Two guides to a good life The genealogy of vertue and the nathomy of sinne. Liuely displaying the worth of one, and the vanity of the other.
         Anathomie of sinne.
      
       
         
           1604
        
      
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             Two guides to a good life The genealogy of vertue and the nathomy of sinne. Liuely displaying the worth of one, and the vanity of the other.
             Anathomie of sinne.
             Hall, Joseph, 1574-1656, attributed name.
             Humfrey, Richard, attributed name.
          
           [252] p.
           
             Printed by W. Iaggard,
             London :
             1604.
          
           
             Another edition, with cancel title page, of: The anathomie of sinne; sometimes attributed to Joseph Hall or to Richard Humfrey.
             In two parts.
             Signatures: [A]² B-H; B-I K⁴.
             "Sinne" bound first. Imperfect: lacks I2 of "Sinne".
             Reproduction of the original in the Folger Shakespeare Library.
          
        
      
    
     
       
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         eng
      
       
         
           Christian life -- Early works to 1800.
        
      
    
     
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           TWO
           Guides
           to
           a
           good
           LIFE
           .
        
         
           The
           Genealogy
           of
           Vertue
           AND
           The
           nathomy
           of
           Sinne.
           
        
         
           Liuely
           displaying
           the
           worth
           of
           the
           one
           ,
           and
           the
           vanity
           of
           the
           other
           .
        
         
           virtute
           duce
           non
           errabis
           .
        
         
           LONDON
           Printed
           by
           W.
           Iaggard
           1604.
           
        
      
       
         
         
         
           To
           the
           reader
           ,
        
         
           THer
           is
           no
           mettal
           so
           pure
           but
           hath
           som
           drosse
           ,
           and
           therfore
           (
           Gentle
           Reader
           )
           I
           will
           not
           excuse
           this
           Booke
           of
           faults
           :
           such
           as
           it
           is
           ,
           I
           lay
           it
           open
           to
           thy
           view
           ,
           wishing
           thee
           rather
           with
           the
           Bee
           to
           gather
           honnye
           ,
           then
           with
           the
           Spider
           poison
           ;
           not
           that
           the
           Flowers
           of
           this
           poore
           garden
           include
           any
           such
           danger
           ,
           but
           that
           the
           mind
           of
           rhe
           beholder
           (
           if
           not
           rightly
           tempered
           )
           may
           like
           the
           Spider
           turne
           that
           to
           poison
           ,
           which
           a
           better
           disposition
           digests
           for
           honny
           :
           I
           will
           hope
           the
           best
           ,
           and
           so
           farewell
           .
        
         
           Nihil
           tam
           probe
           ,
           quod
           non
           vellicare
           malignitas
           :
        
      
    
     
       
         
           
           
           
             The
             Anathomy
             of
             Sin
             ,
             discouering
             the
             whold
             bodie
             of
             Imperfection
             and
             pollution
             ,
          
           
             
               THat
               captain
               that
               looks
               for
               victorie
               ,
               will
               striue
               to
               knowe
               the
               number
               ,
               strength
               and
               fortification
               of
               his
               enemies
               ,
               the
               better
               to
               prepare
               his
               force
               against
               them
               :
               the
               like
               may
               be
               saide
               of
               a
               Christian
               Souldier
               ,
               in
               the
               conflict
               of
               this
               life
               ,
               when
               he
               once
               perceiueth
               the
               sleights
               and
               oppugnations
               wherewith
               his
               enemies
               ,
               the
               world
               ,
               the
               Flesh
               ,
               and
               the
               Diuell
               astaile
               him
               hee
               will
               prouide
               himselfe
               accordinglye
               ,
               to
               withstand
               their
               violence
               :
               This
               cannot
               better
               be
               performed
               ,
               than
               by
               consultation
               ,
               first
               ,
               to
               vnderstand
               what
               sinne
               is
               ,
               and
               the
               diuers
               braunches
               thereof
               ,
               
               and
               then
               to
               bee
               well
               acquainted
               with
               his
               opposites
               .
            
             
               
                 What
                 Sinne
                 is
                 .
              
               
                 SInne
                 may
                 bee
                 definde
                 to
                 bee
                 the
                 transgression
                 of
                 the
                 Lawe
                 ,
                 his
                 Capitall
                 heads
                 are
                 in
                 number
                 seauen
                 :
                 namely
                 ,
                 Pride
                 ,
                 Couetousnesse
                 Luxury
                 ,
                 Enuie
                 ,
                 Gluttony
                 ,
                 Wrath
                 ,
                 and
                 Idlenes
                 :
                 which
                 are
                 auoided
                 by
                 seauen
                 contrary
                 vertues
                 :
                 as
                 humilitie
                 ,
                 liberalitie
                 ,
                 Chastitie
                 ,
                 Charitie
                 ,
                 Abstinence
                 ,
                 Patience
                 ,
                 and
                 Deuotion
                 .
              
               
                 Thus
                 knowing
                 what
                 sinne
                 is
                 ,
                 wee
                 must
                 next
                 seeke
                 and
                 study
                 how
                 to
                 shun
                 it
                 ,
                 which
                 cannot
                 better
                 bee
                 effected
                 then
                 by
                 learning
                 how
                 to
                 detest
                 it
                 .
              
            
             
               
                 How
                 to
                 detest
                 Sinne
                 in
                 general
                 .
              
               
                 COnsider
                 that
                 it
                 is
                 as
                 venemous
                 as
                 Hydra
                 ,
                 as
                 prodigious
                 as
                 the
                 head
                 
                 of
                 Gorgon
                 ,
                 as
                 infectious
                 as
                 the
                 bloud
                 of
                 Nessus
                 ,
                 as
                 fatall
                 as
                 the
                 Night
                 Rauē
                 ,
                 as
                 loathsome
                 as
                 the
                 Leprosie
                 ,
                 as
                 full
                 of
                 torment
                 as
                 the
                 heart
                 of
                 Titius
                 ,
                 as
                 greedie
                 as
                 the
                 Iawes
                 of
                 a
                 hungrie
                 Lion
                 ,
                 and
                 as
                 deuouring
                 as
                 the
                 deepe
                 sea
                 .
                 Beside
                 all
                 this
                 ,
                 the
                 World
                 erected
                 to
                 vs
                 for
                 a
                 blessing
                 ,
                 through
                 sin
                 becoms
                 a
                 cursse
                 :
                 that
                 created
                 to
                 the
                 Image
                 of
                 God
                 ,
                 thorough
                 sinne
                 ,
                 we
                 are
                 made
                 as
                 ouglie
                 as
                 Diuels
                 ;
                 that
                 so
                 often
                 as
                 wee
                 sinne
                 wee
                 strike
                 our
                 maker
                 on
                 the
                 face
                 ,
                 &
                 finallie
                 being
                 adopted
                 heires
                 of
                 heauen
                 ,
                 thorough
                 sinne
                 ,
                 we
                 are
                 cast
                 out
                 as
                 bondemen
                 for
                 hell
                 .
              
            
             
               
                 How
                 to
                 auoide
                 Sinne
                 in
                 generall
                 .
              
               
                 THe
                 first
                 remedie
                 against
                 sinne
                 ,
                 is
                 pouertie
                 ,
                 because
                 Riches
                 are
                 the
                 Winges
                 and
                 armes
                 of
                 Concupiscence
                 ,
                 which
                 being
                 clipt
                 and
                 restrained
                 by
                 want
                 ,
                 wee
                 cannot
                 so
                 easilie
                 flie
                 
                 into
                 the
                 bosome
                 of
                 pleasure
                 ,
                 nor
                 apprehend
                 her
                 dalliance
                 :
                 prouided
                 that
                 it
                 be
                 true
                 and
                 godlie
                 pouertie
                 ,
                 which
                 neuer
                 diuerts
                 from
                 Faith
                 ,
                 vpon
                 anie
                 extremitie
                 whatsoeuer
                 .
              
               
                 The
                 second
                 remedie
                 is
                 comtempt
                 of
                 the
                 World
                 ,
                 least
                 opening
                 our
                 eares
                 to
                 the
                 vaine
                 praises
                 of
                 mens
                 lips
                 ,
                 or
                 aduanced
                 to
                 sudden
                 honour
                 and
                 estimation
                 ,
                 our
                 hart
                 sucke
                 in
                 the
                 poison
                 of
                 selfe
                 conceit
                 ,
                 whereby
                 we
                 thinke
                 our
                 own
                 excellencie
                 a
                 sufficient
                 dispensation
                 for
                 sinne
                 .
              
               
                 The
                 third
                 remedie
                 ,
                 is
                 to
                 make
                 election
                 of
                 such
                 a
                 State
                 of
                 life
                 ,
                 as
                 offereth
                 the
                 least
                 occasion
                 of
                 il
                 ;
                 for
                 whosoeuer
                 followeth
                 the
                 common
                 course
                 of
                 the
                 World
                 ,
                 can
                 hardlie
                 performe
                 anie
                 action
                 tending
                 to
                 the
                 sinceritie
                 of
                 life
                 .
              
               
                 The
                 fourth
                 remedie
                 ,
                 is
                 the
                 auoiding
                 of
                 peruerse
                 companie
                 ,
                 for
                 the
                 wicked
                 will
                 infect
                 the
                 godlie
                 ,
                 as
                 one
                 bough
                 of
                 a
                 tree
                 ,
                 being
                 set
                 on
                 fire
                 ,
                 consumeth
                 the
                 rest
                 .
              
               
               
                 The
                 fift
                 remedie
                 ,
                 is
                 to
                 shun
                 the
                 opportunity
                 of
                 time
                 and
                 place
                 ,
                 as
                 he
                 that
                 sees
                 not
                 riches
                 ,
                 nor
                 commes
                 into
                 the
                 house
                 of
                 Luste
                 ,
                 is
                 lesse
                 troubled
                 with
                 their
                 seuerall
                 temptations
                 .
              
               
                 The
                 sixt
                 remedie
                 ,
                 is
                 the
                 breath
                 of
                 often
                 and
                 deuout
                 praier
                 ,
                 which
                 like
                 vnto
                 a
                 sharpe
                 Northeast
                 wind
                 ,
                 nips
                 sinne
                 in
                 the
                 verie
                 springe
                 and
                 blossome
                 of
                 his
                 strength
                 .
              
               
                 The
                 seuenth
                 remedie
                 ,
                 is
                 tribulation
                 and
                 aduersitie
                 ,
                 for
                 as
                 blacke
                 pitch
                 being
                 brused
                 becomes
                 white
                 ,
                 so
                 the
                 spots
                 gotten
                 by
                 sinne
                 ,
                 are
                 purged
                 cleane
                 away
                 by
                 tribulation
                 .
              
               
                 The
                 eight
                 and
                 last
                 remedie
                 ,
                 is
                 a
                 continuall
                 meditation
                 ,
                 that
                 wee
                 muste
                 all
                 once
                 die
                 ,
                 and
                 after
                 come
                 to
                 iudgment
                 ,
                 where
                 euerie
                 one
                 shall
                 bee
                 rewarded
                 according
                 to
                 his
                 works
                 ,
                 they
                 that
                 haue
                 done
                 well
                 with
                 eternal
                 happinesse
                 ,
                 and
                 they
                 that
                 haue
                 done
                 ill
                 ,
                 with
                 torments
                 that
                 neuer
                 shall
                 haue
                 end
                 .
              
            
             
               
               
                 Of
                 vertue
                 in
                 generall
                 .
              
               
                 VIrtue
                 ,
                 is
                 a
                 proportion
                 and
                 vprightnesse
                 of
                 life
                 agreeable
                 to
                 reasonne
                 ,
                 and
                 consisteth
                 in
                 mediocritie
                 ,
                 as
                 Vice
                 doth
                 in
                 excesse
                 or
                 defect
                 :
                 It
                 is
                 neither
                 subiect
                 to
                 Fortune
                 ,
                 sclander
                 ,
                 sicknesse
                 ,
                 olk-age
                 ,
                 aduersitie
                 ,
                 or
                 tyrannie
                 .
              
               
                 Of
                 vertues
                 there
                 are
                 two
                 kindes
                 ,
                 contemplatiue
                 and
                 morrall
                 :
                 contemplatiue
                 ,
                 which
                 is
                 a
                 quiet
                 and
                 setled
                 beholding
                 of
                 all
                 those
                 good
                 things
                 gathered
                 together
                 by
                 reason
                 ,
                 and
                 approoued
                 by
                 iudgement
                 :
                 and
                 morrall
                 ,
                 which
                 consisteth
                 in
                 the
                 practise
                 and
                 dispersing
                 of
                 those
                 good
                 thinges
                 to
                 the
                 benefite
                 of
                 humane
                 societie
                 ;
                 so
                 that
                 it
                 is
                 not
                 sufficient
                 to
                 thinke
                 well
                 ,
                 but
                 to
                 doe
                 well
                 .
                 And
                 the
                 bodie
                 of
                 vertue
                 is
                 of
                 that
                 nature
                 ,
                 that
                 it
                 must
                 be
                 complet
                 ,
                 not
                 found
                 of
                 one
                 lim
                 ,
                 and
                 lame
                 of
                 another
                 .
              
               
                 For
                 if
                 either
                 chastity
                 shall
                 be
                 without
                 humility
                 ,
                 or
                 humilitie
                 without
                 chastitie
                 ,
                 
                 when
                 god
                 doth
                 as
                 well
                 detest
                 pride
                 as
                 vncleannes
                 ,
                 by
                 what
                 meanes
                 shall
                 proud
                 chastitie
                 be
                 acceptable
                 in
                 his
                 sight
                 ,
                 or
                 vnclean
                 humility
                 ,
                 good
                 things
                 are
                 not
                 pleasing
                 to
                 God
                 ,
                 which
                 are
                 spotted
                 with
                 the
                 commixture
                 of
                 euill
                 :
                 as
                 for
                 example
                 ,
                 to
                 liue
                 soberly
                 ,
                 and
                 to
                 be
                 asleepe
                 to
                 good
                 workes
                 ,
                 or
                 to
                 execute
                 good
                 works
                 and
                 liue
                 licentiously
                 are
                 both
                 vaine
                 .
              
               
                 Therefore
                 the
                 tree
                 of
                 vertue
                 muste
                 florish
                 in
                 euerie
                 brāch
                 ,
                 In
                 which
                 sence
                 it
                 will
                 be
                 as
                 a
                 shelter
                 in
                 time
                 of
                 necessitie
                 ,
                 and
                 a
                 hauen
                 of
                 peace
                 to
                 the
                 conscience
                 .
                 Nowe
                 to
                 the
                 particuler
                 weapons
                 ,
                 wherewith
                 synne
                 assaileth
                 the
                 sacred
                 person
                 of
                 vertue
                 .
              
            
             
               
                 Of
                 vice
                 in
                 particular
                 ,
                 and
                 first
                 of
                 pride
                 .
              
               
                 PRide
                 is
                 saide
                 to
                 be
                 the
                 tympanie
                 of
                 the
                 soule
                 ,
                 because
                 it
                 is
                 a
                 puffing
                 vpp
                 of
                 the
                 heart
                 and
                 mind
                 ,
                 proceeding
                 frō
                 the
                 opinions
                 of
                 some
                 good
                 thinge
                 in
                 vs
                 
                 more
                 then
                 in
                 others
                 .
              
               
                 The
                 roote
                 of
                 pride
                 is
                 riches
                 ,
                 Nobilitie
                 ,
                 Fame
                 ,
                 Knowledge
                 ,
                 Strength
                 ,
                 Honor
                 ,
                 Beautie
                 ,
                 good
                 successe
                 ,
                 Delicate
                 feeding
                 ,
                 fine
                 clothing
                 ,
                 Health
                 ,
                 sharpenesse
                 of
                 wit
                 ,
                 and
                 such
                 like
                 .
              
               
                 His
                 companions
                 are
                 Enuie
                 ,
                 Anger
                 ,
                 Impatience
                 ,
                 Indignation
                 ,
                 Selfe-will
                 ,
                 Obstinacie
                 ,
                 &c.
                 
              
               
                 Pride
                 is
                 said
                 to
                 be
                 full
                 of
                 Enuie
                 ,
                 because
                 the
                 proud
                 man
                 thinketh
                 himselfe
                 onlye
                 the
                 worthiest
                 ,
                 and
                 that
                 euerie
                 mans
                 greatnesse
                 is
                 a
                 hindrance
                 to
                 his
                 .
                 Of
                 Anger
                 by
                 supposing
                 himself
                 neuer
                 so
                 well
                 thought
                 of
                 as
                 he
                 deserues
                 .
              
               
                 Of
                 Impatience
                 ,
                 in
                 that
                 hee
                 will
                 not
                 suffer
                 himselfe
                 to
                 be
                 reproued
                 ,
                 but
                 will
                 haue
                 his
                 vices
                 accounted
                 vertues
                 ,
                 and
                 looke
                 to
                 be
                 commended
                 for
                 them
                 .
              
               
                 Of
                 Indignation
                 ,
                 as
                 esteeming
                 (
                 in
                 cōparison
                 of
                 himselfe
                 )
                 euerie
                 man
                 vnworthy
                 of
                 any
                 good
                 that
                 befals
                 him
                 .
              
               
                 Of
                 Obstinacie
                 ,
                 by
                 stiffely
                 holding
                 of
                 his
                 owne
                 opinion
                 ,
                 notwithstanding
                 
                 anie
                 authoritie
                 or
                 proofe
                 alleadged
                 to
                 the
                 contrarie
                 .
              
               
                 Those
                 men
                 are
                 most
                 subiect
                 to
                 pride
                 ,
                 that
                 are
                 most
                 rude
                 ,
                 most
                 abiect
                 ,
                 moste
                 inconsiderate
                 ,
                 moste
                 hastie
                 and
                 head-strong
                 :
                 for
                 such
                 as
                 are
                 wise
                 ,
                 sharpewitted
                 ,
                 considerate
                 and
                 well
                 staied
                 ,
                 doo
                 looke
                 into
                 themselues
                 ,
                 and
                 finde
                 nothing
                 in
                 them
                 worthye
                 to
                 make
                 them
                 swell
                 or
                 looke
                 bigge
                 with
                 pride
                 .
              
               
                 This
                 sinne
                 of
                 all
                 other
                 sinnes
                 is
                 the
                 most
                 dangerous
                 ,
                 because
                 other
                 sinnes
                 proceed
                 from
                 euill
                 deedes
                 ,
                 but
                 pride
                 is
                 to
                 be
                 feared
                 ,
                 euen
                 in
                 good
                 &
                 vertuous
                 actions
                 .
              
            
             
               
                 Of
                 pride
                 there
                 are
                 nine
                 branches
                 .
              
               
                 PResumption
                 ,
                 Obstinacie
                 ,
                 Hypocrisie
                 ,
                 Boasting
                 ,
                 Ingratitude
                 ,
                 contempt
                 of
                 others
                 ,
                 Disobedience
                 ,
                 Ambition
                 ,
                 and
                 Curiositie
                 ,
                 and
                 of
                 euery
                 of
                 these
                 in
                 particular
                 .
              
            
             
               
                 Presumption
                 what
                 .
              
               
               
                 Presumption
                 is
                 taken
                 three
                 maner
                 of
                 waies
                 .
                 First
                 ,
                 when
                 a
                 man
                 rashlie
                 by
                 any
                 interiour
                 qualitie
                 or
                 exteriour
                 acte
                 ,
                 doth
                 enterprise
                 a
                 worke
                 that
                 is
                 aboue
                 his
                 skill
                 or
                 calling
                 .
              
               
                 Secondly
                 ,
                 when
                 a
                 man
                 thinketh
                 him selfe
                 better
                 ,
                 or
                 more
                 wise
                 or
                 worthy
                 of
                 temporall
                 gifts
                 than
                 another
                 .
              
               
                 Thirdly
                 ,
                 when
                 a
                 man
                 will
                 not
                 be
                 reprehended
                 by
                 another
                 ,
                 of
                 any
                 thinge
                 that
                 he
                 hath
                 either
                 done
                 or
                 said
                 amisse
                 ,
                 but
                 blindly
                 goeth
                 on
                 in
                 his
                 sinnes
                 ,
                 and
                 thinketh
                 himselfe
                 most
                 safe
                 ,
                 when
                 hee
                 is
                 in
                 most
                 danger
                 .
              
            
             
               
                 Obstinacie
                 what
                 .
              
               
                 OBstinacie
                 is
                 ,
                 where
                 a
                 man
                 esteming
                 himselfe
                 better
                 than
                 another
                 ,
                 holdeth
                 his
                 own
                 opinion
                 hard
                 (
                 as
                 it
                 were
                 )
                 by
                 the
                 teeth
                 ,
                 and
                 will
                 not
                 submit
                 vnto
                 the
                 iudgement
                 of
                 the
                 wiser
                 .
              
               
                 Obstinacie
                 is
                 of
                 two
                 sorts
                 :
                 first
                 ,
                 whē
                 a
                 man
                 refuseth
                 to
                 confesse
                 his
                 falt
                 ,
                 how
                 
                 grose
                 or
                 palpable
                 soeuer
                 it
                 be
                 .
              
               
                 And
                 secondly
                 ,
                 when
                 hee
                 striueth
                 to
                 make
                 it
                 lighter
                 than
                 it
                 is
                 ,
                 or
                 lay
                 it
                 vpon
                 the
                 backe
                 of
                 another
                 .
              
            
             
               
                 Hypocrisie
                 what
                 .
              
               
                 HYpocrisie
                 is
                 ,
                 when
                 a
                 man
                 is
                 inwardly
                 in
                 himselfe
                 wicked
                 ,
                 &
                 yet
                 would
                 outwardly
                 seeme
                 vertuous
                 .
              
               
                 Hypocrisie
                 is
                 of
                 three
                 sorts
                 :
                 first
                 whē
                 a
                 man
                 for
                 feare
                 of
                 worldly
                 shame
                 ,
                 seeks
                 to
                 couer
                 and
                 dissemble
                 the
                 circūstance
                 of
                 his
                 synne
                 ,
                 when
                 hee
                 ought
                 rather
                 to
                 confesse
                 it
                 .
              
               
                 Secondly
                 ,
                 when
                 a
                 man
                 dooth
                 accuse
                 himselfe
                 in
                 the
                 ptesence
                 of
                 others
                 for
                 a
                 notable
                 synner
                 ,
                 that
                 so
                 hee
                 may
                 seeme
                 deuout
                 ,
                 religious
                 ,
                 and
                 humble
                 ,
                 when
                 as
                 in
                 hart
                 he
                 is
                 full
                 of
                 deceipt
                 ,
                 violence
                 and
                 craft
                 .
              
               
                 And
                 thridly
                 ,
                 when
                 a
                 man
                 will
                 indeuour
                 himselfe
                 to
                 doe
                 good
                 workes
                 ,
                 to
                 no
                 other
                 end
                 but
                 to
                 be
                 praised
                 of
                 the
                 World.
                 
              
            
             
               
               
                 Boasting
                 what
                 .
              
               
                 BOasting
                 ,
                 is
                 to
                 extoll
                 our selues
                 in
                 wordes
                 more
                 than
                 cause
                 is
                 ,
                 or
                 that
                 we
                 are
                 worthy
                 of
                 .
              
               
                 Boasting
                 is
                 of
                 three
                 sortes
                 ,
                 first
                 ,
                 when
                 we
                 do
                 shew
                 our selues
                 proud
                 and
                 arrogant
                 in
                 respect
                 of
                 temporall
                 goods
                 ,
                 as
                 of
                 wealth
                 ,
                 great
                 offices
                 ,
                 costly
                 raimēt
                 ,
                 or
                 in
                 respect
                 of
                 giftes
                 of
                 the
                 bodie
                 ,
                 as
                 of
                 beautie
                 ,
                 strength
                 ,
                 health
                 ,
                 and
                 such
                 like
                 :
                 or
                 in
                 respect
                 of
                 the
                 guiftes
                 of
                 the
                 mind
                 ,
                 as
                 of
                 knowledge
                 ,
                 sharpenesse
                 of
                 wit
                 ,
                 perfection
                 of
                 memory
                 ,
                 &c.
                 
              
               
                 Secondly
                 ,
                 when
                 we
                 make
                 a
                 repetition
                 of
                 our
                 good
                 workes
                 ,
                 or
                 graces
                 ,
                 more
                 for
                 vaine-glorie
                 and
                 to
                 winne
                 reputation
                 in
                 the
                 worlde
                 ,
                 then
                 for
                 good
                 example
                 or
                 to
                 the
                 glorie
                 of
                 God.
                 
              
               
                 And
                 thirdly
                 ,
                 when
                 wee
                 publish
                 out
                 of
                 our
                 owne
                 mouthes
                 in
                 ostentation
                 ,
                 how
                 rich
                 we
                 are
                 ,
                 of
                 what
                 authoritie
                 &
                 dignitie
                 ,
                 thereby
                 to
                 terrifie
                 others
                 and
                 
                 make
                 them
                 to
                 submit
                 vnto
                 vs
                 ,
                 which
                 kind
                 of
                 pride
                 is
                 most
                 odious
                 ,
                 insomuch
                 as
                 God
                 hath
                 not
                 bestowed
                 those
                 blessings
                 vpon
                 vs
                 to
                 boast
                 of
                 ,
                 but
                 to
                 relieue
                 the
                 wantes
                 of
                 others
                 ,
                 and
                 to
                 defende
                 their
                 necessities
                 and
                 wrongs
                 .
              
            
             
               
                 Ingratitude
                 what
                 .
              
               
                 INgratitude
                 is
                 a
                 sinne
                 ,
                 whereby
                 wee
                 suffer
                 the
                 remembrance
                 of
                 a
                 benefite
                 or
                 good
                 turne
                 to
                 slide
                 away
                 or
                 bee
                 forgotten
                 .
              
               
                 Ingratitude
                 is
                 of
                 twoe
                 sortes
                 ,
                 firste
                 when
                 we
                 neither
                 acknowlegde
                 nor
                 requite
                 a
                 good
                 turne
                 .
              
               
                 And
                 secondly
                 ,
                 when
                 wee
                 are
                 not
                 so
                 contented
                 ,
                 but
                 wee
                 hate
                 and
                 secke
                 to
                 hurt
                 him
                 that
                 hath
                 done
                 vs
                 good
                 :
                 for
                 this
                 we
                 need
                 no
                 further
                 example
                 then
                 of
                 those
                 ,
                 that
                 neither
                 acknowledge
                 nor
                 giue
                 God
                 thankes
                 for
                 his
                 benefites
                 bestowed
                 vpon
                 them
                 ,
                 but
                 go
                 about
                 to
                 returne
                 his
                 loue
                 with
                 blasphemie
                 and
                 contempt
                 .
              
            
             
               
               
                 Contempt
                 of
                 others
                 what
                 .
              
               
                 COntempt
                 of
                 others
                 ,
                 is
                 to
                 despice
                 all
                 men
                 in
                 respect
                 of
                 our selues
                 .
              
               
                 Contempt
                 is
                 of
                 two
                 sorts
                 ,
                 first
                 when
                 through
                 a
                 certaine
                 nicenesse
                 wee
                 contemne
                 such
                 as
                 are
                 poore
                 sickely
                 ,
                 ignorant
                 and
                 sinners
                 ,
                 because
                 we
                 are
                 not
                 ,
                 or
                 at
                 least
                 thinke
                 we
                 are
                 not
                 touched
                 with
                 any
                 such
                 imperfection
                 .
              
               
                 But
                 to
                 checke
                 this
                 kinde
                 of
                 pride
                 ,
                 let
                 vs
                 consider
                 &
                 we
                 shal
                 find
                 these
                 things
                 ordinarily
                 incident
                 to
                 al
                 men
                 ,
                 and
                 that
                 we
                 either
                 haue
                 or
                 may
                 be
                 subiect
                 vnto
                 them
                 as
                 well
                 as
                 others
                 .
              
               
                 Secondly
                 ,
                 when
                 wee
                 depise
                 the
                 authority
                 of
                 our
                 superiors
                 :
                 and
                 to
                 check
                 this
                 kind
                 of
                 pride
                 ,
                 we
                 may
                 take
                 the
                 example
                 of
                 brute
                 beastes
                 ,
                 the
                 horse
                 will
                 acknowledge
                 his
                 rider
                 ,
                 and
                 the
                 dogge
                 will
                 feare
                 his
                 maister
                 .
              
            
             
               
                 Ambition
                 what
                 .
              
               
               
                 AMbition
                 ,
                 is
                 an
                 inordinate
                 desire
                 to
                 enioy
                 honour
                 ,
                 dignitie
                 and
                 great
                 places
                 ,
                 therby
                 to
                 be
                 predominant
                 and
                 aboue
                 others
                 ,
                 not
                 for
                 their
                 good
                 ,
                 but
                 to
                 the
                 satisfieng
                 of
                 our
                 owne
                 priuate
                 appetite
                 :
                 it
                 was
                 a
                 thing
                 that
                 Christ
                 and
                 his
                 Apostles
                 hated
                 ,
                 and
                 therefore
                 wee
                 ought
                 to
                 take
                 heed
                 of
                 it
                 .
              
               
                 Ambition
                 is
                 of
                 two
                 sortes
                 ,
                 one
                 when
                 priuate
                 men
                 contend
                 for
                 superioritie
                 ,
                 another
                 when
                 princes
                 aspire
                 .
              
               
                 The
                 fruites
                 of
                 ambition
                 are
                 sedition
                 ,
                 warre
                 ,
                 ruine
                 ,
                 bloudshed
                 and
                 cruelty
                 .
              
            
             
               
                 Curiositie
                 what
                 .
              
               
                 CVriositie
                 is
                 an
                 vnusiall
                 precisenesse
                 ,
                 or
                 vnnecessarie
                 superexcellence
                 in
                 any
                 thing
                 .
              
               
                 There
                 are
                 six
                 kindes
                 of
                 curiosity
                 ,
                 first
                 when
                 we
                 couet
                 pretious
                 ornaments
                 exceeding
                 our
                 estate
                 and
                 calling
                 :
                 or
                 whē
                 we
                 couet
                 them
                 in
                 superfluity
                 ,
                 or
                 with
                 a
                 greater
                 care
                 then
                 we
                 ought
                 .
              
               
               
                 Secondly
                 ,
                 when
                 through
                 a
                 vanity
                 of
                 spirit
                 we
                 striue
                 to
                 find
                 out
                 the
                 vnderstāding
                 and
                 sence
                 of
                 friuolous
                 matters
                 ,
                 which
                 when
                 we
                 know
                 ,
                 doe
                 vs
                 more
                 hurt
                 then
                 good
                 .
              
               
                 Thirdly
                 ,
                 when
                 we
                 spend
                 more
                 time
                 or
                 take
                 more
                 delight
                 in
                 amorous
                 and
                 ydle
                 Pamphlets
                 ,
                 or
                 in
                 the
                 works
                 of
                 poets
                 and
                 Phylosophers
                 ,
                 than
                 in
                 the
                 book
                 of
                 God.
                 
              
               
                 Fourthly
                 ,
                 when
                 wee
                 presume
                 to
                 interpret
                 the
                 holie
                 Scriptures
                 after
                 our
                 owne
                 fantasies
                 ,
                 and
                 not
                 according
                 to
                 the
                 auncient
                 Fathers
                 of
                 the
                 church
                 .
              
               
                 Fiftlie
                 ,
                 when
                 we
                 prie
                 narrowlie
                 into
                 the
                 life
                 and
                 doings
                 of
                 other
                 men
                 neuer
                 so
                 much
                 as
                 once
                 looking
                 backe
                 into
                 ourselues
                 .
              
               
                 And
                 lastlye
                 ,
                 when
                 wee
                 presume
                 to
                 search
                 into
                 the
                 secrets
                 of
                 God
                 ,
                 which
                 in
                 no
                 wise
                 belong
                 vnto
                 vs.
                 
              
            
             
               
                 Disobedience
                 what
                 .
              
               
               
                 DIsobedience
                 ,
                 is
                 a
                 neglecting
                 of
                 that
                 which
                 is
                 commanded
                 ,
                 or
                 a
                 wilfull
                 spurning
                 against
                 authoritie
                 .
              
               
                 Disobedience
                 is
                 of
                 three
                 sortes
                 ,
                 either
                 when
                 we
                 despise
                 our
                 Prince
                 ,
                 Parents
                 ,
                 maisters
                 or
                 gouernors
                 ,
                 or
                 when
                 we
                 depraue
                 their
                 worth
                 by
                 our
                 malicious
                 words
                 ,
                 or
                 when
                 we
                 wishe
                 or
                 practise
                 their
                 ruine
                 ,
                 so
                 to
                 procure
                 an
                 alteration
                 in
                 the
                 state
                 .
              
               
                 The
                 contrary
                 to
                 this
                 is
                 Obedience
                 ,
                 which
                 is
                 of
                 two
                 sorts
                 :
                 actiue
                 ,
                 in
                 dooing
                 all
                 such
                 thinges
                 as
                 are
                 commanded
                 (
                 so
                 they
                 concur
                 with
                 vertue
                 )
                 and
                 passiue
                 ,
                 in
                 suffering
                 patiently
                 whatsoeuer
                 is
                 imposed
                 vpon
                 vs
                 ,
                 not
                 repugning
                 the
                 honour
                 of
                 God
                 and
                 the
                 health
                 of
                 our
                 soules
                 .
              
            
             
               
                 How
                 to
                 detest
                 Pride
                 .
              
               
                 PRide
                 if
                 we
                 consider
                 the
                 cause
                 thereof
                 ,
                 is
                 fluxiue
                 ,
                 momentarie
                 and
                 verie
                 vncertaine
                 :
                 for
                 if
                 it
                 proceed
                 from
                 Riches
                 ,
                 
                 who
                 knowes
                 not
                 riches
                 may
                 wast
                 either
                 by
                 sureti-ship
                 ,
                 riot
                 ,
                 loste
                 by
                 Sea
                 or
                 Land
                 ?
              
               
                 If
                 from
                 Nobilitie
                 or
                 great
                 birth
                 ,
                 it
                 may
                 be
                 stained
                 .
              
               
                 If
                 from
                 knowledge
                 ,
                 knowledge
                 is
                 full
                 of
                 error
                 :
                 If
                 from
                 strength
                 ,
                 strength
                 may
                 sonne
                 decay
                 ;
                 If
                 from
                 honor
                 ,
                 Honor
                 is
                 but
                 a
                 ceremonie
                 :
                 If
                 from
                 beautie
                 ,
                 age
                 may
                 wrinckle
                 it
                 :
                 If
                 from
                 good
                 successe
                 ,
                 Fortune
                 may
                 alter
                 it
                 :
                 If
                 from
                 daintie
                 food
                 ,
                 it
                 may
                 breede
                 surfetting
                 ,
                 and
                 surfetting
                 commonly
                 brings
                 death
              
               
                 If
                 from
                 cloathing
                 ,
                 what
                 is
                 it
                 but
                 the
                 skins
                 ,
                 wool
                 ,
                 nay
                 the
                 verie
                 excrements
                 of
                 brute
                 beasts
                 and
                 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
                 fift
                 and
                 last
                 is
                 ,
                 because
                 it
                 is
                 worse
                 then
                 hell
                 ,
                 for
                 hell
                 torments
                 the
                 wicked
                 only
                 ,
                 but
                 vsurie
                 scourgeth
                 and
                 afflicteth
                 both
                 good
                 and
                 bad
                 .
              
            
             
               
                 Rapine
                 what
                 .
              
               
                 RApine
                 is
                 a
                 forceable
                 and
                 violent
                 extorting
                 of
                 other
                 mens
                 goods
                 ,
                 thorough
                 the
                 vehemencie
                 of
                 a
                 greedie
                 minde
                 ,
                 as
                 by
                 oppression
                 and
                 such
                 like
                 :
                 the
                 condition
                 of
                 which
                 sinne
                 is
                 moste
                 damnable
                 ,
                 in
                 that
                 it
                 is
                 alwaies
                 subiect
                 to
                 the
                 cursse
                 and
                 exclamations
                 of
                 the
                 wronged
                 and
                 oppressed
                 ,
                 whose
                 sighes
                 and
                 grones
                 day
                 and
                 night
                 solicite
                 heauen
                 for
                 vengeance
                 and
                 reuenge
                 .
              
            
             
               
                 Simonie
                 what
                 .
              
               
               
                 Symonie
                 is
                 when
                 we
                 giue
                 or
                 take
                 reward
                 for
                 an
                 enterance
                 or
                 admission
                 into
                 the
                 ministerie
                 of
                 God
                 ,
                 or
                 the
                 profit
                 thereof
                 .
              
            
             
               
                 How
                 to
                 detest
                 Couetousnes
                 .
              
               
                 COnsider
                 that
                 the
                 matter
                 thereof
                 (
                 which
                 is
                 riches
                 )
                 is
                 moste
                 vile
                 and
                 abiect
                 ,
                 or
                 else
                 our
                 Sauiour
                 woulde
                 neuer
                 haue
                 committed
                 the
                 purse
                 to
                 Iudas
              
               
                 That
                 Christe
                 chose
                 not
                 his
                 Apostles
                 and
                 best
                 beloued
                 from
                 amongst
                 Princes
                 ,
                 but
                 poore
                 fishermen
                 .
              
               
                 That
                 no
                 man
                 can
                 serue
                 two
                 maisters
                 ,
                 God
                 &
                 the
                 world
                 ,
                 no
                 more
                 thā
                 the
                 eie
                 can
                 at
                 one
                 time
                 behold
                 heauē
                 &
                 earth
                 .
              
               
                 That
                 riches
                 for
                 the
                 most
                 part
                 are
                 gotten
                 with
                 paine
                 ,
                 preserued
                 with
                 feare
                 ,
                 and
                 lost
                 with
                 sorrow
                 ,
                 that
                 many
                 times
                 they
                 forsake
                 vs
                 liuing
                 ,
                 and
                 neuer
                 accompanie
                 vs
                 being
                 dead
                 .
              
               
                 That
                 how
                 much
                 soeuer
                 wee
                 couet
                 for
                 
                 possesse
                 ,
                 we
                 can
                 rightly
                 saye
                 no
                 more
                 is
                 our
                 owne
                 ,
                 than
                 what
                 will
                 serue
                 to
                 feed
                 and
                 cloath
                 vs.
                 
              
               
                 That
                 the
                 most
                 couetous
                 or
                 wealthiest
                 man
                 is
                 but
                 as
                 the
                 mil
                 wheele
                 ,
                 which
                 though
                 it
                 turne
                 all
                 daye
                 about
                 ,
                 yet
                 at
                 night
                 is
                 found
                 where
                 it
                 was
                 in
                 the
                 morning
                 :
                 so
                 howsoeuer
                 we
                 run
                 about
                 this
                 vvorld
                 for
                 vvealth
                 ,
                 yet
                 at
                 our
                 deaths
                 ,
                 vve
                 shall
                 be
                 found
                 as
                 poore
                 as
                 vve
                 vvere
                 at
                 our
                 birth
                 ,
              
               
                 That
                 as
                 great
                 burdens
                 laide
                 vpon
                 the
                 backs
                 of
                 trauellers
                 hinder
                 them
                 in
                 their
                 iourney
                 :
                 euen
                 so
                 ,
                 much
                 vvealth
                 cannot
                 be
                 but
                 a
                 let
                 and
                 hindrance
                 to
                 vs
                 ,
                 in
                 our
                 voyage
                 and
                 pilgrimage
                 to
                 heauen
                 .
              
               
                 That
                 couetous
                 men
                 are
                 but
                 as
                 camels
                 that
                 all
                 daie
                 carry
                 the
                 kings
                 treasure
                 ,
                 &
                 at
                 night
                 are
                 turned
                 into
                 a
                 filthy
                 stable
                 ,
                 being
                 able
                 to
                 shevv
                 no
                 signe
                 or
                 appearance
                 thereof
                 ,
                 but
                 their
                 galled
                 backes
                 .
              
               
                 That
                 the
                 death
                 of
                 a
                 couetous
                 man
                 is
                 ridiculous
                 ,
                 considering
                 that
                 al
                 vvhich
                 he
                 hath
                 so
                 carefully
                 scraped
                 together
                 ,
                 
                 may
                 fall
                 into
                 the
                 hands
                 of
                 his
                 enemies
                 ,
                 or
                 be
                 spent
                 of
                 such
                 as
                 vvill
                 neuer
                 giue
                 him
                 thanks
                 ,
                 vvhilst
                 he
                 himselfe
                 sittes
                 in
                 the
                 shadovv
                 of
                 death
                 ,
                 and
                 can
                 shevv
                 no
                 remembrance
                 of
                 his
                 great
                 possessions
                 ,
                 but
                 the
                 gaules
                 and
                 sores
                 of
                 a
                 disquyet
                 conscience
                 .
              
               
                 The
                 miserie
                 of
                 a
                 couetous
                 person
                 is
                 very
                 vvell
                 described
                 by
                 the
                 Heathen
                 Poet
                 Plautus
                 ,
                 vnder
                 the
                 person
                 af
                 Euclio
                 ,
                 vvho
                 hauing
                 hid
                 much
                 treasure
                 in
                 his
                 house
                 ,
                 durst
                 not
                 go
                 abroad
                 for
                 fear
                 of
                 robbing
                 ,
                 nor
                 stay
                 at
                 home
                 for
                 feare
                 of
                 killing
                 .
              
               
                 But
                 vvith
                 much
                 more
                 terrour
                 is
                 it
                 set
                 foorth
                 in
                 the
                 booke
                 of
                 god
                 ,
                 vvhere
                 it
                 is
                 said
                 by
                 the
                 mouth
                 of
                 our
                 sauiour
                 ,
                 that
                 it
                 is
                 easier
                 for
                 a
                 Cammel
                 to
                 passe
                 through
                 the
                 eye
                 of
                 a
                 needle
                 ,
                 then
                 for
                 a
                 rich
                 man
                 to
                 enter
                 into
                 the
                 kingdome
                 of
                 heauen
                 .
              
               
                 Achab
                 desiring
                 to
                 be
                 maister
                 of
                 poor
                 Naboths
                 vineyarde
                 ,
                 vvas
                 punished
                 not
                 onely
                 vvith
                 the
                 losse
                 of
                 his
                 kingdome
                 ,
                 but
                 vvith
                 the
                 deere
                 forfeiture
                 of
                 his
                 life
                 .
              
               
               
                 The
                 rich
                 glutton
                 in
                 the
                 gospell
                 was
                 so
                 neare
                 himselfe
                 ,
                 that
                 he
                 woulde
                 not
                 spare
                 the
                 crummes
                 which
                 fell
                 from
                 his
                 table
                 ,
                 but
                 in
                 the
                 end
                 was
                 carried
                 naked
                 to
                 his
                 graue
                 ,
                 and
                 his
                 soule
                 was
                 left
                 destitute
                 in
                 the
                 flames
                 of
                 hel
                 fire
                 ,
                 without
                 any
                 hope
                 of
                 redemption
                 .
              
            
             
               
                 How
                 to
                 auoid
                 Couetousnesse
                 .
              
               
                 The
                 onely
                 remedie
                 against
                 Couetousnesse
                 is
                 liberallity
                 ,
                 which
                 is
                 a
                 distribution
                 of
                 those
                 good
                 things
                 that
                 are
                 in
                 our
                 possession
                 ,
                 to
                 the
                 benefit
                 of
                 others
                 :
                 for
                 wee
                 haue
                 nothing
                 which
                 we
                 haue
                 not
                 receiued
                 from
                 god
                 ,
                 ouer
                 which
                 we
                 are
                 but
                 as
                 stewards
                 ,
                 and
                 therefore
                 the
                 bread
                 which
                 we
                 couetously
                 deteine
                 in
                 our
                 hands
                 ,
                 is
                 the
                 bread
                 of
                 the
                 hungry
                 ;
                 the
                 garments
                 which
                 we
                 lock
                 vp
                 in
                 our
                 chests
                 ,
                 the
                 cloathing
                 of
                 the
                 naked
                 :
                 and
                 the
                 money
                 in
                 our
                 bagges
                 ,
                 the
                 treasure
                 of
                 the
                 poore
                 ,
                 the
                 bloude
                 of
                 which
                 if
                 they
                 perish
                 through
                 our
                 lacke
                 of
                 pittie
                 
                 and
                 compassion
                 towards
                 them
                 ,
                 will
                 be
                 required
                 at
                 our
                 hands
                 .
              
               
                 In
                 Liberality
                 10.
                 circumstances
                 are
                 to
                 be
                 considered
                 .
              
               
                 Frist
                 we
                 must
                 (
                 so
                 neere
                 as
                 we
                 can
                 )
                 giue
                 to
                 none
                 but
                 such
                 as
                 want
                 .
              
               
                 Secondly
                 our
                 giftes
                 must
                 be
                 profitable
                 and
                 not
                 hurtfull
                 .
              
               
                 Thirdly
                 they
                 must
                 proceed
                 frō
                 a
                 merciful
                 affection
                 and
                 not
                 from
                 vainglory
                 .
              
               
                 Fourthly
                 we
                 must
                 not
                 be
                 more
                 bountifull
                 then
                 our
                 ability
                 wil
                 suffer
                 .
              
               
                 Fiftly
                 ,
                 we
                 must
                 giue
                 in
                 due
                 time
                 without
                 protraction
                 or
                 delay
                 .
              
               
                 Sixly
                 it
                 must
                 be
                 done
                 in
                 secret
                 .
              
               
                 Seauenthly
                 ,
                 we
                 must
                 be
                 liberall
                 of
                 our
                 owne
                 proper
                 goods
                 ,
                 lawfull
                 not
                 wrongfully
                 gotten
                 .
              
               
                 Eightly
                 ,
                 our
                 charity
                 must
                 be
                 voluntarie
                 ,
                 and
                 from
                 the
                 heart
                 ,
                 not
                 vpon
                 compulsion
                 or
                 constraint
                 ,
              
               
                 Ninthly
                 ,
                 we
                 ought
                 not
                 to
                 vpbraid
                 him
                 at
                 any
                 time
                 to
                 whō
                 we
                 haue
                 bin
                 liberal
                 .
              
               
                 Lastly
                 ,
                 what
                 wee
                 giue
                 we
                 must
                 giue
                 
                 freely
                 ,
                 and
                 not
                 in
                 hope
                 of
                 rewarde
                 ,
                 or
                 further
                 recompence
                 ,
                 for
                 so
                 to
                 giue
                 ,
                 bewraieth
                 a
                 couetous
                 desire
                 and
                 no
                 true
                 deuotion
                 .
              
            
             
               Finis
               Couetousnes
               .
            
          
           
             
               Luxurie
               .
            
             
               LVxury
               may
               be
               called
               the
               leprosie
               of
               the
               soule
               ,
               and
               is
               an
               inordinate
               appetite
               of
               lasciuious
               &
               fleshly
               pleasures
               .
            
             
               
                 There
                 ate
                 sixe
                 kinds
                 of
                 Luxury
                 .
              
               
                 The
                 first
                 is
                 Fornication
                 ,
                 which
                 is
                 the
                 vnlawful
                 coyture
                 or
                 societie
                 of
                 one
                 single
                 person
                 with
                 another
                 .
              
               
                 The
                 second
                 is
                 Rape
                 or
                 rauishment
                 ,
                 when
                 a
                 virgin
                 is
                 defloured
                 ,
                 either
                 with
                 her
                 consent
                 or
                 against
                 her
                 will
                 :
                 for
                 although
                 it
                 be
                 with
                 her
                 consent
                 ,
                 yet
                 it
                 is
                 counted
                 rauishment
                 ,
                 in
                 respect
                 of
                 the
                 ●ainousnesse
                 thereof
                 ,
                 by
                 reason
                 it
                 violently
                 
                 breakes
                 the
                 lists
                 of
                 chastity
                 ,
                 and
                 opens
                 a
                 gap
                 many
                 times
                 to
                 further
                 vncleannesse
                 .
              
               
                 The
                 third
                 is
                 Adulterie
                 when
                 the
                 mariage
                 bed
                 is
                 defiled
                 ,
                 and
                 this
                 is
                 of
                 twoe
                 sorts
                 ,
                 either
                 simple
                 ,
                 as
                 when
                 the
                 maried
                 sinnes
                 with
                 the
                 vnmarried
                 ,
                 or
                 double
                 ,
                 when
                 the
                 married
                 sinnes
                 with
                 the
                 married
                 .
              
               
                 The
                 fourth
                 is
                 incest
                 ,
                 when
                 the
                 abuse
                 of
                 fleshly
                 lust
                 is
                 committed
                 by
                 such
                 as
                 are
                 of
                 one
                 kinred
                 ,
                 bloud
                 ,
                 or
                 affinnity
                 :
                 which
                 sinne
                 makes
                 men
                 of
                 the
                 nature
                 of
                 bruite
                 beasts
                 .
              
               
                 The
                 fift
                 ,
                 is
                 Zodomy
                 ,
                 which
                 is
                 of
                 two
                 sortes
                 ,
                 when
                 man
                 lusteth
                 after
                 man
                 ,
                 or
                 man
                 after
                 beast
                 ,
                 and
                 this
                 sin
                 in
                 the
                 holy
                 scripture
                 is
                 ranckt
                 with
                 murder
                 and
                 called
                 a
                 crying
                 sinne
                 ,
                 as
                 continually
                 soliciting
                 and
                 calling
                 for
                 vengeance
                 vpon
                 the
                 offendors
                 .
              
               
                 The
                 sixt
                 is
                 the
                 excesse
                 of
                 carnall
                 action
                 euen
                 amongst
                 the
                 married
                 ;
                 which
                 although
                 it
                 seeme
                 lawful
                 ,
                 yet
                 it
                 offends
                 
                 god
                 ,
                 if
                 it
                 exceede
                 measure
                 or
                 modesty
                 .
              
            
             
               
                 There
                 are
                 nine
                 forerunners
                 of
                 Luxurie
                 .
              
               
                 The
                 first
                 is
                 voluptuous
                 eating
                 and
                 drinking
                 ,
                 the
                 2.
                 scurrilous
                 talke
                 ,
                 the
                 3.
                 a
                 discouered
                 dug
                 ,
                 the
                 4.
                 a
                 naked
                 brest
                 ,
                 the
                 5.
                 frizled
                 haire
                 ,
                 the
                 6.
                 artificiall
                 painting
                 ,
                 the
                 7.
                 costly
                 perfumes
                 the
                 8.
                 a
                 rowling
                 eie
                 ,
                 the
                 9.
                 an
                 vnsteady
                 foote
                 .
              
            
             
               
                 Appendants
                 to
                 Luxurie
                 .
              
               
                 The
                 appendants
                 to
                 Luxurie
                 are
                 these
                 ,
                 loue
                 ,
                 desire
                 ,
                 concupisence
                 ,
                 and
                 iealousie
                 .
              
            
             
               
                 Loue
                 what
                 .
              
               
                 LOue
                 is
                 an
                 affection
                 of
                 the
                 hearte
                 ,
                 wherby
                 it
                 lusteth
                 after
                 somthing
                 to
                 haue
                 the
                 vse
                 thereof
                 ,
                 if
                 the
                 thinge
                 be
                 
                 good
                 it
                 is
                 called
                 true
                 loue
                 ,
                 if
                 bad
                 ,
                 it
                 is
                 called
                 concuspisence
                 ,
                 which
                 is
                 the
                 mother
                 of
                 luxurie
                 .
              
            
             
               
                 Concupisence
                 what
                 .
              
               
                 Concupisence
                 is
                 that
                 kinde
                 of
                 loue
                 which
                 is
                 accompanied
                 with
                 lust
                 .
              
            
             
               
                 Loue
                 is
                 of
                 two
                 sorts
                 .
              
               
                 True
                 loue
                 which
                 is
                 the
                 loue
                 to
                 vertue
                 ,
                 or
                 such
                 an
                 affection
                 of
                 the
                 hearte
                 ,
                 that
                 imbraceth
                 a
                 man
                 more
                 for
                 his
                 own
                 sake
                 then
                 for
                 any
                 commodity
                 ,
                 may
                 be
                 expected
                 from
                 him
                 ;
                 &
                 mercinary
                 loue
                 which
                 is
                 likewise
                 of
                 two
                 sorts
                 :
                 the
                 first
                 ,
                 in
                 respect
                 of
                 him
                 that
                 receiueth
                 a
                 benefit
                 ,
                 louing
                 the
                 person
                 for
                 the
                 profite
                 that
                 comes
                 from
                 him
                 :
                 and
                 the
                 second
                 in
                 respect
                 of
                 him
                 that
                 bestoweth
                 a
                 benifit
                 ,
                 when
                 he
                 doth
                 it
                 more
                 for
                 reward
                 and
                 recompence
                 ,
                 then
                 for
                 the
                 loue
                 of
                 him
                 to
                 whome
                 he
                 doth
                 it
                 .
              
            
             
               
               
                 The
                 difference
                 betweene
                 the
                 loue
                 of
                 vertue
                 which
                 is
                 called
                 true-loue
                 ,
                 and
                 loue
                 of
                 Concupiscence
                 .
              
               
                 THe
                 loue
                 of
                 virtue
                 is
                 without
                 yrkesomnesse
                 or
                 intermission
                 :
                 the
                 loue
                 of
                 Concupiscence
                 is
                 momentarie
                 and
                 oftentimes
                 breedeth
                 a
                 loathing
                 in
                 the
                 minde
                 .
              
               
                 The
                 loue
                 of
                 vertue
                 is
                 without
                 feare
                 ,
                 or
                 care
                 :
                 the
                 loue
                 of
                 Concupiscence
                 is
                 accompanied
                 with
                 griefe
                 ,
                 vexation
                 ,
                 and
                 labour
                 .
              
               
                 The
                 loue
                 of
                 vertue
                 wisheth
                 a
                 like
                 affection
                 in
                 all
                 others
                 ,
                 as
                 is
                 in
                 it selfe
                 :
                 but
                 the
                 loue
                 of
                 Concupiscence
                 harboureth
                 euill
                 Iealousie
                 .
              
            
             
               
                 Iealousie
                 what
                 .
              
               
                 Iealousie
                 is
                 a
                 feare
                 which
                 a
                 man
                 hath
                 least
                 another
                 whome
                 hee
                 would
                 not
                 ,
                 
                 should
                 enioy
                 something
                 which
                 he
                 striueth
                 to
                 keepe
                 peculiar
                 to
                 himselfe
                 :
                 and
                 this
                 may
                 be
                 good
                 or
                 bad
                 ,
                 according
                 to
                 the
                 obiect
                 ,
                 whereon
                 our
                 fancie
                 or
                 desire
                 is
                 fixte
                 .
              
            
             
               
                 Desire
                 what
                 .
              
               
                 DEsire
                 ,
                 is
                 the
                 delay
                 which
                 is
                 made
                 between
                 our
                 liking
                 conceiued
                 of
                 some
                 good
                 thinge
                 ,
                 and
                 the
                 fruition
                 of
                 the
                 same
                 .
              
            
             
               
                 The
                 effect
                 of
                 Loue.
                 
              
               
                 The
                 effect
                 of
                 Loue
                 is
                 ,
                 of
                 manie
                 to
                 make
                 one
                 ,
                 as
                 chiefly
                 appeares
                 bv
                 marriage
                 ,
                 whereof
                 there
                 are
                 foure
                 kindes
                 Marriage
                 of
                 honour
                 ,
                 mariage
                 of
                 loue
                 ,
                 mariage
                 of
                 labor
                 ,
                 &
                 mariage
                 of
                 griefe
                 .
              
            
             
               
                 Mariage
                 of
                 Honor.
                 
              
               
                 MAriage
                 of
                 honour
                 ,
                 hath
                 three
                 degrees
                 ,
                 the
                 highest
                 ,
                 between
                 good
                 
                 and
                 mans
                 nature
                 :
                 the
                 middle
                 most
                 ,
                 betweene
                 God
                 and
                 the
                 soule
                 of
                 man
                 vnited
                 by
                 grace
                 and
                 the
                 fruition
                 of
                 glory
                 :
                 the
                 lowest
                 ,
                 betweene
                 God
                 and
                 his
                 Church
                 ,
                 when
                 they
                 are
                 both
                 made
                 one
                 mysticall
                 bodye
                 :
                 and
                 these
                 three
                 kindes
                 of
                 marriage
                 are
                 supernaturall
                 ,
                 and
                 appointed
                 of
                 god
                 after
                 an
                 vnspeakable
                 manner
                 .
              
            
             
               
                 Marriage
                 of
                 loue
                 .
              
               
                 MAriage
                 of
                 Loue
                 ,
                 is
                 a
                 faithfull
                 contract
                 betweene
                 a
                 good
                 man
                 and
                 a
                 vertuous
                 Woman
                 :
                 or
                 the
                 coniunction
                 ,
                 vnitie
                 and
                 society
                 of
                 religious
                 and
                 zealous
                 people
                 ,
                 grounded
                 vppon
                 Grace
                 ,
                 peace
                 and
                 Concord
                 .
              
            
             
               
                 Mariage
                 of
                 Labour
                 .
              
               
                 MAriage
                 of
                 labour
                 is
                 ,
                 when
                 any
                 mā
                 or
                 woman
                 marrieth
                 more
                 for
                 couetousnesse
                 and
                 lust
                 ,
                 than
                 for
                 Vertue
                 ,
                 
                 chastitie
                 ,
                 or
                 good
                 report
                 ;
                 or
                 where
                 two
                 are
                 matched
                 together
                 ,
                 betwixte
                 whom
                 there
                 is
                 no
                 equality
                 of
                 age
                 ,
                 birth
                 or
                 manners
                 .
              
            
             
               
                 Marriage
                 of
                 griefe
                 .
              
               
                 MAriage
                 of
                 griefe
                 ,
                 is
                 the
                 coniunction
                 and
                 familiaritie
                 betweene
                 the
                 Wicked
                 and
                 reprobate
                 ,
                 whereof
                 still
                 ensueth
                 wretchednesse
                 and
                 miserie
                 .
              
            
             
               
                 The
                 preseruation
                 of
                 mariage
                 .
              
               
                 THe
                 preseruation
                 of
                 mariage
                 ,
                 consisteth
                 in
                 the
                 dutie
                 of
                 the
                 Husband
                 to
                 the
                 Wife
                 ,
                 and
                 of
                 the
                 wife
                 to
                 the
                 husband
                 .
              
            
             
               
                 The
                 dutie
                 of
                 a
                 Husband
                 .
              
               
                 THe
                 duty
                 of
                 a
                 Husband
                 towarde
                 his
                 wife
                 ,
                 must
                 bee
                 confirmed
                 by
                 these
                 nine
                 circumstances
                 .
                 First
                 ,
                 in
                 louing
                 hir
                 aboue
                 other
                 women
                 .
                 Secondly
                 ,
                 in
                 gouerning
                 
                 her
                 graciously
                 ,
                 Thirdly
                 ,
                 in
                 perswading
                 her
                 more
                 by
                 reason
                 than
                 authoritie
                 .
                 Fourthlye
                 ,
                 in
                 not
                 vsing
                 her
                 roughlie
                 or
                 iniuriouslye
                 before
                 others
                 .
                 Fiftly
                 ,
                 in
                 admonishing
                 her
                 often
                 .
                 Sixtly
                 ,
                 in
                 reprehending
                 her
                 seldome
                 .
                 Seauenthly
                 ,
                 in
                 striking
                 her
                 neuer
                 .
                 Eightly
                 ,
                 in
                 prouidnig
                 for
                 her
                 carefullye
                 ,
                 &
                 lastlye
                 ,
                 in
                 louingly
                 deuiding
                 of
                 his
                 authority
                 with
                 her
                 ,
                 especially
                 in
                 matters
                 that
                 concerne
                 her
                 sex
                 .
              
            
             
               
                 The
                 duty
                 of
                 a
                 wife
                 .
              
               
                 The
                 dutie
                 of
                 a
                 wife
                 toward
                 her
                 husband
                 ,
                 standeth
                 in
                 these
                 obseruations
                 following
                 .
              
               
                 First
                 ,
                 she
                 must
                 loue
                 him
                 ,
                 and
                 none
                 other
                 but
                 him
                 .
              
               
                 Secondly
                 ,
                 she
                 must
                 not
                 depend
                 too
                 much
                 vpon
                 her
                 wealth
                 ,
                 beauty
                 ,
                 or
                 nobilitie
                 of
                 birth
                 ,
                 but
                 haue
                 her
                 chiefest
                 care
                 bent
                 vpon
                 those
                 things
                 ,
                 that
                 sitte
                 nearest
                 to
                 her
                 husbands
                 hart
                 ;
                 as
                 the
                 integrity
                 
                 of
                 manners
                 and
                 mildnesse
                 of
                 behauiour
                 and
                 conuersation
                 .
              
               
                 Thirdly
                 ,
                 as
                 the
                 Persians
                 when
                 their
                 enemies
                 came
                 rushing
                 vpon
                 them
                 ,
                 receiued
                 them
                 with
                 silence
                 :
                 and
                 contrariwise
                 ,
                 if
                 they
                 were
                 set
                 vppon
                 with
                 silence
                 ,
                 made
                 head
                 againste
                 them
                 with
                 open
                 mouth
                 :
                 euen
                 so
                 ,
                 a
                 discreet
                 Woman
                 must
                 hold
                 her
                 peace
                 when
                 hir
                 husband
                 exclaimes
                 with
                 choller
                 :
                 and
                 contrariwise
                 if
                 hee
                 vtter
                 not
                 a
                 worde
                 ,
                 she
                 must
                 labour
                 to
                 cheere
                 him
                 with
                 comfortable
                 speeches
                 .
              
               
                 Fourthly
                 ,
                 she
                 must
                 not
                 discouer
                 her
                 husbands
                 imperfections
                 .
              
               
                 Fiftly
                 ,
                 she
                 must
                 not
                 vpon
                 any
                 displesure
                 forsake
                 her
                 husbands
                 bed
                 .
              
               
                 Sixtly
                 ,
                 she
                 must
                 be
                 free
                 from
                 all
                 suspicion
                 of
                 incontinencie
                 .
              
               
                 Seuenthlys
                 she
                 must
                 be
                 no
                 gadder
                 abroad
                 .
              
               
                 Eightly
                 ,
                 she
                 must
                 be
                 modeh
                 in
                 attire
              
               
                 Ninthly
                 ,
                 shee
                 must
                 be
                 secret
                 as
                 touching
                 houshold
                 wants
                 and
                 affaires
                 .
              
               
               
                 Tenthly
                 ,
                 she
                 must
                 be
                 ashamed
                 to
                 vtter
                 anye
                 dishonest
                 speeches
                 ,
                 floutes
                 or
                 iestes
                 ,
                 or
                 to
                 giue
                 eare
                 vnto
                 them
                 .
              
               
                 11.
                 
                 She
                 must
                 be
                 patient
                 and
                 wink
                 at
                 many
                 things
                 done
                 by
                 her
                 husband
                 .
              
               
                 12.
                 
                 She
                 must
                 be
                 carefull
                 to
                 bring
                 vp
                 her
                 children
                 .
              
               
                 13.
                 
                 She
                 must
                 be
                 faire
                 spoken
                 and
                 curteous
                 to
                 her
                 neighbours
                 .
              
               
                 14.
                 
                 She
                 must
                 apply
                 her
                 hands
                 to
                 good
                 huswiferie
                 ,
                 and
                 her
                 mind
                 to
                 the
                 knowledge
                 &
                 vnderstanding
                 of
                 gods
                 word
                 .
              
               
                 Lastly
                 ,
                 she
                 must
                 not
                 forsake
                 her
                 husband
                 ,
                 either
                 for
                 sicknesse
                 ,
                 pouerty
                 ,
                 or
                 any
                 other
                 casuall
                 affliction
                 .
              
            
             
               
                 How
                 to
                 detest
                 luxury
                 .
              
               
                 COnsider
                 that
                 the
                 obiect
                 whereto
                 it
                 tendeth
                 (
                 which
                 is
                 the
                 corporall
                 fruition
                 of
                 vnchast
                 persons
                 )
                 is
                 ,
                 thogh
                 candied
                 with
                 a
                 faire
                 outside
                 ,
                 inwardly
                 the
                 receptacle
                 of
                 vile
                 and
                 corruptible
                 basenesse
                 .
              
               
               
                 That
                 lust
                 is
                 neuer
                 satisfied
                 ,
                 but
                 alwais
                 poore
                 euen
                 in
                 plenty
                 .
              
               
                 That
                 the
                 pleasure
                 thereof
                 is
                 momentary
                 ,
                 but
                 the
                 punishment
                 eternall
                 .
              
               
                 That
                 it
                 defileth
                 the
                 temple
                 of
                 the
                 holy
                 ghost
                 ,
                 which
                 is
                 mans
                 bodye
                 consecreated
                 vnto
                 Christe
                 by
                 his
                 precious
                 bloud
                 .
              
               
                 That
                 it
                 is
                 no
                 sooner
                 enioyed
                 ,
                 but
                 it
                 breeds
                 annoy
                 :
                 that
                 it
                 weakens
                 the
                 powers
                 of
                 the
                 soule
                 ,
                 and
                 filles
                 the
                 body
                 with
                 many
                 diseases
                 ,
                 that
                 it
                 shortens
                 the
                 life
                 and
                 shadowes
                 a
                 good
                 report
                 .
              
               
                 That
                 there
                 is
                 not
                 so
                 riche
                 a
                 treasurie
                 ,
                 but
                 Luxurie
                 will
                 draw
                 it
                 dry
                 :
                 that
                 it
                 is
                 a
                 fire
                 ,
                 whose
                 substance
                 is
                 Gluttonye
                 ,
                 whose
                 flame
                 is
                 pride
                 :
                 whose
                 sparcles
                 ,
                 are
                 corrupt
                 speeches
                 ,
                 whose
                 smoke
                 infamy
                 ,
                 whose
                 ashes
                 filthinesse
                 ,
                 &
                 whose
                 end
                 is
                 hell
                 .
              
               
                 Remember
                 the
                 iudgementes
                 of
                 God
                 executed
                 vpon
                 lustfull
                 persons
                 :
                 as
                 the
                 sudden
                 death
                 of
                 Onan
                 ,
                 the
                 plagues
                 sent
                 vpon
                 Abimeleck
                 king
                 of
                 Egipt
                 ,
                 thogh
                 
                 but
                 in
                 thought
                 he
                 pretended
                 lewdnes
                 toward
                 Sara
                 Abrams
                 wife
                 ,
                 the
                 sworde
                 of
                 dissention
                 that
                 neuer
                 departed
                 from
                 the
                 house
                 of
                 Dauid
                 ,
                 for
                 taking
                 the
                 wife
                 of
                 Vriah
                 :
                 the
                 violent
                 death
                 so
                 Ammon
                 by
                 his
                 owne
                 brother
                 ,
                 and
                 many
                 other
                 examples
                 ,
                 which
                 may
                 terrify
                 &
                 bring
                 vs
                 in
                 detestation
                 of
                 his
                 sinne
                 .
              
            
             
               
                 How
                 to
                 auoide
                 Luxurie
                 .
              
               
                 The
                 best
                 remedy
                 againste
                 Luxurie
                 is
                 Chastity
                 ,
                 which
                 is
                 of
                 foure
                 sorts
                 :
                 eyther
                 of
                 Nature
                 ,
                 as
                 of
                 such
                 as
                 are
                 borne
                 Chast
                 :
                 or
                 by
                 Artes
                 of
                 such
                 as
                 are
                 made
                 chast
                 by
                 men
                 :
                 or
                 by
                 praier
                 and
                 industry
                 ,
                 as
                 of
                 such
                 as
                 haue
                 made
                 themselus
                 chast
                 for
                 the
                 kingdome
                 of
                 Heauen
                 :
                 or
                 by
                 marriage
                 ,
                 as
                 of
                 such
                 as
                 liue
                 chastly
                 in
                 Wedlock
                 .
                 Mat.
                 19.12
                 .
              
            
             
               
                 Chastity
                 what
                 .
              
               
               
                 CHastitie
                 is
                 the
                 brideling
                 of
                 lust
                 vnder
                 the
                 yoke
                 of
                 reason
                 ,
                 or
                 a
                 cleere
                 disposition
                 of
                 the
                 bodye
                 without
                 the
                 filth
                 of
                 concupiscence
                 :
                 it
                 is
                 the
                 beauty
                 of
                 the
                 soule
                 ,
                 the
                 ioy
                 of
                 heauen
                 ,
                 and
                 the
                 best
                 Iewell
                 on
                 earth
                 .
              
               
                 To
                 preserue
                 which
                 Iewell
                 without
                 flawe
                 or
                 blemish
                 ,
                 is
                 to
                 auoid
                 the
                 causes
                 wherewith
                 it
                 is
                 foild
                 ,
                 as
                 first
                 to
                 cast
                 out
                 of
                 the
                 minde
                 all
                 wicked
                 and
                 vnchaste
                 thoughts
                 .
              
               
                 Secondly
                 ,
                 to
                 auoide
                 filthy
                 communication
                 .
              
               
                 Thirdly
                 ,
                 not
                 to
                 frequent
                 the
                 company
                 of
                 lewd
                 and
                 lasciuious
                 persons
                 .
              
               
                 Fourthly
                 ,
                 to
                 bee
                 temperate
                 in
                 diet
                 ,
                 and
                 modest
                 in
                 apparell
                 .
              
               
                 Fiftly
                 ,
                 to
                 refraine
                 the
                 handes
                 from
                 vnseemlie
                 touching
                 and
                 handling
                 .
              
               
                 Sixtly
                 ,
                 not
                 to
                 couet
                 the
                 sight
                 of
                 thinges
                 that
                 may
                 tempt
                 to
                 vncleannesse
                 .
              
               
                 Seuenthly
                 and
                 lastlye
                 ,
                 to
                 keepe
                 the
                 mind
                 and
                 body
                 continuallye
                 practised
                 in
                 godly
                 and
                 vertuous
                 exercises
                 :
                 For
                 
                 ydlenesse
                 is
                 the
                 gate
                 that
                 lets
                 in
                 the
                 infection
                 of
                 the
                 soule
                 ,
                 and
                 the
                 Diuell
                 is
                 most
                 ready
                 to
                 assaile
                 ,
                 when
                 he
                 findeth
                 vs
                 most
                 vnprouided
                 to
                 resist
                 ,
                 which
                 is
                 ,
                 in
                 the
                 time
                 of
                 ydlenesse
                 .
              
               
                 There
                 are
                 other
                 remedies
                 also
                 for
                 the
                 auoiding
                 of
                 Luxurie
                 ,
                 as
                 when
                 wee
                 feele
                 it
                 creepe
                 vpon
                 vs
                 ,
                 not
                 to
                 yeeld
                 or
                 giue
                 way
                 vnto
                 it
                 ,
                 but
                 to
                 strangle
                 it
                 ,
                 euē
                 in
                 the
                 cradle
                 and
                 first
                 birth
                 :
                 to
                 thinke
                 when
                 we
                 intend
                 any
                 vnlawfull
                 and
                 corrupt
                 enterprise
                 ,
                 that
                 howe
                 close
                 or
                 secret
                 soeuer
                 we
                 keepe
                 it
                 from
                 the
                 eie
                 of
                 man
                 ,
                 yet
                 it
                 lieth
                 open
                 (
                 as
                 the
                 noonday
                 )
                 to
                 the
                 sighte
                 of
                 God
                 :
                 and
                 therefore
                 if
                 we
                 be
                 ashamed
                 that
                 men
                 shuld
                 see
                 our
                 vncleanesse
                 and
                 beastlye
                 behauiour
                 ,
                 much
                 more
                 ought
                 wee
                 to
                 tremble
                 and
                 be
                 ashamed
                 that
                 god
                 should
                 beholde
                 vs
                 ,
                 who
                 is
                 our
                 iudge
                 ,
                 and
                 a
                 iudge
                 of
                 that
                 nature
                 ,
                 that
                 not
                 only
                 afflicteth
                 our
                 bodies
                 with
                 temporall
                 punnishment
                 ,
                 but
                 can
                 if
                 it
                 please
                 him
                 ,
                 cast
                 our
                 soules
                 into
                 euerlasting
                 torment
                 .
              
            
             
               Finis
               Luxurie
               .
            
          
           
             
             
               Of
               Enuy.
               
            
             
               ENuie
               may
               be
               said
               to
               be
               the
               canker
               of
               the
               soule
               ,
               for
               that
               it
               eates
               and
               frets
               into
               the
               inward
               man
               ,
               no
               otherwise
               than
               rust
               doth
               into
               yron
               ;
               it
               is
               a
               reioycing
               at
               another
               mans
               hurt
               ,
               and
               a
               sorrowing
               for
               his
               good
               .
            
             
               Enuie
               is
               of
               two
               sorts
               good
               and
               bad
               ,
               good
               enuie
               is
               that
               ,
               when
               behoulding
               the
               perfections
               of
               another
               ,
               wee
               are
               angry
               with
               our
               owne
               imperfections
               ,
               and
               labour
               seriously
               to
               be
               equall
               ,
               or
               at
               the
               least
               to
               imitate
               the
               vertuous
               and
               good
               qualities
               ,
               which
               wee
               see
               to
               flourishe
               more
               in
               others
               than
               in
               our selues
               ,
               and
               this
               is
               calde
               emulation
               :
               prouided
               that
               we
               speake
               not
               our
               owne
               glorie
               ,
               but
               the
               glory
               of
               God.
               
            
             
               Bad
               enuie
               is
               ,
               when
               wee
               grieue
               that
               the
               like
               profit
               or
               good
               qualities
               are
               
               not
               in
               vs
               ,
               or
               not
               as
               well
               in
               vs
               as
               in
               anye
               other
               :
               And
               of
               this
               there
               are
               fiue
               branches
               ,
               Detraction
               ,
               discord
               ,
               murmuring
               ,
               hatred
               and
               hurt
               .
            
             
               
                 Detraction
                 what
                 .
              
               
                 DEtraction
                 ,
                 is
                 the
                 blemishing
                 of
                 anothers
                 good
                 name
                 ,
                 which
                 may
                 bee
                 done
                 sixe
                 manner
                 of
                 waies
                 ;
                 first
                 when
                 priuely
                 or
                 openly
                 ,
                 wee
                 malitiously
                 impose
                 a
                 crime
                 vpon
                 another
                 ,
                 wherof
                 he
                 is
                 not
                 guiltie
                 .
              
               
                 Secondly
                 ,
                 when
                 we
                 do
                 aggrauate
                 and
                 increase
                 other
                 mens
                 faultes
                 or
                 offences
                 by
                 our
                 spitefull
                 reports
                 .
              
               
                 Thridly
                 when
                 without
                 any
                 necessity
                 our
                 iust
                 cause
                 we
                 take
                 occasion
                 to
                 speak
                 of
                 other
                 mens
                 vices
                 ,
                 publishing
                 them
                 to
                 the
                 world
                 though
                 nothing
                 vrge
                 vs
                 thereunto
                 :
                 and
                 therfore
                 the
                 backbiter
                 is
                 compared
                 to
                 a
                 Butchers
                 cur
                 ,
                 whose
                 lippes
                 are
                 alwaies
                 bloudie
                 with
                 the
                 slaughter
                 of
                 some
                 beast
                 or
                 other
                 .
              
               
               
                 Fourthly
                 when
                 wee
                 interpret
                 in
                 the
                 worse
                 part
                 the
                 good
                 deeds
                 and
                 words
                 of
                 others
                 ,
                 and
                 giue
                 a
                 badde
                 censure
                 of
                 them
                 .
              
               
                 Fiftly
                 ,
                 when
                 we
                 deny
                 any
                 virtue
                 ,
                 good
                 qualitie
                 ,
                 power
                 or
                 authority
                 to
                 bee
                 in
                 another
                 whom
                 ,
                 notwithstanding
                 our
                 conscience
                 knowes
                 ,
                 is
                 well
                 furnished
                 to
                 the
                 contrarie
                 .
              
               
                 Sixtly
                 ,
                 when
                 wee
                 see
                 any
                 vertues
                 or
                 good
                 qualities
                 in
                 a
                 manne
                 or
                 woman
                 ,
                 worthye
                 of
                 commendations
                 and
                 wee
                 conceale
                 them
                 and
                 leaue
                 them
                 vnspoken
                 of
                 ,
                 but
                 if
                 wee
                 spie
                 the
                 least
                 vice
                 or
                 imperfection
                 in
                 them
                 ,
                 we
                 straightway
                 with
                 a
                 kind
                 of
                 greedinesse
                 ,
                 reprehend
                 and
                 discouer
                 it
                 :
                 and
                 in
                 this
                 sence
                 an
                 enuious
                 detracter
                 may
                 be
                 compared
                 to
                 a
                 Swine
                 ,
                 that
                 comming
                 into
                 a
                 garden
                 where
                 he
                 sees
                 sweet
                 flowers
                 and
                 stinking
                 ordure
                 ,
                 neglectes
                 the
                 flowers
                 and
                 runs
                 presently
                 to
                 the
                 dung
                 :
                 or
                 to
                 him
                 that
                 snuffes
                 a
                 candle
                 with
                 his
                 bare
                 fingers
                 :
                 for
                 although
                 his
                 fingers
                 bee
                 defilde
                 
                 thereby
                 ,
                 yet
                 the
                 candle
                 giues
                 the
                 cleerer
                 light
                 :
                 euen
                 so
                 ,
                 hee
                 that
                 traduceth
                 the
                 virtuous
                 ,
                 defiles
                 his
                 own
                 conscience
                 ,
                 but
                 makes
                 him
                 a
                 great
                 deale
                 the
                 more
                 glorious
                 .
              
            
             
               
                 Discord
                 what
                 .
              
               
                 DIscord
                 is
                 the
                 violating
                 of
                 the
                 bond
                 of
                 Charity
                 :
                 which
                 may
                 happen
                 3.
                 manner
                 of
                 waies
                 ,
                 First
                 ,
                 when
                 through
                 hatred
                 and
                 enuy
                 ,
                 we
                 will
                 not
                 reconcile
                 and
                 set
                 at
                 vnity
                 such
                 as
                 we
                 see
                 to
                 bee
                 at
                 variance
                 .
              
               
                 Secondly
                 ,
                 when
                 we
                 labour
                 spitefully
                 to
                 breake
                 off
                 the
                 loue
                 and
                 amitie
                 of
                 such
                 as
                 before
                 were
                 frends
                 ,
                 and
                 to
                 sow
                 contention
                 and
                 debate
                 between
                 them
                 .
              
               
                 Thirdly
                 ,
                 when
                 we
                 scoste
                 ,
                 deride
                 ,
                 or
                 giue
                 ignominious
                 names
                 to
                 men
                 ,
                 therby
                 to
                 bring
                 them
                 into
                 hatred
                 and
                 contempt
                 .
              
            
             
               
                 The
                 fruites
                 of
                 discord
                 .
              
               
               
                 Discord
                 brings
                 forth
                 quarels
                 ,
                 murder
                 ,
                 cursing
                 ,
                 swearing
                 ,
                 perturbation
                 of
                 soule
                 ,
                 and
                 the
                 ruine
                 and
                 destruction
                 both
                 of
                 commonweales
                 and
                 families
                 .
              
               
                 Therefore
                 contend
                 not
                 at
                 al
                 ,
                 specially
                 with
                 these
                 fiue
                 kindes
                 of
                 people
                 .
              
               
                 1
                 Not
                 with
                 a
                 mighty
                 man
                 ,
                 least
                 you
                 fall
                 into
                 his
                 hands
                 .
              
               
                 2
                 Nor
                 with
                 a
                 rich
                 man
                 ,
                 least
                 with
                 his
                 gold
                 he
                 weigh
                 downe
                 your
                 right
                 :
                 for
                 bribes
                 peruerts
                 the
                 harts
                 euen
                 of
                 princes
                 ,
                 and
                 magistrates
                 .
              
               
                 3
                 Nor
                 with
                 a
                 talkatiue
                 person
                 ,
                 for
                 hee
                 will
                 heare
                 no
                 reason
                 .
              
               
                 4
                 Nor
                 with
                 an
                 angry
                 man
                 ,
                 least
                 you
                 increase
                 his
                 fury
                 .
              
               
                 5
                 Nor
                 with
                 your
                 wife
                 or
                 familiar
                 frend
                 because
                 such
                 strife
                 and
                 contention
                 ,
                 is
                 as
                 thornes
                 in
                 the
                 bosome
                 ,
                 smoake
                 to
                 the
                 eyes
                 ,
                 vineger
                 to
                 the
                 teeth
                 ,
                 and
                 gall
                 to
                 the
                 state
                 .
              
            
             
               
                 Murmuring
                 what
                 .
              
               
               
                 MVrmuring
                 is
                 a
                 repining
                 of
                 the
                 hart
                 or
                 a
                 speaking
                 of
                 the
                 tongu
                 against
                 god
                 or
                 our
                 neighbour
                 .
              
               
                 To
                 murmure
                 against
                 god
                 is
                 of
                 three
                 sorts
                 .
                 First
                 when
                 we
                 grudge
                 at
                 our
                 own
                 infirmity
                 or
                 pouerty
                 :
                 that
                 we
                 haue
                 not
                 as
                 perfect
                 and
                 sound
                 bodyes
                 or
                 as
                 well
                 beautified
                 minds
                 ,
                 or
                 as
                 great
                 plenty
                 of
                 wealth
                 ,
                 reputation
                 ,
                 and
                 friendes
                 as
                 others
                 haue
                 ;
                 forgetting
                 that
                 God
                 hath
                 said
                 with
                 his
                 owne
                 mouth
                 ,
                 that
                 before
                 him
                 ,
                 there
                 is
                 no
                 respect
                 of
                 persons
                 :
                 that
                 he
                 hath
                 not
                 regard
                 to
                 the
                 outward
                 disposition
                 of
                 the
                 bodye
                 ,
                 but
                 to
                 the
                 inward
                 zeale
                 and
                 godlynes
                 of
                 the
                 hart
                 :
                 that
                 whom
                 the
                 lord
                 loueth
                 hee
                 chasteneth
                 :
                 that
                 hee
                 hath
                 chosen
                 the
                 poore
                 of
                 this
                 world
                 ,
                 to
                 be
                 riche
                 in
                 fayth
                 and
                 heyres
                 of
                 his
                 kingdome
                 ,
                 whereunto
                 we
                 cannot
                 enter
                 ,
                 but
                 by
                 many
                 trybulations
                 and
                 afflictions
                 .
              
               
                 Secondly
                 ,
                 wee
                 murmur
                 against
                 god
                 ,
                 when
                 we
                 find
                 falt
                 at
                 the
                 course
                 of
                 time
                 
                 or
                 the
                 vnsesonablenes
                 of
                 the
                 weather
                 ,
                 knowing
                 that
                 in
                 all
                 thinges
                 we
                 ought
                 to
                 submit
                 to
                 his
                 will
                 and
                 prouidence
                 ;
                 so
                 that
                 neither
                 for
                 the
                 oppression
                 of
                 wicked
                 men
                 ,
                 nor
                 the
                 distemperature
                 of
                 drouth
                 ,
                 moisture
                 ,
                 cold
                 or
                 heat
                 ,
                 oght
                 we
                 to
                 be
                 dismayde
                 ,
                 but
                 faithfully
                 beleeue
                 that
                 God
                 will
                 at
                 length
                 remember
                 vs.
                 
              
               
                 Thirdlye
                 ,
                 when
                 wee
                 seeme
                 to
                 reproue
                 the
                 iustice
                 of
                 god
                 ,
                 for
                 sending
                 prosperity
                 to
                 the
                 wicked
                 ,
                 and
                 aduersity
                 to
                 the
                 godly
                 ,
                 which
                 is
                 a
                 great
                 madnes
                 and
                 lack
                 of
                 faith
                 ,
                 considering
                 the
                 wicked
                 are
                 made
                 happy
                 in
                 this
                 world
                 ,
                 but
                 to
                 their
                 further
                 condemnation
                 ,
                 and
                 the
                 godly
                 miserable
                 ,
                 to
                 their
                 further
                 iustification
                 :
                 the
                 one
                 being
                 very
                 aptly
                 compared
                 to
                 the
                 labouring
                 Oxe
                 ,
                 that
                 euery
                 morning
                 is
                 fetcht
                 out
                 of
                 the
                 pasture
                 and
                 brought
                 to
                 the
                 yoake
                 ;
                 the
                 other
                 to
                 the
                 Oxe
                 appointed
                 for
                 the
                 slaughter
                 ,
                 who
                 is
                 suffered
                 to
                 lye
                 still
                 and
                 feede
                 at
                 his
                 owe
                 pleasure
                 .
              
               
               
                 To
                 murmur
                 against
                 our
                 neighbour
                 ,
                 is
                 likewise
                 of
                 two
                 sorts
                 ,
                 first
                 when
                 we
                 iudge
                 them
                 vnwoorthy
                 of
                 those
                 good
                 blessinges
                 which
                 are
                 bestowed
                 vppon
                 them
                 .
              
               
                 And
                 secondly
                 ,
                 when
                 we
                 cannot
                 indure
                 to
                 heare
                 them
                 commended
                 for
                 any
                 thing
                 ,
                 but
                 strait
                 ,
                 we
                 either
                 contradict
                 their
                 praise
                 ,
                 or
                 else
                 by
                 frowarde
                 wordes
                 do
                 disable
                 them
                 ,
                 that
                 so
                 they
                 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
                 owne
                 affections
                 of
                 wrath
                 or
                 anger
                 ;
                 but
                 as
                 tēdring
                 the
                 glory
                 of
                 god
                 ,
                 the
                 course
                 of
                 Iustice
                 ,
                 and
                 the
                 safetie
                 of
                 the
                 Commonwealth
                 .
              
            
             
               
                 Contention
                 what
                 .
              
               
                 COntention
                 is
                 when
                 through
                 the
                 chollericke
                 disposition
                 of
                 nature
                 ,
                 we
                 are
                 alwaies
                 apt
                 to
                 fight
                 ,
                 quarrell
                 ,
                 or
                 contend
                 ,
                 for
                 euery
                 light
                 occasion
                 ;
                 the
                 contrary
                 to
                 this
                 ,
                 is
                 peace
                 or
                 placcability
                 of
                 mind
                 ,
                 rather
                 resoluing
                 to
                 lose
                 our
                 
                 right
                 ,
                 then
                 by
                 vaine
                 cauiling
                 ,
                 to
                 breake
                 the
                 bond
                 of
                 charity
                 .
              
            
             
               
                 Threatning
                 what
                 .
              
               
                 TO
                 threaten
                 is
                 to
                 pronounce
                 mischiefe
                 &
                 hurt
                 vnto
                 another
                 ,
                 not
                 in
                 respect
                 of
                 iustice
                 and
                 correction
                 ,
                 but
                 onely
                 in
                 desire
                 to
                 satisfie
                 reuenge
                 .
                 The
                 contrarie
                 to
                 this
                 ,
                 is
                 frendly
                 admonition
                 ,
                 aduising
                 our
                 aduersary
                 ,
                 and
                 rather
                 reclaming
                 him
                 by
                 faire
                 perswasions
                 and
                 faithfull
                 counsell
                 ,
                 then
                 bending
                 the
                 brow
                 ,
                 or
                 whetting
                 the
                 tong
                 against
                 him
                 .
              
            
             
               
                 Cruelty
                 what
                 .
              
               
                 CRuelty
                 is
                 a
                 priuation
                 of
                 pittie
                 and
                 compassion
                 ,
                 wherof
                 ther
                 are
                 three
                 sortes
                 ,
                 the
                 first
                 is
                 ,
                 to
                 procure
                 mischiefe
                 ,
                 the
                 second
                 is
                 ,
                 to
                 execute
                 it
                 without
                 mercie
                 ,
                 and
                 the
                 third
                 ,
                 not
                 to
                 defende
                 cruelty
                 ,
                 and
                 oppression
                 from
                 others
                 ,
                 
                 whome
                 we
                 see
                 extreamely
                 dealt
                 with
                 ,
                 if
                 it
                 lie
                 in
                 our
                 power
                 to
                 helpe
                 them
                 :
                 the
                 contrary
                 to
                 this
                 ,
                 is
                 mercifulnesse
                 and
                 compassion
                 ;
                 which
                 is
                 a
                 like
                 sence
                 and
                 feeling
                 of
                 euil
                 and
                 griefe
                 which
                 others
                 suffer
                 ,
                 as
                 if
                 wee
                 were
                 touched
                 with
                 the
                 same
                 ;
                 or
                 a
                 mittigation
                 of
                 the
                 extremity
                 of
                 that
                 which
                 one
                 hath
                 deserued
                 ,
                 vpon
                 the
                 consideration
                 of
                 our
                 own
                 frailty
                 and
                 selfe-guiltinesse
                 .
              
            
             
               
                 Murder
                 what
                 .
              
               
                 MVrder
                 ,
                 is
                 so
                 far
                 to
                 be
                 inraged
                 with
                 wrath
                 ,
                 as
                 to
                 wish
                 or
                 not
                 be
                 satisfied
                 till
                 we
                 haue
                 the
                 bloud
                 of
                 him
                 that
                 offended
                 .
              
               
                 Murder
                 is
                 of
                 two
                 sorts
                 ;
                 internal
                 ,
                 conceiued
                 tn
                 the
                 hart
                 ;
                 &
                 external
                 ,
                 brought
                 foorth
                 in
                 action
                 ,
                 so
                 that
                 to
                 kill
                 is
                 not
                 simply
                 vnderstood
                 of
                 the
                 shedding
                 of
                 bloude
                 onely
                 ,
                 but
                 by
                 euery
                 occasion
                 tending
                 thereunto
                 :
                 as
                 taking
                 away
                 of
                 a
                 mans
                 good
                 name
                 ,
                 his
                 house
                 ,
                 goods
                 ,
                 or
                 
                 any
                 thing
                 else
                 ,
                 whereby
                 he
                 preserues
                 his
                 being
                 here
                 in
                 this
                 world
                 .
              
            
             
               
                 How
                 to
                 detest
                 Wrath
                 and
                 Anger
                 .
              
               
                 THe
                 circumstances
                 whereby
                 we
                 are
                 taught
                 to
                 detest
                 anger
                 are
                 these
                 :
                 first
                 ,
                 by
                 the
                 example
                 of
                 bruite
                 beastes
                 ,
                 who
                 though
                 they
                 be
                 neuer
                 so
                 fierce
                 or
                 cruell
                 ,
                 yet
                 amongst
                 such
                 as
                 are
                 of
                 their
                 own
                 kinde
                 they
                 wil
                 alwaies
                 shew
                 themselues
                 meek
                 and
                 gentle
                 ,
                 as
                 the
                 Lion
                 wil
                 not
                 hurt
                 the
                 lion
                 ,
                 nor
                 the
                 Draggon
                 the
                 Dragon
                 .
              
               
                 Secondly
                 ,
                 in
                 respect
                 that
                 by
                 nature
                 we
                 are
                 brought
                 foorth
                 naked
                 and
                 vnarmed
                 ;
                 which
                 signifies
                 wee
                 ought
                 to
                 loath
                 all
                 barbarous
                 cruelty
                 .
              
               
                 Thirdly
                 ,
                 to
                 remember
                 what
                 we
                 were
                 when
                 Christ
                 laid
                 downe
                 his
                 life
                 for
                 vs
                 ,
                 with
                 what
                 gentlenesse
                 hee
                 suffers
                 our
                 daily
                 multiplying
                 sinnes
                 ,
                 and
                 to
                 think
                 that
                 if
                 wee
                 can
                 exspect
                 mercy
                 at
                 his
                 
                 hands
                 ,
                 that
                 we
                 ought
                 to
                 shewe
                 mercie
                 to
                 others
                 .
              
               
                 Fourthly
                 ,
                 so
                 long
                 as
                 we
                 are
                 in
                 wrath
                 and
                 displeasure
                 with
                 our
                 btethren
                 ,
                 so
                 long
                 neither
                 praiers
                 ,
                 nor
                 almes
                 deeds
                 ,
                 nor
                 any
                 thing
                 else
                 that
                 we
                 doe
                 is
                 acceptable
                 in
                 the
                 sight
                 of
                 god
                 ,
                 but
                 wee
                 stand
                 as
                 exiled
                 from
                 his
                 fauour
                 and
                 louing
                 kindnesse
                 .
              
               
                 Fiftly
                 ,
                 our
                 anger
                 howsoeuer
                 is
                 abursd
                 ,
                 for
                 if
                 wee
                 maligne
                 the
                 iust
                 ,
                 then
                 wee
                 striue
                 against
                 god
                 ,
                 who
                 standeth
                 with
                 the
                 iust
                 :
                 if
                 the
                 vniust
                 ,
                 it
                 is
                 a
                 meanes
                 rather
                 to
                 increase
                 their
                 lewdenes
                 then
                 to
                 diminish
                 it
                 ;
                 and
                 so
                 our
                 anger
                 prooues
                 hurtfull
                 to
                 ourselues
                 and
                 profitable
                 to
                 no
                 bodie
                 else
                 ▪
              
               
                 Sixtly
                 ,
                 if
                 we
                 looke
                 well
                 about
                 vs
                 ,
                 it
                 is
                 more
                 then
                 wee
                 can
                 well
                 doe
                 to
                 be
                 at
                 peace
                 within
                 our selues
                 ,
                 and
                 therefore
                 great
                 improuidence
                 to
                 make
                 war
                 vpon
                 others
                 .
              
               
                 Seauenthly
                 ,
                 whilest
                 through
                 wrath
                 we
                 striue
                 to
                 tyranise
                 ouer
                 others
                 ,
                 and
                 
                 wee
                 our selues
                 like
                 base
                 cowardes
                 are
                 trodden
                 down
                 of
                 our
                 owne
                 affections
                 .
              
               
                 Eightly
                 ,
                 the
                 wrathfull
                 man
                 liues
                 in
                 a
                 continual
                 purgatory
                 and
                 hell
                 of
                 conscience
                 ,
                 sometime
                 afflicted
                 with
                 iniuries
                 ,
                 and
                 manye
                 times
                 smarting
                 with
                 woundes
                 and
                 blowes
                 .
              
               
                 Lastly
                 ,
                 we
                 must
                 not
                 let
                 the
                 sunne
                 goe
                 downe
                 vppon
                 our
                 anger
                 :
                 for
                 our
                 Sauiour
                 hath
                 said
                 ,
                 Whosoeuer
                 sayeth
                 vnto
                 his
                 brother
                 ,
                 thou
                 foole
                 ;
                 is
                 in
                 danger
                 of
                 hell
                 fire
                 .
              
            
             
               
                 How
                 Anger
                 is
                 good
                 .
              
               
                 When
                 it
                 breedeth
                 dislike
                 in
                 vs
                 of
                 other
                 mens
                 vyces
                 ,
                 or
                 stirreth
                 vs
                 vp
                 to
                 the
                 desire
                 of
                 excellent
                 things
                 ,
                 as
                 when
                 we
                 see
                 our selues
                 contemned
                 for
                 base
                 actions
                 ,
                 and
                 loathing
                 them
                 ,
                 we
                 addict
                 our selues
                 to
                 things
                 that
                 are
                 better
                 ,
                 and
                 more
                 noble
                 ;
                 and
                 hereof
                 comes
                 indignation
                 ;
                 which
                 is
                 a
                 griefe
                 wrought
                 in
                 vs
                 ,
                 when
                 we
                 behold
                 some
                 good
                 thing
                 befall
                 
                 an
                 vnworthy
                 person
                 ,
                 and
                 he
                 that
                 is
                 worthy
                 ,
                 depriued
                 thereof
                 .
              
            
             
               
                 The
                 difference
                 betweene
                 Indignation
                 and
                 Compassion
                 .
              
               
                 INdignation
                 ,
                 is
                 in
                 regard
                 of
                 som
                 good
                 that
                 happeneth
                 to
                 one
                 that
                 is
                 vnworthy
                 of
                 it
                 .
                 Compassion
                 or
                 pitty
                 ,
                 ariseth
                 of
                 some
                 euill
                 that
                 befalleth
                 or
                 is
                 procured
                 to
                 him
                 that
                 hath
                 not
                 deserued
                 it
                 :
                 and
                 of
                 these
                 twoe
                 mingled
                 together
                 ,
                 springeth
                 zeale
                 ;
                 which
                 is
                 an
                 indignation
                 of
                 heart
                 conceiued
                 in
                 reguarde
                 of
                 those
                 things
                 ,
                 that
                 are
                 vnworthyly
                 don
                 againste
                 him
                 that
                 is
                 deare
                 vnto
                 vs
                 ,
                 and
                 whome
                 wee
                 loue
                 ;
                 as
                 appeareth
                 by
                 the
                 example
                 of
                 Christ
                 ,
                 whoe
                 was
                 so
                 much
                 mooued
                 with
                 the
                 indignity
                 offered
                 to
                 god
                 the
                 Father
                 ,
                 when
                 hee
                 came
                 into
                 the
                 Temple
                 at
                 Ierusalem
                 ,
                 by
                 suche
                 as
                 solde
                 Doues
                 and
                 changed
                 money
                 in
                 it
                 ;
                 as
                 in
                 great
                 indignatiō
                 ,
                 he
                 took
                 a
                 whip
                 and
                 scourged
                 them
                 out
                 ,
                 tellinge
                 them
                 
                 his
                 fathers
                 house
                 was
                 a
                 house
                 of
                 praier
                 but
                 they
                 had
                 made
                 it
                 a
                 den
                 of
                 theeus
                 .
              
               
                 We
                 must
                 beware
                 that
                 our
                 indgnation
                 spring
                 not
                 of
                 enuy
                 ,
                 not
                 our
                 zeale
                 of
                 ignorance
                 .
              
            
             
               
                 How
                 to
                 auoyd
                 Anger
                 .
              
               
                 ANger
                 is
                 to
                 be
                 auoyded
                 two
                 maner
                 of
                 waies
                 :
                 first
                 ,
                 in
                 respect
                 of
                 others
                 ;
                 and
                 secondly
                 ,
                 in
                 respect
                 of
                 our selues
                 .
              
            
             
               
                 How
                 to
                 auoyd
                 the
                 anger
                 of
                 another
                 man.
                 
              
               
                 We
                 shall
                 the
                 sooner
                 auoyde
                 the
                 anger
                 of
                 another
                 man
                 ,
                 if
                 either
                 wee
                 giue
                 place
                 to
                 his
                 fury
                 ,
                 or
                 staieng
                 by
                 him
                 vse
                 milde
                 and
                 gentle
                 speeches
                 .
              
            
             
               
                 How
                 to
                 reconcle
                 an
                 enemy
                 ,
              
               
                 AN
                 enemie
                 may
                 be
                 recōciled
                 three
                 manner
                 of
                 waies
                 :
                 first
                 ,
                 by
                 crauing
                 
                 pardon
                 in
                 words
                 ;
                 secondly
                 ,
                 by
                 shewing
                 signes
                 of
                 humillitie
                 by
                 the
                 bodye
                 ;
                 as
                 by
                 kneeling
                 or
                 prostrating
                 our selues
                 vppon
                 the
                 ground
                 ;
                 and
                 thirdly
                 ,
                 by
                 the
                 seruice
                 of
                 charity
                 ,
                 according
                 to
                 the
                 saying
                 ;
                 If
                 thine
                 enemie
                 hunger
                 feed
                 him
                 ,
                 if
                 he
                 thirst
                 ,
                 giue
                 him
                 drinke
                 .
              
            
             
               
                 How
                 to
                 auoyd
                 anger
                 in
                 our selues
                 .
              
               
                 THe
                 principall
                 meanes
                 to
                 auoyd
                 anger
                 in
                 our selues
                 is
                 patience
                 ,
                 in
                 tollerrating
                 and
                 suffering
                 of
                 euill
                 with
                 a
                 quiet
                 mind
                 ,
                 thinking
                 that
                 whatsoeuer
                 is
                 layd
                 vppon
                 vs
                 in
                 this
                 life
                 ,
                 whether
                 it
                 be
                 affliction
                 ,
                 persecution
                 ,
                 or
                 reproche
                 ,
                 that
                 there
                 is
                 nothinge
                 can
                 touche
                 our
                 soule
                 ,
                 but
                 our
                 owne
                 iniquitye
                 :
                 and
                 so
                 long
                 as
                 our
                 soules
                 are
                 safe
                 which
                 are
                 truely
                 our selues
                 ,
                 whatsoeuer
                 happens
                 to
                 our
                 bodies
                 ,
                 we
                 ought
                 to
                 esteeme
                 as
                 not
                 happening
                 vnto
                 vs
                 ;
                 and
                 therefore
                 not
                 to
                 be
                 regarded
                 of
                 vs.
                 
              
               
                 Beside
                 ,
                 to
                 bridle
                 anger
                 ,
                 consider
                 the
                 
                 party
                 by
                 whome
                 we
                 are
                 displeased
                 :
                 if
                 it
                 be
                 a
                 stranger
                 that
                 mooues
                 vs
                 ,
                 impute
                 it
                 to
                 his
                 ignorance
                 ;
                 if
                 a
                 Childe
                 ,
                 to
                 his
                 folly
                 ;
                 if
                 a
                 Maiestrate
                 or
                 father
                 ,
                 to
                 his
                 authoritie
                 ;
                 if
                 a
                 wife
                 ,
                 to
                 her
                 Loue
                 ;
                 if
                 a
                 friend
                 ,
                 to
                 his
                 care
                 ;
                 if
                 a
                 brother
                 ,
                 to
                 his
                 boldnesse
                 ;
                 if
                 a
                 seruant
                 ,
                 to
                 his
                 negligence
                 ;
                 if
                 a
                 neighbour
                 to
                 his
                 rashnesse
                 ,
                 not
                 doubting
                 but
                 vpon
                 better
                 consideration
                 ,
                 they
                 will
                 all
                 repente
                 them
                 of
                 their
                 ouersight
                 .
              
               
                 The
                 example
                 of
                 Moses
                 auaileth
                 very
                 much
                 to
                 the
                 auoiding
                 of
                 anger
                 ,
                 whoe
                 notwithstāding
                 that
                 he
                 had
                 byn
                 many
                 times
                 reuiled
                 and
                 exclamed
                 vpon
                 ,
                 by
                 his
                 countrey
                 men
                 the
                 Israelites
                 and
                 that
                 without
                 cause
                 ,
                 yet
                 was
                 so
                 far
                 from
                 being
                 angry
                 with
                 them
                 ,
                 as
                 when
                 the
                 Lorde
                 for
                 their
                 rebellion
                 against
                 him
                 ,
                 determined
                 to
                 cut
                 them
                 off
                 ,
                 Moses
                 rather
                 besoght
                 him
                 that
                 his
                 name
                 might
                 be
                 wipte
                 out
                 of
                 the
                 booke
                 of
                 life
                 ,
                 then
                 any
                 such
                 harme
                 should
                 befal
                 that
                 people
                 .
                 Dauid
                 a
                 man
                 chosen
                 of
                 God
                 ,
                 and
                 
                 an
                 anointed
                 king
                 ,
                 euen
                 in
                 the
                 midst
                 of
                 his
                 guard
                 and
                 men
                 of
                 warre
                 ,
                 suffered
                 a
                 base
                 fellow
                 to
                 reuile
                 him
                 and
                 throwe
                 dust
                 in
                 his
                 face
                 .
              
               
                 Finally
                 ,
                 let
                 vs
                 alwaies
                 obserue
                 this
                 one
                 rule
                 ,
                 that
                 when
                 soeuer
                 wee
                 finde
                 our
                 hart
                 kindled
                 with
                 anger
                 ,
                 we
                 deuise
                 some
                 meanes
                 to
                 prolong
                 the
                 time
                 before
                 we
                 strike
                 or
                 make
                 reply
                 ,
                 as
                 Theodosius
                 and
                 other
                 vertuous
                 men
                 haue
                 done
                 ,
                 that
                 would
                 either
                 reade
                 the
                 Alphabet
                 ouer
                 ,
                 play
                 vppon
                 some
                 instrument
                 ,
                 or
                 make
                 a
                 certaine
                 space
                 before
                 they
                 would
                 reply
                 vpon
                 their
                 offenders
                 and
                 by
                 this
                 meanes
                 ,
                 as
                 they
                 ,
                 so
                 shal
                 we
                 the
                 more
                 easily
                 subdue
                 and
                 vanquish
                 this
                 wilde
                 and
                 sauadge
                 passion
                 .
              
            
             
               Finis
               Wrath.
               
            
          
           
             
             
               Of
               Sloth
               .
            
             
               SLoath
               may
               be
               called
               the
               lethargie
               of
               the
               soule
               ,
               being
               a
               lither
               deiection
               of
               the
               whole
               man
               from
               the
               laudable
               exercise
               of
               virtue
               ,
               so
               that
               in
               a
               māner
               he
               becomes
               sencelesse
               ,
               but
               in
               truth
               altogether
               vnprofitable
               .
            
             
               There
               are
               eleauen
               branches
               of
               sloth
               ,
               protraction
               ,
               Remisnes
               ,
               Negligence
               ,
               improuidence
               ,
               indeuotion
               ,
               sluggishnesse
               ,
               pusilanimity
               ,
               irresolution
               ,
               disperation
               ,
               misprision
               of
               time
               and
               omition
               .
            
             
               
                 Ptotraction
                 what
                 .
              
               
                 PRotraction
                 ,
                 is
                 that
                 defect
                 of
                 minde
                 ,
                 which
                 when
                 a
                 man
                 is
                 to
                 enterprise
                 or
                 take
                 in
                 hand
                 some
                 good
                 woorke
                 or
                 other
                 ,
                 makes
                 him
                 defer
                 the
                 time
                 ,
                 and
                 vse
                 much
                 delay
                 ere
                 he
                 attempte
                 it
                 ;
                 and
                 
                 this
                 is
                 the
                 fault
                 of
                 those
                 that
                 know
                 ,
                 that
                 with
                 out
                 repentance
                 we
                 shal
                 die
                 in
                 our
                 sinnes
                 ,
                 and
                 yet
                 defer
                 their
                 amendment
                 of
                 life
                 from
                 day
                 to
                 day
                 .
              
            
             
               
                 Remisnesse
                 what
                 .
              
               
                 REmisnesse
                 ,
                 is
                 where
                 hauing
                 begun
                 a
                 good
                 woorke
                 ,
                 wee
                 quicklye
                 are
                 mooued
                 to
                 leaue
                 it
                 off
                 againe
                 ;
                 and
                 this
                 is
                 the
                 fault
                 of
                 such
                 ,
                 as
                 entring
                 into
                 religion
                 ,
                 and
                 resoluing
                 vppon
                 a
                 Godlye
                 course
                 of
                 life
                 ,
                 by
                 the
                 vaine
                 inticements
                 of
                 the
                 worlde
                 ,
                 or
                 the
                 corrupt
                 pleasures
                 of
                 the
                 flesh
                 ,
                 fal
                 to
                 their
                 old
                 bias
                 again
                 .
              
            
             
               
                 Negligence
                 what
                 .
              
               
                 NEgligence
                 ,
                 is
                 when
                 we
                 enter
                 vpon
                 a
                 good
                 worke
                 ,
                 and
                 proceede
                 in
                 it
                 ,
                 but
                 without
                 care
                 whether
                 it
                 bee
                 well
                 done
                 or
                 no
                 ;
                 and
                 this
                 is
                 the
                 fault
                 of
                 such
                 as
                 are
                 content
                 to
                 come
                 to
                 church
                 to
                 pray
                 ,
                 heare
                 sermons
                 ,
                 and
                 giue
                 to
                 the
                 
                 poore
                 ,
                 but
                 doe
                 it
                 more
                 for
                 fashion
                 sake
                 and
                 feare
                 of
                 punishment
                 ,
                 then
                 vpon
                 any
                 true
                 zeale
                 :
                 or
                 labour
                 not
                 effectually
                 to
                 deserue
                 the
                 name
                 of
                 Christians
                 ,
                 but
                 thinke
                 it
                 sufficient
                 ,
                 howesoeuer
                 they
                 performe
                 the
                 outward
                 ceremony
                 .
              
            
             
               
                 Improuidence
                 what
                 .
              
               
                 IMprouidence
                 ,
                 is
                 when
                 a
                 man
                 doth
                 not
                 prouide
                 aforehand
                 against
                 that
                 which
                 is
                 like
                 to
                 happen
                 ,
                 but
                 standeth
                 still
                 ,
                 or
                 spendeth
                 the
                 time
                 carelessely
                 ,
                 till
                 an
                 inconuenience
                 take
                 hold
                 vpon
                 him
                 ,
                 and
                 this
                 is
                 the
                 fault
                 of
                 those
                 that
                 neuer
                 forsake
                 sinne
                 ,
                 till
                 sinne
                 forsakes
                 them
                 ,
                 nor
                 haue
                 anye
                 thought
                 to
                 liue
                 well
                 ,
                 vntill
                 they
                 see
                 they
                 must
                 die
                 presently
                 ,
                 thinking
                 their
                 rotten
                 old
                 age
                 sufficient
                 for
                 God
                 ,
                 whereas
                 they
                 haue
                 spent
                 their
                 lusty
                 youth
                 in
                 the
                 seruice
                 of
                 the
                 diuell
                 :
                 but
                 there
                 are
                 fiue
                 reasons
                 to
                 moue
                 vs
                 to
                 beware
                 of
                 improuidence
                 &
                 that
                 wee
                 defer
                 not
                 our
                 conuersion
                 to
                 virtue
                 and
                 godly
                 life
                 .
              
               
               
                 The
                 first
                 is
                 induration
                 ,
                 for
                 that
                 olde
                 age
                 hauing
                 a
                 long
                 time
                 continued
                 in
                 the
                 custome
                 of
                 vicious
                 life
                 ,
                 like
                 a
                 stiffe
                 tree
                 is
                 hardly
                 bowed
                 or
                 brought
                 to
                 better
                 order
                 .
              
               
                 The
                 second
                 ,
                 is
                 the
                 longer
                 a
                 man
                 abideth
                 in
                 sinne
                 ;
                 the
                 greater
                 will
                 bee
                 the
                 burden
                 of
                 sinne
                 ,
                 the
                 greater
                 the
                 burden
                 of
                 sinne
                 is
                 ,
                 the
                 more
                 hardly
                 will
                 he
                 rise
                 from
                 vnder
                 it
                 ;
                 especiallye
                 considering
                 his
                 chiefe
                 strength
                 and
                 vigour
                 is
                 before
                 wasted
                 and
                 consumed
                 .
              
               
                 The
                 third
                 ,
                 the
                 more
                 strange
                 we
                 are
                 to
                 virtue
                 and
                 godlye
                 life
                 ,
                 the
                 larger
                 expence
                 of
                 time
                 wil
                 be
                 required
                 ;
                 for
                 our
                 entertainment
                 and
                 familliar
                 acquaintance
                 ,
                 so
                 that
                 hauing
                 alyenated
                 our
                 selues
                 all
                 our
                 life
                 time
                 ,
                 death
                 in
                 our
                 olde
                 age
                 layeth
                 hold
                 vppon
                 vs
                 ,
                 before
                 wee
                 can
                 put
                 foorth
                 our
                 hand
                 to
                 apprehend
                 the
                 benefit
                 of
                 her
                 presence
                 .
              
               
                 The
                 fourth
                 ,
                 the
                 difficulty
                 and
                 vnaptnesse
                 vpon
                 our
                 death
                 bed
                 to
                 turne
                 vnto
                 the
                 Lord
                 ,
                 by
                 reason
                 of
                 the
                 torment
                 
                 of
                 sicknesse
                 ,
                 the
                 care
                 of
                 our
                 goods
                 ,
                 the
                 clamour
                 of
                 wife
                 and
                 children
                 ,
                 and
                 the
                 terror
                 that
                 death
                 brings
                 with
                 him
                 .
              
               
                 The
                 fift
                 ,
                 because
                 at
                 the
                 houre
                 of
                 death
                 the
                 diuel
                 is
                 more
                 ready
                 to
                 assaile
                 vs
                 thē
                 at
                 other
                 times
                 ,
                 knowing
                 that
                 if
                 he
                 then
                 faile
                 ,
                 his
                 pray
                 is
                 euer
                 after
                 past
                 recouery
                 ,
                 and
                 we
                 then
                 most
                 vnable
                 to
                 resiste
                 .
              
            
             
               
                 Indeuotion
                 what
                 .
              
               
                 INdeuotion
                 ,
                 is
                 the
                 spiritual
                 drouzines
                 of
                 the
                 soule
                 ;
                 when
                 neither
                 through
                 weaknesse
                 or
                 wante
                 of
                 power
                 ,
                 but
                 by
                 a
                 certaine
                 wearisomnesse
                 in
                 the
                 execution
                 of
                 good
                 workes
                 ,
                 we
                 cast
                 them
                 behinde
                 our
                 backes
                 ,
                 and
                 leaue
                 them
                 vndone
                 ;
                 and
                 this
                 is
                 the
                 imperfection
                 of
                 those
                 ,
                 whose
                 faith
                 is
                 wauering
                 and
                 inconstant
                 ,
                 loosing
                 the
                 heate
                 and
                 vigour
                 thereof
                 .
              
            
             
               
                 Sluggishnesse
                 what
                 .
              
               
               
                 SLuggishnesse
                 ,
                 is
                 a
                 kinde
                 of
                 heauy
                 ,
                 and
                 lumpish
                 vnwillingnesse
                 to
                 any
                 good
                 or
                 commendable
                 practise
                 ,
                 and
                 it
                 is
                 of
                 two
                 sorts
                 ;
                 corporall
                 ,
                 or
                 spirituall
                 ;
                 corporall
                 sluggishnesse
                 ,
                 is
                 when
                 we
                 had
                 rather
                 indure
                 any
                 necessity
                 ,
                 thē
                 by
                 industrie
                 to
                 paine
                 the
                 body
                 ,
                 for
                 the
                 auoiding
                 thereof
                 .
              
               
                 Spirituall
                 sluggishnesse
                 ,
                 is
                 when
                 we
                 had
                 ratherlie
                 walloing
                 in
                 the
                 pleasures
                 of
                 this
                 life
                 ,
                 though
                 to
                 our
                 destruction
                 ,
                 then
                 wander
                 thorough
                 the
                 thorny
                 and
                 bitter
                 path
                 of
                 affliction
                 ,
                 though
                 to
                 our
                 eternall
                 happinesse
                 :
                 and
                 this
                 is
                 the
                 falt
                 of
                 those
                 ,
                 that
                 so
                 their
                 bodies
                 be
                 secure
                 and
                 at
                 ease
                 ,
                 haue
                 no
                 further
                 care
                 ,
                 but
                 thinke
                 all
                 thinges
                 well
                 with
                 them
                 .
              
            
             
               
                 Pusillanimity
                 what
                 .
              
               
                 PVsillanimity
                 ,
                 is
                 a
                 faintnesse
                 of
                 heart
                 ,
                 whereby
                 we
                 become
                 slacke
                 euen
                 in
                 things
                 ,
                 which
                 we
                 are
                 sufficient
                 able
                 to
                 
                 performe
                 .
                 And
                 this
                 is
                 the
                 fault
                 of
                 such
                 as
                 hyde
                 their
                 tallant
                 ,
                 or
                 shrinke
                 backe
                 from
                 the
                 waye
                 of
                 virtue
                 ,
                 because
                 they
                 presume
                 it
                 is
                 to
                 hard
                 for
                 them
                 to
                 folow
                 and
                 so
                 consequently
                 fall
                 into
                 distrust
                 of
                 the
                 helpe
                 and
                 assistance
                 of
                 God.
                 
              
            
             
               
                 The
                 cause
                 of
                 Pusillanimity
                 .
              
               
                 THe
                 cause
                 of
                 pusillanimitye
                 is
                 feare
                 ,
                 which
                 is
                 of
                 two
                 sorts
                 ,
                 one
                 good
                 ,
                 the
                 other
                 bad
                 .
              
            
             
               
                 Good
                 feare
                 what
              
               
                 To
                 stand
                 more
                 in
                 awe
                 of
                 blame
                 ,
                 reproch
                 and
                 dishonour
                 ,
                 then
                 of
                 death
                 or
                 griefe
                 .
              
            
             
               
                 Bad
                 feare
                 what
                 .
              
               
                 BAd
                 feare
                 is
                 a
                 false
                 opinion
                 of
                 euill
                 ,
                 imagining
                 it
                 to
                 be
                 greater
                 thē
                 it
                 is
                 ,
                 and
                 this
                 is
                 of
                 two
                 sortes
                 ,
                 first
                 when
                 the
                 
                 soule
                 thorough
                 a
                 cowardlye
                 dispotion
                 bocomes
                 ydle
                 ,
                 dead
                 and
                 void
                 of
                 euery
                 good
                 effect
                 .
                 Secondly
                 ,
                 when
                 the
                 wicked
                 through
                 horrout
                 of
                 paine
                 and
                 punishment
                 ,
                 and
                 not
                 for
                 loue
                 of
                 godlines
                 ,
                 are
                 bridled
                 and
                 restrained
                 from
                 their
                 villanies
                 .
              
            
             
               
                 Irresolution
                 what
                 .
              
               
                 IRresolutiō
                 is
                 a
                 hanging
                 of
                 the
                 mind
                 between
                 two
                 opinions
                 ,
                 now
                 determining
                 this
                 ,
                 now
                 that
                 ,
                 yet
                 in
                 the
                 end
                 attempteth
                 nothing
                 at
                 all
                 .
                 And
                 this
                 is
                 the
                 fault
                 of
                 such
                 ,
                 that
                 would
                 faine
                 inioy
                 the
                 blessednesse
                 prepared
                 for
                 true
                 christians
                 ,
                 and
                 yet
                 are
                 loath
                 to
                 forsake
                 their
                 carnall
                 affections
                 ;
                 like
                 the
                 yong
                 man
                 in
                 the
                 gospell
                 ,
                 that
                 came
                 to
                 our
                 Sauiour
                 with
                 a
                 desire
                 to
                 obtaine
                 heauen
                 ,
                 but
                 when
                 he
                 was
                 bid
                 to
                 sell
                 all
                 hee
                 had
                 &
                 giue
                 it
                 to
                 the
                 poore
                 ,
                 hee
                 went
                 away
                 very
                 sad
                 and
                 pensiue
                 ,
                 making
                 no
                 reply
                 ,
                 whether
                 he
                 woulde
                 at
                 such
                 a
                 rate
                 purchase
                 
                 the
                 kindome
                 of
                 heauen
                 or
                 no.
                 
              
            
             
               
                 Desperation
                 what
                 .
              
               
                 DEsperation
                 is
                 a
                 kind
                 of
                 sloth
                 ,
                 where
                 by
                 the
                 soule
                 waxeth
                 fainte
                 vnder
                 the
                 burden
                 of
                 sinne
                 ,
                 or
                 of
                 anye
                 good
                 woorke
                 ,
                 and
                 thinketh
                 there
                 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
                 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
                 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
                 coūcel
                 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
                 negligēce
                 ,
                 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
                 Corynthū
                 .
                 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
                 thē
                 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
                 ●●●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
                 cōtent
                 to
                 spend
                 more
                 time
                 &
                 sweat
                 ,
                 vnder
                 the
                 burdē
                 of
                 greater
                 labor
                 ,
                 to
                 attain
                 to
                 those
                 〈…〉
                 whos
                 end
                 is
                 misery
                 &
                 distruction
                 .
                 The
                 ●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
                 notwithstanding
                 this
                 difference
                 it
                 is
                 manifest
                 that
                 such
                 carpers
                 &
                 detracters
                 doe
                 walke
                 in
                 a
                 very
                 palpable
                 and
                 grosse
                 errour
                 .
                 For
                 why
                 ,
                 vertue
                 is
                 so
                 far
                 from
                 leauing
                 her
                 friends
                 destitute
                 and
                 contemptible
                 ,
                 as
                 she
                 is
                 the
                 cause
                 continually
                 both
                 of
                 wealth
                 ,
                 honour
                 and
                 promotion
                 .
                 Did
                 not
                 Iacob
                 prosper
                 and
                 growe
                 riche
                 in
                 the
                 seruice
                 of
                 his
                 
                 Vncle
                 Laban
                 because
                 of
                 his
                 vertuous
                 disposion
                 ?
                 was
                 not
                 Alexander
                 sirnamed
                 the
                 great
                 ,
                 rather
                 for
                 his
                 virtues
                 than
                 his
                 victories
                 ?
                 And
                 what
                 I
                 praie
                 brought
                 Ester
                 &
                 Mardocheus
                 in
                 grace
                 and
                 fauour
                 with
                 king
                 Ahashueros
                 but
                 their
                 vertues
                 ?
              
               
                 The
                 third
                 and
                 last
                 pretenced
                 cauill
                 against
                 the
                 studie
                 of
                 vertue
                 ,
                 is
                 the
                 perrils
                 which
                 it
                 bringes
                 men
                 into
                 ,
                 by
                 reason
                 it
                 hazardes
                 their
                 liues
                 ,
                 liberties
                 ,
                 &
                 welfares
                 :
                 for
                 say
                 they
                 ,
                 to
                 reproue
                 mens
                 behauiours
                 wherunto
                 they
                 are
                 natureally
                 inclinde
                 ,
                 or
                 to
                 find
                 fault
                 with
                 their
                 delightes
                 ,
                 or
                 condemne
                 their
                 actions
                 (
                 as
                 commonlie
                 the
                 virtuous
                 are
                 stirred
                 vp
                 to
                 doe
                 )
                 is
                 but
                 a
                 meanes
                 to
                 make
                 thē
                 incur
                 hatred
                 ,
                 lie
                 open
                 to
                 checkes
                 and
                 tauntes
                 ,
                 and
                 be
                 subiect
                 to
                 a
                 perpetuall
                 warfare
                 of
                 an
                 infinite
                 number
                 of
                 such
                 like
                 inconueniences
                 .
                 I
                 answere
                 ,
                 that
                 through
                 the
                 mallice
                 of
                 the
                 diuel
                 and
                 of
                 the
                 world
                 ,
                 it
                 is
                 true
                 in
                 deed
                 ,
                 that
                 vertue
                 is
                 many
                 times
                 liable
                 to
                 such
                 afflictions
                 :
                 
                 but
                 withall
                 we
                 must
                 remember
                 ,
                 that
                 as
                 the
                 measure
                 of
                 calamitie
                 which
                 insistes
                 vpon
                 vertue
                 is
                 great
                 ,
                 so
                 the
                 measure
                 of
                 patience
                 which
                 accompanies
                 her
                 ,
                 is
                 likewise
                 great
                 ;
                 yea
                 so
                 great
                 ,
                 that
                 it
                 maketh
                 those
                 thinges
                 which
                 seeme
                 sowre
                 and
                 vnpleasant
                 ,
                 to
                 haue
                 a
                 moste
                 sweet
                 and
                 delectable
                 tast
                 :
                 hence
                 it
                 is
                 ,
                 that
                 many
                 vertuous
                 men
                 haue
                 suffered
                 a
                 thousand
                 outrages
                 with
                 such
                 constancie
                 ,
                 that
                 tyrants
                 haue
                 binsooner
                 wearie
                 in
                 persecuting
                 ,
                 than
                 they
                 in
                 suffering
                 :
                 naie
                 they
                 haue
                 vndergone
                 their
                 martirdomes
                 with
                 such
                 ioy
                 ,
                 as
                 in
                 behoulding
                 of
                 them
                 ,
                 you
                 would
                 either
                 haue
                 thought
                 they
                 had
                 beene
                 sensles
                 ,
                 or
                 that
                 in
                 seing
                 them
                 ,
                 you
                 did
                 not
                 see
                 them
                 .
                 Witnesse
                 the
                 example
                 of
                 Ignatius
                 ,
                 a
                 holie
                 and
                 religious
                 man
                 ,
                 who
                 being
                 condemned
                 and
                 throwne
                 into
                 a
                 caue
                 to
                 be
                 deuoured
                 of
                 wilde
                 beasts
                 ,
                 when
                 he
                 felt
                 their
                 teeth
                 take
                 hold
                 in
                 his
                 flesh
                 ,
                 cried
                 cheerfully
                 out
                 ,
                 as
                 if
                 he
                 had
                 felt
                 no
                 paine
                 ,
                 grinde
                 small
                 ,
                 and
                 
                 make
                 sweete
                 manchet
                 for
                 my
                 God
                 to
                 feed
                 vpon
                 To
                 come
                 neerer
                 home
                 .
                 Bi.
                 Cranmer
                 Archb.
                 of
                 Cant.
                 (
                 as
                 we
                 read
                 )
                 was
                 a
                 man
                 of
                 that
                 vertous
                 resolution
                 ,
                 that
                 without
                 shrinking
                 ,
                 he
                 suffered
                 his
                 right
                 hand
                 to
                 burn
                 off
                 ,
                 with
                 the
                 lingering
                 flame
                 of
                 a
                 torch
                 ;
                 and
                 therfore
                 we
                 see
                 ,
                 as
                 vertue
                 is
                 subiect
                 to
                 calamity
                 ,
                 so
                 is
                 she
                 strong
                 to
                 make
                 a
                 scorne
                 of
                 calamity
                 .
              
            
             
               
                 What
                 Vice
                 is
                 .
              
               
                 AS
                 no
                 man
                 can
                 loue
                 vertue
                 or
                 anie
                 other
                 good
                 thing
                 ,
                 before
                 he
                 know
                 the
                 goodnesse
                 therof
                 ;
                 no
                 more
                 can
                 we
                 hate
                 vice
                 or
                 anie
                 other
                 euill
                 ,
                 except
                 we
                 first
                 vnderstand
                 what
                 it
                 is
                 .
                 Therfore
                 we
                 do
                 here
                 oppose
                 these
                 contraries
                 together
                 ,
                 to
                 the
                 intent
                 ,
                 as
                 thereby
                 vertue
                 will
                 appeare
                 more
                 excellent
                 ;
                 so
                 Vice
                 may
                 be
                 knowne
                 to
                 be
                 more
                 lothsome
                 ,
                 vile
                 and
                 detestable
                 .
                 Vice
                 is
                 said
                 to
                 be
                 a
                 iarring
                 or
                 inequality
                 of
                 manners
                 ,
                 the
                 true
                 essence
                 of
                 vnhappines
                 ,
                 the
                 sicknes
                 of
                 the
                 soule
                 ,
                 proceeding
                 from
                 a
                 nautie
                 
                 disposition
                 of
                 the
                 will
                 and
                 affections
                 ,
                 to
                 al
                 corruption
                 of
                 pleasures
                 and
                 vnbridled
                 desires
                 ,
                 so
                 that
                 in
                 the
                 end
                 wee
                 become
                 most
                 vnhappy
                 ,
                 yea
                 more
                 wild
                 &
                 sauedge
                 then
                 bruite
                 beasts
                 themselues
                 .
              
            
             
               
                 The
                 effects
                 of
                 Vice.
                 
              
               
                 BEside
                 ,
                 that
                 vice
                 is
                 the
                 mother
                 of
                 all
                 disorder
                 ,
                 rancour
                 ,
                 murder
                 ,
                 contention
                 ,
                 periury
                 ,
                 lust
                 ,
                 and
                 such
                 like
                 ,
                 it
                 hath
                 four
                 other
                 principall
                 and
                 most
                 daungerous
                 effects
                 .
                 First
                 ,
                 it
                 is
                 the
                 depriuation
                 of
                 grace
                 ,
                 it
                 robs
                 a
                 man
                 of
                 the
                 fauour
                 of
                 God
                 ,
                 and
                 leaues
                 him
                 in
                 the
                 power
                 of
                 the
                 diuell
                 :
                 and
                 what
                 it
                 is
                 to
                 be
                 forsakē
                 of
                 god
                 ,
                 appears
                 by
                 the
                 example
                 of
                 saul
                 that
                 slue
                 himself
                 ,
                 &
                 Iudas
                 that
                 hanged
                 himself
                 .
                 Secondly
                 ,
                 shame
                 in
                 the
                 world
                 ,
                 for
                 it
                 leads
                 men
                 blindfold
                 (
                 as
                 the
                 Prophet
                 did
                 the
                 Aramits
                 2.
                 king
                 .
                 6
                 ,
                 20.
                 til
                 it
                 hath
                 broght
                 them
                 into
                 the
                 midst
                 of
                 al
                 infamy
                 ,
                 and
                 then
                 it
                 opens
                 their
                 eies
                 &
                 lets
                 them
                 see
                 their
                 ignorāce
                 and
                 folly
                 .
              
               
               
                 The
                 third
                 is
                 torment
                 of
                 conscience
                 ,
                 which
                 is
                 equall
                 with
                 vice
                 ,
                 both
                 for
                 birth
                 and
                 age
                 ,
                 and
                 followes
                 it
                 no
                 other
                 wise
                 than
                 the
                 shadow
                 doeth
                 the
                 body
                 .
                 For
                 euen
                 at
                 the
                 same
                 instant
                 that
                 wickednesse
                 is
                 committed
                 ,
                 she
                 frameth
                 in
                 and
                 for
                 her selfe
                 her
                 own
                 punishment
                 ,
                 which
                 beginneth
                 to
                 afflict
                 &
                 torment
                 her
                 with
                 the
                 remorse
                 thereof
                 ;
                 and
                 this
                 is
                 it
                 ,
                 which
                 the
                 Diuines
                 call
                 the
                 worm
                 of
                 conscience
                 that
                 neuer
                 dieth
                 ,
                 but
                 continually
                 (
                 like
                 Titius
                 vultur
                 )
                 tyreth
                 vpon
                 the
                 hart
                 of
                 a
                 malefactor
                 ,
                 accompanyeng
                 his
                 miserable
                 life
                 with
                 shame
                 ,
                 confusion
                 ,
                 frightes
                 ,
                 and
                 continual
                 disquietnesse
                 ,
                 euen
                 to
                 his
                 latest
                 gaspe
                 :
                 so
                 that
                 his
                 whole
                 life
                 is
                 nothing
                 else
                 but
                 a
                 figure
                 of
                 eternall
                 death
                 :
                 as
                 is
                 made
                 apparant
                 vnto
                 vs
                 by
                 the
                 example
                 of
                 Nero
                 ,
                 who
                 when
                 he
                 had
                 slaine
                 his
                 owne
                 mother
                 ,
                 could
                 neuer
                 sleepe
                 quietlie
                 in
                 his
                 bed
                 ,
                 but
                 alwaies
                 thought
                 hee
                 sawe
                 her
                 follow
                 him
                 and
                 torment
                 him
                 with
                 firebrandes
                 .
                 We
                 read
                 another
                 strange
                 
                 example
                 to
                 the
                 like
                 effect
                 in
                 our
                 english
                 Cronycles
                 ,
                 of
                 king
                 Richard
                 the
                 seconde
                 ,
                 who
                 hauing
                 put
                 to
                 death
                 the
                 Earle
                 of
                 Arundel
                 and
                 other
                 noblemen
                 ,
                 (
                 rather
                 for
                 that
                 they
                 reprooued
                 his
                 vyces
                 ,
                 and
                 sought
                 to
                 bridle
                 his
                 head-strong
                 youth
                 ,
                 than
                 for
                 anye
                 capitall
                 point
                 of
                 treason
                 )
                 was
                 so
                 troubled
                 afterward
                 with
                 remorse
                 of
                 his
                 bloudye
                 fact
                 ,
                 as
                 that
                 one
                 night
                 he
                 started
                 out
                 of
                 his
                 bed
                 ,
                 and
                 being
                 in
                 great
                 agony
                 and
                 passion
                 of
                 soule
                 ,
                 would
                 not
                 be
                 perswaded
                 but
                 that
                 the
                 Earle
                 of
                 Arundell
                 was
                 reuiud
                 and
                 sought
                 to
                 persecute
                 him
                 ,
                 til
                 such
                 time
                 as
                 he
                 had
                 opened
                 his
                 graue
                 ,
                 and
                 saw
                 that
                 his
                 dead
                 bodie
                 lay
                 there
                 still
                 without
                 a
                 head
                 .
              
               
                 The
                 fourth
                 and
                 last
                 effect
                 of
                 vice
                 and
                 wickednesse
                 is
                 infection
                 ,
                 for
                 it
                 is
                 not
                 onely
                 noisome
                 and
                 pernitious
                 to
                 him
                 in
                 whom
                 it
                 remaines
                 ,
                 but
                 it
                 also
                 vseth
                 him
                 as
                 a
                 means
                 to
                 corrupt
                 and
                 spoil
                 others
                 :
                 the
                 proofe
                 hereof
                 we
                 see
                 dailie
                 ,
                 in
                 that
                 there
                 is
                 not
                 any
                 wicked
                 person
                 ,
                 
                 but
                 he
                 will
                 labour
                 to
                 make
                 others
                 like
                 himselfe
                 ,
                 which
                 it
                 he
                 cannot
                 bring
                 to
                 paste
                 ,
                 yet
                 he
                 wil
                 think
                 them
                 to
                 be
                 such
                 ,
                 and
                 seeke
                 to
                 perswade
                 the
                 worlde
                 that
                 they
                 are
                 such
                 ,
                 or
                 rather
                 worse
                 than
                 he
                 himselfe
                 is
                 .
              
            
             
               
                 Why
                 men
                 are
                 more
                 prone
                 to
                 Vice
                 then
                 Vertue
                 .
              
               
                 THere
                 are
                 fiue
                 motiues
                 that
                 stirre
                 vp
                 men
                 rather
                 to
                 consent
                 and
                 followe
                 after
                 vice
                 than
                 vertue
                 .
                 The
                 first
                 ,
                 is
                 the
                 cursednesse
                 of
                 our
                 nature
                 ,
                 which
                 lyke
                 the
                 earth
                 ,
                 vnlesse
                 it
                 be
                 manurde
                 and
                 tilled
                 ,
                 wil
                 bring
                 forth
                 nothing
                 but
                 weeds
                 and
                 brambles
                 .
              
               
                 The
                 second
                 ,
                 is
                 the
                 disguise
                 which
                 vice
                 puts
                 vpon
                 her
                 ,
                 blearing
                 mens
                 eies
                 with
                 false
                 and
                 fained
                 shewes
                 ,
                 so
                 that
                 she
                 creepes
                 into
                 them
                 and
                 bewitcheth
                 them
                 ,
                 vnder
                 the
                 title
                 and
                 cognisaunce
                 of
                 vertue
                 ;
                 as
                 when
                 she
                 perswades
                 them
                 and
                 sets
                 before
                 their
                 eies
                 the
                 things
                 of
                 
                 this
                 world
                 as
                 their
                 true
                 and
                 onely
                 felicitie
                 .
              
               
                 The
                 third
                 is
                 authority
                 ;
                 some
                 men
                 will
                 be
                 the
                 more
                 audatious
                 and
                 readye
                 to
                 commerce
                 with
                 Vice
                 ,
                 for
                 that
                 they
                 thinke
                 their
                 high
                 birth
                 or
                 calling
                 may
                 be
                 a
                 priueledge
                 for
                 their
                 lewde
                 behauiour
                 :
                 but
                 such
                 men
                 forgette
                 ,
                 that
                 to
                 whom
                 more
                 is
                 giuen
                 ,
                 of
                 him
                 more
                 shal
                 be
                 required
                 ,
                 &
                 that
                 the
                 greater
                 shame
                 and
                 scandall
                 shall
                 redound
                 to
                 such
                 a
                 one
                 ,
                 who
                 being
                 borne
                 to
                 commaund
                 men
                 of
                 all
                 estates
                 and
                 condicions
                 ,
                 and
                 like
                 a
                 Lampe
                 to
                 giue
                 light
                 vnto
                 them
                 ;
                 doth
                 notwithstanding
                 suffer
                 himselfe
                 to
                 be
                 made
                 seruyle
                 to
                 such
                 vyle
                 and
                 abiect
                 thinges
                 ,
                 as
                 are
                 sensuality
                 ,
                 ignorance
                 ,
                 concupisence
                 ,
                 and
                 other
                 like
                 effectes
                 wrought
                 and
                 brought
                 foorth
                 by
                 Vice.
                 
              
               
                 The
                 fourth
                 is
                 wealth
                 ,
                 which
                 oftentimes
                 makes
                 men
                 dreadlesse
                 to
                 run
                 into
                 vnlawfull
                 practises
                 ,
                 for
                 that
                 they
                 know
                 they
                 can
                 purchase
                 impunitie
                 ,
                 and
                 
                 beare
                 awaie
                 the
                 matter
                 with
                 their
                 monie
                 :
                 but
                 this
                 proceedes
                 from
                 the
                 corruption
                 of
                 the
                 age
                 wherin
                 they
                 liue
                 ,
                 for
                 if
                 there
                 were
                 no
                 bribe-takers
                 ,
                 there
                 would
                 be
                 no
                 bribe-giuers
                 .
              
               
                 The
                 fift
                 and
                 last
                 ,
                 is
                 close
                 conueiance
                 :
                 manie
                 thinke
                 because
                 they
                 can
                 hide
                 their
                 vncleanesse
                 from
                 the
                 eye
                 of
                 the
                 world
                 ,
                 and
                 so
                 escape
                 the
                 temporall
                 pūnishment
                 ,
                 that
                 therefore
                 they
                 are
                 safe
                 ,
                 and
                 need
                 not
                 feare
                 to
                 wallow
                 in
                 their
                 vices
                 :
                 but
                 I
                 would
                 wish
                 thē
                 to
                 cōsider
                 ,
                 that
                 although
                 their
                 clossets
                 and
                 secret
                 corners
                 ,
                 are
                 hid
                 from
                 the
                 world
                 ,
                 yet
                 not
                 onlie
                 those
                 places
                 ;
                 but
                 the
                 very
                 reines
                 and
                 center
                 of
                 their
                 hartes
                 lies
                 open
                 as
                 noondaie
                 to
                 the
                 sight
                 of
                 God
                 ,
                 who
                 wil
                 one
                 daie
                 become
                 a
                 sharpe
                 censurer
                 of
                 their
                 secret
                 filthinesse
                 .
              
            
             
               
                 Vertues
                 first
                 issue
                 .
              
               
                 THe
                 first
                 issue
                 that
                 vertue
                 makes
                 ,
                 is
                 twofold
                 ,
                 Theological
                 and
                 Morall
                 ;
                 
                 Theological
                 ,
                 spreads
                 it selfe
                 into
                 three
                 braunches
                 ,
                 Faith
                 ,
                 hope
                 ,
                 and
                 charitye
                 .
                 Morrall
                 into
                 foure
                 ;
                 Prudence
                 ,
                 Temperance
                 fortitude
                 and
                 Iustice
                 .
                 And
                 from
                 these
                 as
                 from
                 so
                 manie
                 liuelie
                 and
                 euer
                 flowing
                 fountaines
                 ,
                 doe
                 issue
                 and
                 proceede
                 all
                 kinde
                 of
                 duties
                 required
                 of
                 vs
                 either
                 towardes
                 God
                 ,
                 towards
                 men
                 ,
                 or
                 toward
                 our selues
                 .
              
            
             
               
                 What
                 Dutie
                 is
                 .
              
               
                 DVtie
                 is
                 the
                 bond
                 ,
                 or
                 obligation
                 of
                 the
                 soule
                 ,
                 wherby
                 we
                 are
                 inioind
                 cheerfully
                 and
                 willingly
                 ,
                 without
                 force
                 or
                 constraint
                 ,
                 to
                 be
                 to
                 euerie
                 one
                 that
                 which
                 we
                 should
                 be
                 ,
                 and
                 that
                 which
                 we
                 are
                 borne
                 to
                 be
                 ;
                 namelie
                 that
                 we
                 should
                 be
                 holie
                 to
                 God
                 ,
                 righteous
                 to
                 the
                 world
                 ,
                 and
                 sober
                 to
                 our selues
                 .
                 The
                 performance
                 of
                 which
                 dutie
                 in
                 these
                 seuerall
                 points
                 ,
                 makes
                 our
                 life
                 perfect
                 ,
                 &
                 acceptable
                 ,
                 but
                 failing
                 in
                 any
                 one
                 of
                 thē
                 ,
                 we
                 fail
                 in
                 that
                 for
                 which
                 we
                 were
                 
                 created
                 ,
                 and
                 so
                 consequentlye
                 shall
                 neuer
                 attaine
                 to
                 that
                 end
                 and
                 soueraigne
                 good
                 ,
                 for
                 which
                 these
                 dewties
                 were
                 appointed
                 ,
                 namely
                 eternall
                 happinesse
                 .
                 Therefore
                 it
                 is
                 a
                 fond
                 opinion
                 of
                 those
                 men
                 ,
                 that
                 thinke
                 al
                 is
                 well
                 with
                 them
                 ,
                 when
                 they
                 haue
                 well
                 prouided
                 for
                 themselues
                 :
                 a
                 further
                 charge
                 is
                 laid
                 vpon
                 them
                 ,
                 they
                 must
                 also
                 be
                 carefull
                 for
                 others
                 ,
                 and
                 labor
                 so
                 far
                 foorth
                 as
                 in
                 them
                 lyes
                 for
                 the
                 common
                 good
                 and
                 profitte
                 of
                 all
                 men
                 .
                 For
                 he
                 liues
                 moste
                 orderlie
                 and
                 moste
                 happelie
                 ,
                 whoe
                 as
                 little
                 as
                 may
                 be
                 ,
                 liueth
                 to
                 himselfe
                 :
                 and
                 he
                 moste
                 disorderlie
                 and
                 most
                 cursedlie
                 that
                 liueth
                 onely
                 to
                 himselfe
                 ,
                 and
                 hath
                 regard
                 of
                 nothing
                 but
                 his
                 owne
                 profit
                 .
              
            
             
               
                 The
                 subiect
                 of
                 Theologicall
                 Vertues
                 .
              
               
                 THe
                 subiecte
                 wherein
                 Theologicall
                 Vertues
                 abide
                 ,
                 are
                 the
                 faithfull
                 
                 hearts
                 of
                 Christians
                 onelie
                 ,
                 for
                 no
                 man
                 can
                 be
                 saide
                 to
                 haue
                 Faith
                 or
                 Hope
                 in
                 that
                 sense
                 as
                 the
                 holie
                 ghost
                 prescribes
                 ,
                 but
                 such
                 as
                 are
                 ingrafted
                 in
                 the
                 promises
                 of
                 God
                 ,
                 thrugh
                 Christ
                 .
                 The
                 Pagan
                 Phylosophers
                 had
                 some
                 slight
                 knowledge
                 of
                 Charitie
                 and
                 the
                 vse
                 thereof
                 ,
                 in
                 that
                 they
                 had
                 a
                 care
                 to
                 preserue
                 humaine
                 societie
                 ;
                 but
                 to
                 say
                 they
                 had
                 either
                 Faith
                 or
                 Charitie
                 after
                 that
                 manner
                 as
                 is
                 required
                 at
                 our
                 handes
                 ,
                 were
                 most
                 absurd
                 ,
                 considering
                 they
                 neuer
                 so
                 much
                 as
                 dreamt
                 of
                 anie
                 Messias
                 or
                 resurection
                 of
                 the
                 bodie
                 .
              
            
             
               
                 How
                 Pagans
                 may
                 haue
                 Faith
              
               
                 FAith
                 is
                 diuerslye
                 taken
                 ,
                 firste
                 in
                 the
                 Hebru
                 tongue
                 ,
                 it
                 is
                 put
                 for
                 veritie
                 and
                 truth
                 .
                 Secondlie
                 in
                 the
                 greeke
                 ,
                 wherein
                 the
                 Apostles
                 and
                 Euangelists
                 writte
                 ,
                 for
                 perswasion
                 :
                 Thirdlye
                 amongst
                 the
                 Latines
                 ,
                 it
                 signifies
                 a
                 constancie
                 
                 which
                 men
                 obserue
                 in
                 their
                 words
                 and
                 promises
                 ,
                 of
                 which
                 we
                 wil
                 speake
                 hereafter
                 .
                 Fourthly
                 ,
                 according
                 as
                 it
                 is
                 effectuall
                 to
                 saluation
                 ,
                 the
                 holye
                 scriptures
                 call
                 it
                 the
                 ground
                 of
                 thinges
                 which
                 are
                 hoped
                 for
                 ,
                 and
                 the
                 euidence
                 of
                 thinges
                 which
                 are
                 not
                 seene
                 ,
                 Hebru
                 .
                 11
                 ,
                 1.
                 that
                 is
                 ,
                 Faith
                 is
                 an
                 assured
                 confidence
                 of
                 the
                 accomplishment
                 of
                 gods
                 promises
                 made
                 vnto
                 vs
                 in
                 Christ
                 Iesus
                 .
                 As
                 it
                 is
                 thus
                 taken
                 ,
                 it
                 hath
                 no
                 residence
                 in
                 the
                 breasts
                 of
                 Pagans
                 ,
                 but
                 as
                 it
                 is
                 vnderstoode
                 the
                 other
                 three
                 manner
                 of
                 waies
                 ,
                 it
                 may
                 bee
                 as
                 well
                 in
                 them
                 as
                 in
                 vs.
                 
              
            
             
               
                 Two
                 sorts
                 of
                 christian
                 Faith.
                 
              
               
                 THere
                 is
                 first
                 a
                 iustifieng
                 Faith
                 effectuall
                 ,
                 and
                 accompanied
                 by
                 good
                 works
                 ,
                 not
                 that
                 good
                 works
                 are
                 the
                 merits
                 or
                 any
                 cause
                 of
                 our
                 saluation
                 ;
                 but
                 that
                 they
                 doe
                 necessarily
                 followe
                 faith
                 as
                 the
                 fruites
                 and
                 declaration
                 thereof
                 :
                 for
                 if
                 we
                 shoulde
                 attribute
                 any
                 parte
                 of
                 
                 our
                 saluation
                 to
                 our
                 owne
                 merits
                 ,
                 then
                 were
                 not
                 our
                 redemption
                 of
                 the
                 free
                 grace
                 of
                 God
                 ,
                 but
                 of
                 desert
                 :
                 as
                 is
                 in
                 the
                 epistle
                 to
                 the
                 Romans
                 4.
                 chap.
                 to
                 him
                 that
                 worketh
                 ,
                 the
                 wages
                 is
                 not
                 counted
                 by
                 fauour
                 but
                 by
                 debt
                 .
                 Againe
                 ,
                 Gen.
                 3
                 ,
                 10.
                 
                 The
                 workes
                 of
                 the
                 Lawe
                 are
                 vnder
                 the
                 cursse
                 ,
                 but
                 he
                 that
                 beleeueth
                 in
                 the
                 sonne
                 ,
                 hath
                 life
                 euerlasting
                 .
                 Iohn
                 3
                 36.
                 
                 Therefore
                 faith
                 onely
                 iustifieth
                 ,
                 though
                 this
                 faith
                 be
                 necessarily
                 accompanied
                 with
                 good
                 workes
                 .
              
               
                 Secondly
                 ,
                 there
                 is
                 another
                 kinde
                 of
                 Faith
                 ,
                 which
                 only
                 consisteth
                 in
                 word
                 ,
                 without
                 any
                 desire
                 to
                 expresse
                 the
                 same
                 in
                 action
                 :
                 as
                 there
                 bee
                 many
                 that
                 will
                 say
                 ,
                 they
                 beleeue
                 in
                 God
                 ,
                 and
                 they
                 beleeue
                 his
                 word
                 ,
                 and
                 they
                 tremble
                 at
                 his
                 iudgements
                 ;
                 but
                 to
                 be
                 mercifull
                 vnto
                 their
                 brethren
                 ,
                 to
                 relieue
                 the
                 poore
                 ,
                 or
                 helpe
                 the
                 fatherlesse
                 or
                 widdow
                 ,
                 that
                 they
                 either
                 care
                 not
                 for
                 ,
                 or
                 think
                 to
                 be
                 no
                 part
                 of
                 their
                 dutie
                 :
                 but
                 this
                 a
                 dead
                 faith
                 ,
                 an
                 vnprofitable
                 faith
                 ,
                 and
                 such
                 a
                 
                 faith
                 as
                 the
                 diuell
                 himselfe
                 hath
                 Ia.
                 2.17.19
                 .
              
            
             
               
                 How
                 Faith
                 is
                 in
                 vs.
                 
              
               
                 FAith
                 is
                 in
                 vs
                 ,
                 neither
                 by
                 nature
                 ;
                 for
                 by
                 nature
                 we
                 are
                 the
                 sons
                 of
                 wrath
                 and
                 destruction
                 :
                 nor
                 by
                 rewarde
                 ,
                 for
                 then
                 might
                 Symon
                 the
                 sorcerer
                 haue
                 purchased
                 it
                 with
                 monie
                 .
                 Act.
                 8.20
                 .
                 Nor
                 by
                 our
                 own
                 industrie
                 ,
                 for
                 though
                 Paule
                 plant
                 and
                 Apollo
                 water
                 ,
                 it
                 is
                 God
                 that
                 giueth
                 the
                 increase
                 1.
                 
                 Cor
                 3.6
                 .
                 But
                 by
                 the
                 spirit
                 and
                 free
                 gift
                 of
                 god
                 ,
                 and
                 by
                 the
                 meanes
                 which
                 he
                 ordaineth
                 for
                 vs
                 to
                 receiue
                 the
                 same
                 gifte
                 ,
                 which
                 is
                 by
                 the
                 hearing
                 of
                 his
                 worde
                 ,
                 preached
                 and
                 taught
                 vnto
                 vs.
                 
              
            
          
           
             
               The
               opposite
               to
               Faith.
               
            
             
               THat
               which
               standes
               against
               Faith
               is
               infidelity
               and
               Atheisme
               ,
               which
               is
               
               of
               foure
               sortes
               :
               The
               first
               is
               of
               those
               mē
               that
               thinke
               there
               is
               no
               God
               at
               all
               ,
               but
               that
               the
               world
               is
               gouernd
               by
               the
               course
               of
               nature
               ,
               had
               neuer
               beginning
               ,
               nor
               shall
               euer
               haue
               end
               .
            
             
               The
               second
               is
               of
               those
               ,
               that
               although
               they
               can
               be
               perswaded
               that
               there
               is
               a
               God
               ,
               yet
               they
               will
               not
               beleiue
               that
               he
               hath
               anie
               respect
               to
               the
               actions
               and
               course
               of
               mens
               liues
               .
            
             
               The
               third
               is
               of
               such
               ,
               as
               beleiue
               after
               a
               sort
               there
               is
               a
               God
               ,
               and
               that
               by
               his
               prouidence
               all
               thinges
               are
               gouerned
               ;
               but
               will
               not
               be
               perswaded
               there
               is
               anye
               iudgment
               or
               resurrection
               of
               the
               body
               ,
               after
               this
               life
               .
            
             
               The
               fourth
               and
               last
               is
               of
               those
               ,
               that
               beleiue
               there
               is
               a
               god
               ,
               the
               creator
               ,
               guider
               and
               gouernor
               of
               all
               thinges
               ,
               that
               weighes
               mens
               actions
               ,
               and
               shall
               sit
               in
               iudgment
               vpō
               thē
               at
               the
               general
               day
               of
               resurrection
               ,
               but
               yet
               in
               their
               manner
               of
               conuersatiō
               ,
               throgh
               their
               sins
               &
               wickednes
               ,
               they
               seem
               to
               deny
               all
               this
               :
               and
               such
               
               kinde
               of
               Atheistes
               may
               the
               best
               Christians
               be
               :
               for
               there
               is
               none
               that
               doeth
               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
                 8
                 But
                 as
                 true
                 repentance
                 is
                 neuer
                 without
                 faith
                 ;
                 so
                 is
                 it
                 likewise
                 at
                 all
                 times
                 accompanied
                 with
                 good
                 works
                 .
              
            
             
               
                 What
                 good
                 workes
                 we
                 ought
                 to
                 doe
                 .
              
               
                 INsomuch
                 as
                 the
                 lord
                 pronounceth
                 he
                 is
                 worshipped
                 in
                 vaine
                 with
                 the
                 commandements
                 of
                 men
                 ;
                 therfore
                 wee
                 must
                 practise
                 and
                 doe
                 such
                 good
                 workes
                 ,
                 as
                 are
                 prescribed
                 vnto
                 vs
                 in
                 the
                 worde
                 of
                 God
                 ,
                 Ezec.
                 20.
                 because
                 many
                 things
                 may
                 seem
                 good
                 in
                 our
                 eies
                 ,
                 that
                 are
                 abhominable
                 in
                 the
                 sighte
                 of
                 God.
                 
              
            
             
               
                 How
                 good
                 workes
                 are
                 to
                 be
                 done
                 .
              
               
                 AFter
                 that
                 a
                 godlye
                 and
                 religious
                 man
                 hath
                 found
                 out
                 what
                 workes
                 are
                 to
                 be
                 don
                 ,
                 forthwith
                 he
                 addresseth
                 
                 himselfe
                 to
                 vnderstande
                 in
                 what
                 sorte
                 they
                 are
                 to
                 be
                 done
                 :
                 for
                 resolution
                 of
                 which
                 question
                 ,
                 that
                 one
                 place
                 in
                 the
                 Epistle
                 to
                 the
                 Heb.
                 11
                 ,
                 6.
                 may
                 be
                 sufficient
                 ,
                 wher
                 it
                 is
                 said
                 ,
                 That
                 without
                 faith
                 it
                 is
                 impossible
                 to
                 please
                 god
                 :
                 so
                 that
                 the
                 distribution
                 of
                 our
                 good
                 workes
                 ,
                 must
                 alwaies
                 bee
                 accompanied
                 with
                 faith
                 in
                 Christ
                 Iesus
                 .
                 For
                 neither
                 loue
                 nor
                 obedience
                 can
                 be
                 acceptable
                 ,
                 except
                 mercy
                 and
                 reconciliation
                 for
                 the
                 mediators
                 sake
                 bee
                 first
                 apprehended
                 .
                 By
                 this
                 are
                 excluded
                 the
                 good
                 workes
                 of
                 the
                 wicked
                 and
                 vnbeleeuers
                 ,
                 in
                 that
                 howsoeuer
                 they
                 seeme
                 beautifull
                 and
                 beneficiall
                 to
                 the
                 world
                 ;
                 yet
                 god
                 hath
                 no
                 reguard
                 of
                 their
                 deedes
                 :
                 insomuch
                 as
                 they
                 are
                 not
                 presented
                 vnto
                 him
                 in
                 the
                 obedience
                 and
                 perfection
                 of
                 christes
                 merits
                 .
                 As
                 in
                 the
                 example
                 of
                 Scipio
                 ,
                 and
                 Dauid
                 :
                 they
                 both
                 fought
                 for
                 their
                 countrey
                 ;
                 Scipio
                 fought
                 ,
                 and
                 Dauid
                 also
                 fought
                 ,
                 and
                 yet
                 their
                 warfare
                 was
                 not
                 to
                 bee
                 accounted
                 of
                 alyke
                 :
                 
                 For
                 the
                 warfare
                 of
                 Scipio
                 did
                 not
                 plese
                 God
                 ,
                 because
                 he
                 was
                 not
                 regenerate
                 ,
                 but
                 the
                 wars
                 and
                 labour
                 of
                 Dauid
                 did
                 please
                 God
                 ,
                 because
                 he
                 was
                 accepted
                 by
                 faith
                 .
              
            
             
               
                 The
                 causes
                 of
                 good
                 Workers
                 .
              
               
                 THe
                 causes
                 that
                 stir
                 vp
                 mens
                 mindes
                 and
                 pricke
                 them
                 forward
                 to
                 worke
                 wel
                 ,
                 may
                 be
                 said
                 to
                 be
                 three
                 ;
                 The
                 first
                 is
                 the
                 necessitye
                 of
                 Gods
                 commaundement
                 ,
                 keepe
                 my
                 statutes
                 (
                 saith
                 he
                 )
                 and
                 walke
                 therein
                 .
                 Le.
                 18.4
                 .
                 Which
                 necessitie
                 of
                 good
                 workes
                 or
                 walking
                 in
                 Gods
                 commaundement
                 ,
                 stretcheth
                 it selfe
                 into
                 foure
                 other
                 braunches
                 ,
                 that
                 is
                 to
                 say
                 ,
                 necessitie
                 of
                 debt
                 :
                 we
                 must
                 doe
                 good
                 deedes
                 ,
                 because
                 they
                 are
                 a
                 debt
                 which
                 God
                 requireth
                 at
                 our
                 handes
                 .
                 Ro.
                 8.
                 
              
               
                 The
                 second
                 is
                 necessitie
                 of
                 faith
                 :
                 hee
                 that
                 prouideth
                 not
                 for
                 his
                 owne
                 ,
                 and
                 namelie
                 for
                 them
                 of
                 his
                 houshold
                 denieth
                 
                 the
                 faith
                 ,
                 and
                 is
                 worse
                 than
                 an
                 infidell
                 .
                 1.
                 
                 Ty.
                 5.8
                 .
              
               
                 The
                 third
                 is
                 the
                 necessitie
                 of
                 auoiding
                 punnishment
                 ,
                 for
                 vnlesse
                 wee
                 decline
                 from
                 inequity
                 and
                 performe
                 the
                 dutie
                 of
                 good
                 Christians
                 ,
                 the
                 Lord
                 will
                 plague
                 and
                 punnish
                 vs
                 :
                 he
                 that
                 knowes
                 his
                 maisters
                 will
                 and
                 prepares
                 not
                 himselfe
                 to
                 doe
                 thereafter
                 ,
                 shal
                 be
                 beaten
                 with
                 manie
                 stripes
                 .
                 Mat.
                 12.47
                 .
              
               
                 The
                 fourth
                 is
                 the
                 necessitie
                 of
                 conuersion
                 :
                 because
                 the
                 Lord
                 hath
                 said
                 ,
                 I
                 desire
                 not
                 the
                 death
                 of
                 the
                 wicked
                 but
                 that
                 he
                 turne
                 from
                 his
                 way
                 and
                 liue
                 ,
                 Ezech.
                 33.11
                 .
                 Therefore
                 by
                 necessity
                 we
                 are
                 bound
                 to
                 fly
                 from
                 sinne
                 and
                 doe
                 good
                 ,
                 or
                 else
                 we
                 shal
                 neuer
                 be
                 conuerted
                 to
                 the
                 Lord
                 ,
                 nor
                 the
                 Lord
                 to
                 vs.
                 
              
            
             
               
                 The
                 second
                 cause
                 of
                 good
                 works
                 .
              
               
                 THe
                 second
                 cause
                 that
                 may
                 stirre
                 vs
                 vp
                 to
                 good
                 workes
                 ,
                 is
                 the
                 dignitie
                 which
                 we
                 receiue
                 thereby
                 ;
                 being
                 regenerate
                 
                 by
                 faith
                 ,
                 and
                 faith
                 working
                 in
                 vs
                 to
                 Godlinesse
                 and
                 all
                 manner
                 of
                 Christian-like
                 exercises
                 ,
                 we
                 are
                 made
                 holie
                 ,
                 as
                 our
                 heauenly
                 father
                 is
                 holie
                 ,
                 I
                 Pet.
                 1
                 ,
                 16.
                 
                 Our
                 bodies
                 become
                 the
                 temples
                 of
                 the
                 holie
                 Ghost
                 ,
                 and
                 of
                 god
                 himselfe
                 to
                 dwell
                 in
                 vs
                 :
                 and
                 what
                 honnour
                 ,
                 ioy
                 and
                 comfort
                 that
                 is
                 ,
                 may
                 be
                 imagined
                 by
                 the
                 honour
                 and
                 ioy
                 that
                 a
                 priuate
                 subiect
                 receiueth
                 ,
                 when
                 his
                 prince
                 and
                 Soueraign
                 doth
                 vouchsafe
                 to
                 come
                 and
                 lodge
                 with
                 him
                 in
                 his
                 house
                 .
                 Therfore
                 they
                 that
                 pollute
                 this
                 temple
                 with
                 the
                 filthinesse
                 of
                 Sathan
                 ,
                 so
                 that
                 the
                 holy
                 ghost
                 is
                 either
                 not
                 admitted
                 ,
                 or
                 being
                 admitted
                 ,
                 is
                 churlish
                 lie
                 cast
                 out
                 of
                 his
                 dwelling
                 againe
                 ,
                 let
                 them
                 imagine
                 what
                 an
                 act
                 of
                 crueltie
                 they
                 commit
                 .
              
            
             
               
                 The
                 third
                 cause
                 of
                 good
                 workes
                 .
              
               
                 THe
                 third
                 cause
                 that
                 may
                 moue
                 vs
                 to
                 obedience
                 towards
                 god
                 ,
                 in
                 the
                 
                 performance
                 of
                 our
                 duties
                 both
                 toward
                 him
                 and
                 the
                 world
                 ,
                 is
                 the
                 reward
                 and
                 recompence
                 which
                 he
                 hath
                 promissed
                 shall
                 succeed
                 and
                 redound
                 vnto
                 vs
                 by
                 our
                 good
                 workes
                 ;
                 not
                 for
                 their
                 owne
                 worthynesse
                 but
                 for
                 the
                 promisse
                 of
                 his
                 grace
                 ,
                 which
                 promise
                 doeth
                 assure
                 vs
                 not
                 only
                 of
                 all
                 good
                 in
                 this
                 life
                 present
                 ,
                 but
                 also
                 in
                 the
                 life
                 to
                 come
                 .
                 I
                 Tymo
                 .
                 4.
                 
                 So
                 that
                 if
                 neither
                 the
                 necessitie
                 nor
                 dignitie
                 of
                 good
                 workes
                 may
                 induce
                 vs
                 to
                 imbrace
                 them
                 ,
                 yet
                 for
                 the
                 profit
                 and
                 cōmoditie
                 that
                 comes
                 by
                 them
                 ,
                 let
                 vs
                 not
                 neglect
                 them
                 .
                 The
                 Souldior
                 reguardes
                 not
                 woundes
                 so
                 he
                 may
                 be
                 conqueror
                 :
                 nor
                 the
                 Marchant
                 the
                 perils
                 of
                 the
                 Sea
                 ,
                 so
                 he
                 may
                 growe
                 wealthie
                 ,
                 let
                 it
                 not
                 be
                 saide
                 that
                 they
                 haue
                 greater
                 Zeale
                 and
                 Fortitude
                 in
                 seeking
                 after
                 shadowes
                 ,
                 than
                 the
                 Children
                 of
                 God
                 in
                 purchasing
                 the
                 substance
                 .
              
            
             
               
               
                 The
                 Second
                 braunch
                 of
                 Vertues
                 first
                 issue
                 .
              
               
                 THe
                 second
                 braunch
                 of
                 Vertues
                 first
                 issue
                 ,
                 are
                 these
                 foure
                 moste
                 beautifull
                 &
                 gracious
                 ofsprings
                 ,
                 Prudence
                 ,
                 Temperance
                 ,
                 Fortitude
                 ,
                 and
                 Iustice
                 :
                 Which
                 are
                 called
                 Cardinall
                 vertues
                 ,
                 for
                 that
                 al
                 other
                 Morall
                 vertues
                 (
                 as
                 vpon
                 hindges
                 )
                 doe
                 hange
                 and
                 depend
                 vpon
                 these
                 .
                 These
                 are
                 the
                 guides
                 of
                 the
                 soule
                 ,
                 whereby
                 all
                 ciuill
                 duties
                 ,
                 either
                 of
                 man
                 towarde
                 man
                 ,
                 or
                 of
                 man
                 towardes
                 himselfe
                 ,
                 and
                 consequentlie
                 of
                 both
                 to
                 the
                 glorie
                 of
                 God
                 ,
                 are
                 directed
                 in
                 the
                 way
                 of
                 truth
                 and
                 equitie
                 .
              
            
             
               
                 The
                 subiect
                 of
                 Cardinall
                 Vertues
                 .
              
               
                 THe
                 subiectes
                 wherein
                 these
                 Cardinall
                 Vertues
                 doe
                 remaine
                 ,
                 are
                 the
                 reformed
                 and
                 docible
                 mindes
                 ,
                 not
                 onlie
                 of
                 Christians
                 ,
                 but
                 also
                 of
                 Pagans
                 :
                 
                 nay
                 oftētimes
                 the
                 efficacy
                 and
                 strength
                 of
                 these
                 vertues
                 ,
                 doe
                 more
                 clearelie
                 shine
                 and
                 appeare
                 in
                 Pagans
                 than
                 in
                 Christians
                 .
                 What
                 Christian
                 is
                 so
                 absolute
                 that
                 may
                 not
                 learne
                 preceptes
                 of
                 wisedome
                 ,
                 out
                 of
                 the
                 bookes
                 of
                 Aristotle
                 ,
                 Plato
                 ,
                 and
                 diuerse
                 other
                 heathen
                 Philosophers
                 ?
                 And
                 so
                 consequentlie
                 of
                 all
                 the
                 rest
                 of
                 the
                 Vertues
                 .
              
            
             
               
                 What
                 Prudence
                 is
                 .
              
               
                 PRudence
                 is
                 the
                 light
                 of
                 vnderstanding
                 ,
                 whereby
                 we
                 know
                 God
                 and
                 affect
                 his
                 workes
                 ,
                 to
                 which
                 knowledge
                 is
                 ioyned
                 a
                 discretion
                 ,
                 to
                 be
                 able
                 to
                 discerne
                 good
                 from
                 bad
                 ,
                 profitable
                 from
                 that
                 which
                 is
                 hurtfull
                 ,
                 to
                 the
                 end
                 we
                 may
                 shun
                 the
                 one
                 and
                 practise
                 the
                 other
                 :
                 it
                 is
                 to
                 the
                 minde
                 as
                 sight
                 (
                 of
                 all
                 other
                 corporall
                 sense
                 )
                 is
                 to
                 the
                 body
                 ;
                 for
                 as
                 the
                 sight
                 is
                 most
                 peircing
                 ,
                 cleare
                 and
                 apprehensiue
                 ,
                 so
                 is
                 prudence
                 ,
                 by
                 whose
                 determinate
                 and
                 deepe
                 iudgement
                 ,
                 
                 all
                 other
                 vertues
                 are
                 gouernd
                 in
                 their
                 good
                 and
                 commendable
                 operations
                 .
              
            
             
               
                 Why
                 God
                 gaue
                 Prudence
                 vnto
                 man.
                 
              
               
                 COnsidering
                 that
                 mens
                 thoughts
                 are
                 wauering
                 and
                 their
                 inuentions
                 vnstable
                 :
                 and
                 considering
                 that
                 the
                 wilde
                 affections
                 of
                 mans
                 nature
                 do
                 rather
                 opresse
                 then
                 cōfort
                 ,
                 seduce
                 then
                 conduct
                 the
                 soule
                 to
                 that
                 end
                 for
                 which
                 shee
                 is
                 created
                 ,
                 namely
                 to
                 the
                 knowledge
                 of
                 God
                 and
                 his
                 creatures
                 :
                 therefore
                 hath
                 the
                 almighty
                 (
                 of
                 his
                 free
                 grace
                 and
                 mercie
                 )
                 to
                 lighten
                 this
                 darknesse
                 ,
                 and
                 remoue
                 this
                 danger
                 ,
                 let
                 fall
                 a
                 sparke
                 of
                 his
                 eternall
                 light
                 (
                 which
                 is
                 wisedome
                 )
                 wherby
                 men
                 see
                 to
                 gouern
                 their
                 actions
                 ,
                 to
                 the
                 glorie
                 of
                 god
                 ,
                 their
                 owne
                 good
                 &
                 the
                 profit
                 of
                 humane
                 societiy
                 .
              
            
             
               
                 How
                 this
                 wisedome
                 appeares
                 .
              
               
               
                 TO
                 be
                 known
                 to
                 haue
                 wisedome
                 wil
                 appeare
                 two
                 manner
                 of
                 waies
                 :
                 first
                 inwardly
                 by
                 the
                 dexterity
                 of
                 the
                 mind
                 ,
                 and
                 decent
                 cariage
                 of
                 the
                 body
                 ,
                 wherby
                 such
                 as
                 are
                 so
                 disposd
                 ,
                 are
                 said
                 to
                 be
                 men
                 of
                 a
                 good
                 presence
                 ,
                 or
                 men
                 of
                 a
                 faire
                 behauior
                 .
                 Secondly
                 ,
                 it
                 wil
                 appeare
                 outwardly
                 in
                 things
                 belonging
                 to
                 ourselues
                 ,
                 as
                 sobriety
                 of
                 diet
                 ,
                 or
                 in
                 thinges
                 belonging
                 to
                 others
                 ,
                 as
                 in
                 comely
                 entertainment
                 ,
                 well
                 gouerninge
                 of
                 our
                 house
                 and
                 family
                 ,
                 and
                 such
                 like
                 .
              
            
             
               
                 The
                 difference
                 betweene
                 wit
                 and
                 Wisedome
                 .
              
               
                 AS
                 a
                 tuneable
                 Instrumente
                 ,
                 in
                 the
                 hand
                 of
                 a
                 an
                 vnskilfull
                 musition
                 ,
                 so
                 is
                 witte
                 to
                 manie
                 men
                 ,
                 in
                 it selfe
                 verie
                 ripe
                 and
                 pregnant
                 ;
                 but
                 because
                 they
                 know
                 not
                 how
                 to
                 vse
                 it
                 ,
                 therfore
                 it
                 stāds
                 them
                 in
                 little
                 steade
                 :
                 so
                 that
                 wee
                 may
                 
                 define
                 wit
                 to
                 be
                 a
                 faculty
                 of
                 the
                 minde
                 ,
                 whereby
                 men
                 vnderstand
                 and
                 knowe
                 much
                 good
                 ,
                 but
                 oftentimes
                 they
                 neglect
                 to
                 follow
                 it
                 :
                 but
                 wisedome
                 wee
                 may
                 tearme
                 to
                 be
                 that
                 correspondencie
                 of
                 the
                 powers
                 of
                 the
                 soule
                 ,
                 when
                 will
                 and
                 vnderstanding
                 ,
                 knowledge
                 &
                 practise
                 goe
                 together
                 .
              
            
             
               
                 Why
                 wisedome
                 is
                 said
                 to
                 be
                 the
                 light
                 of
                 the
                 minde
                 .
              
               
                 WIsedome
                 is
                 said
                 to
                 be
                 the
                 light
                 of
                 the
                 minde
                 ,
                 because
                 as
                 the
                 bodie
                 hath
                 two
                 instruments
                 to
                 direct
                 it
                 ,
                 which
                 are
                 the
                 two
                 eies
                 ;
                 euen
                 so
                 Prudence
                 to
                 giue
                 both
                 minde
                 and
                 bodie
                 better
                 direction
                 ,
                 is
                 likewise
                 said
                 to
                 haue
                 three
                 eies
                 :
                 The
                 first
                 is
                 the
                 eye
                 of
                 memory
                 ,
                 with
                 which
                 she
                 beholdeth
                 time
                 past
                 :
                 The
                 second
                 ,
                 is
                 the
                 eie
                 of
                 vnderstanding
                 ,
                 with
                 which
                 she
                 beholdeth
                 time
                 present
                 :
                 And
                 the
                 third
                 the
                 eye
                 of
                 prouidence
                 ,
                 by
                 which
                 she
                 takes
                 a
                 vew
                 of
                 thinges
                 to
                 come
                 .
              
            
             
               
               
                 Two
                 sortes
                 of
                 Prudence
                 .
              
               
                 THe
                 first
                 kinde
                 of
                 Prudence
                 ,
                 may
                 be
                 said
                 to
                 be
                 that
                 ripnesse
                 of
                 knowledge
                 and
                 experience
                 which
                 men
                 haue
                 in
                 worldlie
                 matters
                 ,
                 and
                 so
                 Machevile
                 may
                 be
                 said
                 to
                 be
                 a
                 wiseman
                 ,
                 but
                 such
                 wisdome
                 is
                 accounted
                 foolishnesse
                 before
                 God.
                 1
                 ,
                 Cor.
                 3
                 ,
                 19.
                 
                 And
                 in
                 the
                 end
                 intangles
                 the
                 owners
                 in
                 their
                 owne
                 craftinesse
                 ,
                 as
                 appeares
                 by
                 the
                 desperate
                 end
                 of
                 Achitophell
                 .
                 2.
                 
                 Sam.
                 17.23
                 .
              
               
                 The
                 second
                 kinde
                 of
                 Prudence
                 ,
                 is
                 that
                 knowledge
                 ,
                 which
                 is
                 had
                 in
                 deuine
                 matters
                 ,
                 touching
                 the
                 vnderstanding
                 of
                 Gods
                 word
                 ,
                 and
                 the
                 mysterie
                 of
                 our
                 saluation
                 ,
                 which
                 is
                 called
                 true
                 wisedome
                 ;
                 and
                 though
                 the
                 drift
                 hereof
                 especiallie
                 tend
                 vnto
                 that
                 end
                 ,
                 yet
                 is
                 it
                 not
                 without
                 a
                 sharp
                 insight
                 also
                 ,
                 and
                 an
                 able
                 discretion
                 in
                 such
                 thinges
                 as
                 appertaines
                 vnto
                 this
                 world
                 :
                 but
                 it
                 vseth
                 this
                 ,
                 but
                 as
                 a
                 seruāt
                 ,
                 or
                 handmaid
                 
                 
                 
                 
                 
                 
                 
                 
                 
                 
                 
                 
                 
                 to
                 the
                 other
                 .
                 And
                 this
                 is
                 that
                 wisedom
                 which
                 Solomon
                 so
                 greatly
                 cōmendeth
                 ,
                 and
                 so
                 largely
                 beautifies
                 and
                 sets
                 forth
                 in
                 his
                 booke
                 of
                 prouerbes
                 ,
                 accounting
                 all
                 other
                 knowledg
                 ,
                 but
                 as
                 vanity
                 in
                 respect
                 of
                 this
                 .
                 When
                 petition
                 was
                 made
                 to
                 the
                 oracle
                 of
                 Apollo
                 ,
                 to
                 know
                 what
                 people
                 or
                 nation
                 in
                 the
                 wolrd
                 was
                 the
                 wisest
                 &
                 best
                 learned
                 ,
                 the
                 answer
                 was
                 that
                 the
                 Hebrews
                 were
                 the
                 wisest
                 mē
                 ,
                 for
                 that
                 they
                 had
                 the
                 knowledg
                 of
                 the
                 true
                 God
                 ,
                 and
                 so
                 had
                 not
                 the
                 rest
                 .
              
            
             
               
                 The
                 daughters
                 of
                 prudence
                 or
                 Vertues
                 third
                 issue
                 .
              
               
                 THough
                 we
                 may
                 well
                 say
                 ,
                 that
                 all
                 other
                 vertues
                 take
                 their
                 beginning
                 from
                 Prudence
                 ,
                 as
                 the
                 head
                 and
                 fountaine
                 of
                 the
                 rest
                 ,
                 without
                 which
                 they
                 are
                 altogether
                 vnprofitable
                 ,
                 yet
                 for
                 the
                 better
                 vnderstanding
                 of
                 her
                 gracious
                 effectes
                 which
                 shee
                 bringeth
                 foorth
                 in
                 the
                 hearts
                 of
                 men
                 ,
                 it
                 shal
                 not
                 be
                 amisse
                 
                 to
                 consider
                 that
                 from
                 her
                 doe
                 springe
                 &
                 proceed
                 these
                 fiue
                 peculier
                 vertues
                 :
                 namely
                 consultation
                 ,
                 vigilancy
                 ,
                 dillygence
                 ,
                 prouidence
                 ,
                 and
                 constancy
                 :
                 all
                 which
                 are
                 made
                 manifest
                 vnto
                 vs
                 ,
                 in
                 that
                 one
                 example
                 of
                 the
                 fiue
                 wise
                 Virgins
                 recorded
                 in
                 the
                 25
                 Chapter
                 of
                 the
                 Gospell
                 after
                 S.
                 Mathew
                 .
                 Firste
                 ,
                 they
                 had
                 consultation
                 in
                 preparing
                 and
                 prouiding
                 themselues
                 to
                 meet
                 the
                 bridegroome
                 :
                 Secondly
                 ,
                 they
                 had
                 prouydence
                 in
                 regarding
                 the
                 length
                 of
                 time
                 ,
                 and
                 so
                 furnishing
                 thēselues
                 accordingly
                 with
                 oile
                 :
                 Thirdly
                 ,
                 they
                 had
                 vigilācie
                 ,
                 in
                 watching
                 for
                 the
                 houre
                 of
                 the
                 bridgromes
                 cōming
                 :
                 Fourthly
                 ,
                 they
                 were
                 dilligent
                 ,
                 in
                 triming
                 their
                 lamps
                 :
                 lastly
                 they
                 were
                 cōstant
                 ,
                 in
                 that
                 ,
                 though
                 they
                 wayted
                 long
                 ,
                 yet
                 they
                 were
                 not
                 weary
                 of
                 their
                 labour
                 .
                 So
                 that
                 by
                 these
                 necessary
                 and
                 helpful
                 effects
                 which
                 follow
                 wisedōe
                 ,
                 we
                 may
                 gather
                 other
                 vnnecessary
                 &
                 hurtfull
                 accedents
                 which
                 it
                 may
                 run
                 into
                 ,
                 if
                 not
                 ruled
                 and
                 tempered
                 as
                 it
                 should
                 be
                 .
              
            
             
               
               
                 The
                 maimes
                 to
                 Prudence
                 .
              
               
                 THere
                 are
                 three
                 speciall
                 euills
                 which
                 wisedome
                 may
                 indanger
                 it selfe
                 with
                 all
                 ,
                 if
                 it
                 be
                 not
                 carefullie
                 looked
                 vnto
                 :
                 The
                 first
                 ,
                 is
                 temerity
                 or
                 rashnes
                 when
                 it
                 either
                 giues
                 councell
                 ,
                 or
                 puts
                 in
                 execution
                 anie
                 thinge
                 before
                 mature
                 and
                 serious
                 consultation
                 be
                 had
                 :
                 or
                 when
                 vpon
                 a
                 sudden
                 determination
                 ,
                 it
                 concludeth
                 vpon
                 thinges
                 vnknowne
                 ,
                 for
                 knowne
                 ;
                 vncertaine
                 ,
                 for
                 certaine
                 .
              
               
                 The
                 second
                 is
                 credulitie
                 ,
                 when
                 it
                 ouerlightly
                 beleeueth
                 or
                 giueth
                 credit
                 to
                 any
                 thinge
                 it
                 heareth
                 ,
                 and
                 doeth
                 not
                 first
                 examine
                 the
                 circūstances
                 of
                 euery
                 matter
                 ;
                 nor
                 confer
                 and
                 lay
                 them
                 together
                 ,
                 that
                 so
                 the
                 truth
                 may
                 by
                 sifted
                 out
                 .
              
               
                 The
                 third
                 is
                 curositie
                 ,
                 which
                 appears
                 two
                 manner
                 of
                 waies
                 :
                 First
                 ,
                 when
                 we
                 pry
                 into
                 thinges
                 forbidden
                 ,
                 or
                 couet
                 to
                 know
                 more
                 than
                 God
                 hath
                 thought
                 good
                 to
                 reueale
                 vnto
                 vs.
                 As
                 Aristotle
                 ,
                 
                 that
                 died
                 for
                 griefe
                 ,
                 because
                 he
                 could
                 not
                 finde
                 the
                 natural
                 cause
                 why
                 the
                 sea
                 did
                 ebbe
                 and
                 flow
                 :
                 or
                 of
                 those
                 men
                 that
                 now
                 a
                 daies
                 by
                 their
                 curious
                 questions
                 ,
                 striue
                 to
                 knowe
                 what
                 god
                 did
                 before
                 he
                 made
                 the
                 world
                 ,
                 or
                 why
                 he
                 gaue
                 not
                 man
                 such
                 a
                 soule
                 as
                 mighte
                 not
                 sin
                 ,
                 with
                 a
                 number
                 such
                 like
                 impious
                 and
                 vnlawfull
                 demaundes
                 .
                 And
                 secondlie
                 ,
                 when
                 we
                 seek
                 to
                 be
                 renowmed
                 ,
                 in
                 shewing
                 and
                 expressing
                 what
                 power
                 of
                 wisedome
                 we
                 haue
                 in
                 triflles
                 and
                 thinges
                 of
                 no
                 moment
                 ,
                 as
                 he
                 that
                 spent
                 much
                 time
                 and
                 labor
                 ,
                 in
                 making
                 a
                 locke
                 and
                 a
                 chaine
                 of
                 three
                 and
                 fortie
                 linckes
                 ,
                 that
                 was
                 in
                 waight
                 no
                 more
                 but
                 one
                 graine
                 or
                 wheat
                 corne
                 :
                 so
                 that
                 it
                 being
                 tied
                 about
                 the
                 necke
                 of
                 a
                 flye
                 ,
                 she
                 was
                 able
                 to
                 drawe
                 it
                 after
                 her
                 .
                 Anno
                 Regno
                 Elisa
                 .
                 21.
                 
              
            
             
               
                 The
                 opposites
                 to
                 Prudence
                 .
              
               
               
                 EVerie
                 vertue
                 holdes
                 the
                 myddle
                 betweene
                 two
                 extreames
                 ,
                 so
                 that
                 on
                 the
                 one
                 side
                 prudence
                 is
                 beset
                 with
                 ignorance
                 ,
                 and
                 on
                 the
                 other
                 with
                 craft
                 or
                 subtletie
                 .
                 And
                 as
                 the
                 one
                 is
                 vicious
                 in
                 respect
                 of
                 the
                 defect
                 ,
                 so
                 the
                 other
                 is
                 odious
                 in
                 respect
                 of
                 the
                 excesse
                 ;
                 the
                 one
                 is
                 so
                 farre
                 from
                 knowledge
                 ,
                 as
                 it
                 knowes
                 nothing
                 ,
                 or
                 verie
                 little
                 ,
                 and
                 the
                 other
                 is
                 so
                 fraught
                 with
                 skil
                 and
                 experience
                 ,
                 as
                 it
                 turnes
                 the
                 vse
                 thereof
                 to
                 many
                 most
                 vile
                 and
                 vngracious
                 purposes
                 .
              
            
             
               
                 What
                 ignorance
                 is
                 .
              
               
                 WE
                 may
                 call
                 Ignorance
                 ,
                 an
                 vnskilfulnes
                 both
                 in
                 human
                 and
                 deuine
                 matters
                 ,
                 what
                 we
                 haue
                 to
                 doe
                 ,
                 or
                 what
                 wee
                 haue
                 to
                 leaue
                 vndoone
                 :
                 what
                 wee
                 haue
                 to
                 choose
                 and
                 make
                 much
                 of
                 ,
                 or
                 what
                 wee
                 ought
                 to
                 reiect
                 and
                 auoid
                 .
              
            
             
               
               
                 The
                 effects
                 of
                 Ignorance
                 .
              
               
                 IT
                 takes
                 awaie
                 the
                 sight
                 of
                 the
                 minde
                 ,
                 as
                 blindnesse
                 dooeth
                 the
                 sight
                 of
                 the
                 bodie
                 :
                 it
                 makes
                 a
                 man
                 prodigal
                 whē
                 he
                 should
                 be
                 liberall
                 :
                 couetous
                 when
                 he
                 thinkes
                 to
                 auoid
                 superfluitie
                 :
                 if
                 a
                 man
                 be
                 meane
                 ,
                 it
                 makes
                 him
                 fearefull
                 ,
                 superstitious
                 ,
                 vnprofitable
                 ,
                 needie
                 ,
                 slothfull
                 ,
                 and
                 vnfit
                 for
                 any
                 thing
                 .
                 If
                 hee
                 be
                 mightie
                 ,
                 it
                 makes
                 him
                 arrogant
                 ,
                 rash
                 ,
                 cruell
                 ,
                 talkatiue
                 ,
                 inconstant
                 ,
                 and
                 giuen
                 to
                 voluptuousnesse
                 and
                 luste
                 .
                 It
                 is
                 the
                 spring
                 of
                 all
                 errours
                 ,
                 bad
                 opinions
                 ,
                 and
                 absurd
                 behauiors
                 :
                 and
                 as
                 by
                 wisdome
                 men
                 are
                 renowmed
                 and
                 had
                 in
                 reputation
                 ;
                 so
                 by
                 ignorance
                 ,
                 they
                 become
                 base
                 ,
                 contemptible
                 ,
                 and
                 of
                 no
                 reckoning
                 .
                 Yet
                 it
                 is
                 better
                 than
                 subtletie
                 ,
                 because
                 that
                 which
                 is
                 misdoone
                 through
                 ignorance
                 ,
                 is
                 more
                 excuseable
                 ,
                 thā
                 that
                 which
                 is
                 misdoon
                 willingly
                 &
                 against
                 the
                 conscience
                 .
              
            
             
               
                 What
                 subtletie
                 is
                 .
              
               
               
                 SVbtletie
                 is
                 a
                 vicious
                 qualitie
                 of
                 the
                 mind
                 ,
                 whereby
                 we
                 dispose
                 the
                 power
                 of
                 wisdome
                 to
                 bad
                 purposes
                 ;
                 as
                 to
                 deceiue
                 ,
                 beguile
                 ,
                 seduce
                 and
                 intrap
                 others
                 ,
                 thereby
                 to
                 delighte
                 or
                 inrich
                 our selues
                 .
                 The
                 author
                 thereof
                 is
                 the
                 Diuell
                 ,
                 and
                 the
                 companions
                 that
                 attend
                 vpon
                 it
                 ,
                 Hypocrisy
                 and
                 dissimulation
                 ;
                 but
                 the
                 reward
                 it
                 shall
                 receiue
                 ,
                 is
                 hate
                 and
                 suspition
                 amongst
                 men
                 ,
                 &
                 before
                 God
                 perpetuall
                 reiection
                 .
                 One
                 Nestorius
                 (
                 as
                 we
                 read
                 in
                 histories
                 )
                 was
                 so
                 subtile
                 ,
                 and
                 so
                 full
                 of
                 hypocrisie
                 and
                 dissimulation
                 ,
                 as
                 in
                 the
                 end
                 for
                 a
                 iuste
                 punishment
                 ,
                 his
                 toong
                 was
                 eaten
                 out
                 of
                 his
                 head
                 with
                 wormes
                 .
                 Dyonisius
                 the
                 tyrant
                 ,
                 would
                 cunningly
                 smoth
                 and
                 laie
                 sweet
                 baites
                 ,
                 till
                 hee
                 had
                 caughte
                 such
                 as
                 he
                 woulde
                 haue
                 within
                 his
                 power
                 ,
                 and
                 then
                 like
                 the
                 Crocodile
                 hee
                 would
                 deuoure
                 them
                 ;
                 but
                 in
                 the
                 ende
                 he
                 was
                 thrust
                 from
                 his
                 throne
                 and
                 dyadem
                 .
                 So
                 that
                 we
                 see
                 by
                 these
                 and
                 the
                 like
                 euents
                 ,
                 that
                 the
                 issues
                 of
                 vertue
                 are
                 
                 of
                 that
                 consanguinitie
                 ,
                 so
                 linkt
                 and
                 affied
                 together
                 ,
                 as
                 they
                 cannot
                 one
                 bee
                 without
                 another
                 .
                 For
                 as
                 no
                 man
                 can
                 be
                 perfectlie
                 temperat
                 ,
                 vnlesse
                 he
                 haue
                 wisdome
                 to
                 direct
                 and
                 gouern
                 his
                 appetite
                 ,
                 to
                 know
                 when
                 ,
                 how
                 ,
                 and
                 wherin
                 to
                 be
                 temperate
                 :
                 so
                 in
                 like
                 manner
                 ,
                 no
                 man
                 can
                 be
                 perfectlie
                 wise
                 ,
                 without
                 temperance
                 ,
                 which
                 serues
                 as
                 an
                 vmpire
                 or
                 moderator
                 to
                 keepe
                 our
                 knowledge
                 within
                 rule
                 ,
                 and
                 the
                 boundes
                 &
                 limits
                 which
                 are
                 appointed
                 for
                 it
                 .
                 Therefore
                 it
                 followeth
                 that
                 wee
                 speake
                 nexte
                 of
                 temperance
                 .
              
            
             
               
                 What
                 Temperance
                 is
                 .
              
               
                 TEmperance
                 is
                 that
                 vertue
                 of
                 the
                 soule
                 ,
                 whereby
                 the
                 appetite
                 and
                 vnrulie
                 affections
                 of
                 mans
                 nature
                 are
                 kept
                 in
                 awe
                 and
                 gouernment
                 ;
                 so
                 that
                 the
                 eie
                 lusts
                 not
                 ,
                 the
                 toong
                 offends
                 not
                 ,
                 the
                 hand
                 breakes
                 not
                 forth
                 into
                 vnlawful
                 actions
                 ,
                 nor
                 any
                 part
                 of
                 the
                 whol
                 
                 bodie
                 straies
                 beyond
                 that
                 dutie
                 required
                 to
                 the
                 honor
                 of
                 god
                 ,
                 and
                 the
                 good
                 of
                 our
                 neighbour
                 :
                 this
                 vertue
                 is
                 so
                 necessarie
                 ,
                 that
                 like
                 as
                 a
                 cunning
                 Pylot
                 in
                 a
                 ship
                 ,
                 so
                 she
                 sits
                 in
                 the
                 fraile
                 vessell
                 of
                 mans
                 bodie
                 ,
                 that
                 but
                 for
                 her
                 guidance
                 ,
                 wold
                 either
                 be
                 dashed
                 in
                 peeces
                 against
                 the
                 rockes
                 of
                 affliction
                 ,
                 or
                 sinck
                 in
                 the
                 sandes
                 of
                 a
                 thousand
                 temptations
                 .
              
            
             
               
                 The
                 opinions
                 of
                 Phylosophers
                 concerning
                 Temperance
                 ,
              
               
                 AGapetus
                 a
                 Learned
                 man
                 ,
                 writing
                 to
                 Iustinian
                 the
                 Emperor
                 (
                 who
                 was
                 a
                 verie
                 temperate
                 and
                 well
                 gouernde
                 Prince
                 )
                 told
                 him
                 he
                 was
                 the
                 inheritor
                 of
                 a
                 double
                 crowne
                 ;
                 the
                 one
                 was
                 the
                 crowne
                 of
                 regalty
                 ,
                 whereby
                 he
                 did
                 cōmaund
                 ouer
                 men
                 ,
                 the
                 other
                 was
                 the
                 crowne
                 of
                 temperance
                 ,
                 whereby
                 hee
                 did
                 raigne
                 ouer
                 his
                 owne
                 affections
                 .
              
               
                 Socrates
                 was
                 of
                 opinion
                 ,
                 that
                 nothing
                 
                 did
                 preserue
                 the
                 soule
                 in
                 hir
                 perfect
                 essence
                 ,
                 nor
                 lift
                 her
                 vppe
                 if
                 at
                 any
                 time
                 she
                 chanced
                 to
                 fall
                 through
                 vice
                 and
                 impiety
                 ,
                 so
                 well
                 as
                 temporance
                 .
              
               
                 Plato
                 testifieth
                 ,
                 that
                 temporance
                 is
                 the
                 mutuall
                 consent
                 of
                 the
                 affections
                 ,
                 whereby
                 the
                 soule
                 liues
                 in
                 perpetuall
                 harmonie
                 .
              
               
                 Cicero
                 ,
                 accounted
                 it
                 the
                 pathe
                 that
                 leades
                 vnto
                 al
                 decencie
                 and
                 comlines
                 ,
                 both
                 in
                 worde
                 and
                 deed
                 .
              
            
             
               
                 To
                 what
                 Temperance
                 may
                 be
                 compared
                 .
              
               
                 TEmperance
                 ,
                 acording
                 to
                 the
                 worthy
                 effects
                 that
                 proceed
                 from
                 hir
                 may
                 be
                 compared
                 to
                 these
                 sixe
                 thinges
                 :
                 First
                 ,
                 it
                 may
                 be
                 compared
                 to
                 the
                 sunne
                 ;
                 because
                 as
                 the
                 sunne
                 drieth
                 vp
                 the
                 foggie
                 and
                 mistie
                 vapors
                 of
                 the
                 earth
                 ,
                 euen
                 so
                 temprance
                 driues
                 awaie
                 the
                 darknesse
                 and
                 filthy
                 euaporations
                 of
                 the
                 soule
                 ,
                 that
                 otherwise
                 woulde
                 
                 choke
                 it
                 ,
                 and
                 giueth
                 it
                 the
                 comfortable
                 light
                 of
                 reason
                 ,
                 whereby
                 it
                 is
                 refreshed
                 .
              
               
                 Secondly
                 ,
                 it
                 is
                 compared
                 to
                 a
                 bridle
                 ,
                 that
                 as
                 a
                 bridle
                 restraineth
                 the
                 head-strong
                 wilfulnesse
                 of
                 an
                 vntamed
                 hors
                 :
                 euen
                 so
                 temperance
                 in
                 the
                 middest
                 of
                 pleasures
                 and
                 temptations
                 ,
                 holdeth
                 vs
                 backe
                 ,
                 and
                 compelleth
                 vs
                 to
                 followe
                 reason
                 .
              
               
                 Thirdly
                 ,
                 it
                 is
                 compared
                 to
                 a
                 sharpe
                 rasor
                 ;
                 because
                 like
                 vnto
                 a
                 rasor
                 ,
                 it
                 cutteth
                 and
                 loppeth
                 awaie
                 the
                 superfluity
                 of
                 corrupt
                 desires
                 .
              
               
                 Fourthly
                 ,
                 it
                 is
                 compared
                 to
                 a
                 shield
                 or
                 helmet
                 ,
                 because
                 as
                 these
                 twain
                 keep
                 off
                 and
                 defend
                 the
                 violence
                 of
                 our
                 enimies
                 weapons
                 :
                 euen
                 so
                 temperance
                 is
                 a
                 bulwarke
                 or
                 defence
                 ,
                 againste
                 the
                 sharpe
                 darts
                 of
                 luxuriousnes
                 .
              
               
                 Fiftlye
                 ,
                 it
                 is
                 compared
                 to
                 a
                 tutor
                 or
                 corrigidor
                 ,
                 because
                 with
                 like
                 authoritie
                 as
                 they
                 command
                 ouer
                 their
                 pupils
                 ,
                 or
                 charge
                 committed
                 vnto
                 them
                 ,
                 euen
                 
                 so
                 doth
                 she
                 checke
                 and
                 beare
                 swaie
                 ouer
                 immoderate
                 passions
                 .
                 Sixtlie
                 ,
                 it
                 is
                 compared
                 to
                 a
                 bonde
                 orchaine
                 ;
                 where-with
                 things
                 are
                 bound
                 vp
                 and
                 kept
                 close
                 together
                 ,
                 and
                 thereby
                 made
                 of
                 the
                 greater
                 force
                 and
                 preheminence
                 :
                 euen
                 so
                 by
                 temperance
                 ,
                 all
                 other
                 vertues
                 are
                 coupled
                 and
                 knit
                 together
                 into
                 an
                 inuincible
                 strength
                 and
                 power
                 ,
                 which
                 otherwise
                 lose
                 that
                 vigour
                 and
                 efficacie
                 .
                 As
                 we
                 see
                 in
                 fortitude
                 ,
                 he
                 that
                 is
                 of
                 an
                 high
                 and
                 couragious
                 spirit
                 ,
                 and
                 wanteth
                 temporance
                 to
                 rule
                 and
                 gouerne
                 it
                 ,
                 runneth
                 many
                 times
                 into
                 intollerable
                 mischiefes
                 .
                 Likewise
                 in
                 Iustice
                 :
                 he
                 that
                 would
                 be
                 esteemed
                 as
                 a
                 iust
                 man
                 ,
                 and
                 is
                 not
                 able
                 (
                 through
                 the
                 helpe
                 of
                 temperanee
                 )
                 to
                 keep
                 his
                 soule
                 free
                 from
                 perturbations
                 ,
                 will
                 sooner
                 commit
                 wrong
                 ,
                 than
                 patronage
                 or
                 propulse
                 iniurie
                 .
              
            
             
               
                 The
                 obiects
                 of
                 Temporance
                 .
              
               
               
                 THe
                 obiects
                 whereabout
                 this
                 vertue
                 is
                 busied
                 ,
                 and
                 wherein
                 she
                 sheweth
                 her
                 power
                 and
                 authoritie
                 ,
                 are
                 many
                 in
                 number
                 ,
                 but
                 especiallie
                 these
                 :
                 the
                 desire
                 of
                 honor
                 ,
                 riches
                 ,
                 promotion
                 ,
                 fame
                 ,
                 dignitie
                 :
                 the
                 passions
                 of
                 the
                 minde
                 ,
                 as
                 ioy
                 ,
                 griefe
                 ,
                 feare
                 ,
                 compassion
                 ,
                 anger
                 ,
                 hate
                 ,
                 enuie
                 ,
                 and
                 such
                 like
                 :
                 the
                 bayts
                 of
                 loue
                 ,
                 beutie
                 ,
                 gorgeous
                 attire
                 ,
                 sumtuous
                 buildings
                 ,
                 dainty
                 dishes
                 ,
                 wine
                 ,
                 musick
                 ,
                 gaming
                 ,
                 and
                 all
                 other
                 delightes
                 and
                 pleasures
                 :
                 But
                 here
                 is
                 to
                 be
                 vnderstood
                 that
                 we
                 doe
                 not
                 set
                 downe
                 temprance
                 ,
                 as
                 binding
                 her
                 to
                 that
                 strict
                 obseruation
                 ,
                 as
                 that
                 wee
                 would
                 haue
                 her
                 depriued
                 of
                 pleasures
                 ,
                 but
                 our
                 meaning
                 is
                 ,
                 that
                 shee
                 shoulde
                 so
                 vse
                 them
                 ,
                 as
                 that
                 thereby
                 followe
                 no
                 inconuenience
                 or
                 abuse
                 .
              
            
             
               
                 The
                 daughters
                 of
                 Temperance
                 ,
                 or
                 vertues
                 fourth
                 issue
                 .
              
               
               
                 THere
                 are
                 sixe
                 other
                 stems
                 or
                 plants
                 that
                 draw
                 sap
                 and
                 nutriment
                 from
                 this
                 root
                 of
                 Temperance
                 ;
                 that
                 is
                 to
                 say
                 :
                 Continency
                 ,
                 Clemency
                 ,
                 Modestie
                 ,
                 Sobrietie
                 ,
                 Frugalitie
                 and
                 order
                 .
                 All
                 which
                 ,
                 like
                 true
                 ofsprings
                 of
                 so
                 gracious
                 a
                 stocke
                 ,
                 helpe
                 to
                 beautifie
                 the
                 parentage
                 from
                 whence
                 they
                 are
                 deriued
                 :
              
            
             
               
                 What
                 Continency
                 is
                 .
              
               
                 COntinency
                 is
                 that
                 part
                 of
                 temprāce
                 wherby
                 concupiscence
                 and
                 desire
                 are
                 gouerned
                 by
                 councell
                 and
                 reason
                 :
                 This
                 vertue
                 did
                 shine
                 most
                 clear
                 in
                 Scipio
                 ,
                 who
                 at
                 the
                 winning
                 of
                 Carthage
                 ,
                 hauing
                 taken
                 a
                 verie
                 beautifull
                 Ladie
                 prisoner
                 ,
                 was
                 so
                 farre
                 ftom
                 being
                 amorous
                 ,
                 as
                 he
                 sent
                 her
                 away
                 with
                 a
                 great
                 dowrie
                 ,
                 to
                 him
                 vnto
                 whom
                 shee
                 was
                 betrothed
                 .
              
            
             
               
                 What
                 Clemency
                 is
                 .
              
               
               
                 CLemency
                 is
                 that
                 parte
                 of
                 temporance
                 ,
                 whereby
                 (
                 the
                 mindes
                 of
                 men
                 rashlie
                 carried
                 awaie
                 with
                 hatred
                 of
                 anie
                 one
                 ,
                 or
                 with
                 desire
                 to
                 hurte
                 )
                 are
                 kept
                 backe
                 and
                 restrained
                 by
                 gentlenesse
                 .
                 Adrianus
                 before
                 he
                 was
                 made
                 Emperor
                 ,
                 enuieng
                 a
                 Romane
                 for
                 some
                 displeasure
                 which
                 he
                 had
                 conceiued
                 against
                 him
                 the
                 same
                 day
                 he
                 was
                 elected
                 ,
                 meeting
                 his
                 enemy
                 in
                 the
                 streete
                 ,
                 saide
                 to
                 him
                 aloude
                 ,
                 Euasisti
                 ,
                 meaning
                 that
                 he
                 being
                 nowe
                 a
                 prince
                 ,
                 might
                 in
                 no
                 wise
                 reuenge
                 an
                 iniurie
                 .
              
            
             
               
                 What
                 Modestie
                 is
                 .
              
               
                 MOdestie
                 ,
                 is
                 that
                 power
                 of
                 the
                 mind
                 whereby
                 honest
                 shame
                 and
                 bashfulnesse
                 ,
                 purchace
                 good
                 and
                 deserued
                 honor
                 .
                 And
                 because
                 shame
                 is
                 the
                 foundation
                 of
                 modestie
                 ,
                 it
                 shall
                 not
                 bee
                 amisse
                 to
                 speake
                 somewhat
                 thereof
                 .
              
            
             
               
                 What
                 Shame
                 is
                 .
              
               
               
                 WE
                 may
                 define
                 Shame
                 to
                 bee
                 a
                 kinde
                 of
                 modest
                 feare
                 ,
                 whereby
                 we
                 dread
                 the
                 danger
                 of
                 dishonour
                 or
                 reproofe
                 likely
                 to
                 happen
                 vs
                 ,
                 by
                 some
                 vndecent
                 or
                 enormous
                 action
                 :
                 or
                 an
                 indignation
                 conceiued
                 against
                 our selues
                 ,
                 after
                 the
                 commiting
                 of
                 any
                 dishonest
                 crime
                 ,
                 prolocution
                 of
                 anie
                 foolish
                 and
                 absurde
                 word
                 ,
                 or
                 the
                 expressing
                 of
                 anie
                 vnciuill
                 or
                 rude
                 gesture
                 .
              
            
             
               
                 Two
                 kindes
                 of
                 Shame
                 .
              
               
                 THe
                 first
                 is
                 a
                 good
                 shame
                 ,
                 whereby
                 we
                 are
                 ashamed
                 of
                 euill
                 .
                 The
                 second
                 is
                 a
                 bad
                 shame
                 ,
                 whereby
                 wee
                 are
                 (
                 vnder
                 colour
                 of
                 modestie
                 )
                 restrayned
                 from
                 performance
                 of
                 some
                 good
                 and
                 laudable
                 action
                 ,
                 because
                 (
                 against
                 right
                 and
                 equitie
                 )
                 wee
                 feare
                 to
                 displease
                 a
                 multitude
                 ,
                 or
                 dare
                 not
                 withstande
                 the
                 authoritie
                 of
                 him
                 that
                 is
                 mightie
                 .
                 As
                 Pylate
                 ,
                 that
                 faine
                 would
                 haue
                 pronounced
                 our
                 Sauiour
                 guiltlesse
                 ,
                 and
                 yet
                 because
                 
                 he
                 feared
                 the
                 people
                 ,
                 gaue
                 sentence
                 vpon
                 him
                 against
                 his
                 owne
                 conscience
                 .
              
            
             
               
                 Rules
                 of
                 good
                 shame
                 .
              
               
                 IF
                 at
                 a
                 feast
                 thou
                 be
                 inuited
                 ,
                 to
                 drinke
                 more
                 than
                 reason
                 or
                 thirst
                 requires
                 ,
                 be
                 not
                 ashamed
                 to
                 refuse
                 it
                 .
              
               
                 If
                 a
                 babler
                 or
                 ignorant
                 fellow
                 ,
                 seek
                 to
                 staie
                 thee
                 by
                 discoursing
                 of
                 vain
                 and
                 tedious
                 matters
                 ,
                 bee
                 not
                 ashamed
                 to
                 shake
                 him
                 off
                 .
              
               
                 If
                 thy
                 friend
                 or
                 any
                 man
                 else
                 ,
                 either
                 in
                 act
                 or
                 purpose
                 offend
                 ,
                 bee
                 not
                 ashamed
                 to
                 reproue
                 him
                 .
              
               
                 If
                 any
                 man
                 make
                 a
                 request
                 vnto
                 thee
                 that
                 is
                 either
                 vnlawfull
                 ,
                 or
                 not
                 in
                 thy
                 power
                 to
                 performe
                 ,
                 shame
                 not
                 to
                 denie
                 him
                 .
              
               
                 If
                 any
                 man
                 aske
                 thee
                 a
                 questiō
                 wherin
                 thou
                 art
                 ignorant
                 ,
                 shame
                 not
                 to
                 confesse
                 thine
                 ignorance
                 ,
                 that
                 thou
                 mayest
                 be
                 instructed
                 .
              
               
               
                 If
                 any
                 man
                 withhold
                 thy
                 due
                 ,
                 shame
                 not
                 to
                 challenge
                 it
                 .
              
            
             
               
                 Effects
                 of
                 bad
                 shame
                 .
              
               
                 THese
                 are
                 the
                 effects
                 of
                 bad
                 shame
                 .
                 Cowardlines
                 ,
                 Impudencie
                 ,
                 liberty
                 to
                 sinne
                 ,
                 base
                 Flatterie
                 ,
                 oppression
                 ,
                 neglect
                 of
                 benefite
                 ,
                 betraying
                 of
                 ones
                 self
                 ,
                 hate
                 of
                 the
                 world
                 ,
                 and
                 prostitution
                 of
                 the
                 sences
                 .
              
            
             
               
                 What
                 Sobrietie
                 is
                 .
              
               
                 SObrietie
                 is
                 properlie
                 called
                 a
                 moderation
                 in
                 diet
                 :
                 a
                 thing
                 so
                 esteemed
                 of
                 wise
                 men
                 ,
                 as
                 Augustus
                 the
                 Emperour
                 ,
                 neuer
                 vsed
                 to
                 sit
                 downe
                 to
                 meat
                 before
                 others
                 had
                 halfe
                 dined
                 ,
                 and
                 was
                 the
                 first
                 againe
                 that
                 rose
                 from
                 the
                 table
                 .
                 Pythagoras
                 seldome
                 or
                 neuer
                 drunk
                 wine
                 .
                 Socrates
                 wold
                 alwais
                 spil
                 the
                 first
                 pitcher
                 of
                 water
                 that
                 he
                 drue
                 
                 for
                 himselfe
                 ,
                 to
                 this
                 ende
                 (
                 as
                 he
                 saide
                 )
                 that
                 he
                 might
                 acquaint
                 his
                 sensuall
                 appetite
                 to
                 expect
                 a
                 conuenient
                 time
                 of
                 reason
                 .
              
            
             
               
                 What
                 Frugalitie
                 is
                 .
              
               
                 FRugalitie
                 ,
                 may
                 be
                 said
                 to
                 be
                 a
                 moderation
                 in
                 expences
                 ,
                 vnder
                 which
                 title
                 ,
                 many
                 haue
                 beene
                 so
                 sparing
                 and
                 neere
                 themselues
                 ,
                 as
                 they
                 haue
                 incurd
                 great
                 shame
                 and
                 infamye
                 .
                 As
                 Lewes
                 the
                 eleuenth
                 king
                 of
                 France
                 ,
                 who
                 was
                 of
                 such
                 a
                 niggardly
                 and
                 pinching
                 disposition
                 ,
                 as
                 after
                 his
                 death
                 ,
                 there
                 was
                 found
                 in
                 his
                 chamber
                 of
                 accountes
                 ,
                 a
                 bill
                 of
                 expences
                 ,
                 wherin
                 was
                 set
                 down
                 twentie
                 souse
                 ,
                 for
                 two
                 new
                 sleeues
                 to
                 his
                 olde
                 doublet
                 ,
                 and
                 fifteene
                 deniers
                 for
                 grease
                 to
                 grease
                 his
                 bootes
                 .
              
            
             
               
                 What
                 Order
                 is
                 .
              
               
                 ORder
                 is
                 a
                 conuenient
                 disposition
                 of
                 all
                 thinges
                 (
                 according
                 to
                 their
                 
                 worth
                 and
                 dignitie
                 )
                 into
                 that
                 place
                 ,
                 &
                 at
                 that
                 time
                 as
                 shall
                 seeme
                 most
                 requisit
                 .
                 The
                 world
                 is
                 called
                 Mundus
                 ,
                 which
                 signifieth
                 a
                 well
                 disposed
                 order
                 of
                 all
                 thinges
                 :
                 by
                 beholding
                 of
                 which
                 ,
                 wee
                 may
                 learne
                 to
                 keepe
                 our
                 bodie
                 (
                 which
                 is
                 a
                 little
                 world
                 )
                 in
                 vpright
                 and
                 eeuen
                 manner
                 ,
                 without
                 confusion
                 .
              
            
             
               
                 The
                 opposites
                 to
                 Temperance
                 .
              
               
                 VPon
                 the
                 right
                 hand
                 it
                 is
                 accompanied
                 with
                 intemperance
                 ,
                 and
                 vpon
                 the
                 left
                 ,
                 with
                 Stupiditie
                 :
                 which
                 are
                 as
                 two
                 blinde
                 guides
                 ,
                 and
                 looke
                 vnto
                 which
                 soeuer
                 of
                 them
                 temperance
                 giueth
                 consent
                 to
                 follow
                 ,
                 shee
                 straightway
                 loseth
                 the
                 name
                 and
                 title
                 of
                 Vertue
                 ,
                 and
                 is
                 branded
                 with
                 the
                 stampe
                 of
                 Vice.
                 
              
            
             
               
                 What
                 Intemperance
                 is
                 .
              
               
                 INtemperance
                 ,
                 is
                 an
                 ouerflowing
                 of
                 voluptuousnesse
                 against
                 reason
                 ,
                 and
                 
                 the
                 health
                 of
                 the
                 soule
                 ,
                 seeking
                 no
                 other
                 contentation
                 than
                 in
                 that
                 thinge
                 which
                 bringeth
                 delight
                 and
                 pleasure
                 to
                 the
                 senses
                 ;
                 as
                 appeares
                 by
                 the
                 example
                 of
                 Vitellius
                 Emperour
                 of
                 Rome
                 ,
                 who
                 had
                 serued
                 in
                 to
                 his
                 table
                 at
                 one
                 supper
                 ,
                 two
                 thousand
                 seuerall
                 kind
                 of
                 fishes
                 ,
                 and
                 seauen
                 thousande
                 sortes
                 of
                 feathered
                 foules
                 :
                 or
                 of
                 Phyloxenus
                 ,
                 who
                 wished
                 that
                 he
                 had
                 a
                 neck
                 as
                 long
                 as
                 a
                 Crane
                 ,
                 that
                 the
                 taste
                 and
                 pleasure
                 of
                 his
                 meates
                 and
                 drinkes
                 ,
                 might
                 continue
                 long
                 ,
                 before
                 they
                 descended
                 into
                 the
                 stomach
                 .
              
            
             
               
                 How
                 we
                 may
                 be
                 intemperate
                 .
              
               
                 WE
                 may
                 bee
                 intemperate
                 foure
                 manner
                 of
                 waies
                 .
                 First
                 ,
                 in
                 apparell
                 ,
                 when
                 we
                 either
                 couet
                 that
                 which
                 is
                 too
                 costlie
                 ,
                 or
                 to
                 haue
                 more
                 store
                 than
                 is
                 sufficient
                 ,
                 so
                 that
                 the
                 moathes
                 rather
                 consume
                 it
                 with
                 eating
                 than
                 we
                 with
                 wearing
                 .
              
               
               
                 Secondly
                 ,
                 in
                 meate
                 and
                 drink
                 ,
                 whē
                 we
                 are
                 lauish
                 and
                 superfluous
                 ,
                 or
                 ouer
                 nice
                 and
                 curious
                 .
                 Thirdly
                 ,
                 in
                 veneriall
                 and
                 other
                 corporall
                 pleasures
                 ,
                 whether
                 tasted
                 of
                 by
                 the
                 eie
                 ,
                 the
                 eare
                 ,
                 the
                 hart
                 ,
                 hand
                 ,
                 or
                 any
                 other
                 part
                 :
                 and
                 fourthly
                 in
                 giuing
                 way
                 to
                 our
                 passions
                 ,
                 as
                 ioye
                 ,
                 feare
                 ,
                 anger
                 ,
                 &c.
                 without
                 stop
                 or
                 controulment
                 .
              
            
             
               
                 What
                 Stupiditie
                 is
                 .
              
               
                 STupiditie
                 ,
                 is
                 a
                 numnesse
                 or
                 chilnesse
                 of
                 the
                 senses
                 ,
                 so
                 that
                 we
                 neither
                 haue
                 feeling
                 of
                 any
                 pleasure
                 ,
                 nor
                 are
                 moued
                 with
                 any
                 desire
                 ;
                 but
                 this
                 is
                 a
                 defecte
                 hardly
                 or
                 neuer
                 seene
                 amongest
                 men
                 (
                 especially
                 hauing
                 health
                 of
                 body
                 )
                 and
                 therefore
                 we
                 will
                 passe
                 it
                 ouer
                 ,
                 &
                 come
                 to
                 Fortitude
                 ,
                 the
                 third
                 branch
                 of
                 Vertues
                 first
                 issue
                 .
              
            
             
               
                 Whence
                 Fortitude
                 hath
                 her
                 denomination
                 .
              
               
               
                 THis
                 vertue
                 of
                 Fortitude
                 ,
                 taketh
                 her
                 denomination
                 neither
                 frō
                 strength
                 of
                 bodie
                 ,
                 hugenesse
                 of
                 limbes
                 ,
                 toughnesse
                 of
                 armour
                 ,
                 walled
                 townes
                 ,
                 multitude
                 of
                 souldiers
                 ,
                 nor
                 any
                 other
                 munification
                 of
                 place
                 or
                 aduauntage
                 of
                 time
                 ;
                 but
                 from
                 the
                 generositie
                 and
                 greatnesse
                 of
                 courage
                 ,
                 which
                 like
                 a
                 holy
                 and
                 spirituall
                 fire
                 liues
                 in
                 the
                 heart
                 ,
                 and
                 from
                 thence
                 sendes
                 heat
                 &
                 vigour
                 through
                 the
                 whole
                 bodie
                 ,
                 enabling
                 it
                 for
                 the
                 execution
                 of
                 difficult
                 and
                 mightie
                 deedes
                 .
              
            
             
               
                 Why
                 it
                 is
                 annexed
                 to
                 mans
                 nature
                 .
              
               
                 THe
                 seedes
                 of
                 all
                 vertues
                 are
                 originally
                 adioyned
                 and
                 fixt
                 to
                 mās
                 nature
                 ,
                 but
                 by
                 reason
                 of
                 the
                 degrees
                 of
                 growth
                 which
                 the
                 body
                 hath
                 they
                 cannot
                 shewe
                 themselues
                 in
                 anye
                 perfection
                 ,
                 before
                 they
                 be
                 aduaunced
                 and
                 set
                 forward
                 by
                 the
                 help
                 of
                 Time
                 ,
                 labour
                 ,
                 and
                 instruction
                 ;
                 so
                 that
                 Fortitude
                 
                 is
                 annexed
                 to
                 mans
                 nature
                 for
                 3.
                 especiall
                 causes
                 .
                 First
                 ,
                 that
                 as
                 his
                 Creator
                 (
                 after
                 whose
                 image
                 he
                 is
                 fourmed
                 and
                 made
                 )
                 daily
                 expresseth
                 and
                 sheweth
                 forth
                 wonderfull
                 workes
                 for
                 the
                 benefite
                 of
                 his
                 creatures
                 ;
                 so
                 is
                 he
                 born
                 to
                 drawe
                 neere
                 vnto
                 him
                 in
                 similitude
                 of
                 goodnesse
                 ,
                 and
                 might
                 haue
                 in
                 his
                 soule
                 a
                 kinde
                 of
                 naturall
                 instigation
                 ,
                 to
                 pricke
                 him
                 forward
                 by
                 all
                 lawdable
                 ,
                 high
                 and
                 laborious
                 actions
                 ,
                 to
                 profite
                 those
                 amongst
                 whom
                 he
                 liueth
                 .
              
               
                 Secondly
                 ,
                 that
                 knowing
                 the
                 excellencie
                 of
                 his
                 owne
                 nature
                 ,
                 &
                 the
                 stock
                 from
                 whence
                 he
                 is
                 deriued
                 ,
                 hee
                 might
                 not
                 care
                 for
                 mortall
                 goodes
                 ,
                 nor
                 feare
                 the
                 contrarie
                 ;
                 but
                 think
                 himselfe
                 worthie
                 of
                 eternall
                 happinesse
                 ,
                 and
                 be
                 prouoked
                 with
                 great
                 corage
                 to
                 desire
                 the
                 same
                 .
              
               
                 Thirdly
                 ,
                 that
                 he
                 might
                 feare
                 to
                 degenerate
                 from
                 so
                 high
                 and
                 noble
                 a
                 lignage
                 ,
                 by
                 committing
                 anye
                 base
                 or
                 ignoble
                 deed
                 ,
                 vnbeseeming
                 the
                 excellencie
                 thereof
                 .
              
            
             
               
               
                 What
                 Fortitude
                 is
                 .
              
               
                 FOrtitude
                 ,
                 is
                 a
                 firme
                 stability
                 and
                 resolution
                 of
                 minde
                 ,
                 whereby
                 neither
                 for
                 feare
                 of
                 death
                 it selfe
                 ,
                 nor
                 anye
                 other
                 inconuenience
                 that
                 may
                 befall
                 vs
                 ,
                 we
                 turne
                 aside
                 from
                 the
                 way
                 of
                 Vertue
                 and
                 Iustice
                 ;
                 but
                 after
                 good
                 consideration
                 had
                 ,
                 remain
                 stedfast
                 and
                 immoueable
                 (
                 against
                 all
                 the
                 worlde
                 )
                 in
                 our
                 thoughts
                 and
                 purposes
                 .
              
            
             
               
                 Two
                 sortes
                 of
                 Fortitude
                 .
              
               
                 THe
                 first
                 is
                 employed
                 in
                 the
                 compasing
                 and
                 perfourmaunce
                 of
                 great
                 deedes
                 ,
                 for
                 the
                 loue
                 of
                 vertue
                 :
                 and
                 the
                 other
                 ,
                 in
                 suffering
                 for
                 the
                 same
                 with
                 an
                 inuincible
                 and
                 vndaunted
                 courage
                 ,
                 any
                 wrong
                 ,
                 affliction
                 ,
                 torment
                 or
                 extremitie
                 whatsoeuer
                 .
                 For
                 the
                 firste
                 ,
                 wee
                 haue
                 the
                 example
                 of
                 king
                 Dauid
                 ,
                 whoe
                 shrunke
                 not
                 back
                 from
                 the
                 encounter
                 either
                 of
                 men
                 or
                 monsters
                 ,
                 for
                 the
                 establishing
                 
                 of
                 Gods
                 glorie
                 :
                 and
                 for
                 the
                 second
                 ,
                 the
                 examples
                 of
                 the
                 prophets
                 and
                 Apostles
                 ,
                 that
                 (
                 notwithstanding
                 their
                 wrongs
                 and
                 great
                 reproches
                 )
                 spared
                 not
                 to
                 seale
                 the
                 profession
                 of
                 gods
                 holy
                 religion
                 ,
                 with
                 the
                 effusion
                 of
                 their
                 blouds
                 .
              
            
             
               
                 The
                 properties
                 of
                 Fortitude
                 .
              
               
                 BEside
                 many
                 other
                 good
                 properties
                 and
                 inclinations
                 that
                 followe
                 this
                 vertue
                 ,
                 wee
                 may
                 reckon
                 these
                 fiue
                 in
                 speciall
                 :
                 first
                 ,
                 it
                 is
                 free
                 from
                 all
                 feare
                 of
                 death
                 .
                 Secondly
                 ,
                 it
                 is
                 constant
                 in
                 all
                 aduersities
                 .
                 Thirdly
                 it
                 so
                 hates
                 and
                 detestes
                 the
                 dooing
                 of
                 euill
                 ,
                 as
                 it
                 wil
                 study
                 to
                 do
                 good
                 vnto
                 it
                 enemies
                 .
                 Fourthlie
                 ,
                 as
                 it
                 striues
                 to
                 haue
                 dominion
                 ouer
                 external
                 thinges
                 ,
                 so
                 it
                 accounts
                 it
                 most
                 base
                 ,
                 not
                 to
                 be
                 able
                 to
                 rule
                 the
                 internal
                 passions
                 of
                 the
                 minde
                 .
                 Fiftly
                 ,
                 it
                 neuer
                 fights
                 or
                 contends
                 ,
                 suffers
                 or
                 indures
                 for
                 any
                 thinge
                 ,
                 but
                 that
                 which
                 is
                 iuste
                 
                 and
                 honest
                 ;
                 so
                 that
                 neither
                 they
                 that
                 suffer
                 for
                 wickednesse
                 or
                 vniust
                 matters
                 ,
                 nor
                 they
                 that
                 fight
                 for
                 their
                 priuate
                 commoditye
                 ,
                 or
                 to
                 satisfie
                 theyr
                 owne
                 vnbrideled
                 furie
                 ,
                 are
                 to
                 bee
                 accounted
                 valiant
                 men
                 .
              
            
             
               
                 The
                 obiects
                 of
                 Fortitude
                 .
              
               
                 THe
                 obiects
                 of
                 Fortitude
                 are
                 passions
                 to
                 maister
                 them
                 ,
                 iniuries
                 to
                 suppresse
                 them
                 ,
                 prosperity
                 not
                 to
                 be
                 lifted
                 vp
                 with
                 pride
                 ;
                 aduersitie
                 ,
                 not
                 to
                 bee
                 cast
                 downe
                 with
                 despaire
                 :
                 enemies
                 ,
                 to
                 be
                 made
                 more
                 dilligent
                 to
                 looke
                 vnto
                 our
                 behauiour
                 :
                 losses
                 ,
                 to
                 ouercome
                 them
                 with
                 patience
                 :
                 death
                 to
                 contemn
                 it
                 ,
                 because
                 it
                 bringes
                 immortallitie
                 ,
                 &
                 a
                 number
                 such
                 like
                 .
              
            
             
               
                 The
                 daughters
                 to
                 Fortitude
                 or
                 vertues
                 fift
                 issue
                 .
              
               
                 AS
                 the
                 rest
                 ,
                 so
                 this
                 vertue
                 of
                 Fortitude
                 is
                 not
                 barren
                 of
                 increase
                 ,
                 but
                 
                 from
                 her
                 teeming
                 womb
                 sendeth
                 forth
                 these
                 goodly
                 ympes
                 of
                 grace
                 and
                 honour
                 :
                 Magnificence
                 ,
                 Confidence
                 ,
                 patience
                 ,
                 Compassion
                 ,
                 and
                 perseuerance
                 .
              
            
             
               
                 What
                 magnificence
                 is
                 :
              
               
                 MAgnificence
                 is
                 an
                 eleuation
                 of
                 the
                 soule
                 ,
                 whereby
                 it
                 is
                 not
                 content
                 with
                 euerie
                 meane
                 dewtie
                 ,
                 but
                 seeketh
                 to
                 compasse
                 and
                 bring
                 to
                 passe
                 things
                 that
                 are
                 moste
                 rare
                 and
                 excellent
                 .
                 As
                 Alexander
                 ,
                 that
                 thought
                 it
                 too
                 meane
                 a
                 point
                 of
                 fortitude
                 and
                 valour
                 ,
                 to
                 ouer
                 come
                 Darius
                 in
                 battell
                 ,
                 vnlesse
                 he
                 also
                 vanquished
                 him
                 in
                 the
                 virtues
                 of
                 the
                 minde
                 ;
                 and
                 therefore
                 he
                 vsed
                 his
                 wife
                 and
                 children
                 with
                 all
                 bountie
                 and
                 humanitie
                 ,
                 after
                 he
                 had
                 taken
                 them
                 prisoners
                 .
                 Augustus
                 ,
                 held
                 it
                 not
                 sufficient
                 valour
                 ,
                 to
                 omitt
                 the
                 taking
                 of
                 reuenge
                 vpon
                 a
                 fellowe
                 that
                 sought
                 all
                 meanes
                 possible
                 to
                 murther
                 him
                 ,
                 but
                 aduaunced
                 him
                 likewise
                 vnto
                 a
                 cheefe
                 place
                 
                 of
                 dignitie
                 vnder
                 him
                 .
                 Hannibal
                 esteemed
                 his
                 passing
                 ouer
                 the
                 Alpes
                 ,
                 and
                 al
                 his
                 other
                 labors
                 and
                 victories
                 nothing
                 ,
                 vnlesse
                 he
                 conquered
                 Rome
                 ,
                 that
                 then
                 held
                 her selfe
                 queene
                 and
                 mistresse
                 of
                 the
                 world
                 .
              
            
             
               
                 What
                 Confidence
                 is
                 .
              
               
                 COnfidence
                 is
                 a
                 conceite
                 or
                 hope
                 which
                 the
                 mind
                 hath
                 of
                 prosperous
                 successe
                 ,
                 how
                 dangerous
                 or
                 desperate
                 soeuer
                 things
                 appeare
                 to
                 be
                 .
                 Richard
                 the
                 first
                 king
                 of
                 England
                 ,
                 going
                 to
                 warre
                 with
                 diuerse
                 other
                 Christian
                 Princes
                 ,
                 against
                 the
                 Turkes
                 and
                 Sarazens
                 ,
                 and
                 beeing
                 in
                 Palestine
                 when
                 a
                 quarrell
                 arose
                 betweene
                 him
                 and
                 the
                 king
                 of
                 France
                 ,
                 insomuch
                 as
                 not
                 onlie
                 he
                 ,
                 but
                 all
                 the
                 reste
                 forsooke
                 Richard
                 ,
                 and
                 departed
                 with
                 their
                 powers
                 homeward
                 :
                 yet
                 king
                 Richard
                 ,
                 notwithstanding
                 he
                 was
                 left
                 alone
                 ,
                 his
                 armie
                 small
                 and
                 the
                 number
                 of
                 his
                 foes
                 almost
                 ininnumerable
                 ,
                 
                 was
                 of
                 that
                 confident
                 spirit
                 as
                 he
                 proceeded
                 against
                 his
                 ennemies
                 ,
                 and
                 draue
                 them
                 out
                 of
                 Ierusalem
                 and
                 the
                 holy
                 land
                 .
              
            
             
               
                 What
                 Patience
                 is
                 ,
              
               
                 PAtience
                 ,
                 is
                 a
                 voluntarie
                 and
                 continuall
                 suffering
                 for
                 the
                 loue
                 of
                 vertue
                 and
                 honestie
                 :
                 and
                 therefore
                 whatsoeuer
                 happeneth
                 ,
                 a
                 wise
                 man
                 by
                 this
                 vertue
                 is
                 prepared
                 to
                 digest
                 and
                 turne
                 it
                 to
                 the
                 best
                 .
                 Socrates
                 being
                 councelled
                 to
                 reuenge
                 a
                 wrong
                 receiued
                 ;
                 answered
                 ,
                 What
                 if
                 a
                 Mastie
                 had
                 bitte
                 me
                 ,
                 or
                 an
                 Asse
                 had
                 strucke
                 me
                 ,
                 would
                 ye
                 haue
                 me
                 go
                 to
                 lawe
                 with
                 them
                 ?
                 Esteeming
                 no
                 more
                 of
                 the
                 despights
                 offered
                 vnto
                 him
                 of
                 men
                 ,
                 then
                 if
                 they
                 had
                 bin
                 done
                 of
                 bruite
                 beasts
                 .
              
            
             
               
                 What
                 Compassion
                 is
                 .
              
               
                 COmpassion
                 is
                 a
                 like
                 sense
                 or
                 feeling
                 of
                 euill
                 or
                 griefe
                 ,
                 as
                 if
                 we
                 our selues
                 
                 suffered
                 that
                 which
                 wee
                 see
                 others
                 indure
                 by
                 reason
                 of
                 that
                 coniunction
                 which
                 ought
                 to
                 be
                 of
                 one
                 with
                 another
                 as
                 members
                 of
                 one
                 and
                 the
                 same
                 body
                 :
                 and
                 therefore
                 it
                 is
                 requisite
                 this
                 vertue
                 should
                 be
                 in
                 a
                 valliant
                 man
                 ,
                 that
                 when
                 he
                 sees
                 iniurie
                 offered
                 vnto
                 any
                 one
                 ,
                 he
                 should
                 bee
                 mooued
                 with
                 the
                 violence
                 thereof
                 ,
                 no
                 otherwise
                 then
                 if
                 it
                 were
                 offered
                 vnto
                 himselfe
                 .
                 Marcellus
                 ,
                 after
                 he
                 had
                 conquered
                 Syracusa
                 ,
                 not
                 without
                 great
                 slaughter
                 of
                 manye
                 people
                 ,
                 mounted
                 vp
                 an
                 high
                 tower
                 of
                 the
                 castle
                 ,
                 and
                 with
                 many
                 teares
                 lamented
                 the
                 rufull
                 and
                 tragical
                 fall
                 of
                 the
                 cittie
                 ,
                 feeling
                 in
                 himselfe
                 (
                 as
                 it
                 were
                 )
                 a
                 fellow
                 sufferance
                 of
                 their
                 greeuous
                 miserie
                 .
              
            
             
               
                 What
                 perseuerance
                 is
                 .
              
               
                 PErseuerance
                 ,
                 is
                 that
                 parte
                 of
                 Fortitude
                 ,
                 when
                 a
                 man
                 doth
                 firmely
                 and
                 stedfastly
                 abide
                 in
                 his
                 resolution
                 &
                 
                 purpose
                 ,
                 vndertaken
                 with
                 good
                 consideration
                 and
                 aduise
                 .
                 Zeno
                 hauing
                 resolued
                 to
                 keep
                 silence
                 whatsoeuer
                 the
                 king
                 of
                 Ciprus
                 did
                 demand
                 of
                 him
                 ,
                 and
                 being
                 persecuted
                 with
                 tormentes
                 for
                 the
                 same
                 purpose
                 ,
                 least
                 hee
                 should
                 bee
                 found
                 not
                 to
                 perseuer
                 in
                 his
                 intent
                 ,
                 bit
                 off
                 his
                 tongue
                 ,
                 and
                 spit
                 it
                 in
                 the
                 tormēters
                 face
                 .
              
            
             
               
                 The
                 opposites
                 to
                 Fortitude
                 .
              
               
                 THe
                 opposits
                 to
                 fortitude
                 ,
                 seeking
                 to
                 dim
                 hir
                 glory
                 with
                 their
                 dusky
                 presence
                 ,
                 are
                 Cowardlines
                 ,
                 and
                 wilfull
                 presumption
                 .
              
            
             
               
                 What
                 Cowardlines
                 is
                 .
              
               
                 COwardlynes
                 is
                 a
                 base
                 kind
                 of
                 fear
                 ,
                 void
                 both
                 of
                 reason
                 and
                 assurance
                 ,
                 causing
                 a
                 man
                 thrugh
                 the
                 want
                 of
                 sense
                 &
                 vnderstāding
                 ,
                 that
                 he
                 can
                 neither
                 be
                 profitable
                 to
                 himselfe
                 ,
                 nor
                 the
                 commō
                 
                 wealth
                 ,
                 but
                 remaines
                 as
                 the
                 shaddowe
                 of
                 a
                 man
                 caste
                 downe
                 and
                 astonnished
                 with
                 daungers
                 ,
                 or
                 the
                 report
                 of
                 euerie
                 ydle
                 dreame
                 &
                 vision
                 .
                 As
                 Mydas
                 K.
                 of
                 Phrigia
                 ,
                 who
                 being
                 troubled
                 with
                 the
                 terrour
                 of
                 a
                 certaine
                 dreame
                 ,
                 dranke
                 poison
                 and
                 killed
                 himselfe
                 .
                 Or
                 as
                 the
                 Gentleman
                 of
                 Padua
                 ,
                 that
                 Speron
                 talketh
                 of
                 in
                 his
                 dialogues
                 ,
                 who
                 beeing
                 cast
                 into
                 prison
                 vpon
                 some
                 accusation
                 ,
                 when
                 it
                 was
                 tolde
                 him
                 ouernight
                 that
                 he
                 should
                 lose
                 his
                 head
                 the
                 next
                 morning
                 ,
                 conceiued
                 such
                 an
                 impression
                 of
                 feare
                 in
                 his
                 hart
                 ,
                 that
                 his
                 haire
                 which
                 before
                 was
                 blacke
                 ,
                 that
                 same
                 night
                 altered
                 and
                 became
                 gray
                 .
              
            
             
               
                 Two
                 sortes
                 of
                 Feare
                 .
              
               
                 THe
                 one
                 good
                 ,
                 when
                 wee
                 stande
                 more
                 in
                 awe
                 of
                 blame
                 ,
                 reproch
                 ,
                 &
                 dishonour
                 ,
                 then
                 of
                 death
                 or
                 griefe
                 .
                 The
                 other
                 bad
                 ;
                 which
                 is
                 likewise
                 of
                 2.
                 sortes
                 .
                 The
                 first
                 ,
                 maketh
                 the
                 soul
                 dead
                 
                 and
                 voide
                 of
                 euerie
                 good
                 effecte
                 ,
                 as
                 is
                 before
                 declared
                 .
                 The
                 seconde
                 is
                 that
                 ,
                 which
                 worketh
                 in
                 the
                 wicked
                 a
                 horror
                 of
                 paine
                 and
                 punnishment
                 ,
                 whereby
                 they
                 are
                 brideled
                 and
                 restrained
                 from
                 their
                 villanies
                 ,
                 and
                 as
                 the
                 firste
                 is
                 a
                 signe
                 of
                 an
                 abiect
                 and
                 contemtible
                 nature
                 ;
                 so
                 this
                 argues
                 a
                 corrupt
                 and
                 wicked
                 disposition
                 .
              
            
             
               
                 What
                 wilfull
                 presumption
                 is
                 .
              
               
                 WIlfull
                 presumption
                 ,
                 is
                 a
                 kinde
                 of
                 audacious
                 boldnes
                 ,
                 when
                 a
                 man
                 without
                 necessarie
                 constraint
                 ,
                 or
                 for
                 euerie
                 friuolous
                 matter
                 ,
                 casteth
                 himselfe
                 into
                 certaine
                 and
                 vndoubted
                 danger
                 .
                 As
                 I
                 haue
                 read
                 of
                 an
                 Italian
                 louer
                 ,
                 whoe
                 walking
                 with
                 his
                 ladie
                 by
                 a
                 riuer
                 side
                 ,
                 and
                 making
                 great
                 protestations
                 what
                 he
                 woulde
                 doe
                 for
                 her
                 sake
                 ,
                 she
                 to
                 proue
                 him
                 ,
                 badde
                 him
                 leape
                 into
                 the
                 Riuer
                 ,
                 which
                 no
                 sooner
                 heard
                 ,
                 but
                 hee
                 to
                 shewe
                 his
                 rashnesse
                 ,
                 
                 without
                 anye
                 further
                 consideration
                 ,
                 threw
                 himselfe
                 from
                 the
                 bancke
                 into
                 the
                 streame
                 ,
                 and
                 there
                 was
                 drowned
                 .
                 And
                 thus
                 much
                 touching
                 Fortitude
                 .
                 Now
                 to
                 proceed
                 ,
                 the
                 next
                 branch
                 of
                 vertues
                 first
                 Issue
                 ,
                 to
                 be
                 considered
                 of
                 ,
                 is
                 Iustice
                 .
              
               
                 The
                 foure
                 elementes
                 ,
                 Earth
                 ,
                 Water
                 ,
                 Ayre
                 ,
                 and
                 Fire
                 ,
                 are
                 of
                 all
                 thinges
                 the
                 most
                 different
                 and
                 disagreeing
                 :
                 yet
                 by
                 the
                 diuine
                 prouidence
                 of
                 God
                 ,
                 they
                 are
                 daily
                 so
                 tempred
                 ,
                 as
                 nothing
                 can
                 be
                 found
                 or
                 imagined
                 to
                 be
                 of
                 greater
                 harmonie
                 ,
                 more
                 consonant
                 or
                 agreeing
                 .
                 The
                 like
                 we
                 may
                 say
                 of
                 the
                 foure
                 cardinall
                 vertues
                 ;
                 which
                 althogh
                 they
                 are
                 diuers
                 ,
                 being
                 considered
                 in
                 theyr
                 perticular
                 effect
                 ,
                 yet
                 in
                 nature
                 &
                 compleat
                 order
                 ,
                 they
                 so
                 depend
                 one
                 vpon
                 another
                 ,
                 as
                 many
                 times
                 one
                 includs
                 al
                 the
                 reste
                 ,
                 as
                 euidently
                 appeares
                 in
                 this
                 vertue
                 of
                 Iustice
                 :
                 hee
                 that
                 is
                 petfectlie
                 iust
                 must
                 be
                 wise
                 ,
                 temperate
                 &
                 valiant
                 .
                 Wise
                 ,
                 to
                 discern
                 good
                 from
                 bad
                 :
                 temperate
                 ,
                 
                 to
                 gouern
                 and
                 rule
                 his
                 affections
                 :
                 and
                 valiant
                 ,
                 not
                 to
                 feare
                 to
                 helpe
                 the
                 wronged
                 ,
                 albeit
                 with
                 hazzarde
                 of
                 his
                 own
                 life
                 .
                 And
                 yet
                 for
                 all
                 this
                 ,
                 Iustice
                 includes
                 somthing
                 in
                 itself
                 ,
                 whereby
                 it
                 may
                 be
                 discerned
                 from
                 the
                 rest
                 ,
                 as
                 by
                 the
                 sequele
                 may
                 be
                 seene
                 .
              
            
             
               
                 What
                 Iustice
                 is
                 .
              
               
                 IVstice
                 is
                 a
                 motion
                 of
                 the
                 soul
                 ,
                 wherby
                 we
                 are
                 stirred
                 vp
                 to
                 giue
                 to
                 euery
                 one
                 his
                 right
                 ,
                 and
                 that
                 which
                 belongs
                 vnto
                 him
                 ,
                 euen
                 as
                 willinglie
                 obseruing
                 law
                 and
                 dutie
                 towarde
                 others
                 ,
                 as
                 we
                 would
                 haue
                 the
                 same
                 obserued
                 and
                 kept
                 toward
                 ourselves
                 .
              
            
             
               
                 Tenn
                 sorts
                 of
                 Iustice
                 .
              
               
                 THe
                 first
                 is
                 the
                 preseruation
                 and
                 order
                 which
                 God
                 himself
                 obserueth
                 in
                 the
                 gouerning
                 &
                 maintaning
                 of
                 the
                 world
                 ,
                 without
                 which
                 we
                 shuld
                 haue
                 a
                 generall
                 confusiō
                 &
                 many
                 times
                 wrōgs
                 
                 would
                 passe
                 with
                 that
                 secresie
                 and
                 power
                 ,
                 as
                 innocencie
                 quite
                 woulde
                 bee
                 ouerborne
                 ,
                 but
                 that
                 his
                 iustice
                 at
                 conuenient
                 time
                 reueales
                 them
                 ,
                 &
                 giueth
                 them
                 their
                 due
                 punishment
                 ,
                 and
                 this
                 is
                 called
                 prouidence
                 .
              
               
                 The
                 second
                 is
                 the
                 diuine
                 exhibition
                 and
                 accomplishment
                 of
                 that
                 seruice
                 and
                 obedience
                 ,
                 which
                 Gods
                 creatures
                 owe
                 vnto
                 him
                 ,
                 and
                 this
                 is
                 called
                 piety
              
               
                 The
                 third
                 ,
                 is
                 that
                 distribution
                 of
                 right
                 and
                 equity
                 which
                 wee
                 are
                 bounde
                 to
                 shew
                 one
                 toward
                 another
                 ,
                 and
                 this
                 is
                 called
                 Charitie
                 .
              
               
                 The
                 fourth
                 ,
                 is
                 that
                 care
                 and
                 respect
                 which
                 we
                 ought
                 to
                 haue
                 vnto
                 ourselus
                 in
                 accepting
                 or
                 renouncing
                 ,
                 in
                 applyeng
                 or
                 restraining
                 ,
                 what
                 may
                 be
                 preiudiciall
                 or
                 profitable
                 vnto
                 vs
                 :
                 and
                 this
                 (
                 beside
                 that
                 it
                 may
                 also
                 be
                 called
                 charitie
                 )
                 hath
                 another
                 name
                 ,
                 which
                 is
                 ,
                 indulgency
                 or
                 selfe
                 affection
                 :
                 for
                 there
                 is
                 no
                 man
                 but
                 is
                 bound
                 by
                 the
                 lawes
                 of
                 God
                 and
                 of
                 nature
                 ,
                 with
                 moderation
                 
                 and
                 discretion
                 to
                 haue
                 a
                 respect
                 vnto
                 himselfe
                 .
              
               
                 The
                 fift
                 is
                 that
                 religious
                 administration
                 ,
                 which
                 euery
                 magestrate
                 ought
                 to
                 haue
                 ,
                 which
                 is
                 called
                 to
                 bee
                 a
                 supreame
                 gouernour
                 ,
                 or
                 to
                 haue
                 any
                 inferiour
                 office
                 or
                 authoritie
                 in
                 the
                 commonwealth
                 ,
                 and
                 this
                 is
                 called
                 equitie
                 and
                 peace
                 .
              
               
                 The
                 sixt
                 ,
                 is
                 that
                 mutuall
                 societie
                 and
                 louing
                 coniunction
                 which
                 is
                 expreste
                 between
                 man
                 and
                 wife
                 ,
                 without
                 either
                 vsurpation
                 or
                 tyrannie
                 ,
                 and
                 this
                 is
                 called
                 vnity
                 and
                 concord
                 .
              
               
                 The
                 seuenth
                 is
                 that
                 awfull
                 respect
                 ,
                 which
                 seruants
                 in
                 simplicitie
                 of
                 heart
                 without
                 dissimulation
                 or
                 hypocrisie
                 ,
                 shew
                 to
                 their
                 maisters
                 ,
                 and
                 this
                 is
                 called
                 reuerence
                 .
              
               
                 The
                 eight
                 ,
                 is
                 that
                 carefull
                 and
                 prouident
                 respect
                 which
                 maisters
                 ought
                 to
                 shew
                 toward
                 their
                 seruants
                 ,
                 especially
                 when
                 they
                 mixe
                 their
                 authoritie
                 with
                 loue
                 and
                 curtesie
                 ,
                 and
                 this
                 is
                 calcald
                 
                 humanitie
                 or
                 gentlenes
                 .
              
               
                 The
                 ninth
                 ,
                 is
                 that
                 natural
                 submission
                 and
                 louing
                 feare
                 which
                 children
                 owe
                 to
                 their
                 parents
                 ,
                 and
                 this
                 is
                 called
                 honor
                 .
              
               
                 The
                 tenth
                 ,
                 is
                 that
                 moderation
                 and
                 abstinence
                 which
                 the
                 soule
                 is
                 ingaged
                 for
                 to
                 the
                 body
                 ,
                 and
                 this
                 is
                 called
                 helth
                 or
                 alacrity
                 of
                 the
                 spirit
                 .
              
               
                 So
                 that
                 by
                 these
                 aforesaide
                 circumstances
                 (
                 our
                 speciall
                 purpose
                 being
                 to
                 speake
                 of
                 that
                 measure
                 of
                 iust
                 and
                 vpright
                 dealing
                 which
                 is
                 to
                 be
                 obserued
                 betwen
                 man
                 and
                 man
                 )
                 we
                 may
                 gather
                 another
                 diuision
                 of
                 Iustice
                 ,
                 which
                 is
                 only
                 humane
                 ,
                 and
                 that
                 may
                 be
                 contracted
                 or
                 drawne
                 into
                 two
                 partes
                 .
              
            
             
               
                 Two
                 parts
                 of
                 humane
                 Iustice
                 .
              
               
                 THe
                 firste
                 is
                 called
                 Distributiue
                 ,
                 which
                 consisteth
                 in
                 giuing
                 to
                 euery
                 one
                 according
                 to
                 his
                 desert
                 ,
                 whether
                 it
                 be
                 praise
                 or
                 punishment
                 ;
                 honour
                 or
                 disgrace
                 ,
                 money
                 or
                 monies
                 
                 worth
                 ,
                 litle
                 or
                 much
                 ,
                 &c.
                 
                 And
                 this
                 is
                 confirmed
                 by
                 the
                 words
                 of
                 Christ
                 ,
                 giue
                 vnto
                 Caesar
                 that
                 which
                 is
                 Caesars
                 ,
                 Mat.
                 22.21
                 .
                 And
                 of
                 S.
                 Paule
                 .
                 Giue
                 vnto
                 all
                 men
                 their
                 dutie
                 ,
                 Tribute
                 to
                 whom
                 tribute
                 ;
                 Custome
                 to
                 whom
                 custome
                 ;
                 and
                 fear
                 to
                 whom
                 fear
                 belongeth
                 .
                 Ro.
                 13.7
              
               
                 The
                 second
                 is
                 called
                 commutatiue
                 :
                 which
                 hath
                 relation
                 to
                 the
                 exchange
                 of
                 dutie
                 ,
                 and
                 the
                 fidelity
                 and
                 constant
                 truth
                 which
                 ought
                 to
                 bein
                 mens
                 words
                 and
                 promises
                 ,
                 contracts
                 &
                 couenants
                 :
                 and
                 this
                 is
                 that
                 faith
                 which
                 is
                 said
                 to
                 be
                 the
                 foundation
                 of
                 Iustice
                 :
                 contrarie
                 to
                 which
                 ,
                 are
                 all
                 falshoodes
                 ,
                 deceipts
                 ,
                 coosenages
                 ,
                 treasons
                 ,
                 periuries
                 ,
                 breach
                 of
                 promises
                 and
                 lying
                 .
              
            
             
               
                 Whether
                 all
                 promises
                 be
                 to
                 be
                 kept
                 .
              
               
                 SOm
                 men
                 are
                 of
                 opinion
                 that
                 promises
                 which
                 are
                 made
                 either
                 for
                 fear
                 ,
                 or
                 through
                 deceipt
                 are
                 not
                 to
                 bee
                 kept
                 .
                 T
                 is
                 true
                 indeed
                 ,
                 that
                 a
                 wicked
                 promise
                 
                 or
                 an
                 vngodly
                 vowe
                 is
                 better
                 broken
                 than
                 kept
                 ,
                 but
                 a
                 wise
                 man
                 will
                 be
                 so
                 aduised
                 ,
                 that
                 he
                 will
                 neuer
                 promise
                 or
                 vndertake
                 any
                 thing
                 ,
                 which
                 shall
                 be
                 contrarie
                 to
                 duetie
                 ,
                 vppon
                 any
                 necessitie
                 whatsoeuer
                 :
                 no
                 not
                 for
                 death
                 it selfe
                 :
                 and
                 when
                 he
                 doth
                 ingage
                 himselfe
                 ,
                 it
                 is
                 vppon
                 discretion
                 and
                 sound
                 iudgement
                 ;
                 and
                 being
                 so
                 ingaged
                 hee
                 will
                 shew
                 forth
                 his
                 truth
                 and
                 fidelitie
                 ,
                 and
                 be
                 maister
                 of
                 his
                 word
                 ,
                 though
                 it
                 be
                 to
                 his
                 own
                 losse
                 and
                 hindrance
                 .
                 Psal
                 .
                 15.5
              
            
             
               
                 If
                 a
                 lie
                 be
                 tollerable
                 .
              
               
                 OVr
                 Phylosophers
                 whose
                 doctrine
                 without
                 any
                 further
                 reference
                 ,
                 was
                 only
                 directed
                 by
                 the
                 rule
                 of
                 reason
                 ,
                 say
                 there
                 are
                 three
                 sorts
                 of
                 lyes
                 ;
                 a
                 pleasant
                 lye
                 ,
                 a
                 profitable
                 lye
                 ,
                 and
                 a
                 pernitious
                 lye
                 :
                 and
                 that
                 the
                 two
                 first
                 are
                 in
                 some
                 sort
                 tollerable
                 ▪
                 but
                 the
                 last
                 by
                 no
                 mēas
                 to
                 be
                 admitted
                 .
                 We
                 that
                 are
                 christians
                 and
                 know
                 there
                 is
                 a
                 God
                 ,
                 and
                 that
                 God
                 
                 is
                 truth
                 and
                 to
                 denie
                 the
                 truth
                 (
                 howsoeuer
                 we
                 cloke
                 or
                 excuse
                 yt
                 with
                 profite
                 or
                 pleasure
                 )
                 is
                 to
                 denie
                 God
                 ,
                 and
                 to
                 prefer
                 the
                 Diuell
                 which
                 is
                 the
                 father
                 of
                 lyes
                 before
                 God
                 :
                 ought
                 to
                 thinke
                 that
                 it
                 is
                 lawfull
                 in
                 no
                 manner
                 of
                 sort
                 to
                 tell
                 a
                 lie
                 :
                 but
                 if
                 we
                 shall
                 answere
                 for
                 euerie
                 ydle
                 word
                 that
                 passeth
                 our
                 lips
                 ,
                 much
                 more
                 shall
                 wee
                 answere
                 for
                 lying
                 and
                 falshood
                 .
              
            
             
               
                 The
                 necessitie
                 of
                 Iustice
                 .
              
               
                 HOw
                 necessary
                 Iustice
                 is
                 amongst
                 men
                 may
                 appeare
                 in
                 this
                 ,
                 in
                 that
                 it
                 defends
                 the
                 oppressed
                 ,
                 helpes
                 the
                 needie
                 ,
                 incourageth
                 the
                 vertuous
                 who
                 else
                 would
                 desist
                 from
                 wel
                 doing
                 ,
                 if
                 they
                 saw
                 their
                 good
                 endeuors
                 despised
                 ,
                 and
                 represseth
                 the
                 wicked
                 ,
                 whose
                 mallice
                 would
                 ouerthrow
                 the
                 state
                 of
                 humaine
                 society
                 ,
                 but
                 that
                 they
                 see
                 vengeance
                 &
                 punishment
                 prepard
                 forthē
                 ;
                 nay
                 it
                 is
                 so
                 necessary
                 (
                 as
                 Cycero
                 sayeth
                 )
                 
                 that
                 very
                 Pyrats
                 ,
                 theeues
                 and
                 robbers
                 ,
                 cannot
                 liue
                 together
                 without
                 obseruing
                 some
                 part
                 of
                 Iustice
                 .
              
            
             
               
                 The
                 end
                 of
                 Iustice
                 .
              
               
                 THe
                 end
                 of
                 Iustice
                 ,
                 is
                 the
                 glorie
                 of
                 God
                 ,
                 and
                 the
                 preseruation
                 of
                 the
                 common
                 secrecie
                 of
                 men
                 .
              
            
             
               
                 The
                 perfect
                 vse
                 of
                 Iustice
                 .
              
               
                 THe
                 perfect
                 vse
                 of
                 Iustice
                 ,
                 is
                 to
                 make
                 no
                 difference
                 of
                 men
                 eyther
                 in
                 reguard
                 of
                 wealthe
                 ,
                 kindred
                 ,
                 friendship
                 ,
                 pouerty
                 or
                 dignitie
                 .
                 Iunius
                 Brutus
                 consull
                 of
                 Rome
                 (
                 as
                 Pliny
                 reporteth
                 )
                 caused
                 his
                 owne
                 sonnes
                 to
                 be
                 beheaded
                 ,
                 for
                 an
                 offence
                 which
                 they
                 hadde
                 committed
                 .
                 Papinianus
                 a
                 pagan
                 being
                 commanded
                 by
                 the
                 Emperour
                 Caracalla
                 to
                 defend
                 an
                 vniuste
                 cause
                 ,
                 would
                 not
                 doe
                 it
                 .
                 Cleon
                 of
                 Lacedemon
                 ,
                 being
                 elected
                 to
                 an
                 office
                 in
                 
                 the
                 common
                 wealth
                 ,
                 called
                 all
                 his
                 friends
                 and
                 kindred
                 together
                 ,
                 and
                 told
                 them
                 ,
                 during
                 the
                 time
                 of
                 his
                 magistracie
                 and
                 gouernment
                 ,
                 he
                 did
                 renounce
                 and
                 discharge
                 himselfe
                 of
                 al
                 friendship
                 and
                 affinity
                 .
              
            
             
               
                 Denial
                 of
                 Iustice
                 dangerous
                 .
              
               
                 BEside
                 that
                 wee
                 may
                 holde
                 it
                 for
                 a
                 maxime
                 ,
                 that
                 man
                 is
                 no
                 longer
                 a
                 man
                 ,
                 a
                 King
                 no
                 longer
                 a
                 King
                 ,
                 nor
                 a
                 magistrate
                 no
                 longer
                 a
                 magestrare
                 ,
                 thā
                 he
                 is
                 willing
                 ,
                 forward
                 and
                 ready
                 to
                 execute
                 Iustice
                 ;
                 so
                 wee
                 may
                 conclude
                 ,
                 that
                 the
                 deniall
                 or
                 delaying
                 of
                 Iustice
                 ,
                 is
                 so
                 hainous
                 a
                 thing
                 ,
                 that
                 it
                 hath
                 been
                 either
                 punished
                 and
                 reuenged
                 by
                 men
                 or
                 where
                 men
                 could
                 not
                 reach
                 ,
                 God
                 hath
                 stretched
                 foorth
                 his
                 arme
                 and
                 giuen
                 it
                 checke
                 and
                 controlment
                 .
                 For
                 the
                 first
                 ,
                 we
                 haue
                 the
                 example
                 of
                 Henry
                 K.
                 of
                 Sweathland
                 ,
                 who
                 striking
                 a
                 gentleman
                 with
                 a
                 dagger
                 ,
                 that
                 was
                 an
                 important
                 suter
                 vnto
                 him
                 for
                 Iustice
                 ,
                 so
                 robbed
                 
                 him
                 of
                 the
                 hearts
                 of
                 his
                 people
                 ,
                 as
                 shortly
                 after
                 hee
                 was
                 deposed
                 and
                 put
                 in
                 prison
                 :
                 and
                 for
                 the
                 latter
                 ,
                 wee
                 haue
                 the
                 example
                 of
                 Herod
                 ,
                 who
                 beeing
                 of
                 that
                 power
                 that
                 the
                 worlde
                 coulde
                 not
                 punish
                 his
                 tyrannie
                 and
                 iniustice
                 ,
                 was
                 stricken
                 by
                 the
                 hand
                 of
                 God
                 ,
                 insomuch
                 as
                 his
                 verie
                 bowels
                 were
                 eaten
                 out
                 of
                 Lice
                 .
                 Act.
                 12
                 ,
                 23.
                 
              
            
             
               
                 The
                 opposites
                 to
                 Iustice
                 .
              
               
                 STill
                 to
                 obserue
                 our
                 first
                 purpose
                 ,
                 that
                 contraries
                 opposed
                 will
                 alwais
                 shine
                 more
                 cleare
                 and
                 euident
                 ,
                 and
                 that
                 euerye
                 vertue
                 hath
                 her
                 extreames
                 ,
                 which
                 consist
                 in
                 too
                 little
                 or
                 too
                 much
                 ;
                 therfore
                 it
                 followeth
                 that
                 we
                 set
                 down
                 the
                 opposites
                 to
                 Iustice
                 ,
                 which
                 are
                 two
                 in
                 number
                 ;
                 namely
                 Iniustice
                 ,
                 which
                 is
                 the
                 defect
                 ,
                 and
                 Seueritie
                 ,
                 which
                 is
                 the
                 excesse
                 :
                 for
                 as
                 the
                 one
                 makes
                 the
                 seate
                 of
                 Iustice
                 a
                 shop
                 of
                 disorder
                 ,
                 so
                 the
                 other
                 makes
                 it
                 a
                 shambles
                 of
                 Tyrannie
                 .
              
            
             
               
               
                 What
                 Iniustice
                 is
                 .
              
               
                 INiustice
                 is
                 the
                 deniall
                 of
                 right
                 and
                 equitie
                 ,
                 either
                 toward
                 God
                 ,
                 our
                 neighbour
                 ,
                 or
                 our selues
                 :
                 so
                 that
                 wee
                 may
                 saie
                 we
                 are
                 so
                 many
                 waies
                 vniust
                 ,
                 as
                 we
                 denie
                 vnto
                 God
                 ,
                 vnto
                 our
                 neighbour
                 ,
                 or
                 vnto
                 our selues
                 ,
                 those
                 dewties
                 which
                 we
                 owe
                 vnto
                 them
                 .
              
            
             
               
                 The
                 effects
                 of
                 Iniustice
                 .
              
               
                 THe
                 effectes
                 of
                 Iniustice
                 are
                 infinite
                 ,
                 but
                 these
                 in
                 speciall
                 .
                 Disorder
                 ,
                 confusion
                 ,
                 torment
                 of
                 conscience
                 ,
                 euen
                 in
                 him
                 that
                 is
                 iniust
                 ;
                 Impunitie
                 ,
                 free
                 scope
                 for
                 murther
                 ,
                 thefte
                 and
                 violence
                 ,
                 clamors
                 of
                 Widdowes
                 ,
                 Orphants
                 and
                 innocents
                 ,
                 whereby
                 vndoubtedly
                 followeth
                 at
                 length
                 the
                 vengeance
                 of
                 God
                 vpon
                 that
                 kingdom
                 or
                 countrie
                 where
                 it
                 is
                 vsed
                 ,
                 as
                 it
                 is
                 written
                 :
                 The
                 crye
                 of
                 the
                 children
                 of
                 Israell
                 is
                 come
                 vp
                 vnto
                 me
                 (
                 saith
                 the
                 Lord
                 )
                 &
                 I
                 haue
                 also
                 seen
                 
                 the
                 oppression
                 wherewith
                 the
                 Egyptians
                 opprest
                 them
                 ,
                 and
                 I
                 will
                 stretch
                 out
                 my
                 hand
                 and
                 smite
                 Egypt
                 .
                 Exo.
                 3
                 ,
                 9.20
                 And
                 againe
                 ,
                 Woe
                 vnto
                 him
                 that
                 buildeth
                 his
                 house
                 by
                 vnrighteousnesse
                 ,
                 &
                 his
                 chambers
                 without
                 equitie
                 ,
                 that
                 vseth
                 his
                 neighbour
                 vniustly
                 ,
                 and
                 giueth
                 him
                 not
                 his
                 hire
                 .
                 Ier.
                 22
                 ,
                 13.
                 
              
            
             
               
                 What
                 Seuerity
                 is
                 .
              
               
                 SEueritie
                 ,
                 is
                 a
                 racking
                 of
                 Iustice
                 beyond
                 her
                 limits
                 ,
                 carried
                 away
                 with
                 fury
                 and
                 passion
                 of
                 the
                 minde
                 ,
                 rather
                 than
                 ledde
                 by
                 truth
                 and
                 vprighte
                 iudgement
                 :
                 so
                 that
                 it
                 punnisheth
                 small
                 faultes
                 for
                 great
                 ,
                 and
                 allotteth
                 ouerplus
                 where
                 an
                 indifferent
                 measure
                 mighte
                 haue
                 serued
                 the
                 turne
                 .
                 Piso
                 appointed
                 proconsull
                 in
                 the
                 Romans
                 warre
                 ,
                 when
                 two
                 souldiers
                 by
                 his
                 permission
                 ,
                 went
                 out
                 together
                 about
                 some
                 businesse
                 ,
                 and
                 the
                 one
                 returned
                 to
                 the
                 campe
                 and
                 the
                 other
                 did
                 not
                 ,
                 hee
                 condemned
                 him
                 ,
                 
                 thinking
                 he
                 had
                 slaine
                 his
                 companion
                 ,
                 and
                 therefore
                 commanded
                 him
                 to
                 bee
                 executed
                 .
                 At
                 the
                 very
                 instant
                 of
                 execution
                 ,
                 the
                 other
                 came
                 ;
                 whereupon
                 the
                 Captaine
                 that
                 had
                 the
                 charge
                 to
                 see
                 him
                 put
                 to
                 death
                 ,
                 returned
                 to
                 the
                 Proconsull
                 with
                 both
                 the
                 souldiers
                 ;
                 but
                 Piso
                 being
                 offended
                 therewith
                 ,
                 put
                 them
                 all
                 three
                 to
                 death
                 :
                 the
                 first
                 ,
                 because
                 he
                 was
                 condemned
                 ;
                 the
                 second
                 ,
                 because
                 he
                 was
                 the
                 cause
                 of
                 the
                 condemnation
                 ,
                 and
                 the
                 Captaine
                 ,
                 because
                 he
                 had
                 not
                 obeied
                 .
                 So
                 that
                 by
                 rigor
                 and
                 seuerity
                 ,
                 he
                 made
                 away
                 three
                 for
                 the
                 innocencie
                 of
                 one
                 .
              
            
             
               
                 How
                 all
                 vertues
                 are
                 preserued
                 .
              
               
                 AS
                 all
                 vertues
                 are
                 planted
                 in
                 vs
                 by
                 nature
                 and
                 the
                 help
                 of
                 art
                 ,
                 so
                 are
                 they
                 preserued
                 and
                 kepte
                 in
                 their
                 full
                 strength
                 and
                 vigor
                 by
                 vse
                 and
                 exercise
                 :
                 for
                 better
                 neuer
                 had
                 ,
                 than
                 not
                 exercised
                 and
                 put
                 in
                 practise
                 :
                 nay
                 ,
                 howsoeuer
                 they
                 are
                 aboundantly
                 in
                 vs
                 ,
                 yet
                 if
                 
                 they
                 be
                 not
                 exercised
                 ,
                 they
                 quickly
                 vanish
                 and
                 are
                 forgot
                 ,
                 as
                 it
                 appeareth
                 by
                 things
                 most
                 naturall
                 vnto
                 vs.
                 For
                 what
                 is
                 more
                 naturall
                 than
                 to
                 speak
                 ,
                 and
                 go
                 ?
                 yet
                 the
                 familiaritie
                 with
                 strangers
                 may
                 make
                 vs
                 forget
                 the
                 one
                 ,
                 and
                 a
                 litle
                 sicknesse
                 decay
                 the
                 other
                 .
                 And
                 thus
                 in
                 speking
                 of
                 Vertues
                 genealogie
                 ,
                 and
                 the
                 increase
                 and
                 branches
                 that
                 are
                 deriued
                 from
                 her
                 ,
                 although
                 much
                 more
                 might
                 haue
                 bin
                 saide
                 ,
                 yet
                 this
                 I
                 truste
                 may
                 in
                 some
                 sort
                 shew
                 her
                 worth
                 and
                 excellencie
                 :
                 and
                 what
                 my
                 pen
                 hath
                 ouerslipt
                 ,
                 I
                 wishe
                 (
                 together
                 with
                 so
                 much
                 as
                 is
                 in
                 this
                 booke
                 )
                 may
                 bee
                 more
                 plentifullie
                 exprest
                 in
                 mens
                 deedes
                 .
              
            
          
           
             FINIS
             .