the same misticall bodie whereof he is the head Finis Enuy. Of gluttony GLuttony may bee called the Deluge or inundation of the soule because it is a rauenous desire to feed and fill the stomach beyond the rule or bounds of nature There are two sortes of gluttony the first consisteth in greedie often and immoderate desire of delicate meates and varietie of dishes The second is when in stead of refreshing the body with sufficiēt moisture we drowne it in the superfluity of drinking We may eate or drinke immoderately seauen manner of waies FIrst when we our selues in our own persōs do surfit in excesse or so load and ouercharge the stomach as we deuise meanes by hotte drinkes or otherwise to cause digestion Secondly when wee our selues obserue a moderation yet in vaine-glory and ostentation prouide such superfluitie at our feasts and banquets as others thereby become immoderate eaters or drinkers Thirdly when though we haue but moderate prouision wee racke the inuention and art of cookery for strange compositions vnusual sauces and prouocations therby to please and delight the appetite Fourthly when wee eate or drinke more vpon wantonnesse then anie necessitie Fiftly when we are more costlye in one dish of meat or one draught of wine then would suffice for the value to sustaine many multitudes as the dissoluing of gold and precious stones to that purpose by the example of Cleopatra to Antony Mulcasses King of Tunis the one carrowsing to her loue at one draught a iewel of inestimable price the other bestowing a hundred crounes vpon the dressing of a peacock for his owne diet Sixtly when our tables are full and we well satisfied we rather couetously lay vp the remainder than charitablie bestow it to the reliefe of the hungry 7. and lastly when wee vse delicate meats and drinkes for the prouocation and stirring vp of the body to lust and performance of the act of venery The effectes of Gluttony THere are many dangerous effectes that follow Gluttony especiallye these eleuen ensuing First stupidity or dulnesse of wit for the stomach being filde and the braine trobled we are vnfit to praye or vse any other duty of good Christians The second impotency when thorough Gluttony our bodies are infected with many diseases as the dropsy palsie feauers inflamations and diuers others so that our limbes becom weak and feeble The third scurrilitye which is an impudent behauiour or disordered gesture of the body whereby we prouoke men to laugh vs to scorne as appeares in drunkards when their toongs stammer their feete stagger or any other vnseemly and ridiculous action proceedes from them The fourth Furie when through the ill disposition of excesse wee spurne at reason and good counsell wounding killing and doing deedes of mischief we care not vnto whom The fifte loquasitie or superfluous talke when through the force of wine we vomit out detractions curfinges horrible oathes and blasphemies filthy ydle and vnchast wordes The sixt drowsinesse when through rauenous eating or drinking wee are fit for nothing but for sleepe The seuenth beastly nastinesse whē for want of other vtterance our surcharged stomache bewraies our intemperance by vomiting belching and stinking of the breath The eight lust for belli-cheere and drunkennesse are the bellowes to concupiscence and as the pampered horse will cast his rider into the mire so the flesh being pampered will hurle the soule into the lake of all vncleannes the ninth pouertie when for abusing of plenty we are plagued and pinched with penurie The tenth losse of credit and estimation in the world 11. And last the wraith and indignation of God whome thorough our Gluttonie of a mercifull and louinge father we make a rigorous and punishing Iudge Lesse content in superfluity than sobriety BEcause superfluitie and intemperance preuent the sweetnesse and pleasure of the sense hauing no feeling of hunger thirst or any other motion of the body but sobrietie forbearing the fruition of pleasures a long time receiues a far more perfect taste of them for saciety makes pleasant thinges become lothsome and vnpleasant How to drinke Wine THe first draught is for thirst the second for nourishment the 3. of pleasure the fourth of madnesse How to detest gluttonie Beside the reasons before mentioned there are eight other circumstances inducing vs to the detestation of gluttony First because it hasteneth the dissolution of the body Secondly because it taketh part with the fleshe in the combat betweene it and the spirit so that there is twoe against one Thirdly because it invreth the body to an euill custome which will afterward very hardlie be forsaken Fourthly because it plaies the hyppocrite with vs appearing sweete and pleasant at the first but in the end it biteth like a Scorpion and is as fatall as poison Fiftly because it liues continually vnder the curse of God whoe pronounceth a woe vnto them that rise vp early to follow drunkennesse and continue in it till night Sixtly because it discipateth and destroyeth the sence for drunken menne neither knowe what they doe themselues nor what is done vnto them Seuenthly because he that is subiect to the desire of the belly is in perpetuall slauerie by reason the bellie doeth alwaies craue and is neuer satisfied Eightlie because of the iudgements of God inflicted vpon offenders in this kinde as vpon Noah being derided of his owne sonnes and of Lot that in his drunkennes committed incest with his daughters whereof did spring a most wicked and pernitious generation How to auoid Gluttonie TO auoid Gluttonie wee must embrace temperance and sobrietye which consisteth in chastening and taming the desires of the bodie by fasting and abstinence There are two kindes of fasting the first is to abstaine from meat drink the second to refraine from sinne and the corrupt affections of the heart the first is good but the last is better than the first The properties of true Fasting THere are foure thinges required of him that will truely fast The first is a voluntarie motion he must not doe it vpon constraint The second is zeale without vainglorie he must not doe it to bee praised or seene of men The third praier he must cal for the assistance of god The fourth almes-deedes hee must giue to the poore to shew the fruits of his fasting for to faste or vse a sparing diet not to the intent that we may be the better able to relieue others but to enrich our selues is no fast but rather a chiefe point of auarice The better to incourage vs to exercise fasting and to auoide gluttonie is to lay before vs the example of Christ who notwithstanding he were Lorde of al
treasure both in heauē and earth yet voluntarilie fasted forty daies and fortye nightes and of Iohn Baptiste whose best delicates was but Locustes and wilde honny And of the apostles that so awed their bodies with temperate diet as they were glad to pull the eares of corne to satisfie hunger We read that Gallen was a hundred and twenty yeare old and when it was wondred how hee liued so long hee made answere that he neuer rose from his table with a full stomach The Egyptians vsed in the midst of their banquets to bring in the anathomy of a dead body dried that the horror thereof might keepe them within the bounds of temperance so that for the bodyes health and for the vigour and alacritye of the soule there is nothing better then fasting nor any thing worse or more fatall than this sinne of gluttonie Of Wrath. WRath may be called the frenzy of the soule and is defined to be a vehement motion of the hart tending to reuenge whereby the bloud boiling exceedingly sendeth vp hot and burning vapors to the braine so that reason is smothered and the wil made obedient to the affections Of Wrath there are eleuen branches MAllice Furie Impatience Malediction Blasphemy Reproch Reuenge Contention Threatning Crueltie and Murder Mallice what MAllice is a kinde of anger deeplie rooted in the hart and closely concealed til opportunity serue to do mischiefe the contrarie to this is clemencie soone forgetting and easily pardoning an offence Furie what FVrie is a chollericke passion of the minde which presentlie breaketh foorth into violence either by worde or deed and is deafe to all trueth and reason during the time it is in heat the contrarie to this is meekenesse whereby we are hardlie mooued to anger Impatience what Impatience is an easie inclination to wrath or anger and it happneth three maner of waies First when the minde stirred vp by offence inuolueth it selfe in manye bitter cogitations studying how he may be reuenged on him with whom he is displeased Secondly when the minde surcharged with vnkindnesse breaketh forth into disordered clamors and confused speeches Thirdly when we grudge and repine at the harmes calamities sicknesse or other euils inflicted vppon vs by god not remembring that for three causes wee ought rather to reioice first because tribulation is the badge of a christian souldier and it is more honor for a souldior to be in battell then to hide his head in a Castle or fortresse Secondly because in patient suffering of afflictions we are made like vnto our captaine Chirst and to bee lyke him is the greatest glory Lastly afflictions are a sure testimony vnto our consciences that wee are the beloued of God for whome the lord loueth he correcteth The contrary to impatience is patience which is a voluntarie and longe suffering of affliction and hard extremities for the loue of vertue and honestie Malediction what Malediction is when through wrath or anger we cursse banne or wish euil to another which sinne I finde to bee very detestable for these three reasons First in that for the most part curses redound vppon the head of him that curseth Secondly in that the euill doer is rather to be praied for than to be cursed considering that to curse is to heape more euill vpon him whereas he had enough and too much before And thirdly in that it is so vnlawfull a thinge as that it is not permitted against the diuell much lesse against anie christan as appeares by the example of Michael the Archangell whoe when he stroue with the diuel aboute the body of Moses he did not reproue him with cursed speaking but onelie said The Lord rebuke thee Sathan The contrarie to malediction is benediction or blessing when wee wish well to all men yea vnto our enemies Blesse them that curse Do good to thē that hate Blasphemie what BLasphemie is a reuengefull intent vttered against God himselfe thorough opprobrie and contumelious speeches which for fiue causes is held a most horrible sinne First in respect of the greeuous punishment which god himselfe did set downe against it in the old Tastament which was stoning to death Secondly in respect of the ingratitude of the blasphemer that dishonoreth god with that member of his bodie in which god hath honoured him aboue all other creatures namely his tongue Thirdlye in that the blasphemer is more wicked and rebellious then al other creatures for all other creatures doe praise and magnifie their creator according to their kinde declaring his power wisdome goodnesse and omnipotence but the blasphemer dooth not only neglect that dewty but what in him lies contriueth to make a scorn of his name and dignitie Fourthly in respect of the peruerse disposition of the blasphemer which attributes to himselfe that good which he doth but the euill which befalleth him he ascribeth vnto God whereas contrariwise euils doe fal vpon vs thorough our owne desert and whatsoeuer is good proceedeth only from god Fiftly in thar the diuel speaketh in blasphemers for their wordes are so horrible and full of terrour as no man of any conscience or hart-feeling pitty can indure their speeches but will be moued to stop their eares againste them the contrary to blasphemye is Sanctification adoring and worshipping the name of God neuer presuming to haue it in our mouthes but with great and singuler reuerence for as it is written our God is a consuming fire and will not hold them guiltlesse that take his name in vaine Reproch what REproch is an imperfection whereby we are moued to scorne check or deride another man either for the defect of minde or bodie or when we studie to detract or speake euil of a mā behinde his backe the contrarie vnto this is humility or vprightnes of heart and toong giuing to euery one a good report for therefore hath god in the creation of the tongue obserued these foure thinges First he hath made it tender and soft to signifie our wordes should be of like temper Secondly he hath tyed it with many threades and stringes to restraine and bridle it Thirdly it is euery way blunt where by we are admonished that our words ought not to be pricking or hurtfull And fourthlye it is inclosed with a quicke-set and strong rampier of teeth and gummes and with lippes which are as gates to shut it vppe for feare it should take too much liberty Reuenge what REuenge is to take the rod of Iustice out of gods hand and our selues to render euil for euill which is very absurde considering that it is the soule which offendeth and we haue power ouer nothing but the bodie like him that breakes the sword and suffers him that gaue the wounde to passe awaye without blame or preiudice the contrary to reuenge is lenitie and mildnes forgiuing euery one as we looke to be forgiuen our selues Yet is not reuenge altogither forbidden maiestrates may vse it for they are as Gods substitutes prouided they do not execute it as caried away by their
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
giuen vs an vnderstanding to know his law so hath he giuen vs a wil to follow him and his law so far foorth as our nature is capable thereof When vnderstanding and the affections agree THe vnderstanding and affections doe agree when the wil followes or forsakes shuns or receiues nothing but what iudgmēt hath first determind to be good or euill and when iudgement determineth nothing before it be aduised by reason and whō reason adviseth not before she haue conferred things one with another throughly examined them Which property she takes from consideration and when consideration hath nothinge without requiring it of memory And when memory will keepe nothing but what is committed vnto it by knowledge and vnderstanding These rules obserued there is an vpright gouernment in the soule which otherwise by the affections comes to ruine and subuersion What the affections are WE may cal the affections those motions of the soule wherby the heart is stirred vpp to the following after good and eschewing of euill as loue hope ioy sorrow indignation compassion Ielousy feare and manie such the number where of is infinite not in respect of their own nature but in respect of vs that are not able to comprehend them These affections haue great agreement with the quality and temprature of the bodies wherein they are and therefore as the bodies wherein they are doe more or lesse perticipate of heat colde drouth or moysture so do the affections rise or decline according to the nature of the forsaid qualities For which cause wee ought to bee moderate in eating and drinking for as we are either temperate or intemperate so the affections of the soule will bee more moderate or immoderate and the perturbations which they bring with them wil also be greater or lesse more easie or vneasie to be prouoked or appeased Why affections are in the Soule AFfections are appointed of god to remaine and haue residence in the soule for two causes first to the intent they may as pricks waken and stir it vp from being asleepe opprest with the heauinesse of the body least peraduenture it shuld be negligent in the care of good things such as are most expedient and profitable for it And secondly to the intent they might as bridles stop the hasty course wherinto the soule is some time caried so that it were like to perish but for the hand of some other affection that restraines it as we see in the desire of of wealth or coueting of honor wee may run into auarise or ambition both which vnlesse they be moderated with iudgement and discreation proue dangerous enemies to the tranquillitie both of soule and bodie For euen as by the corruption and inequalitie of the humors are ingendered those diseases that infect and annoy the bodie euen so by the disorder corruption and vneuen proportion of the affections doe spring the maladies and diseases that peruert and contaminat the soule Which diseases are farre more dangerous and mortall then those of the body in so much as they are not so easily discerned and therefore not so easilie nor so soone cured as the other may be What griefe is it lurking in the bodie but will at sometime or other either by the countenance or some other accident discouer it selfe that a remedie may be sought for it but the soule being inuisible and not subiect to externall sense lies manie times in manie persons dangerouslie sick hauing her glorius essence spoild and defaced by vice and yet those that are the owners of such a soule thinke themselues the soundest men in the world This happens by the head-strong wilfulnes of the affections who are oftentimes so feirce and vncōtrolable as they ouerwhelm reason virtue by which the soule receiues medicine and preseruation but then they are no more called affections but passions or perturbations What Passions or perturbations are PAssions or perturbations are vyolent motions which vnlesse restrained carrye the Soule headlong into many mischiefes The groundes that they proceede from are false opinions which perswade vs otherwise of things then they are in deed And these false oppinions are alwayes accompanied with these foure thinges immoderate desire vnbridled ioy immeasureable griefe and extreame feare which do carry the soule hither and thither and in the ende so subdue the reasonable power thereof as they make it seruile and obedient vnto the sensuall appetite of the wil as we haue examples in Histories how some haue grown mad through anger some kilde themselues for griefe some died with immoderate ioye and other some languished through a fond and impatient desire But all passions which are in the body are not of this nature there are some which are good and necessary and do properly belong vnto the body euen from the first creation which are not to be reproued nor can be taken away without the vtter ruine of humane nature as the desire of eating drinking and such like yet these are not so necessary neither but that they likewise stand in need of gouernement or else they quicklie run into superfluitie How affections become passions AS the earth when it swalloweth in stead of supporting the water when it drownes in stead of refreshing the ayre when it stifles in stead of comforting and the fire when it burns in stead of warming are no longer accounted profitable but pernitious euē so the affections when they once turn from that good end and purpose for which they were annexed to mans nature they are no longer profitable but hurtfull nor any longer to bee called affections but perturbations As for example hope was giuen vs to seeke after God our soueraigne good in whom alone we find all delight rest and pleasure but if this hope presume too farre it is no longer hope but presumption In like manner feare is giuen vnto vs to stande in awe of Gods iudgements but if this feare passe his appointed limits it is no longer feare but despaire How to remedie passions THe last remedie againste the passions of the Soule is to preuent and hinder them that they take not roote in vs but so soone as they begin to stir to bridle them by the authoritie of virtue and reason which we shal the sooner accomplishe if we perswade our selues that the good and euil of this life which are the causes that our mindes are depriued of all content are indeed neither good nor euil and consequentlie that they ought not to breed passions within vs. For to iudge vprightly what is honour wealth riches beautie and such like but good thinges in opinion onely and not in deed And what is pouertie sickenesse imprisōment and such like but euill only because we imagine thē so to be and not that they are so in their owne nature It was neuer or very seldome seen that passions did arise in vs for that which is the true good of the soule but onely for that which fooles doe falslie call good and Philosophers tearme the goodes
of the bodie and fortune No man doth so desire virtue as that when he hath obtained it he reioiceth excessiuely therin nor doth any man so feare the obtaining of her as that the feare thereof driues the soule from her setled quietnesse But since the hauing of her is the true happinesse of the soule freeing our mindes from all perturbations and enduing vs with a firm and stable possession against which neither Fortune slaunder death nor old age can preuaile let vs to returne at last to that from which we haue al this while digrest embrace her as the Soueraigne ruler of our thoughts whoe togither with the grace and spirit Diuine is onlie sufficient to giue the soul in this life peace and reste and in the life to come immortall glorie What Vertue is VErtue according to the opinions of Phylosophers is a disposition and power of the reasonable part of the soule which bringeth into order and decencie the vnreasonable part therof by causing it to propound a conuenient ende to it owne affections and passions whereby the soule abideth in a comely and decent habite executing that which ought to be don and declining from that which ought to be shunned And therfore it is said that he which hath vertue is only happie though he be plunged in a thousand miseries and he that is accompanied with vice is onlie vnhappie although he haue the wealth of Cresus the empire of Cyrus or the glorie of Alexander The effects of Vertue VErtue may be said to be the hauen of the soule the nurse of piety the mother of content the root of blessednesse the shield against aduersity the staie in prosperitie the beautie of citties the gloue of kingdomes The holie patriarke Abraham got himselfe more honour by his vertue of obedience in shewing himselfe ready at the commandement of God to offer vpp his only son Isaack then by the great victorie which he obtained against diuerse powerfull kinges in redeeming his brother Lot when he was taken prisoner Gen. 14. Ioseph was more renown for his continencie in withstanding the 〈…〉 of Potiphars wife then by being made high stuard of king Pharaos house Gen. 39. If the power of virtue in these men be so greatly to be admired that knew the immortal god and were guided and led foorth by his holie spirit how much more than may we stand confounded at the example of others that neither know God nor the 〈…〉 immortalitie of the soule and yet prefer the regard of vertue before al other thinges in the world yea before life it self Anacharsis led with the loue of vertue left the kingdome of Scithia to his younger brother and trauelled into Grecia where he learned Philosophy of Solon Anaxarchus chose rather to die than to be thoght so inconstant as to bewray the couÌ„cel that was held against the tyrant Nero. So that virtue at all times in all persons is the most excellent happy thing that may be Why some men regard not vertue THere are three principal excuses or pretences wherewith some men wold fain color their negligeÌ„ce in not regarding the studie or practise of vertue The first is the difficultie therof they say it is a hard laborious matter to attain to the knowledge of it vsing the same perswasion that the Athenians did in their prouerb Non licet cuiuis adyre CorynthuÌ„ T was not for euery one to arriue at Corynth euen so say they it is not for euery one to be a student in Philosophye nor stands it with the dexteritie of euerie ones wit or the abillitie of his minde to trafficke with so magnificent a prince as virtue is therefore say they it is better to content our selues in the course of meaner matters How absurd a starting hole this is appeares in that euen in those weake matters which they prefer before the studie of virtue for the moste part they spend more time and aduenture more danger to compasse their desire then they should haue done in anie point of the discipline of virtue and yet when they haue what they would haue it is rather their destruction then their happinesse their disturbance theÌ„ their quiet as we see in the end of riches how will the couetous man labour and sweat spare and pinch himselfe to the intente he may haue his bagges cramd and his coffers stuft and yet when they are so his fear is greater to lose them then his care was before to get them nay oftentimes he is constrainde to forgoe them euen with the forfeyture of his life Euen so in honor the ambitius man wil refuse no paines thinke much of no extremitie but be readie to indure the heate of summer the colde of winter to watch attend ride and run in hope to reach at laste the top of preferment which when he once hath got and thinkes to sleep securelye some sinister blast or other shakes his tottering state and hurles him suddenlie downe into the pitt of all disgrace and obloquy But these are indifferent thinges and in some sorte tollerable enough for men to spende time about them but in cases altogether condemnable is it not an vsuall or ordinarie thing to see heare of men that doe take more paines to tread the path that leades to hell than the godlie doe to finde the waie that guides to heauen we need no far fetcht examples for the proofs â—â—â—erof it is thought the Guisians before they brought to passe the bloudie massacre at Parrisse were eight or nine whole yeare busied and imploied in meetings consultations and beating their brains about it Richard the third king of England was almost twentie yeares in plotting and complotting bloudie and secret murders to make the waie smooth for him to come vnto the diadem Herodes thoughtes were neuer quiet after hee heard of the birth of Christ til the hower of his death how he might disstroie and shed his guiltlesse bloud in lesse than halfe which time he might haue learned the grounds of true christianity and haue saued his own soule The like we may conclude of al others that think the knowledg of vertue tedious and hard to attain the end wherof is happines and peace wheras they are coÌ„tent to spend more time sweat vnder the burdeÌ„ of greater labor to attain to those 〈…〉 whos end is misery distruction The â—color or pretence wherby men labor to cloke their slacknes in the study of vertue is pouerty we finde saie they by experience that vertue giues her louers and welwillers aboundance of knowledge but verie little wealth plentifull braines but verie needy and penurious backes admit it were so yet let me aske this question whether is better the riches that shall neuer vanishe or the riches that dailie are subiect to casualtie whether more excellent the possession whose fruite is eternall then the possession whose profits are momentarie and euer fading I thinke there is no man so void of reason but will say the former but
good no not one Psal 14.4 What hope is HOpe is an affection of the soule so imprinted in our hearts that we doe not onlie certainlie expect the fruition of those good things promissed vnto vs in the scriptures but we also patientlie abide anie extremitie of this life with a setled constancie and peaceable tranquillitie of mind because at length we knowe we shall inioy them Two kindes of Hope THe first is that which is grounded vpon the promises of God which is alwayes certaine and infallible because he that is the end of such a hope is truth it selfe and neuer changable The second is a vaine doubtful and deceitfull Hope resting vpon earthlie and transitorie thinges and because they are alwais fleeting and euer changing so is the Hope that dependes vpon them as we see by experiēce in the affaires and enterprises of this world sometime we hope for one thing and the clean contrarie happeneth vnto vs. A learned Athenian was wont to saye that there are two thinges verie hurtful vnto men Hope and loue the one leade them on to seek out meanes to execute their thoughtes and the other perswaded them of good successe But as the one proued oftentimes a false guide so the other deceiud them with their promised reward The fruites of Hope HOpe is commended in this that it stealeth awaie our labours causeth fear of perril to cease giues vs comfort in aduersitie being in il case promiseth vs better fortune abideth with them that haue no others goodes and like a soueraign medicin or precious balm hourelye applyed preserues mannes weake and crasie life Alexander the great when he was to make warres againste the Persians inquired of his friends that were to follow him how they were prouided and finding them but bare and needie gaue vnto some great offices to some landes and possions to some Iewells and great somes of monie and to some the presidentship of rich townes and Citties And when he was asked of Perdicas one of his coūcelors what he reserued for him selfe he answered Hope so greate a power and force did this conquerer attribute thereunto that if he had nothing else in the world yet by hope he had all thinges The Titles of Hope HOpe is said to bee a guide to direct vs a prop to strengthen and vphold vs and a spur to pricke vs forward with boldnesse in all our actions prouided that it be alwaies fixed vpon right and equitie The difference betweene Faith and Hope BY faith we beeleue the certaintie of thinges but by hope we already inioy them By faith we are wel perswaded but by hope we are wel rewarded Faith is euer permanent but hope no sooner hath got the thing it hoped for but straight way it dies and comes vnto an end as for example we shall stil beleeue that Christ is our sauiour althogh we be rapt into heauen there raign with him but we no longer hope for that blessednes because we then enioy it The opposite to Hope THe opposite to hope is Despair which is a certaine pusillanimity of faintnes of the heart vtterlye drooping and distrusting the successe of things and therefore wisheth rather to lie still and languish than to rise vp and prosper What Charity is CHarity is an affection of the heart which bindeth vs to loue God because he hath loued vs and to do vnto men as we would bee doone vnto our selues Of all vertue it is the most excellent For loue is the fulfilling of the law And as the apostle saieth Though I speake with the toong of men and angels and haue not loue I am but as a sounding brasse or a tinckling cimbal 1. Corint 13 1. How we may be Charitable WE maye be Charitable foure manner of waies first in pardoning our neighbours their offences secondlie in distributing to their wants thirdly in defending their wrongs and fourthly in admonishing them of their errors and ignorances In whom Charity is CHaritie remaines not in such as are enuious proud ambitious or churlish but in such as are meek gentle patient and long suffering and these and such like are the fruites and effectes of Charitie We reade of a Philosopher called Heraclitus who although hee were a heathen and knew not the true God yet he had so great an instinct of Christian Charitie in him as it is saide of him that all his whole life he did no thing but weep and poure forth flouds of teares in compassion of mens follies and miseries The life of our sauiour Christ as writ the holie Fathers consisted of two things in passion and cōpassion either in suffering for vs or in suffering with vs. The opposite to Charitie THat which stands against the effect and power of Charitie is obduracy or hardnesse of heart which is a kinde of vicious quallitie that shuts vp our eies from relenting our handes from giuing and our mindes from pittieng but our sauiours councel is otherewise giue to him that asketh and from him that would borrow turne not awaie thy face A second issue of Vertue To the aforesaide Vertues there are belonging or depending other vertues also as namely Religion Deuotion Contemplation Zeale Indignation Praier Repentance and such like What Religion is TO describe Religion according to the properties therof First we may call it Religion of reelection because where by our sinnes we had lost Gods fauour by Religion wee were chosen and brought into grace again Secondlie we may call it religion of relection that is of reading ouer because he that wil be religious must often read studie ouer the Scriptures Thirdly we may call it religion of reliction that is of leauing of our wickednes and our owne wayes and cleauing to God and his wayes lastly we may cal it religion of religation that is because it bindeth vs againe vnto god frō whom we were seperated so that of these perticulers we may conclude this geneneral that religion is the Vertue wherin consisteth the seruice of God and the saluation of our soules What Deuotion is DEuotion is a word deriued from the Latine Deuoueo which signifieth ro vowe or addict ones selfe to some thinge which wee knowe to be good and therefore the heart of man after it once hath had a tast of religion and the sweetnesse thereof deuotes it selfe wholie to the act and exercise of godlines which is the fruit of religion so that deuotion may be called a heauenlie disposition of the will enclining to all such things with great affection and earnestnesse as appertaine to the seruice of almightie God The Properties of Douotion DEuotion according to the excellent effectes that proceede from it may be compared vnto three thinges First to a blast of fresh aire because as the holesome aire refresheth mans bodie so the spirit of God by deuotion refresheth and comforteth our soules Secondly it may be compared to a precious ointment For as a precious balme or ointment suppleth and mollefieth the ioynts of mans bodie making
thē nimble for performance of anie action euen so deuotion viuifieth quickneth the powers of the soule enduing them with that quicknes and agillitie as that they may easilie tread downe and run ouer the difficulties drowzinesse of the flesh to follow vertue and the works of the spirit Thirdly it may be compared to an oderiferous perfume For like as a perfume killeth the stenches or il sauours in a house or lodging so as they cannot be perceiued euen so deuotion so long as it abides in the heart spreadeth abroad such sweet and oderiferous fumigations as that the noysome and stinking appetite of our euill desires can not be so much as perceiued or felt What Comtemplation is AFter that by continual custome deuotion becomes a habit it bringes foorth another excellent vertue called contēplatiō which is a rest of the soule and spirit in the consideration and beholding of all Gods fauours and mercies so that night and daye it meditateth thereon as a thing wherein consisteth all delight true happines and from this proceedeth also thankesgiuing zeal and indignation What Zeale is AS vpon the consideration of gods fauours and our owne vnworthines we are moued to giue him thanks so from the same head springeth anoother duty which is a care ioined with a kinde of disdaine or iust displeasure if at anie time we shall chaunce to see him dishonoured or vnreuerently vsed by his creatures because we intirelye loue him and hold him deare vnto vs and this affection or good motion of the soule is called zeale prouided alwaies that it proceed not of ignorance This made the good seruants of God that were otherwise verie meek gentle and patient in any indignities offered to themselues to become impatient and full of anger shewing inuincible courage and implacable minds till they had reuēged the iniuries done vnto their God As appeareth by the example of Moyses who descending from the mount and finding the people of Israell worshipping a Caulfe threwe the two tables of stone wherein the Lawe was written and brake them all into peeces and yet beeing not so satisfied ground the image into pouder made them drinke it and then commanded the Leuites to gird them with their swordes and to go thorough the hoast and slay euery man his brother and euerie man his companion and euerie man his neighbour insomuch as there fell that daie of the people aboue three thousand Exod. 32. What Indignation is INdignation is a greefe wrought in our mindes when we see some good befall an vnworthie person and hee that is worthie to be depriued thereof As when we see the honour that is due vnto God attributed vnto men Idols or anie other thing or in humane affaires when we see men of no desert aduaunced to worshippe and dignitie and the vertuous kept back left destitute and despised This vertue of indignation hath some resemblaunce with the former of zeale but that zeal takes his beginning from some euill that befals a worthie person and indignation ariseth from some good which befals an vnworthy person Beside indignation is not altogether so forceable as zeale nor doth so soone breake forth into redresse or ease of it own wrongs but rather smothereth discontent and flieth to praier rather than to violent pursute What praier is PRaier is a talke or conference with God either in mind submissiuelie or in word more openlie wherby we lift vp our hartes our eies hands vnto him for his helpe and mercy either for our selues or others in the time of calamitie want or affliction Why our praiers manie times are not heard THere are sixe reasons why we praie many times and are not heard first because we are not in Charitie when we pray Secondlie because we praie not with a full hope and assured faith to obtaine that which we praie for but are wauering or doubtfull of Gods mercie and louing kindnesse toward vs. Ia. 1. Thirdlie because we doe not pray in the name of Iesus Christe without whose intercession nothing is acceptable in Gods sight and through whom the father will giue vs whatsoeuer wee aske Io. 16. Fourthly because we pray more to satisfie our own lustes than to glorifie God more for temporal thinges than spirituall thinges Fiftlie because we vse much babling as though God did not know what we stand in need of except we set foorth our defects with an elaborat and rhetoricall kinde of oration and because we pray not continually but vse our inuocations by starts Sixtly because we are not so feruent as we should be nor so attentiue to the matter we haue in hand but suffer our thoughts to wander hither and thether whilst our tongues speake vnto God The efficacie of Praier FIrst it is as swift as thoght because it is no sooner conceiud in minde but it is as soone receiud of God Secondlie it is as pearcing as the sharpest steel for that it is no sooner vtterred in the servency of spirit but it straight way makes passage through the cloudes and firmament euen to the presence of god Thirdly it is the greatest and chiefest point of Charity that may be vsed for that at one instant by prayer we may shew our selues helpfull to manie thousandes yea to the whole worlde whereas by our bountie we can be beneficiall but vnto few Fourthly it is more victorious then the mightiest hoast of men or the gretest conqueror of the worlde in that with reuerence be it spoken it doeth as it were ouercome God himself who ouercommeth all things and at whose becke heauen and earth shake as appeareth by the example of Moyses Ex. 32.10 14 Likewise in Eliah we may read the great force and efficacie of praier who praied that it mighte not raine and it rained not for three years and sixe moneths And againe when he praied the heauens poured foorth their shewers 1. King 17 1 and chap. 18 45. At the praier of Ioshua the Sun and Moone stood still and at the praier of Hezechias the shadowe of the Dyall went back ten degrees 2. king 20 10 What Repentance is AS by faith we are stirred vp to beleeue Gods word to depend vpon his promises acknowledge his graces and to bee zealous in his seruice euen so when by sinne or the frailetie of our nature we fall from any of these duties to worke our reconciliation we must laie hold vpon true repentaunce which is a conuersion or turning again vnto God In which conuersion we depart from eulll beleeue the promise of forgiuenes of sinnes and studie to lead a new life according to the Lawes of God whereupon there follows these three good effects The first is a cleansing or deliuerance from sinne by the bloud of Iesus Christ 1. Iohn 17 The second is the imputation of the righteousnesse of Christ when as his obedience truth and innocencie by faith is made ours Rom. 5. The third is the acceptance into euer lasting life for whom the Lord iustifieth them also he glorifieth Romans
anye further consideration threw himselfe from the bancke into the streame and there was drowned And thus much touching Fortitude Now to proceed the next branch of vertues first Issue to be considered of is Iustice The foure elementes Earth Water Ayre and Fire are of all thinges the most different and disagreeing yet by the diuine prouidence of God they are daily so tempred as nothing can be found or imagined to be of greater harmonie more consonant or agreeing The like we may say of the foure cardinall vertues which althogh they are diuers being considered in theyr perticular effect yet in nature compleat order they so depend one vpon another as many times one includs al the reste as euidently appeares in this vertue of Iustice hee that is petfectlie iust must be wise temperate valiant Wise to discern good from bad temperate to gouern and rule his affections and valiant not to feare to helpe the wronged albeit with hazzarde of his own life And yet for all this Iustice includes somthing in itself whereby it may be discerned from the rest as by the sequele may be seene What Iustice is IVstice is a motion of the soul wherby we are stirred vp to giue to euery one his right and that which belongs vnto him euen as willinglie obseruing law and dutie towarde others as we would haue the same obserued and kept toward ourselves Tenn sorts of Iustice THe first is the preseruation and order which God himself obserueth in the gouerning maintaning of the world without which we shuld haue a generall confusiō many times wrōgs would passe with that secresie and power as innocencie quite woulde bee ouerborne but that his iustice at conuenient time reueales them giueth them their due punishment and this is called prouidence The second is the diuine exhibition and accomplishment of that seruice and obedience which Gods creatures owe vnto him and this is called piety The third is that distribution of right and equity which wee are bounde to shew one toward another and this is called Charitie The fourth is that care and respect which we ought to haue vnto ourselus in accepting or renouncing in applyeng or restraining what may be preiudiciall or profitable vnto vs and this beside that it may also be called charitie hath another name which is indulgency or selfe affection for there is no man but is bound by the lawes of God and of nature with moderation and discretion to haue a respect vnto himselfe The fift is that religious administration which euery magestrate ought to haue which is called to bee a supreame gouernour or to haue any inferiour office or authoritie in the commonwealth and this is called equitie and peace The sixt is that mutuall societie and louing coniunction which is expreste between man and wife without either vsurpation or tyrannie and this is called vnity and concord The seuenth is that awfull respect which seruants in simplicitie of heart without dissimulation or hypocrisie shew to their maisters and this is called reuerence The eight is that carefull and prouident respect which maisters ought to shew toward their seruants especially when they mixe their authoritie with loue and curtesie and this is calcald humanitie or gentlenes The ninth is that natural submission and louing feare which children owe to their parents and this is called honor The tenth is that moderation and abstinence which the soule is ingaged for to the body and this is called helth or alacrity of the spirit So that by these aforesaide circumstances our speciall purpose being to speake of that measure of iust and vpright dealing which is to be obserued betwen man and man we may gather another diuision of Iustice which is only humane and that may be contracted or drawne into two partes Two parts of humane Iustice THe firste is called Distributiue which consisteth in giuing to euery one according to his desert whether it be praise or punishment honour or disgrace money or monies worth litle or much c. And this is confirmed by the words of Christ giue vnto Caesar that which is Caesars Mat. 22.21 And of S. Paule Giue vnto all men their dutie Tribute to whom tribute Custome to whom custome and fear to whom fear belongeth Ro. 13.7 The second is called commutatiue which hath relation to the exchange of dutie and the fidelity and constant truth which ought to bein mens words and promises contracts couenants and this is that faith which is said to be the foundation of Iustice contrarie to which are all falshoodes deceipts coosenages treasons periuries breach of promises and lying Whether all promises be to be kept SOm men are of opinion that promises which are made either for fear or through deceipt are not to bee kept T is true indeed that a wicked promise or an vngodly vowe is better broken than kept but a wise man will be so aduised that he will neuer promise or vndertake any thing which shall be contrarie to duetie vppon any necessitie whatsoeuer no not for death it selfe and when he doth ingage himselfe it is vppon discretion and sound iudgement and being so ingaged hee will shew forth his truth and fidelitie and be maister of his word though it be to his own losse and hindrance Psal 15.5 If a lie be tollerable OVr Phylosophers whose doctrine without any further reference was only directed by the rule of reason say there are three sorts of lyes a pleasant lye a profitable lye and a pernitious lye and that the two first are in some sort tollerable but the last by no mēas to be admitted We that are christians and know there is a God and that God is truth and to denie the truth howsoeuer we cloke or excuse yt with profite or pleasure is to denie God and to prefer the Diuell which is the father of lyes before God ought to thinke that it is lawfull in no manner of sort to tell a lie but if we shall answere for euerie ydle word that passeth our lips much more shall wee answere for lying and falshood The necessitie of Iustice HOw necessary Iustice is amongst men may appeare in this in that it defends the oppressed helpes the needie incourageth the vertuous who else would desist from wel doing if they saw their good endeuors despised and represseth the wicked whose mallice would ouerthrow the state of humaine society but that they see vengeance punishment prepard forthē nay it is so necessary as Cycero sayeth that very Pyrats theeues and robbers cannot liue together without obseruing some part of Iustice The end of Iustice THe end of Iustice is the glorie of God and the preseruation of the common secrecie of men The perfect vse of Iustice THe perfect vse of Iustice is to make no difference of men eyther in reguard of wealthe kindred friendship pouerty or dignitie Iunius Brutus consull of Rome as Pliny reporteth caused his owne sonnes to be beheaded for an offence which they hadde committed