TWO Guides to a good LIFE.  
The Genealogy of Virtue AND The anatomy of sin..  
Lively displaying the worth of the one, and the vanity of the other.  
virtute duce non errabis.  
LONDON Printed by W. jaggard 1604.   

To the reader,  
There is no metal so pure but hath some dross, and therefore (Gentle Reader) I will not excuse this Book of faults: such as it is, I lay it open to thy view, wishing thee rather with the Bee to gather honey, then with the Spider poison; not that the Flowers of this poor garden include any such danger, but that the mind of the beholder (if not rightly tempered) may like the Spider turn that to poison, which a better disposition digests for honey: I will hope the best, and so farewell.  Nihil tam probe, quod non vellicare malignitas:  


The anatomy of Sin, discovering the whold body of Imperfection and pollution,  

THat captain that looks for victory, will strive to know the number, strength and fortification of his enemies, the better to prepare his force against them: the like may be said of a Christian Soldier, in the conflict of this life, when he once perceiveth the sleights and oppugnations wherewith his enemies, the world, the Flesh, and the Devil astaile him he will provide himself accordingly, to withstand their violence: This cannot better be performed, than by consultation, first, to understand what sin is, and the divers branches thereof, and then to be well acquainted with his opposites.  

What Sin is.  
Sin may be defined to be the transgression of the Law, his Capital heads are in number seven: namely, Pride, Covetousness Luxury, Envy, Gluttony, Wrath, and Idleness: which are avoided by seven contrary virtues: as humility, liberality, Chastity, Charity, Abstinence, Patience, and Devotion.  
Thus knowing what sin is, we must next seek and study how to shun it, which cannot better be effected then by learning how to detest it.   

How to detest Sin in general.  
COnsider that it is as venomous as Hydra, as prodigious as the head of Gorgon, as infectious as the blood of Nessus, as fatal as the Night Raven, as loathsome as the Leprosy, as full of torment as the heart of Titius, as greedy as the jaws of a hungry Lion, and as devouring as the deep sea. Beside all this, the World erected to us for a blessing, through sin becomes a curse: that created to the Image of God, through sin, we are made as ugly as Devils; that so often as we sin we strike our maker on the face, & finally being adopted heirs of heaven, through sin, we are cast out as bondmen for hell.   

How to avoid Sin in general.  
THe first remedy against sin, is poverty, because Riches are the Wings and arms of Concupiscence, which being clipped and restrained by want, we cannot so easily fly into the bosom of pleasure, nor apprehend her dalliance: provided that it be true and godly poverty, which never diverts from Faith, upon any extremity whatsoever.  
The second remedy is contempt of the World, least opening our ears to the vain praises of men's lips, or advanced to sudden honour and estimation, our heart suck in the poison of self conceit, whereby we think our own excellency a sufficient dispensation for sin.  
The third remedy, is to make election of such a State of life, as offereth the least occasion of ill; for whosoever followeth the common course of the World, can hardly perform any action tending to the sincerity of life.  
The fourth remedy, is the avoiding of perverse company, for the wicked will infect the godly, as one bough of a tree, being set on fire, consumeth the rest.  
The fifth remedy, is to shun the opportunity of time and place, as he that sees not riches, nor comes into the house of Lust, is less troubled with their several temptations.  
The sixth remedy, is the breath of often and devout prayer, which like unto a sharp North-east wind, nips sin in the very springe and blossom of his strength.  
The seventh remedy, is tribulation and adversity, for as black pitch being bruised becomes white, so the spots gotten by sin, are purged clean away by tribulation.  
The eight and last remedy, is a continual meditation, that we must all once die, and after come to judgement, where every one shall be rewarded according to his works, they that have done well with eternal happiness, and they that have done ill, with torments that never shall have end.   

Of virtue in general.  
VIrtue, is a proportion and uprightness of life agreeable to reason, and consisteth in mediocrity, as Vice doth in excess or defect: It is neither subject to Fortune, slander, sickness, olk-age, adversity, or tyranny.  
Of virtues there are two kinds, contemplative and moral: contemplative, which is a quiet and settled beholding of all those good things gathered together by reason, and approved by judgement: and moral, which consisteth in the practice and dispersing of those good things to the benefit of human society; so that it is not sufficient to think well, but to do well. And the body of virtue is of that nature, that it must be complete, not found of one limb, and lame of another.  
For if either chastity shall be without humility, or humility without chastity, when god doth as well detest pride as uncleanness, by what means shall proud chastity be acceptable in his sight, or unclean humility, good things are not pleasing to God, which are spotted with the commixture of evil: as for example, to live soberly, and to be asleep to good works, or to execute good works and live licentiously are both vain.  
Therefore the tree of virtue must flourish in every branch, In which sense it will be as a shelter in time of necessity, and a haven of peace to the conscience. Now to the particular weapons, wherewith sin assaileth the sacred person of virtue.   

Of vice in particular, and first of pride.  
PRide is said to be the tympany of the soul, because it is a puffing up of the heart and mind, proceeding from the opinions of some good thing in us more than in others.  
The root of pride is riches, Nobility, Fame, Knowledge, Strength, Honour, Beauty, good success, Delicate feeding, fine clothing, Health, sharpness of wit, and such like.  
His companions are Envy, Anger, Impatience, Indignation, Self-will, Obstinacy, etc.  
Pride is said to be full of Envy, because the proud man thinketh himself only the worthiest, and that every man's greatness is a hindrance to his. Of Anger by supposing himself never so well thought of as he deserves.  
Of Impatience, in that he will not suffer himself to be reproved, but will have his vices accounted virtues, and look to be commended for them.  
Of Indignation, as esteeming (in comparison of himself) every man unworthy of any good that befalls him.  
Of Obstinacy, by stiffly holding of his own opinion, notwithstanding any authority or proof alleged to the contrary.  
Those men are most subject to pride, that are most rude, most abject, most inconsiderate, most hasty and headstrong: for such as are wise, sharpewitted, considerate and well stayed, do look into themselves, and find nothing in them worthy to make them swell or look big with pride.  
This sin of all other sins is the most dangerous, because other sins proceed from evil deeds, but pride is to be feared, even in good & virtuous actions.   

Of pride there are nine branches.  
PResumption, Obstinacy, Hypocrisy, Boasting, Ingratitude, contempt of others, Disobedience, Ambition, and Curiosity, and of every of these in particular.   

Presumption what.  
Presumption is taken three manner of ways. First, when a man rashly by any interior quality or exterior act, doth enterprise a work that is above his skill or calling.  
Secondly, when a man thinketh himself better, or more wise or worthy of temporal gifts than another.  
Thirdly, when a man will not be reprehended by another, of any thing that he hath either done or said amiss, but blindly goeth on in his sins, and thinketh himself most safe, when he is in most danger.   

Obstinacy what.  
Obstinacy is, where a man esteeming himself better than another, holdeth his own opinion hard (as it were) by the teeth, and will not submit unto the judgement of the wiser.  
Obstinacy is of two sorts: first, when a man refuseth to confess his fault, how gross or palpable soever it be.  
And secondly, when he striveth to make it lighter than it is, or lay it upon the back of another.   

Hypocrisy what.  
Hypocrisy is, when a man is inwardly in himself wicked, & yet would outwardly seem virtuous.  
Hypocrisy is of three sorts: first when a man for fear of worldly shame, seeks to cover and dissemble the circumstance of his sin, when he ought rather to confess it.  
Secondly, when a man doth accuse himself in the ptesence of others for a notable sinner, that so he may seem devout, religious, and humble, when as in heart he is full of deceit, violence and craft.  
And Thirdly, when a man will endeavour himself to do good works, to no other end but to be praised of the World.   

Boasting what.  
BOasting, is to extol ourselves in words more than cause is, or that we are worthy of.  
Boasting is of three sorts, first, when we do show ourselves proud and arrogant in respect of temporal goods, as of wealth, great offices, costly raiment, or in respect of gifts of the body, as of beauty, strength, health, and such like: or in respect of the gifts of the mind, as of knowledge, sharpness of wit, perfection of memory, etc.  
Secondly, when we make a repetition of our good works, or graces, more for vainglory and to win reputation in the world, then for good example or to the glory of God.  
And thirdly, when we publish out of our own mouths in ostentation, how rich we are, of what authority & dignity, thereby to terrify others and make them to submit unto us, which kind of pride is most odious, insomuch as God hath not bestowed those blessings upon us to boast of, but to relieve the wants of others, and to defend their necessities and wrongs.   

Ingratitude what.  
INgratitude is a sin, whereby we suffer the remembrance of a benefit or good turn to slide away or be forgotten.  
Ingratitude is of two sorts, first when we neither acknowledged nor requite a good turn.  
And secondly, when we are not so contented, but we hate and seek to hurt him that hath done us good: for this we need no further example then of those, that neither acknowledge nor give God thanks for his benefits bestowed upon them, but go about to return his love with blasphemy and contempt.   

Contempt of others what.  
COntempt of others, is to despice all men in respect of ourselves.  
Contempt is of two sorts, first when through a certain niceness we contemn such as are poor sickly, ignorant and sinners, because we are not, or at least think we are not touched with any such imperfection.  
But to check this kind of pride, let us consider & we shall find these things ordinarily incident to all men, and that we either have or may be subject unto them as well as others.  
Secondly, when we depise the authority of our superiors: and to check this kind of pride, we may take the example of brute beasts, the horse will acknowledge his rider, and the dog will fear his master.   

Ambition what.  
AMbition, is an inordinate desire to enjoy honour, dignity and great places, thereby to be predominant and above others, not for their good, but to the satisfying of our own private appetite: it was a thing that Christ and his Apostles hated, and therefore we ought to take heed of it.  
Ambition is of two sorts, one when private men contend for superiority, another when princes aspire.  
The fruits of ambition are sedition, war, ruin, bloodshed and cruelty.   

Curiosity what.  
CVriositie is an unusiall preciseness, or unnecessary superexcellence in any thing.  
There are six kinds of curiosity, first when we covet precious ornaments exceeding our estate and calling: or when we covet them in superfluity, or with a greater care than we ought.  
Secondly, when through a vanity of spirit we strive to find out the understanding and sense of frivolous matters, which when we know, do us more hurt than good.  
Thirdly, when we spend more time or take more delight in amorous and idle Pamphlets, or in the works of poets and Philosophers, than in the book of God.  
Fourthly, when we presume to interpret the holy Scriptures after our own fantasies, and not according to the ancient Fathers of the church.  
fiftly, when we pry narrowly into the life and doings of other men never so much as once looking back into ourselves.  
And lastly, when we presume to search into the secrets of God, which in no wise belong unto us.   

Disobedience what.  
DIsobedience, is a neglecting of that which is commanded, or a wilful spurning against authority.  
Disobedience is of three sorts, either when we despise our Prince, Parents, masters or governors, or when we deprave their worth by our malicious words, or when we wish or practise their ruin, so to procure an alteration in the state.  
The contrary to this is Obedience, which is of two sorts: active, in doing all such things as are commanded (so they concur with virtue) and passive, in suffering patiently whatsoever is imposed upon us, not repugning the honour of God and the health of our souls.   

How to detest Pride.  
PRide if we consider the cause thereof, is fluxive, momentary and very uncertain: for if it proceed from Riches, who knows not riches may waste either by suretyship, riot, lost by Sea or Land?  
If from Nobility or great birth, it may be stained.  
If from knowledge, knowledge is full of error: If from strength, strength may son decay; If from honour, Honour is but a ceremony: If from beauty, age may wrinkle it: If from good success, Fortune may alter it: If from dainty food, it may breed surfeiting, and surfeiting commonly brings death  
If from clothing, what is it but the skins, wool, nay the very excrements of brute beasts and stones of the earth? If from health, sickness may destroy it  
If from multitude of friends, are they not like water brooks, that in summer become dry, and in winter frozen?  
If from sharpness of wit, Semel infanivimus omnes, there is no man living but is guilty of Follie.  
Pride likewise considered by his effects, will appear far more dangerous, as the thing that brings with it, contempt both of God and men: contempt of God, as appears by his word and by his judgements: By his word, in that he saith, He will resist the Proud and give grace to the humble: By his judgements, in that he spared not his glorious Angels, but for their pride threw them out of heaven to the bottom of hell. Amongst mortal men also, how severely hath he punished pride? Pharaoh and his host for that sin were drowned in the Red sea, jessabel had her blood lapped up of Dogs, the King of Babel for seven years space, was companion with bruit beasts, and Hammon executed upon the same gibbet, which he had prepared for Mardocheus, the proverb is, Pride goes before, and shame follows.  
Among men there is nothing likewise more odious: for whom do we more despise, more fear, more grudge or repine against, than the haughty and intolerable humour of proud men. Nay it makes us hateful to our own selves, when looking back into our corrupt nature, we find nothing whereof to be proud: for our conception is sin, our birth pain, our life labour, and our death necessity.   

How to avoid Pride.  
The only and chief remedy against pride, is humility; for as by pride we are banished from the presence of god so by humility we are recalled unto him again, because without humility, no other virtue whatsoever is acceptable in his sight.   

What humility is.  
HVmilitie is the contempt and loathing of proper excellence: of humility there are three degrees.  
The first is, to submit ourselves unto our superiors, and not presume above our equals. The second is, to submit ourselves to our equals, and not to presume above our inferiors; The third is, to submit ourselves to our inferiors, and to presume above no body; The humility likewise of Christ and his holy saints, being set before our eyes, may serve as a powerful remedy against the infection of pride. For when we consider that our saviour Christ for our sakes left heaven for earth, of God became man, of a Lord a servant, and of the most almighty and most honourable, suffered himself to be trodden down and crucified of the most abject, vile and base; what reason have we to be puffed up with arrogancy, knowing that if we mean to reign with him, we must likewise suffer with him.   
Finis pride.   

Of Covetousness.  
covetousness is said to be the dropsy of the soul, because the Covetous man, the more he hath the more still he desireth. It is also a kind of bad motion, whereby the devil enticeth us unlawfully to withhold our own goods, or unjustly to covet other men's.  
There are four sorts of covetousness, the first is to desire that which is another man's, not caring how we get it, by right or wrong: or when with a deliberate mind we hunt after wealth and honour, that so we may the more commodiously feed and cocker our own pleasures.  
The second is, when we study to get money, wealth or favour, by wicked or filthy means.  
The third is, when we will not restore that which we know to be another man's, whether we either found it, or that it was committed to our trust to keep  
The fourth is, when we treasure up much wealth, and neither use it ourselves, nor employ it to the benefit and relieving of others.  

Covetousness hath nine hands or hooks by which it snatcheth at the trash of this world.  
NAmely Fraud, Unquietness, perjury, taking of bribes, Sacrilege Theft, Usury, Rapine and Simony.   

Fraud what.  
FRaud, is by all kind of crafty and colourable means, to usurp that which belongs not unto us.   

Unquietness what.  
AS well night as day to be continually possessed with care how to enrich ourselves, not relying upon the providence of God, who hath commanded us to cast our care only upon him.   

Perjury what.  
Perjury, is when we call God to witness in a false and untrue matter, thereby to win either credit or commodity, as very often times falls out amongst merchants and tradesmen, & in persons that give in evidence before maiestrats: or in our private conference, when without dread or reverence to the name of God, we swear by it.   

Taking of bribes what.  
TAking of bribes is to swerver from the true course of justice for the love of gold, or for reward to bear false witness against any man: whereby three persons are at one time damnified and abused, first God whose holy name is profaned.  
secondly the judge, whom a lying witness deceiveth: and thirdly the innocent person against whom he testifieth, who commonly by that means is utterly undone.   

Sacrilege what  
Sacrilege is through a greedy desire of temporal goods not to forbear the defacing of God's Temple, nor the robbing of his ministers.   

Theft what.  
THeft is, when we either privily purloin, or openly extort from any man (whether it be by the high way side, or in contention of law) that so we may have to satisfy our own covetous humours.   

Usury what.  
Usury is when upon the loan of any thing, whether it be money, meat, drink or apparel, we do covenant before hand to receive back again more than the principal was, which we delivered forth, thereby to enrich or maintain our estate and calling: or when we engross commodities, or forestall markets, thereby to procure a dearth, and then to raise the prices of things as we list ourselves.   

4. Reasons to disprove Usury.  
FIrst it is against the law of Charity, for whereas we are bound to do good one to another, the Usurer chose, hurteth, where he seems to help.  
Secondly, it is against the law of Nations, in that there is no nation, but hath some Injunction, statute, or law against it.  
Thirdly, it is against the law of nature, for in nature it is monstrous, that money should beget money, being in itself a dead and senseless substance.  
Fourthly, it is expressly against the Law of God, for he hath said, Thou shalt not hurt thy brother by Usury of money, nor by usury of corn, nor by usury of any thing that he may be hurt withal, Deut. 23.13.   

Five other reasons to show the vileness thereof.  
The first is, because it is worse than theft for a thief stealeth but now and then, but usury is a continual robbery.  
The second is, because it is worse than judas, for judas sold Christ but once, but the usurer selleth him every minute.  
Thirdly, because judas restored the money again which he took, but the Usurer will never restore that which he hath unjustly taken.  
The fourth is, because it is worse than death, for Death killeth but the body only, but Usury killeth both body and soul.  
The fifth and last is, because it is worse than hell, for hell torments the wicked only, but usury scourgeth and afflicteth both good and bad.   

Rapine what.  
RApine is a forcible and violent extorting of other men's goods, through the vehemency of a greedy mind, as by oppression and such like: the condition of which sin is most damnable, in that it is always subject to the curse and exclamations of the wronged and oppressed, whose sighs and groans day and night solicit heaven for vengeance and revenge.   

Simony what.  
Simony is when we give or take reward for an entrance or admission into the ministery of God, or the profit thereof.   

How to detest Covetousness.  
COnsider that the matter thereof (which is riches) is most vile and abject, or else our Saviour would never have committed the purse to judas  
That Christ chose not his Apostles and best beloved from amongst Princes, but poor fishermen.  
That no man can serve two masters, God & the world, no more than the eye can at one time behold heaven & earth.  
That riches for the most part are gotten with pain, preserved with fear, and lost with sorrow, that many times they forsake us living, and never accompany us being dead.  
That how much soever we covet for possess, we can rightly say no more is our own, than what will serve to feed and clothe us.  
That the most covetous or wealthiest man is but as the mil wheel, which though it turn all day about, yet at night is found where it was in the morning: so howsoever we run about this world for wealth, yet at our deaths, we shall be found as poor as we were at our birth,  
That as great burdens laid upon the backs of travelers hinder them in their journey: even so, much wealth cannot be but a let and hindrance to us, in our voyage and pilgrimage to heaven.  
That covetous men are but as camels that all day carry the king's treasure, & at night are turned into a filthy stable, being able to show no sign or appearance thereof, but their galled backs.  
That the death of a covetous man is ridiculous, considering that all which he hath so carefully scraped together, may fall into the hands of his enemies, or be spent of such as will never give him thanks, whilst he himself sits in the shadow of death, and can show no remembrance of his great possessions, but the galls and sores of a disquiet conscience.  
The misery of a covetous person is very well described by the Heathen Poet Plautus, under the person of Euclio, who having hid much treasure in his house, durst not go abroad for fear of robbing, nor stay at home for fear of killing.  
But with much more terror is it set forth in the book of god, where it is said by the mouth of our saviour, that it is easier for a Camel to pass through the eye of a needle, then for a rich man to enter into the kingdom of heaven.  
Achab desiring to be master of poor Naboths' vinyeard, was punished not only with the loss of his kingdom, but with the dear forfeiture of his life.  
The rich glutton in the gospel was so near himself, that he would not spare the crumbs which fell from his table, but in the end was carried naked to his grave, and his soul was left destitute in the flames of hell fire, without any hope of redemption.   

How to avoid Covetousness.  
The only remedy against Covetousness is liberality, which is a distribution of those good things that are in our possession, to the benefit of others: for we have nothing which we have not received from god, over which we are but as stewards, and therefore the bread which we covetously detain in our hands, is the bread of the hungry; the garments which we lock up in our chests, the clothing of the naked: and the money in our bags, the treasure of the poor, the blood of which if they perish through our lack of pity and compassion towards them, will be required at our hands.  
In Liberality 10. circumstances are to be considered.  
Frist we must (so near as we can) give to none but such as want.  
Secondly our gifts must be profitable and not hurtful.  
Thirdly they must proceed from a merciful affection and not from vainglory.  
Fourthly we must not be more bountiful than our ability will suffer.  
Fiftly, we must give in due time without protraction or delay.  
Sixly it must be done in secret.  
seventhly, we must be liberal of our own proper goods, lawful not wrongfully gotten.  
Eightly, our charity must be voluntary, and from the heart, not upon compulsion or constraint,  
Ninthly, we ought not to upbraid him at any time to whom we have been liberal.  
Lastly, what we give we must give freely, and not in hope of reward, or further recompense, for so to give, bewrayeth a covetous desire and no true devotion.   
Finis Covetousness.   

Luxury.  
LVxury may be called the leprosy of the soul, and is an inordinate appetite of lascivious & fleshly pleasures.  

There ate six kinds of Luxury.  
The first is Fornication, which is the unlawful coyture or society of one single person with another.  
The second is Rape or ravishment, when a virgin is deflowered, either with her consent or against her will: for although it be with her consent, yet it is counted ravishment, in respect of the heinousness thereof, by reason it violently breaks the lists of chastity, and opens a gap many times to further uncleanness.  
The third is Adultery when the marriage bed is defiled, and this is of two sorts, either simple, as when the married sins with the unmarried, or double, when the married sins with the married.  
The fourth is incest, when the abuse of fleshly lust is committed by such as are of one kindred, blood, or affinnity: which sin makes men of the nature of bruit beasts.  
The fifth, is Zodomy, which is of two sorts, when man lusteth after man, or man after beast, and this sin in the holy scripture is ranked with murder and called a crying sin, as continually soliciting and calling for vengeance upon the offenders.  
The sixth is the excess of carnal action even amongst the married; which although it seem lawful, yet it offends god, if it exceed measure or modesty.   

There are nine forerunners of Luxury.  
The first is voluptuous eating and drinking, the 2. scurrilous talk, the 3. a discovered dug, the 4. a naked breast, the 5. frizzled hair, the 6. artificial painting, the 7. costly perfumes the 8. a rolling eye, the 9 an unsteady foot.   

appendents to Luxury.  
The appendents to Luxury are these, love, desire, concupiscence, and jealousy.   

Love what.  
Love is an affection of the heart, whereby it lusteth after something to have the use thereof, if the thing be good it is called true love, if bad, it is called concuspisence, which is the mother of luxury.   

Concupiscence what.  
Concupiscence is that kind of love which is accompanied with lust.   

Love is of two sorts.  
True love which is the love to virtue, or such an affection of the heart, that embraceth a man more for his own sake then for any commodity, may be expected from him; & mercenary love which is likewise of two sorts: the first, in respect of him that receiveth a benefit, loving the person for the profit that comes from him: and the second in respect of him that bestoweth a benefit, when he doth it more for reward and recompense, then for the love of him to whom he doth it.   

The difference between the love of virtue which is called true-love, and love of Concupiscence.  
THe love of virtue is without irksomeness or intermission: the love of Concupiscence is momentary and oftentimes breedeth a loathing in the mind.  
The love of virtue is without fear, or care: the love of Concupiscence is accompanied with grief, vexation, and labour.  
The love of virtue wisheth a like affection in all others, as is in itself: but the love of Concupiscence harboureth evil jealousy.   

jealousy what.  
jealousy is a fear which a man hath least another whom he would not, should enjoy something which he striveth to keep peculiar to himself: and this may be good or bad, according to the object, whereon our fancy or desire is fixed.   

Desire what.  
DEsire, is the delay which is made between our liking conceived of some good thing, and the fruition of the same.   

The effect of love.  
The effect of Love is, of many to make one, as chiefly appears bv marriage, whereof there are four kinds Marriage of honour, marriage of love, marriage of labour, & marriage of grief.   

Marriage of honour.  
Marriage of honour, hath three degrees, the highest, between good and man's nature: the middle most, between God and the soul of man united by grace and the fruition of glory: the lowest, between God and his Church, when they are both made one mystical body: and these three kinds of marriage are supernatural, and appointed of god after an unspeakable manner.   

Marriage of love.  
Marriage of Love, is a faithful contract between a good man and a virtuous Woman: or the conjunction, unity and society of religious and zealous people, grounded upon Grace, peace and Concord.   

Marriage of Labour.  
Marriage of labour is, when any man or woman marrieth more for covetousness and lust, than for Virtue, chastity, or good report; or where two are matched together, betwixt whom there is no equality of age, birth or manners.   

Marriage of grief.  
Marriage of grief, is the conjunction and familiarity between the Wicked and reprobate, whereof still ensueth wretchedness and misery.   

The preservation of marriage.  
THe preservation of marriage, consisteth in the duty of the Husband to the Wife, and of the wife to the husband.   

The duty of a Husband.  
THe duty of a Husband toward his wife, must be confirmed by these nine circumstances. First, in loving her above other women. Secondly, in governing her graciously, Thirdly, in persuading her more by reason than authority. fourthly, in not using her roughly or injuriously before others. Fiftly, in admonishing her often. Sixtly, in reprehending her seldom. seventhly, in striking her never. Eightly, in providnig for her carefully, & lastly, in lovingly dividing of his authority with her, especially in matters that concern her sex.   

The duty of a wife.  
The duty of a wife toward her husband, standeth in these observations following.  
First, she must love him, and none other but him.  
Secondly, she must not depend too much upon her wealth, beauty, or nobility of birth, but have her chiefest care bend upon those things, that sit nearest to her husband's heart; as the integrity of manners and mildness of behaviour and conversation.  
Thirdly, as the Persians when their enemies came rushing upon them, received them with silence: and chose, if they were set upon with silence, made head against them with open mouth: even so, a discreet Woman must hold her peace when her husband exclaims with choler: and chose if he utter not a word, she must labour to cheer him with comfortable speeches.  
Fourthly, she must not discover her husband's imperfections.  
Fiftly, she must not upon any displeasure forsake her husband's bed.  
Sixtly, she must be free from all suspicion of incontinency.  
seventhly she must be no gadder abroad.  
Eightly, she must be modeh in attire  
Ninthly, she must be secret as touching household wants and affairs.  
Tenthly, she must be ashamed to utter any dishonest speeches, flouts or jests, or to give ear unto them.  
11. She must be patient and wink at many things done by her husband.  
12. She must be careful to bring up her children.  
13. She must be fair spoken and courteous to her neighbours.  
14. She must apply her hands to good housewifry, and her mind to the knowledge & understanding of god's word.  
Lastly, she must not forsake her husband, either for sickness, poverty, or any other casual affliction.   

How to detest luxury.  
COnsider that the object whereto it tendeth (which is the corporal fruition of unchaste persons) is, though candied with a fair outside, inwardly the receptacle of vile and corruptible baseness.  
That lust is never satisfied, but always poor even in plenty.  
That the pleasure thereof is momentary, but the punishment eternal.  
That it defileth the temple of the holy ghost, which is man's body consecreated unto Christ by his precious blood.  
That it is no sooner enjoyed, but it breeds annoy: that it weakens the powers of the soul, and fills the body with many diseases, that it shortens the life and shadows a good report.  
That there is not so rich a treasury, but Luxury will draw it dry: that it is a fire, whose substance is Gluttonye, whose flame is pride: whose sparkles, are corrupt speeches, whose smoke infamy, whose ashes filthiness, & whose end is hell.  
Remember the judgements of God executed upon lustful persons: as the sudden death of Onan, the plagues sent upon Abimeleck king of Egypt, though but in thought he pretended lewdness toward Sara Abraham's wife, the sword of dissension that never departed from the house of David, for taking the wife of Vriah: the violent death so Ammon by his own brother, and many other examples, which may terrify & bring us in detestation of his sin.   

How to avoid Luxury.  
The best remedy against Luxury is Chastity, which is of four sorts: either of Nature, as of such as are borne chaste: or by Arts of such as are made chaste by men: or by prayer and industry, as of such as have made themselves chaste for the kingdom of Heaven: or by marriage, as of such as live chastened in Wedlock. Mat. 19.12.   

Chastity what.  
Chastity is the bridling of lust under the yoke of reason, or a clear disposition of the body without the filth of concupiscence: it is the beauty of the soul, the joy of heaven, and the best jewel on earth.  
To preserve which jewel without flaw or blemish, is to avoid the causes wherewith it is foiled, as first to cast out of the mind all wicked and unchaste thoughts.  
Secondly, to avoid filthy communication.  
Thirdly, not to frequent the company of lewd and lascivious persons.  
Fourthly, to be temperate in diet, and modest in apparel.  
Fiftly, to refrain the hands from unseemly touching and handling.  
Sixtly, not to covet the sight of things that may tempt to uncleanness.  
Seventhly and lastly, to keep the mind and body continually practised in godly and virtuous exercises: For idleness is the gate that lets in the infection of the soul, and the Devil is most ready to assail, when he findeth us most unprovided to resist, which is, in the time of idleness.  
There are other remedies also for the avoiding of Luxury, as when we feel it creep upon us, not to yield or give way unto it, but to strangle it, even in the cradle and first birth: to think when we intent any unlawful and corrupt enterprise, that how close or secret soever we keep it from the eye of man, yet it lieth open (as the noonday) to the sight of God: and therefore if we be ashamed that men should see our uncleanness and beastly behaviour, much more ought we to tremble and be ashamed that god should behold us, who is our judge, and a judge of that nature, that not only afflicteth our bodies with temporal punishment, but can if it please him, cast our souls into everlasting torment.   
Finis Luxury.   

Of Enuy.  
Envy may be said to be the canker of the soul, for that it eats and frets into the inward man, no otherwise than rust doth into iron; it is a rejoicing at another man's hurt, and a sorrowing for his good.  
Envy is of two sorts good and bad, good envy is that, when beholding the perfections of another, we are angry with our own imperfections, and labour seriously to be equal, or at the least to imitate the virtuous and good qualities, which we see to flourish more in others than in ourselves, and this is called emulation: provided that we speak not our own glory, but the glory of God.  
Bad envy is, when we grieve that the like profit or good qualities are not in us, or not as well in us as in any other: And of this there are five branches, Detraction, discord, murmuring, hatred and hurt.  

Detraction what.  
DEtraction, is the blemishing of another's good name, which may be done six manner of ways; first when privily or openly, we maliciously impose a crime upon another, whereof he is not guilty.  
Secondly, when we do aggravate and increase other men's faults or offences by our spiteful reports.  
Thirdly when without any necessity our just cause we take occasion to speak of other men's vices, publishing them to the world though nothing urge us thereunto: and therefore the backbiter is compared to a Butcher's cur, whose lips are always bloody with the slaughter of some beast or other.  
Fourthly when we interpret in the worse part the good deeds and words of others, and give a bad censure of them.  
Fiftly, when we deny any virtue, good quality, power or authority to be in another whom, notwithstanding our conscience knows, is well furnished to the contrary.  
Sixtly, when we see any virtues or good qualities in a man or woman, worthy of commendations and we conceal them and leave them unspoken of, but if we spy the least vice or imperfection in them, we straightway with a kind of greediness, reprehend and discover it: and in this sense an envious detractor may be compared to a Swine, that coming into a garden where he sees sweet flowers and stinking ordure, neglects the flowers and runs presently to the dung: or to him that snuffs a candle with his bare fingers: for although his fingers be defiled thereby, yet the candle gives the clearer light: even so, he that traduceth the virtuous, defiles his own conscience, but makes him a great deal the more glorious.   

Discord what.  
DIscord is the violating of the bond of Charity: which may happen 3. manner of ways, First, when through hatred and envy, we will not reconcile and set at unity such as we see to be at variance.  
Secondly, when we labour spitefully to break off the love and amity of such as before were friends, and to sow contention and debate between them.  
Thirdly, when we scoste, deride, or give ignominious names to men, thereby to bring them into hatred and contempt.   

The fruits of discord.  
Discord brings forth quarrels, murder, cursing, swearing, perturbation of soul, and the ruin and destruction both of commonweals and families.  
Therefore contend not at all, specially with these five kinds of people.  
1 Not with a mighty man, lest you fall into his hands.  
2 Nor with a rich man, lest with his gold he weigh down your right: for bribes perverts the hearts even of princes, and magistrates.  
3 Nor with a talkative person, for he will hear no reason.  
4 Nor with an angry man, lest you increase his fury.  
5 Nor with your wife or familiar friend because such strife and contention, is as thorns in the bosom, smoke to the eyes, vinegar to the teeth, and gall to the state.   

Murmuring what.  
MVrmuring is a repining of the heart or a speaking of the tongue against god or our neighbour.  
To murmur against god is of three sorts. First when we grudge at our own infirmity or poverty: that we have not as perfect and sound bodies or as well beautified minds, or as great plenty of wealth, reputation, and friends as others have; forgetting that God hath said with his own mouth, that before him, there is no respect of persons: that he hath not regard to the outward disposition of the body, but to the inward zeal and godliness of the heart: that whom the lord loveth he chasteneth: that he hath chosen the poor of this world, to be rich in faith and heirs of his kingdom, whereunto we cannot enter, but by many tribulations and afflictions.  
Secondly, we murmur against god, when we find fault at the course of time or the unsesonablenes of the weather, knowing that in all things we ought to submit to his will and providence; so that neither for the oppression of wicked men, nor the distemperature of drought, moisture, cold or heat, ought we to be dismayed, but faithfully believe that God will at length remember us.  
thirdly, when we seem to reprove the justice of god, for sending prosperity to the wicked, and adversity to the godly, which is a great madness 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 justification: the one being very aptly compared to the labouring Ox, that every morning is fetched out of the pasture and brought to the yoke; the other to the Ox appointed for the slaughter, who is suffered to lie still and feed at his own pleasure.  
To murmur against our neighbour, is likewise of two sorts, first when we judge them unworthy of those good blessings which are bestowed upon them.  
And secondly, when we cannot endure to hear them commended for any thing, but straight, we either contradict their praise, or else by froward words do disable them, that so they may seem contemptible rather then deserving any good opinion.   

Hatred what.  
HAtred is an offence rooted in the heart by continuance of time, where we study to do hurt and mischief to him with whom we are offended.  
The ground and roots from whence it springs are Offence and anger.  
Offence, is a certain grief of the heart, which cometh through the touch of some evil, that agreeth not with our nature.  
Anger is a boiling of the blood about the heart, from which ascend fumes and hot vapours that disturb the brain, and distract the countenance, so that the party so inflamed, becomes frantic and beside himself, till he be revenged on that which was the cause of his anger: and hereupon anger is called a short madness; but if it be more than momentary, it is called no longer anger but hatred,  
There are two kinds of hatred, good and bad: good, when we hate the Vices which we perceive to be in ourselves, or in others; and bad, as is before defined.   

How to suppress hatred.  
TO suppress hatred is to moderate anger, and to be troubled with neither, is to take heed that we be not thirsty after revenge, for as anger goes before it, so revenge followeth, if in time it be not prevented.   

Revenge what.  
Revenge is a motion of the heart, whereby it doth not only turn aside from that which offendeth, but labours withal either to repel and vanquish it, or to punish him that is the cause thereof.  
For two causes men ought not to desire revenge.  
First, because God hath said vindicta mihi, vengeance is mine, and therefore it is rebellion to offer to pull that privilege out of his hands.  
And secondly, because it is a great part of folly and injustice, to think we are revenged of an injury, when we have punished the body of him, that offered it, knowing the soul and affections are the chief cause (which are out of our reach) and the body but the soul's instrument, and therefore he that in fury and rage tyranizeth over the body for any offence is offered him, doth as the dog, that bites the stone, and suffers him that cast it, to pass away untouched.   

Hurt what.  
HVrt is, when in our own person or by the means of others through malice or envy, we study to impoverish, wound, maim or hinder another man, whom in duty and religion, we are bound, to pardon, help and succour: for he that will forgive, shall be forgiven, and he that will show mercy shall have mercy; but to the cruel, like measure of cruelty shallbe extended.  
This branch of Envy differeth from revenge in this, that revenge always follows upon some offence, but hurt is oftentimes practised upon a malicious and hateful stomach without any precedent quarrel or displeasure; and therefore this kind of envy is called the envy of the devil, who hates and striveth to hurt the whole race of mankind, not for any damage they can do unto him, but upon an inveterate hatred.   

Why it is easier to hate then love.  
BEcause hatred findeth a better soil in our hearts, and a more apt foundation to be laid upon, than love doth: and that for two reasons. First, because of the corruption of our nature, which savours more of Satan who is envious, hateful, and a liar, then of God, who is love, truth and charity.  
And secondly because the infirmity of our nature will not permit us to enjoy any good thing in this world, that is pure and of long continuance, but suffereth us only to have a little taste and sense thereof: hereupon men say that pleasures, services, and good turns are made of feathers, and therefore easily carried a way by reason of their lightness: but offences, evils and displeasures, are made of lead, and therefore by reason of their weight, they sink down and lodge in the bottom of the heart.   

How to detest envy.  
Consider that envy is the badge and cognisance of the devil, for the devil is not better known then by his envious disposition, and therefore such as give place in their hearts to this vice, are discovered to be the servants of the devil: if servants of the devil, they are enemies to god, if enemies to god, they become subject to eternal damnation.  
Consider likewise that envy is the transformer of men from the perfection of their first creation: in their first creation, they are amiable, mild and gentle but through envy they grow stern, rough and impatient, having their eyes sunk into their heads, their brows wrinkled, their cheeks pale and wan, their teeth grinning like dogs, their tongues hissing like serpents, their joints trembling, and their whole body lean and unsightly.  
Envy is also termed the mansion of error, the hell of mind, the prick of conscience, and the sting of corruption and by the opinion of some, held for sin against the holy ghost, for that it wilfully and of malicious stomach impugneth the graces bestowed upon gods children.  
Yet of all other sins, it is accounted the justest, for that it taketh vengeance upon itself; for although it level the dart of mischief against others, yet it wounds itself, ann is to the heart of man, as the worm bred in the tree to the wood thereof, by whom at last it is devoured: but say it were not of that nature, but that envy were very pleasing and plausible in itself, yet knowing that God will be revenged upon it, as appears by the example of Cain, for his envy toward Abel; of Saul, for his envy toward David; of the sons of jacob for their envy toward their brother joseph: of Ammon, for his envy towards Mardocheus, it is to be loathed and abhorred: but being so, that it consumerh the heart, drieth up the body, vexeth the mind, and endangereth the soul, what can be thought more detesteable?   

How to avoid Enuy.  
THe only remedy against Envy, is charity, to do unto others as we would be done unto ourselves: this virtue of charirie spreads itself into two parts: first, into the love which we owe unto God, and secondly, into the love which we owe unto our neighbours.   

How we ought to love God  
With all our soul, with all our strength with all our power: that is, chiefly and above all other things; for he saith our saviour Christ) that loveth not me more than eithes father or mother, wife, children, sister or brother, hath no part in me, nor I in him.   

Five reasons why we ought to love God.  
First, jure preceptions, because he hath commanded it.  
Secondly, jure creations, because he hath created us.  
Thirdly, jure redemptionis, because he hath redeemed us.  
Fourthly, jure sanctificationis, because he hath sanctified us.  
Fiftly, jure Amoris, because he hath so loved us, that he hath not only given us all things necessary for this life, but hath prepared eternal happiness for us in the life to come.   

How to love our Neighbour.  
We must love our neighbour as ourself: for he that saith he loveth God and hateth his brother, is a liar, and there is no truth in him.   

Four reasons why we ought to love our Neighbour.  
First, because we are all of one brotherhood in the flesh.  
Secondly, because we are of one regeneration in spirit.  
thirdly, because of the words of Christ, who hath commanded that we love one another as he hath loved us.  
And fourthly, because we are members of one and the same mystical body, whereof he is the head.   
Finis Enuy.   

Of gluttony.  
GLuttony may be called the Deluge or inundation of the soul, because it is a ravenous desire to feed and fill the stomach, beyond the rule or bounds of nature.  
There are two sorts of gluttony, the first, consisteth in greedy, often, and immoderate desire of delicate meats, and variety of dishes.  
The second is, when in stead of refreshing the body with sufficient moisture, we drown it in the superfluity of drinking.  

We may eat or drink immoderately, seven manner of ways.  
FIrst when we ourselves in our own people do surfeit in excess, or so load and overcharge the stomach as we devise means by hot drinks or otherwise to cause digestion.  
Secondly, when we ourselves observe a moderation, yet in vainglory and ostentation provide such superfluity at our feasts and banquets, as others thereby become immoderate eaters or drinkers.  
Thirdly, when (though we have but moderate provision) we rack the invention and art of cookery for strange compositions, unusual sauces, and provocations, thereby to please and delight the appetite.  
Fourthly, when we eat or drink more upon wantonness, than any necessity.  
Fiftly, when we are more costly in one dish of meat, or one draft of wine, then would suffice for the value to sustain many multitudes, as the dissolving of gold and precious stones to that purpose; by the example of Cleopatra to Antony, & Mulcasses King of Tunis, the one carousing to her love at one draft, a jewel of inestimable price; the other, bestowing a hundred crowns upon the dressing of a peacock for his own diet.  
Sixtly, when our tables are full, and we well satisfied, we rather covetously lay up the remainder, than charitably bestow it to the relief of the hungry.  
7. and lastly, when we use delicate meats and drinks for the provocation and stirring up of the body to lust, and performance of the act of venery.   

The effects of Gluttony.  
THere are many dangerous effects that follow Gluttony: especially these eleven ensuing.  
First, stupidity or dullness of wit, for the stomach being filled and the brain troubled, we are unfit to pray, or use any other duty of good Christians.  
The second impotency, when through Gluttony our bodies are infected with many diseases: as the dropsy, palsy, fevers, inflammations, and divers others; so that our limbs become weak and feeble.  
The third scurrility, which is an impudent behaviour or disordered gesture of the body, whereby we provoke men to laugh us to scorn; as appears in drunkards, when their tongues stammer, their feet stagger, or any other unseemly and ridiculous action proceeds from them.  
The fourth Fury, when through the ill disposition of excess, we spurn at reason and good counsel, wounding, kill, and doing deeds of mischief, we care not unto whom.  
The fift loquasitie or superfluous talk, when through the force of wine, we vomit out detractions, curfinges, horrible oaths and blasphemies, filthy, idle, and unchaste words.  
The sixth drowsiness, when through ravenous eating or drinking, we are fit for nothing but for sleep.  
The seventh, beastly nastiness, when for want of other utterance, our surcharged stomach bewrays our intemperance, by vomiting, belching and stinking of the breath.  
The eight, lust; for belli-cheere and drunkenness, are the bellows to concupiscence: and as the pampered horse will cast his rider into the mire, so the flesh being pampered, will hurl the soul into the lake of all uncleanness  
the ninth poverty, when for abusing of plenty we are plagued and pinched with penury.  
The tenth, loss of credit and estimation in the world.  
11. And last, the wrath and indignation of God, whom (through our Gluttony) of a merciful and loving father, we make a rigorous and punishing judge.   

Less content in superfluity than sobriety.  
BEcause superfluity and intemperance prevent the sweetness and pleasure of the sense, having no feeling of hunger, thirst▪ or any other motion of the body: but sobriety forbearing the fruition of pleasures a long time, receives a far more perfect taste of them for satiety makes pleasant things become loathsome and unpleasant.   

How to drink Wine.  
THe first draft is for thirst, the second for nourishment, the 3. of pleasure, & the fourth of madness.   

How to detest gluttony.  
Beside the reasons before mentioned, there are eight other circumstances inducing us to the detestation of gluttony.  
First, because it hasteneth the dissolution of the body.  
Secondly, because it taketh part with the flesh, in the combat between it and the spirit: so that there is two against one▪  
Thirdly, because it invreth the body to an evil custom, which will afterward very hardly be forsaken.  
Fourthly, because it plays the hypocrite with us, appearing sweet and pleasant at the first, but in the end it biteth like a Scorpion, and is as fatal as poison.  
Fiftly, because it lives continually under the curse of God, who pronounceth a woe unto them that rise up early to follow drunkenness, and continue in it till night.  
Sixtly, because it discipateth and destroyeth the sense, for drunken men neither know what they do themselves, nor what is done unto them.  
Seventhly, because he that is subject to the desire of the belly is in perpetual slavery by reason the belly doth always crave and is never satisfied.  
eightly, because of the judgements of God inflicted upon offenders in this kind, as upon Noah being derided of his own sons, and of Lot that in his drunkenness committed incest with his daughters; whereof did spring a most wicked and pernicious generation.   

How to avoid Gluttony.  
TO avoid Gluttony we must embrace temperance and sobriety: which consisteth in chastening and taming the desires of the body, by fasting and abstinence.  
There are two kinds of fasting, the first is, to abstain from meat & drink; the second, to refrain from sin, 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 four things required of him that will truly fast.  
The first is a voluntary motion he must not do it upon constraint. The second, is zeal without vainglory, he must not do it to be praised or seen of men.  
The third, prayer, he must call for the assistance of god.  
The fourth, almsdeeds, he must give to the poor, to show the fruits of his fasting: for to fast or use a sparing diet, not to the intent that we may be the better able to relieve others, but to enrich ourselves, is no fast, but rather a chief point of avarice.  
The better to encourage us to exercise fasting and to avoid gluttony, is to lay before us the example of Christ, who notwithstanding he were Lord of all treasure both in heaven and earth, yet voluntarily fasted forty days, and forty nights: and of john baptist, whose best delicates was but Locusts and wild honey: And of the apostles, that so awed their bodies with temperate diet, as they were glad to pull the ears of corn to satisfy hunger.  
We read that Galen was a hundred and twenty year old, and when it was wondered how he lived so long, he made answer, that he never rose from his table with a full stomach.  
The Egyptians used in the midst of their banquets, to bring in the anatomy of a dead body dried, that the horror thereof might keep them within the bounds of temperance: so that for the bodies health, and for the vigour and alacrity of the soul, there is nothing better than fasting, nor any thing worse or more fatal than this sin of gluttony.    

Of Wrath.  
WRath may be called the frenzy of the soul, and is defined to be a vehement motion of the heart tending to revenge, whereby the blood boiling exceedingly, sendeth up hot and burning vapours to the brain: so that reason is smothered, and the will made obedient to the affections.  

Of Wrath there are eleven branches.  
Malice, Fury, Impatience, Malediction, Blasphemy, Reproach, Revenge, Contention, Threatening, Cruelty, and Murder.   

Malice what.  
Malice, is a kind of anger deeply rooted in the heart, and closely concealed, till opportunity serve to do mischief: the contrary to this, is clemency, soon forgetting and easily pardoning an offence.   

Fury what.  
FVrie, is a choleric passion of the mind, which presently breaketh forth into violence, either by word or deed, and is deaf to all truth and reason, during the time it is in heat: the contrary to this is meekness, whereby we are hardly moved to anger.   

Impatience what.  
Impatience is an easy inclination to wrath or anger, and it happeneth three manner of ways. First, when the mind stirred up by offence involveth itself in many bitter cogitations, studying how he may be revenged on him with whom he is displeased.  
Secondly, when the mind surcharged with unkindness, breaketh forth into disordered clamours, and confused speeches.  
Thirdly, when we grudge and repine at the harms, calamities, sickness, or other evils inflicted upon us by god; not remembering that for three causes we ought rather to rejoice: first, because tribulation is the badge of a christian soldier; and it is more honour for a soldier to be in battle, then to hide his head in a Castle or fortress.  
Secondly, because in patient suffering of afflictions, we are made like unto our captain christ, and to be like him is the greatest glory.  
Lastly, afflictions are a sure testimony unto our consciences, that we are the beloved of God, for whom the lord loveth he correcteth.  
The contrary to impatience, is patience, which is a voluntary and long suffering of affliction and hard extremities, for the love of virtue and honesty.   

Malediction what.  
Malediction is, when through wrath or anger, we curse, ban, or wish evil to another: which sin I find to be very detestable for these three reasons.  
First, in that for the most part curses redound upon the head of him that curseth.  
Secondly, in that the evil doer is rather to be prayed for than to be cursed, considering that to curse, is to heap more evil upon him, whereas he had enough and too much before.  
And thirdly, in that it is so unlawful a thing, as that it is not permitted against the devil, much less against any christan; as appears by the example of Michael the Archangel, who when he strove with the devil about the body of Moses, he did not reprove him with cursed speaking, but only said; The Lord rebuke thee Satan.  
The contrary to malediction is benediction or blessing, when we wish well to all men, yea unto our enemies. Bless them that curse, Do good to them that hate.   

Blasphemy what.  
Blasphemy, is a revengeful intent uttered against God himself, through opprobry and contumelious speeches; which for five causes is held a most horrible sin.  
First, in respect of the grievous punishment which god himself did set down against it in the old Testament, which was stoning to death  
Secondly, in respect of the ingratitude of the blasphemer, that dishonoureth god with that member of his body, in which god hath honoured him above all other creatures, namely, his tongue.  
thirdly, in that the blasphemer is more wicked and rebellious than all other creatures, for all other creatures do praise and magnify their creator, according to their kind, declaring his power, wisdom, goodness and omnipotence, but the blasphemer doth not only neglect that duty, but what in him lies, contriveth to make a scorn of his name and dignity.  
Fourthly, in respect of the perverse disposition of the blasphemer, which attributes to himself that good which he doth, but the evil which befalleth him, he ascribeth unto God: whereas chose, evils do fall upon us through our own desert, and whatsoever is good proceedeth only from god  
Fiftly, in that the devil speaketh in blasphemers, for their words are so horrible and full of terror, as no man of any conscience, or hart-feeling pity, can endure their speeches, but will be moved to stop their ears against them; the contrary to blasphemy, is Sanctification, adoring and worshipping the name of God, never presuming to have it in our mouths, but with great and singular reverence: for as it is written; our God is a consuming fire, and will not hold them guiltless that take his name in vain.   

Reproach what.  
reproach is an imperfection, whereby we are moved to scorn, check, or deride another man, either for the defect of mind or body; or when we study to detract or speak evil of a man behind his back: the contrary unto this, is humility or uprightness of heart and tongue, giving to every one a good report; for therefore hath god in the creation of the tongue, observed these four things. First, he hath made it tender and soft, to signify our words should be of like temper.  
Secondly he hath tied it with many threads and strings, to restrain and bridle it.  
Thirdly, it is every way blunt, where by we are admonished that our words ought not to be pricking or hurtful.  
And fourthly, it is enclosed with a quickset and strong rampire of teeth and gums, and with lips which are as gates to shut it up, for fear it should take too much liberty.   

Revenge what.  
Revenge is, to take the rod of justice out of god's hand, and ourselves to render evil for evil, which is very absurd, considering that it is the soul which offendeth, and we have power over nothing but the body; like him that breaks the sword and suffers him that gave the wound, to pass away without blame or prejudice: the contrary to revenge is lenity and mildness, forgiving every one as we look to be forgiven ourselves.  
Yet is not revenge altogether forbidden, magistrates may use it; for they are as God's substitutes; provided they do not execute it, as carried away by their own affections of wrath or anger; but as tendering the glory of god, the course of justice, and the safety of the Commonwealth.   

Contention what.  
COntention is when through the choleric disposition of nature, we are always apt to fight, quarrel, or contend, for every light occasion; the contrary to this, is peace or placcability of mind, rather resolving to lose our right, then by vain caviling, to break the bond of charity.   

Threatening what.  
TO threaten is to pronounce mischief & hurt unto another, not in respect of justice and correction, but only in desire to satisfy revenge. The contrary to this, is friendly admonition, advising our adversary, and rather reclaiming him by fair persuasions and faithful counsel, then bending the brow, or whetting the tongue against him.   

Cruelty what.  
CRuelty is a privation of pity and compassion, whereof there are three sorts, the first is, to procure mischief, the second is, to execute it without mercy, and the third, not to defend cruelty, and oppression from others, whom we see extremely dealt with, if it lie in our power to help them: the contrary to this, is mercifulness and compassion; which is a like sense and feeling of evil and grief which others suffer, as if we were touched with the same; or a mitigation of the extremity of that which one hath deserved, upon the consideration of our own frailty and self-guiltiness.   

Murder what.  
MVrder, is so far to be enraged with wrath, as to wish or not be satisfied till we have the blood of him that offended.  
Murder is of two sorts; internal, conceived tn the heart; & external, brought forth in action, so that to kill is not simply understood of the shedding of blood only, but by every occasion tending thereunto: as taking away of a man's good name, his house, goods, or any thing else, whereby he preserves 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 bruit beasts, who though they be never so fierce or cruel, yet amongst such as are of their own kind they will always show themselves meek and gentle, as the Lion will not hurt the lion, nor the Dragon the Dragon.  
Secondly, in respect that by nature we are brought forth naked and unarmed; which signifies we ought to loathe all barbarous cruelty.  
Thirdly, to remember what we were when Christ laid down his life for us, with what gentleness he suffers our daily multiplying sins, and to think that if we can expect mercy at his hands, that we ought to show mercy to others.  
Fourthly, so long as we are in wrath and displeasure with our btethrens, so long neither prayers, nor alms deeds, nor any thing else that we do is acceptable in the sight of god, but we stand as exiled from his favour and loving kindness.  
Fiftly, our anger howsoever is abursd, for if we malign the just, than we strive against god, who standeth with the just: if the unjust, it is a means rather to increase their lewdness then to diminish it; and so our anger proves hurtful to ourselves and profitable to no body else▪  
Sixtly, if we look well about us, it is more than we can well do to be at peace within ourselves, and therefore great improvidence to make war upon others.  
seventhly, whilst through wrath we strive to tyranise over others, and we ourselves like base cowards are trodden down of our own affections.  
Eightly, the wrathful man lives in a continual purgatory and hell of conscience, sometime afflicted with injuries, and many times smarting with wounds and blows.  
Lastly, we must not let the sun go down upon our anger: for our Saviour hath said, Whosoever sayeth unto his brother, thou fool; is in danger of hell fire.   

How Anger is good.  
When it breedeth dislike in us of other men's vices, or stirreth us up to the desire of excellent things, as when we see ourselves contemned for base actions, and loathing them, we addict ourselves to things that are better, and more noble; and hereof comes indignation; which is a grief wrought in us, when we behold some good thing befall an unworthy person, and he that is worthy, deprived thereof.   

The difference between Indignation and Compassion.  
INdignation, is in regard of some good that happeneth to one that is unworthy of it. Compassion or pity, ariseth of some evil that befalleth or is procured to him that hath not deserved it: and of these two mingled together, springeth zeal; which is an indignation of heart conceived in reguarde of those things, that are unworthily done against him that is dear unto us, and whom we love; as appeareth by the example of Christ, who was so much moved with the indignity offered to god the Father, when he came into the Temple at jerusalem, by such as sold Doves and changed money in it; as in great indignation, he took a whip and scourged them out, telling them his father's house was a house of prayer but they had made it a den of thiefs.  
We must beware that our indgnation spring not of envy, not our zeal of ignorance.   

How to avoid Anger.  
ANger is to be avoided two manner of ways: first, in respect of others; and secondly, in respect of ourselves.   

How to avoid the anger of another man.  
We shall the sooner avoid the anger of another man, if either we give place to his fury, or staying by him use mild and gentle speeches.   

How to reconcle an enemy,  
AN enemy may be reconciled three manner of ways: first, by craving pardon in words; secondly, by showing signs of humility by the body; as by kneeling or prostrating ourselves upon the ground; and thirdly, by the service of charity, according to the saying; If thine enemy hunger feed him, if he thirst, give him drink.   

How to avoid anger in ourselves.  
THe principal means to avoid anger in ourselves is patience, in tollerrating and suffering of evil with a quiet mind, thinking that whatsoever is laid upon us in this life, whether it be affliction, persecution, or reproach, that there is nothing can touch our soul, but our own iniquity: and so long as our souls are safe which are truly ourselves, whatsoever happens to our bodies, we ought to esteem as not happening unto us; and therefore not to be regarded of us.  
Beside, to bridle anger, consider the party by whom we are displeased: if it be a stranger that moves us, impute it to his ignorance; if a Child, to his folly; if a Magistrate or father, to his authority; if a wife, to her Love; if a friend, to his care; if a brother, to his boldness; if a servant, to his negligence; if a neighbour to his rashness, not doubting but upon better consideration, they will all repent them of their oversight.  
The example of Moses availeth very much to the avoiding of anger, who notwithstanding that he had been many times reviled and exclaimed upon, by his country men the Israelites and that without cause, yet was so far from being angry with them, as when the Lord for their rebellion against him, determined to cut them off, Moses rather besought him that his name might be wiped out of the book of life, than any such harm should befall that people. David a man chosen of God, and an anointed king, even in the midst of his guard and men of war, suffered a base fellow to revile him and throw dust in his face.  
Finally, let us always observe this one rule, that when soever we find our heart kindled with anger, we devise some means to prolong the time before we strike or make reply, as Theodosius and other virtuous men have done, that would either read the Alphabet over, play upon some instrument, or make a certain space before they would reply upon their offenders and by this means, as they, so shall we the more easily subdue and vanquish this wild and savage passion.   
Finis Wrath.   

Of Sloth.  
sloth may be called the lethargy of the soul, being a lither dejection of the whole man from the laudable exercise of virtue, so that in a manner he becomes senseless, but in truth altogether unprofitable.  
There are eleven branches of sloth, protraction, Remissness, Negligence, improvidence, indevotion, sluggishness, pusilanimity, irresolution, desperation, misprision of time and omition.  

Ptotraction what.  
PRotraction, is that defect of mind, which when a man is to enterprise or take in hand some good work or other, makes him defer the time, and use much delay ere he attempt it; and this is the fault of those that know, that with out repentance we shall die in our sins, and yet defer their amendment of life from day to day.   

Remissness what.  
Remissness, is where having begun a good work, we quickly are moved to leave it off again; and this is the fault of such, as entering into religion, and resolving upon a Godly course of life, by the vain enticements of the world, or the corrupt pleasures of the flesh, fall to their old bias again.   

Negligence what.  
NEgligence, is when we enter upon a good work, and proceed in it, but without care whether it be well done or no; and this is the fault of such as are content to come to church to pray, hear sermons, and give to the poor, but do it more for fashion sake and fear of punishment, then upon any true zeal: or labour not effectually to deserve the name of Christians, but think it sufficient, howsoever they perform the outward ceremony.   

Improvidence what.  
Improvidence, is when a man doth not provide aforehand against that which is like to happen, but standeth still, or spendeth the time carelessly, till an inconvenience take hold upon him, and this is the fault of those that never forsake sin, till sin forsakes them, nor have any thought to live well, until they see they must die presently, thinking their rotten old age sufficient for God, whereas they have spent their lusty youth in the service of the devil: but there are five reasons to move us to beware of improvidence & that we defer not our conversion to virtue and godly life.  
The first is induration, for that old age having a long time continued in the custom of vicious life, like a stiff tree is hardly bowed or brought to better order.  
The second, is the longer a man abideth in sin; the greater will be the burden of sin, the greater the burden of sin is, the more hardly will he rise from under it; especially considering his chief strength and vigour is before wasted and consumed.  
The third, the more strange we are to virtue and godly life, the larger expense of time will be required; for our entertainment and familiar acquaintance, so that having alienated our selves all our life time, death in our old age layeth hold upon us, before we can put forth our hand to apprehend the benefit of her presence.  
The fourth, the difficulty and unaptness upon our death bed to turn unto the Lord, by reason of the torment of sickness, the care of our goods, the clamour of wife and children, and the terror that death brings with him.  
The fifth, because at the hour of death the devil is more ready to assail us than at other times, knowing that if he than fail, his prey is ever after past recovery, and we then most unable to resist.   

Indevotion what.  
Indevotion, is the spiritual drouzines of the soul; when neither through weakness or want of power, but by a certain wearisomeness in the execution of good works, we cast them behind our backs, and leave them undone; and this is the imperfection of those, whose faith is wavering and inconstant, losing the heat and vigour thereof.   

Sluggishness what.  
Sluggishness, is a kind of heavy, and lumpish unwillingness to any good or commendable practice, and it is of two sorts; corporal, or spiritual; corporal sluggishness, is when we had rather endure any necessity, than by industry to pain the body, for the avoiding thereof.  
Spiritual sluggishness, is when we had ratherlie wallowing in the pleasures of this life, though to our destruction, then wander through the thorny and bitter path of affliction, though to our eternal happiness: and this is the fault of those, that so their bodies be secure and at ease, have no further care, but think all things well with them.   

Pusillanimity what.  
PVsillanimity, is a faintness of heart, whereby we become slack even in things, which we are sufficient able to perform. And this is the fault of such as hide their tallant, or shrink back from the way of virtue, because they presume it is to hard for them to follow and so consequently fall into distrust of the help and assistance of God.   

The cause of Pusillanimity.  
THe cause of pusillanimity is fear, which is of two sorts, one good, the other bad.   

Good fear what  
To stand more in awe of blame, reproach and dishonour, then of death or grief.   

Bad fear what.  
Bade fear is a false opinion of evil, imagining it to be greater than it is, and this is of two sorts, first when the soul through a cowardly dispotion bocomes idle, dead and void of every good effect. Secondly, when the wicked through horrout of pain and punishment, and not for love of godliness, are bridled and restrained from their villainies.   

Irresolution what.  
IRresolution 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 fain enjoy the blessedness prepared for true christians, and yet are loath to forsake their carnal affections; like the young man in the gospel, that came to our Saviour with a desire to obtain heaven, but when he was bid to sell all he had & give it to the poor, he went away very sad and pensive, making no reply, whether he would at such a rate purchase the kingdom of heaven or no.   

Desperation what.  
DEsperation is a kind of sloth, where by the soul waxeth faint under the burden of sin, or of any good work, and thinketh there is no hope of pardon, or possability to prosper, because she wanteth will to ask the one, or courage to attempt the other; as appears by the example of Kaine, judas, and such like, who offended god more in despairing of his mercy, then in the committing of their offences: for the first step to salvation is to decline from sin, and the second not to despair of mercy.   

Misprision of time what.  
MIsprision of time is a kind of sloth mixed with unnessessarye labour, whereby time is otherwise spent than it should, and therein although we seem industrious, yet because our labour both of mind and body is either about trifles or unlawful actions, therefore such labour is accounted idleness: And this is the fault of such, as break their brain about the study of mischief, and wicked inventions, discourse upon vain and filthy matters, seriously read profane books, practise unlawful games, gad up and down upon no occasion of business, spend time in dalliance, drinking and eating, or make a continual custom of such exercises as are appointed only for recreation:   

Omission what.  
OMission is a kind of sloth, whereby we let slip the knowledge of such things as we ought to know, or the prosecution of such things as we ought to do, and this is the fault of those that being commanded to watch and pray, overpass that duty by the means of being employed about worldly vanities, or of such as know that god is the gracious giver of all those benefits which they enjoy, and yet forget to give him thanks for the same, or resolving upon some good work to the advancement of god's glory and the profit of the common wealth, are carried away through the stream of their own affections and so leave it unfinished.  
THis sin toucheth all sors of people; as magistrates when they omit the administration of justice, ministers when they omit the preaching of the word, parents when they neglect their children especially in matters touching their soul's health, children when they despise the discipline of their parents and so forth, through all degrees and callings where there is any neglect of duty.   

Duty what.  
DVety is the bond of the soul, whereby we cheerfully and willingly without force or constraint give to every one that which belongeth unto him, as honour to whom honour, reverence to whom reverence, tribute to whom tribute, and succour to whom succour belongeth: it is of two kinds, duty towards god, and duty towards our neighbour, duty towards god is love testified by obedience, duty towards our neighbour is love testified by upright dealing.   

How to detest Sloth.  
REmember that sloth is a vice which impoverisheth both soul and body, the soul of internal graces, the body of external goods, as appears by the words of the gospel: to him that hath shallbe given, and to him that hath not shall be taken even that which he hath; and by the wisdom of Solomon the idle hand is filled with penury.  
Remember likewise that it is a vice, which captivates and bringeth us under the slavish tyranny of our worldly enemies, the world, the flesh, & the devil: for whilst through a careless and negligent regard, we make slight account of their temptations, or valiantly persever not in fight against them, we lose the honour and reward of victory, and ever after lie bound in the seru le chains of darkness.  
Remember also it is a vice which is the root and nurse of many other vices, as appears by the example of David, who no sooner gave himself to rest after his painful wars, but he fell into the sins of adultery and murder.  
Saloman so long as he was busy in building the Temple and other houses, continued zealous in the service of God; but waxing negligent, he fell strait to lust after women, and commit idolatry.  
Fourthly, remember that it is held a vice so detestable in nature, as very brute beasts abhor it: as we may gather by the industry of the Ant, Bee, and other small and contemptible creatures.  
Lastly, let us consider that all other creatures not having life, are so opposite to sloth, as they continually keep the first course wherein they were created without intermission or ceasing, unless it be upon some violent and accidental cause, as we see by the revolution of the sun, moon and stars, by the ebbing and flowing of the sea, and by the just return of summer and winter, spring and Autumn; nay the very stones of the earth, though they be senseless and lie still, yet have they in them a kind of working faculty which gives them groat and increase; if then these, much more ought men, endued with reason and understanding, to decline from sloth and embrace the labour whereunto they are ordained; for man is created not to take rest but to travel, and he liveth most happily, who as little as may be liveth to himself.   

How to avoid Sloth.  
COnsidder that we enter into this world as it were to run a race, or fight a battle, if therefore we run not so, as we may get the goal, we lose the reward; or if we fight not so, as we may prevail, we lose the reward and honour due to victory.  
Consider likewise, that we neither run this race nor fight this battle in private to ourselves, but in the open sight of him, that will one day call us to a reckoning how we have bestowed every hour and minute allotted us for that purpose: pronouncing in the mean space, a curse upon them that do this work negligently.  
The best remedy therefore against sloth and ydlensse, is devotion, which is a ready and willing performance of the service of God, and of all other duties required of us in the course of this life. Devotion is of two sorts, the one, belonging to the mind, which contains the exercise and labours of the mind, as prayer, praise, thanksgiving and such like: the other, to the body, which comprehendeth the works of charity, abstinence, humility, and such like corporal functions.  
To be incited the rather hereunto, let us call to mind, the examples of such persons as for the love of virtue, have refused no pains cost or industry: what monuments may we behold erected by the diligence of our fore fathers? what large revenues left to the relief of the poor? What books and volumes written for our instruction? which we had never been happy by, if they had delighted more in sloth than diligence.  
The Queen of Saba, traveled from the furthest part of the south to judea, to hear the wisdom of Sollomon: S. Paul neglected no peril nor persicution in many countries, for the daily & hourly planting of the holy Gospel: even heaven men are lively patterns unto us for the avoiding of sin. Plautus by day writ his comedies, and in the night ground in a mill, that so he might have wherewith to maintain him at his study.  
Apelles for the desire he had to excel in the art of paintng, would let no day pass wherein he drew not some line or other. If these men were so desirous of worldly honour, and the transitory commodities of this life, how much more painful aught we to be for the obtaining of heavenly honour & the wealth and riches that shall never fade. To the which, God for his mercy bring us, Amen.     

The Genealogy of VIRTUE.  

THe first thing that requireth our consideration in this Genealogy of virtue, is to know the parent or first original, from whence this glorious Imp and offspring of happiness takes her being. For as in the descent and pedigree of men, it is held an honourable thing, to be derived from worthy parents: so, to make the excellency of Virtue more noble and respective in men's eyes, is to show that she is no mean borne parsonage, but sprung from the mighty king of heaven and earth, even God himself. For proof hereof, we have both Nature and Scripture: Who hath ever seen Figs to spring of Thistles, or grapes of thorns? Good fruit is gathered from good trees, no man ought to think that any perfection or excellent gift, tending to the beauty and blessedness of this life (such as virtue is) doth proceed or hath his beginning from any other than the father of lights: which being so, let us pay unto her that tribute of love and reverence which we owe unto her, let us reverence her for her nobility, and love her for the infinite treasure of goodness that she brings with her  
Coming thus like a royal princess, the second thing to be considered is, where she makes her throne of rule & government: not in any base corner of the world, but in the heart of him that is the ruler of the world: Solomon would not erect a throne unto himself but of pure gold, no more will virtue, but of the heart of man; as she is herself excellent, so will she have her seat agreeable: for of all creatures man is most excellent.  
The third, thing to be considered is, the quality of her government: she is not tyrannous, bloody, or cruel, but gentle, meek, and gracious: making the place where she reigneth, a paradise, and the parties over whom she reigns, Peerless. She brings with her peace of conscience, and quiet of soul, arming her subjects with invincible power against the force both of domestical and foreign enemies: Domestical, which are the perturbations and wild affections of the soul, as Ambition, Anger, Sloth, Pride, Covetousness, and such like, and foreign, as shame or sickness, poverty, persecution, old age, imprisonment and death, etc.  
The 4. thing to be considered, is the continuance of her Kingdom: it is not momentary but eternal, and to such as embrace her for their Sovereign, she plaits a wreath of immortality: earthly Princes may give external happiness, which for an age or so, may happily endure; but she investeth her friends and lovers with that blessedness, that never shall have end. Plato was wont to say, that the difference of Virtue compared with the Pomp of the world, is so great: that if it were put into one scale of the Balance, and virtue into the other, this would ascend up to heaven, and the other touch the centre of the earth.  
The fifth thing to be considered, is her Laws and statutes, they are not (such as Dracos were) writ in blood, but drawn with a soft and gentle hand, using rather persuasion than compulsion, fair entreaty, rather than foul enforcement.  
The sixth and last thing to be considered, is to whom she prescribes her Laws and Statutes, which is not to a creature dull and uncapable, but to an essence divine and apt to conceive, which is the soul of man, created after the Image of himself. And this is the kingdom she labours to beautify, and the Gardens she fain would plant with all manner of sweet and odoriferous flowers. Nor doth she stand in need as other Princes do, for the help of nature, or any conjugal society of a second person, to the propagation of her posterity; but is in herself (like a fountain) fruitful and full of increase. But before we come to the particular issues that flow from this rich spring, it shall not be amiss, to consider how necessary it is for man to be made a subject of virtue.  

How necessary it is to be made a subject of Virtue.  
THe sin of disobedience (committed in paradise) having deprived all mankind of that happiness whereunto they were first created, as their bodies by that occasion, were left a prey to manifold miseries and infirmities, so their souls (before in their affections upright and without blemish) have ever since undergone so great a change and alteration, as in stead of quiet & settled contemplation they are filled with many furious and turbulent perturbations: Love turns to lust; Anger, to fury; justice, to severity; Wisdom, to curiosity, Desire, to covetousness; Hope to presumption; Liberality to Prodigality: all which being in their own Nature good, do ever since that first corruption lay hold upon us, tend to the worse part and are become evil: So that least man should faint under this heavy burden of calamity, and fall headlong into destruction, God of his infinite mercy hath ordained a means (if not altogether to cure) yet to redress these imperfections, which is virtue. For with virtue and the instructions proceeding from her, we learn to moderate our passions and affections, by keeping them, that they break not out into excess or defect, as when we so bridle love, that it tend not to lust; Anger, that it turn not to fury; Hope that it presume not, and liberality that it play not the prodigal, and so of all other affections; For which cause it is very requisite we should submit, to be under the rule and authority of so happy a guide and Schoolmistress.   

How to be prepared to come to Virtue.  
THere are 2. principal good things to be followed and pursued of men in this life, under which all other good things are contained: God which is our sovereign good, and virtue which is the means to attain to that good. As the Romans did build their Temple of honour in such sort, that no man could have access into it, but first he must come through the temple of virtue: even so we may say of the temple and palace of heaven: there is no looking for entrance there, except we first pass through the gates of piety and virtue here. This was the reason that moved 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 endeavour to set it forth by action and conversation. For as to be ignorant is a thing contemptible, so is it far more odious to know much and practise little; to be rich in Science, and poor in Conscience. The means therefore wherewith we must be furnished to come to virtue, is a willingness and love to the study of Philosophy.   

What Philosophy is.  
Philosophy, is a profession and exercise of that wisdom, which is the knowledge of Divine and human things: which we may divide into two parts, Contemplative, and Moral. Contemplative, which containeth the knowledge of God and his works, and moral, which teacheth us how to live well, and how to show ourselves helpful and officious to the world.   

How to know God.  
GOd doth reveal, and as it were make himself visible unto us after two manner of ways: first, in the book of his word, by the mouths of his holy prophets, Apostles, and patriarchs: and secondly, by the book of nature, in the whole frame of heaven and earth, which we cannot behold, but we must needs confess, that neither heaven hath his motion, the sun and moon their light, the earth, his fruitfulness, nor the sea his waters, but it comes to pass by the power, wisdom, and providence of one supreme creator and preserver, which is God. And as the contemplation of his creatures, is a forcible argument to beat into us the knowledge of his deyty; so the beholding of no one creature helpeth more to that end, than the consideration of our own nature.   

How to know ourselves.  
Socrates' the Prince of Philosophers, greatly condemned the students of his age, in that they toiled so much about the knowledge of external things and never had any care to cast an eye unto that which was internal; meaning, that all their study and labour tended to the marking of the revolution of the heavens, and other natural causes upon earth, but never were solicitous or troubled about their own nature: but as his opinion was, so let ours be, that we cannot come to the knowledge of God (which is the end of our cteation, and being known to glorify him) than by the knowledge of our own nature. Therefore to know ourselves and our own nature, is to consider that we are compounded of a body that is earthly, & a soul that is heavenly; of a body that is palpable, to be felt and scene, and of a soul that is invisible, and not subject to external sense: of a body that is mortal and must die, and of a soul that is immortal, that shall never die: and that at first, we were created upright both in soul and body, but since through sin, we are become deformed both in soul and body. And although we might here take occasion to speak of the excellency of the composition of the parts of the body, as a thing full of admiration, and many deep secrets in nature; yet because the more principal part of man, which is the soul, is the only object of the matter we have in hand, we will pass over the great knowledge that might be had in viewing the corporal frame, and only tie our discourse to the spiritual essence: which being the harder and more difficult matter (by how much it is more excellent than the other) therefore once looked into (though but slightly) we shall the sooner come to the knowledge of the whole.   

What this knowledge of ourselves doth work in us.  
THe knowledge of ourselves doth work in us a twofold effect, a means to be humbled, and a means to glory and rejoice. 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 recover ourselves from the danger of vanity: for our sick soul being lost to perdition, is revived and quickened again by regeneration.   

What the Soul is.  
THe soul cannot be known as it is, but by the craetor that made it by reason that in us there is no nature more high or excellent to comprehend it: all the knowledge that we can have of it, proceeds from those effects which it doth manifest in us, and therefore we cannot give any absolute definition of it, But according to the effects we may thus describe it. The soul is a spirit, which giveth life to the body whereunto it is joined, and which is capable of the knowledge of God, to love him as being meet to be united unto him to eternal happiness. In that it is a spirit, it confutes their opinions, that thought the soul did proceed from the temperature and harmony of the parts of the body, but in that it giveth life, it confutes their opinion, that thought it was mortal, and that with the death of the body it likewise perished. But the soul is as far from perishing (being separated from the body) as an expert musician, from losing his skill, being bereft of his instrument. Others there are that think, because man liveth no longer than he hath breath; on because loss of blood bringeth the loss of life; or because in death they perceive no difference between men and beasts; that therefore the soul is nothing else but blood, or a puff of wind. But these men have no further insight into the soul, than is conceived by their external sense. A mind refined and elevated above the earth, finds that the soul is the Image of God, who is a spirit and eternal, therefore the soul of man must be a spirit and eternal; for there is always an agreement between the Image and the thing of which it is an Image.   

How the soul is celestial.  
THe soul is celestial, not in that sense, as if it were a part of the substance and nature of god himself, but it is said to be celestial in 3. respects. First, to show a difference between the soul of men and the soul of beasts. Secondly, in regard of the agreement which it hath with the divine nature through immortality. Thirdly, in respect it approacheth nearer to the nature of god, than any other creature except Angels, and yet Angels are not of the nature of God neither; for, they are not immortal of themselves but have their immortaltty and their superexcellency of God, who both giveth it unto them, and preserveth them in it, and can if it please him deprive them of it.   

How the soul is in the body.  
THe soul is in the body not▪ as proceeding from the generative seed, or the commixture of the humours, for then the soul should be corruptible as they are: but the soul 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 virtue, but by his own omnipotent power: so that we must think when God inspired a soul into Adam, he made not a blast of his own nature, nor of the air round about him, but even of nothing: who being himself incorporal, made the soul also incorporal; but yet he being unchangeable, made the soul mutable, because himself being uncreated, made the soul a creature. Upon this may rise a question, that if the soul be infused and created of God, and comes not by propagation from our parents, whence hath it then the pollution which we call original sin? It were horrible to say it were so created, knowing that all the works of God are pure and holy; and from the body it cannot come, for the body infects not the soul, but the soul the body, whose instrument it is. We answer, that as the soul is infused by god, in that respect it is clean & without spot, but so soon as it is entered under the line of the children of Adam, it is presently made subject to the curse which God laid upon Adam and his posterity, and so becomes guilty of original sin.   

The difference between soul and Spirit.  
BEcause these words are often times, confounded, it shall not be amiss to know their difference. By the soul we may understand man as he is born, having the use of the animal, natural, and vital powers, and by the spirit, whatsoever grace and knowledge is given unto man by God: so that by soul we may understand 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 give some light in manner to discern between these two names, which is this; Soul is a word more general than spirit, for it may be attributed to other creatures as well as to man. As herbs, plants & tree, have have only a vegetative soul, Sea-spounges, cockles, and such like, have only a vegetative and sensetive soul: brute beasts have a vegetative, sensetive, and cogetative soul; for they do not only grow, increase; and have sense and feeling, but they likewise are endued with cogitation, knowledge, and memory, how to preserve their lives, guide and govern themselves according to natural inclination: but the soul rational and regenerate by the grace of adoption, and therefore called a spirit, is only proper to men and enriched with immortality.   

How the soul is immortal.  
THat the soul is immortal, appeareth by some reasons before alleged, as that it is the Image of god (who is imortal) & therefore hath some agreement with him in that respect: but for further assurance, we have scripture & her own properties. In the book of Gen. 2.7. it is said, God made man a living soul, that is immortal. In the gospel after S. Matthew, Christ admonisheth his disciples, that they should not stand in fear of those that kill the body (meaning bloody tyrants) but could not kill the soul: whereby it is manifest the soul liveth after the body. Likewise in the gospel after S. Luke, 16.22. the beggar died, and his soul was carried into Abraham's bosom. And in the 23. of the same gospel the 43. verse our saviour christ said to the repentant thief, This day thou shalt be with me in Paradise, (meaning his soul and not his body) which words he would not have uttered if the soul had perished with the body and not been immortal. Many other places might be recited, but if these seem insufficient, so will the rest. Further, the soul appears to be immortal by her own properties: first, in that it giveth life to the body, and is so far from corruption, that so long as it bides therein, it preserves the body from corrupting; Secondly, in that it is in continual motion, and never ceaseth (whether we sleep or wake, walk or sit still) to apprehend, think, or ponder upon something; in a moment it wanders through the heavens, compasseth the earth, and crosseth the broadest Seas. thirdly, it may be thought immortal, in respect of that property which it expresseth in the minds even of Atheists and heathen men, who notwithstanding they not believe or deny the immortality of the soul, yet the divinity of their souls with in them working to the contrary, make them baulk their own opinions, and by the monuments which they set up to continue their name & remembrance, bewrays the soul to be immortal because in that respect they plainly show a fervent desire to live for ever.   

Why some believe not the immortality of the soul.  
THe reason that moves them heareunto, in some, is the blockishness of nature; who obstiniately refuse to believe any thing but what they may be able to comprehend by their outward sense. And again, some are so perverse, as they wish not only their souls were not immortal, but that there were no god nor any other life, to the end they might have no Iudg, but that this life might end with their delight, & the soul vanish with the body. But here may rise an objection, If the soul be immortal, why is it said in scripture; every soul that sinneth, shall die the death? And again, it appears by many places, that the souls of the wicked shall suffer eternal death. We may answer, that the soul is said to die (not that it is quite bereft of any being) but for that it is for ever banished the joys of heaven, which unto the soul is accounted death, as the bannishnement of the soul from the body is accounted the body's death.   

What makes the soul mortal and in danger of such a death.  
THe first thing that endangers the soul with mortality is original, sin, which sin by regeneration of holy baptism being removed, the next thing that endangers it, is the passions and affections of the soul, which fall back into their first corruption, by spurning against understanding and reason, the sovereign faculties of the soul, which are spiritual and intelligigible, stirring us up to virtue, to piety and godliness; and by yielding obedience to the sensual and inferior faculty of the soul, which is the will, who by reason it is nearer and more familiar with the corporal senses than understanding, therefore rather consenteth to the Laws of the members, which are full of ignorance, frowardness, misery, shame, death and condemnation; than to the works of the spirit, which are love, joy, peace, long suffering, gentleness, faith, meekness, temperance and such like.   

The difference between understanding and the will and affections.  
FIrst, they differ according to the place and situation which they have in the body of man. Secondly, according to the time wherein they are employed, and thirdly according to the dignity of their offices. They differ according to their situation, in that understanding hath his seat in the brain, and the will and affection in the heart: And this is the reason that we see many men endued with great knowledge of diverse good and virtuous things, but have no willingness or affection to follow after them, or to show them in their life and conversation, because their heart and their brain, their will & their understanding agree not: Likewise we see others to have a will to do well, yet because they want understanding & knowledge to discern what is just, they fail of the execution thereof.  
Secondly, they differ according to the time wherein they are employed, in that understanding always goes before, and the affections follow. For we cannot hate or love, unless we first know the thing which is to be hated or loved.  
Thirdly, they differ according to the dignity of their offices, in that understanding sits as a King to command, and the will and affection, stand as subjects to obey. For as God hath given us an understanding to know his law, so hath he given us a will to follow him and his law so far forth as our nature is capable thereof.   

When understanding and the affections agree.  
THe understanding and affections do agree, when the will follows or forsakes, shuns or receives nothing, but what judgement hath first determined to be good or evil: and when judgement determineth nothing before it be advised by reason: and whom reason adviseth not before she have conferred things one with another, & thoroughly examined them. Which property she takes from consideration: and when consideration hath nothing without requiring it of memory: And when memory will keep nothing but what is committed unto it by knowledge and understanding. These rules observed, there is an upright government in the soul, which otherwise by the affections, comes to ruin and subversion.   

What the affections are.  
WE may call the affections those motions of the soul, whereby the heart is stirred up to the following after good and eschewing of evil; as love, hope, joy, sorrow, indignation, compassion, jealousy, fear, and many such, the number where of is infinite, not in respect of their own nature, but in respect of us that are not able to comprehend them. These affections have great agreement with the quality and temprature of the bodies wherein they are, and therefore as the bodies wherein they are, do more or less participate of heat, cold, drought, or moisture; so do the affections rise or decline, according to the nature of the foresaid qualities. For which cause, we ought to be moderate in eating and drinking, for as we are either temperate or intemperate, so the affections of the soul will be more moderate or immoderate, and the perturbations which they bring with them, will also be greater or less, more easy or uneasy to be provoked or appeased.   

Why affections are in the Soul.  
Affection's are appointed of god to remain and have residence in the soul for two causes: first, to the intent they may as pricks waken and stir it up from being asleep & oppressed with the heaviness of the body, lest peradventure it should 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 soul is some time carried, so that it were like to perish, but for the hand of some other affection that restrains it: as we see in the desire of of wealth, or coveting of honour, we may run into avarise or ambition, both which unless they be moderated with judgement and discretion, prove dangerous enemies to the tranquillity both of soul and body. For even as by the corruption and inequality of the humours, are engendered those diseases that infect and annoy the body; even so, by the disorder, corruption, and uneven proportion of the affections, do spring the maladies and diseases that pervert and contaminat the soul. Which diseases, are far more dangerous and mortal than those of the body, in so much as they are not so easily discerned, and therefore not so easily nor so soon cured as the other may be. What grief is it lurking in the body, but will at sometime or other, either by the countenance or some other accident discover itself, that a remedy may be sought for it: but the soul being invisible and not subject to external sense, lies many times in many persons dangerously sick, having her glorius essence spoiled and defaced by vice, and yet those that are the owners of such a soul, think themselves the soundest men in the world. This happens by the headstrong wilfulness of the affections, who are oftentimes so fierce and uncontrollable as they overwhelm reason & virtue by which the soul receives medicine and preservation: but then they are no more called affections, but passions or perturbations.   

What Passions or perturbations are.  
Passion's or perturbations, are violent motions which (unless restrained) carry the Soul headlong into many mischiefs. The grounds that they proceed from are false opinions, which persuade us otherwise of things than they are in deed. And these false opinions are always accompanied with these four things, immoderate desire, unbridled joy, immeasureable grief, and extreme fear, which do carry the soul hither and thither, and in the end so subdue the reasonable power thereof, as they make it servile and obedient unto the sensual appetite of the will; as we have examples in Histories, how some have grown mad through anger, some killed themselves for grief: some died with immoderate joy, 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 unto the body, even from the first creation, which are not to be reproved, nor can be taken away without the utter ruin of human 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 government, or else they quickly run into superfluity.   

How affections become passions.  
AS the earth when it swalloweth in stead of supporting; the water when it drowns, in stead of refreshing: the air when it stifles, in stead of comforting: and the fire when it burns in stead of warming: are no longer accounted profitable but pernicious; even so the affections, when they once turn from that good end and purpose, for which they were annexed to man's nature, they are no longer profitable, but hurtful, nor any longer to be called affections, but perturbations. As for example, hope was given us to seek after God our sovereign good, in whom alone we find all delight, rest, and pleasure: but if this hope presume too far, it is no longer hope but presumption. In like manner, fear is given unto us, to stand in awe of God's judgements; but if this fear pass his appointed limits, it is no longer fear but despair.   

How to remedy passions.  
THe last remedy against the passions of the Soul, is to prevent and hinder them that they take not root in us, but so soon as they begin to stir, to bridle them by the authority of virtue and reason, which we shall the sooner accomplish, if we persuade ourselves that the good and evil of this life (which are the causes that our minds are deprived of all content) are indeed neither good nor evil, and consequently that they ought not to breed passions within us. For to judge uprightly, what is honour, wealth, riches, beauty, and such like, but good things in opinion only, and not in deed? And what is poverty, sickness, imprisonment, and such like, but evil only because we imagine them so to be, and not that they are so in their own nature? It was never or very seldom seen, that passions did arise in us for that which is the true good of the soul, but only for that which fools do falsely call good, and Philosophers term the goods of the body, and fortune. No man doth so desire virtue, as that when he hath obtained it, he rejoiceth excessively therein, nor doth any man so fear the obtaining of her, as that the fear thereof drives the soul from her settled quietness. But since the having of her is the true happiness of the soul, freeing our minds from all perturbations, and enduing us with a firm and stable possession; against which, neither Fortune, slander, death, nor old age can prevail; let us (to return at last to that from which we have all this while digressed) embrace her as the Sovereign ruler of our thoughts, who together with the grace and spirit Divine, is only sufficient to give the soul in this life peace and rest, and in the life to come immortal glory.   

What Virtue is.  
Virtue (according to the opinions of Philosophers) is a disposition and power of the reasonable part of the soul, which bringeth into order and decency the unreasonable part thereof, by causing it to propound a convenient end to it own affections and passions, whereby the soul abideth in a comely and decent habit, executing that which ought to be done, and declining from that which ought to be shunned. And therefore it is said, that he which hath virtue is only happy, though he be plunged in a thousand miseries: and he that is accompanied with vice is only unhappy, although he have the wealth of Croesus, the empire of Cyrus, or the glory of Alexander.   

The effects of Virtue.  
Virtue may be said to be the haven of the soul, the nurse of piety, the mother of content, the root of blessedness, the shield against adversity, the stay in prosperity, the beauty of cities, the glove of kingdoms. The holy patriarch Abraham, got himself more honour by his virtue of obedience▪ in showing himself ready (at the commandment of God) to offer up his only son Isaac, then by the great victory which he obtained against diverse powerful kings, in redeeming his brother Lot, when he was taken prisoner Gen. 14. joseph was more renown for his continency in withstanding the 〈…〉 of Potiphars' wife, then by being made high steward 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 forth by his holy spirit▪ how much more than may we stand confounded at the example of others, that neither know God nor the 〈…〉 immortality of the soul, and yet prefer the regard of virtue before all other things in the world, yea before life itself. Anacharsis led with the love of virtue, left the kingdom of Scythia to his younger brother▪ and traveled into Grecia, where he learned Philosophy of Solon: Anaxarchus chose rather to die, than to be thought so inconstant as to bewray the council 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 virtue.  
THere are three principal excuses or pretences, wherewith some men would fain colour their negligence, in not regarding the study or practise of virtue. The first, is the difficulty thereof; they say it is a hard & laborious matter to attain to the knowledge of it, using the same persuasion that the Athenians did in their proverb: Non licet cuivis adyre Corynthun. 'twas not for every one to arrive at Corinth; even so say they, it is not for every one to be a student in philosophy, nor stands it with the dexterity of every one's wit, or the ability of his mind, to traffic with so magnificent a prince, as virtue is, therefore say they, it is better to content ourselves in the course of meaner matters. How absurd a starting hole this is, appears in that, even in those weak matters which they prefer before the study of virtue, for the most part, they spend more time and adventure more danger to compass their desire, than they should have done in any point of the discipline of virtue, and yet when they have what they would have, it is rather their destruction then their happiness, their disturbance them their quiet: as we see in the end of riches, how will the covetous man, labour and sweat, spare and pinch himself, to the intent he may have his bags crammed and his coffers stuffed? and yet when they are so, his fear is greater to lose them, than his care was before to get them; nay oftentimes he is constrained to forego them, even with the forfeiture of his life. Even so in honour, the ambitius man will refuse no pains, think much of no extremity, but be ready to endure the heat of summer, the cold of winter, to watch, attend, ride and run, in hope to reach at last the top of preferment: which when he once hath got, and thinks to sleep securely, some sinister blast or other shakes his tottering state and hurls him suddenly down into the pit of all disgrace and obloquy. But these are indifferent things, and in some sort tolerable enough for men to spend time about them, but in cases altogether condemnable, is it not an usual or ordinary thing, to see & hear of men that do take more pains to tread the path that leads to hell, than the godly do to find the way, that guides to heaven? we need no far fetched examples for the proofs ●●●erof; it is thought the Guisians before they brought to pass the bloody massacre at Parrisse, were eight or nine whole year busied and employed in meetings, consultations and beating their brains about it. Richard the third king of England was almost twenty years in plotting and complotting bloody and secret murders, to make the way smooth for him to come unto the diadem. Herodes thoughts were never quiet, after he heard of the birth of Christ, till the hour of his death, how he might disstroie and shed his guiltless blood: in less than half which time he might have learned the grounds of true christianity, and have saved his own soul. The like we may conclude of all others that think the knowledge of virtue tedious and hard to attain (the end whereof is happiness and peace) whereas they are content to spend more time & sweat, under the burden of greater labour, to attain to those 〈…〉 whose end is misery & destruction. The ●color or pretence whereby men labour to cloak their slackness in the study of virtue is poverty we find (say they) by experience, that virtue gives her lovers and well-willers abundance of knowledge, but very little wealth: plentiful brains, but very needy and penurious backs: admit it were so, yet let me ask this question; whether is better the riches that shall never vanish, or the riches that daily are subject to casualty? whether more excellent, the possession whose fruit is eternal, than the possession, whose profits are momentary and ever fading? I think there is no man so void of reason, but will say the former: but notwithstanding this difference it is manifest that such carpers & detractors do walk in a very palpable and gross error. For why, virtue is so far from leaving her friends destitute and contemptible, as she is the cause continually both of wealth, honour and promotion. Did not jacob prosper and grow rich in the service of his Uncle Laban because of his virtuous disposion? was not Alexander surnamed the great, rather for his virtues than his victories? And what I pray brought Ester & Mardocheus in grace and favour with king Ahashueros but their virtues?  
The third and last pretenced cavil against the study of virtue, is the perils which it brings men into, by reason it hazards their lives, liberties, & welfares: for say they, to reprove men's behaviours whereunto they are natureally inclined, or to find fault with their delights, or condemn their actions (as commonly the virtuous are stirred up to do) is but a means to make them incur hatred, lie open to checks and taunts, and be subject to a perpetual warfare of an infinite number of such like inconveniences. I answer, that through the malice of the devil and of the world, it is true in deed, that virtue is many times liable to such afflictions: but withal we must remember, that as the measure of calamity which insistes upon virtue is great, so the measure of patience which accompanies her, is likewise great; yea so great, that it maketh those things which seem sour and unpleasant, to have a most sweet and delectable taste: hence it is, that many virtuous men have suffered a thousand outrages with such constancy, that tyrants have binsooner weary in persecuting, than they in suffering: nay they have undergone their martyrdoms with such joy, as in beholding of them, you would either have thought they had been senseless, or that in seeing them, you did not see them. Witness the example of Ignatius, a holy and religious man, who being condemned and thrown into a cave to be devoured of wild beasts, when he felt their teeth take hold in his flesh, cried cheerfully out, as if he had felt no pain, grind small, and make sweet manchet for my God to feed upon To come nearer home. Bi. Cranmer Archb. of Cant. (as we read) was a man of that virtuous resolution, that without shrinking, he suffered his right hand to burn off, with the linger flame of a torch; and therefore we see, as virtue is subject to calamity, so is she strong to make a scorn of calamity.   

What Vice is.  
AS no man can love virtue or any other good thing, before he know the goodness thereof; no more can we hate vice or any other evil, except we first understand what it is. Therefore we do here oppose these contraries together, to the intent, as thereby virtue will appear more excellent; so Vice may be known to be more loathsome, vile and detestable. Vice is said to be a jarring or inequality of manners, the true essence of unhappiness, the sickness of the soul, proceeding from a naughty disposition of the will and affections, to all corruption of pleasures and unbridled desires, so that in the end we become most unhappy, yea more wild & savedge then bruit beasts themselves.   

The effects of Vice.  
BEside, that vice is the mother of all disorder, rancour, murder, contention, perjury, lust, and such like, it hath four other principal and most dangerous effects. First, it is the deprivation of grace, it robs a man of the favour of God, and leaves him in the power of the devil: and what it is to be forsaken of god, appears by the example of saul that slew himself, & judas that hanged himself. Secondly, shame in the world, for it leads men blindfold (as the Prophet did the Aramits 2. king. 6, 20. till it hath brought them into the midst of all infamy, and then it opens their eyes & lets them see their ignorance and folly.  
The third is torment of conscience, which is equal with vice, both for birth and age, and follows it no other wise than the shadow doth the body. For even at the same instant that wickedness is committed, she frameth in and for herself her own punishment, which beginneth to afflict & torment her with the remorse thereof; and this is it, which the Divines call the worm of conscience that never dieth, but continually (like Titius' vulture) tireth upon the heart of a malefactor, accompanying his miserable life with shame, confusion, frights, and continual disquietness, even to his latest gasp: so that his whole life is nothing else but a figure of eternal death: as is made apparent unto us by the example of Nero, who when he had slain his own mother, could never sleep quietly in his bed, but always thought he saw her follow him and torment him with firebrands. We read another strange example to the like effect in our english chronicles, of king Richard the second, who having put to death the Earl of Arundel and other noblemen, (rather for that they reproved his vices, and sought to bridle his headstrong youth, than for any capital point of treason) was so troubled afterward with remorse of his bloody fact, as that one night he started out of his bed, and being in great agony and passion of soul, would not be persuaded but that the Earl of Arundel was revived and sought to persecute him, till such time as he had opened his grave, and saw that his dead body lay there still without a head.  
The fourth and last effect of vice and wickedness is infection, for it is not only noisome and pernicious to him in whom it remains, but it also useth him as a means to corrupt and spoil others: the proof hereof we see daily, in that there is not any wicked person, but he will labour to make others like himself, which it he cannot bring to passed, yet he will think them to be such, and seek to persuade the world that they are such, or rather worse than he himself is.   

Why men are more prone to Vice then Virtue.  
THere are five motives that stir up men rather to consent and follow after vice than virtue. The first, is the cursedness of our nature, which like the earth, unless it be manurde and tilled, will bring forth nothing but weeds and brambles.  
The second, is the disguise which vice puts upon her, blearing men's eyes with false and feigned shows, so that she creeps into them and bewitcheth them, under the title and cognisance of virtue; as when she persuades them and sets before their eyes the things of this world as their true and only felicity.  
The third is authority; some men will be the more audacious and ready to commerce with Vice, for that they think their high birth or calling may be a privilege for their lewd behaviour: but such men forget, that to whom more is given, of him more shall be required, & that the greater shame and scandal shall redound to such a one, who being borne to command men of all estates and conditions, and like a Lamp to give light unto them; doth notwithstanding suffer himself to be made servile to such vile and abject things, as are sensuality, ignorance, concupiscence, and other like effects wrought and brought forth by Vice.  
The fourth is wealth, which oftentimes makes men dreadless to run into unlawful practices, for that they know they can purchase impunity, and bear away the matter with their money: but this proceeds from the corruption of the age wherein they live, for if there were no bribe-takers, there would be no bribe-givers.  
The fifth and last, is close conveyance: many think because they can hide their uncleanness from the eye of the world, and so escape the temporal punishment, that therefore they are safe, and need not fear to wallow in their vices: but I would wish them to consider, that although their closets and secret corners, are hid from the world, yet not only those places; but the very reins and centre of their hearts lies open as noondaie to the sight of God, who will one day become a sharp censurer of their secret filthiness.   

virtues first issue.  
THe first issue that virtue makes, is twofold, Theological and Moral; Theological, spreads itself into three branches, Faith, hope, and charity. Moral into four; Prudence, Temperance fortitude and justice. And from these as from so many lively and ever flowing fountains, do issue and proceed all kind of duties required of us either towards God, towards men, or toward ourselves.   

What Duty is.  
DVtie is the bond, or obligation of the soul, whereby we are injoind cheerfully and willingly, without force or constraint, to be to every one that which we should be, and that which we are borne to be; namely that we should be holy to God, righteous to the world, and sober to ourselves. The performance of which duty in these several points, makes our life perfect, & acceptable, but failing in any one of them, we fail in that for which we were created, and so consequently shall never attain to that end and sovereign good, for which these duties were appointed, namely eternal happiness. Therefore it is a fond opinion of those men, that think all is well with them, when they have well provided for themselves: a further charge is laid upon them, they must also be careful for others, and labour so far forth as in them lies for the common good and profit of all men. For he lives most orderly and most happily, who as little as may be, liveth to himself: and he most disorderly and most cursedly that liveth only to himself, and hath regard of nothing but his own profit.   

The subject of Theological Virtues.  
THe subject wherein Theological Virtues abide, are the faithful hearts of Christians only, for no man can be said to have Faith or Hope in that sense as the holy ghost prescribes, but such as are engrafted in the promises of God, through Christ. The Pagan Philosophers had some slight knowledge of Charity and the use thereof, in that they had a care to preserve humane society; but to say they had either Faith or Charity after that manner as is required at our hands, were most absurd, considering they never so much as dreamt of any Messias or resurrection of the body.   

How Pagans may have Faith  
FAith is diversly taken, first in the Hebru tongue, it is put for verity and truth. secondly in the greek, wherein the Apostles and Evangelists writ, for persuasion: thirdly amongst the Latins, it signifies a constancy which men observe in their words and promises, of which we will speak hereafter. Fourthly, according as it is effectual to salvation, the holy scriptures call it the ground of things which are hoped for, and the evidence of things which are not seen, Hebru. 11, 1. that is, Faith is an assured confidence of the accomplishment of gods promises made unto us in Christ jesus. As it is thus taken, it hath no residence in the breasts of Pagans, but as it is understood the other three manner of ways, it may be as well in them as in us.   

Two sorts of christian Faith.  
THere is first a justifying Faith effectual, and accompanied by good works, not that good works are the merits or any cause of our salvation; but that they do necessarily follow faith as the fruits and declaration thereof: for if we should attribute any part of our salvation to our own merits, than 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 favour but by debt. Again, Gen. 3, 10. The works of the Law are under the curse, but he that believeth in the son, hath life everlasting. john 3 36. Therefore faith only justifieth, though this faith be necessarily accompanied with good works.  
Secondly, there is another kind of Faith, which only consisteth in word, without any desire to express the same in action: as there be many that will say, they believe in God, and they believe his word, and they tremble at his judgements; but to be merciful unto their brethren, to relieve the poor, or help the fatherless or widow, that they either care not for, or think to be no part of their duty: but this a dead faith, an unprofitable faith, and such a faith as the devil himself hath ja. 2.17.19.   

How Faith is in us.  
FAith is in us, neither by nature; for by nature we are the sons of wrath and destruction: nor by reward, for than might Simon the sorcerer have purchased it with money. Act. 8.20. Nor by our own industry, for though Paul plant and Apollo water, it is God that giveth the increase 1. Cor 3.6. But by the spirit and free gift of god, and by the means which he ordaineth for us to receive the same gift, which is by the hearing of his word, preached and taught unto us.    

The opposite to Faith.  
THat which stands against Faith is infidelity and Atheism, which is of four sorts: The first is of those men that think there is no God at all, but that the world is governed by the course of nature, had never beginning, nor shall ever have end.  
The second is of those, that although they can be persuaded that there is a God, yet they will not believe that he hath any respect to the actions and course of men's lives.  
The third is of such, as believe after a sort there is a God, and that by his providence all things are governed; but will not be persuaded there is any judgement or resurrection of the body, after this life.  
The fourth and last is of those, that believe there is a god, the creator, guider and governor of all things, that weighs men's actions, and shall sit in judgement upon them at the general day of resurrection, but yet in their manner of conversation, through their sins & wickedness, they seem to deny all this: and such kind of Atheists may the best Christians be: for there is none that doth good, no not one Psal. 14.4   

What hope is.  
HOpe is an affection of the soul, so imprinted in our hearts, that we do not only certainly expect the fruition of those good things promised unto us in the scriptures, but we also patiently abide any extremity of this life with a settled, constancy and peaceable tranquillity of mind, because at length we know we shall enjoy them.  

Two kinds of Hope.  
THe first is, that which is grounded upon the promises of God, which is always certain and infallible, because he that is the end of such a hope, is truth itself and never changeable.  
The second is a vain, doubtful, and deceitful Hope resting upon earthly and transitory things, and because they are always fleeting and ever changing; so is the Hope that depends upon them: as we see by experience in the affairs and enterprises of this world, sometime we hope for one thing, and the clean contrary happeneth unto us. A learned Athenian was wont to say, that there are two things very hurtful unto men, Hope and love, the one lead them on to seek out means to execute their thoughts, and the other persuaded them of good success. But as the one proved oftentimes a false guide, so the other deceived them with their promised reward.   

The fruits of Hope.  
HOpe is commended in this, that it stealeth away our labours, causeth fear of peril to cease gives us comfort in adversity, being in ill case promiseth us better fortune, abideth with them that have no others goods, and (like a sovereign medicine, or precious balm hourly applied) preserves man's weak and crazy life. Alexander the great, when he was to make wars against the Persians, inquired of his friends that were to follow him, how they were provided: and finding them but bare and needy, gave unto some great offices; to some lands and possions; to some jewels and great sums of money; and to some the presidentship of rich towns and Cities. And when he was asked of Perdiccas one of his councelors, what he reserved for himself: he answered, Hope: so great a power and force did this conqueror attribute thereunto, that if he had nothing else in the world, yet by hope he had all things.   

The Titles of Hope.  
HOpe is said to be a guide to direct us, a prop to strengthen and uphold us, and a spur to prick us forward with boldness in all our actions; provided that it be always fixed upon right and equity.   

The difference between Faith and Hope.  
BY faith we believe the certainty of things, but by hope we already enjoy them. By faith we are well persuaded, but by hope we are well rewarded. Faith is ever permanent, but hope no sooner hath got the thing it hoped for, but strait way it dies and comes unto an end: as for example, we shall still believe that Christ is our saviour, although we be rapt into heaven & there reign with him, but we no longer hope for that blessedness, because we then enjoy it.   

The opposite to Hope.  
THe opposite to hope is Despair, which is a certain pusillanimity of faintness of the heart, utterly drooping and distrusting the success of things, and therefore wisheth rather to lie still and languish than to rise up and prosper.    

What Charity is.  
CHarity is an affection of the heart, which bindeth us to love God, because he hath loved us, and to do unto men, as we would be done unto ourselves. Of all virtue it is the most excellent. For love is the fulfilling of the law And as the apostle saith; Though I speak with the tongue of men and angels, and have not love, I am but as a sounding brass, or a tinkling cimbal. 1. Corint. 13, 1.  

How we may be Charitable.  
WE may be Charitable four manner of ways, first in pardoning our neighbours their offences, secondly in distributing to their wants, thirdly in defending their wrongs; and fourthly in admonishing them of their errors and ignorances.   

In whom Charity is.  
Charity remains not in such, as are envious, proud, ambitious, or churlish; but in such as are meek, gentle, patient and long suffering: and these and such like are the fruits and effects of Charity. We read of a Philosopher, called Heraclitus, who although he were a heathen and knew not the true God, yet he had so great an instinct of Christian Charity in him, as it is said of him, that all his whole life he did no thing but weep and pour forth floods of tears, in compassion of men's follies and miseries. The life of our saviour Christ (as writ the holy Fathers) consisted of two things, in passion and compassion; either in suffering for us, or in suffering with us.   

The opposite to Charity.  
THat which stands against the effect and power of Charity, is obduracy or hardness of heart, which is a kind of vicious quality, that shuts up our eyes from relenting, our hands from giving, and our minds from pitying: but our saviours council is otherwise; give to him that asketh, and from him that would borrow, turn not away thy face.   

A second issue of Virtue.  
To the aforesaid Virtues there are belonging or depending other virtues also; as namely Religion, Devotion, Contemplation, Zeal, Indignation, Prayer, Repentance and such like.   

What Religion is.  
TO describe Religion, according to the properties thereof: First, we may call it Religion, of reelection; because where by our sins we had lost God's favour, by Religion we were chosen and brought into grace again: secondly, we may call it religion, of relection, that is of reading over: because he that will be religious must often read & study over the Scriptures: Thirdly, we may call it religion, of reliction; that is, of leaving of our wickedness and our own ways, and cleaving to God and his ways: lastly, we may call it religion, of religation, that is, because it bindeth us again unto god, from whom we were separated: so that of these particulars, we may conclude this geneneral, that religion is the Virtue, wherein consisteth the service of God and the salvation of our souls.   

What Devotion is.  
Devotion is a word derived from the Latin Devoueo, which signifieth ro vow or addict one's self, to some thing which we know to be good, and therefore the heart of man, after it once hath had a taste of religion, and the sweetness thereof, devotee's itself wholly to the act and exercise of godliness, which is the fruit of religion; so that devotion may be called a heavenly disposition of the will, inclining to all such things with great affection and earnestness, as appertain to the service of almighty God.   

The Properties of Dovotion.  
Devotion according to the excellent effects that proceed from it, may be compared unto three things: First to a blast of fresh air, because as the wholesome air refresheth man's body, so the spirit of God by devotion, refresheth and comforteth our souls.  
Secondly, it may be compared to a precious ointment: For as a precious balm or ointment, suppleth and mollefieth the joints of man's body, making them nimble for performance of any action, even so devotion vivifieth & quickeneth the powers of the soul, enduing them with that quickness and agility, as that they may easily tread down and run over the difficulties & drowsiness of the flesh, to follow virtue, and the works of the spirit.  
Thirdly, it may be compared to an odoriferous perfume; For like as a perfume, killeth the stenches or ill savours in a house or lodging, so as they cannot be perceived; even so devotion so long as it abides in the heart, spreadeth abroad such sweet and odoriferous fumigations, as that the noisome and stinking appetite of our evil desires, can not be so much as perceived or felt.   

What Comtemplation is.  
AFter that by continual custom, devotion becomes a habit, it brings forth another excellent virtue called contemplation; which is a rest of the soul and spirit in the consideration and beholding of all God's favours and mercies: so that night and day it meditateth thereon, as a thing wherein consisteth all delight & true happiness, and from this proceedeth also thanksgiving, zeal, and indignation.   

What Zeal is.  
AS upon the consideration of gods favours and our own unworthiness, we are moved to give him thanks: so from the same head, springeth another duty, which is a care joined with a kind of disdain or just displeasure if at any time, we shall chance to see him dishonoured or unreverently used by his creatures; because we intirelye love him and hold him dear unto us: and this affection or good motion of the soul is called zeal: provided always, that it proceed not of ignorance This made the good servants of God (that were otherwise very meek, gentle, and patient, in any indignities offered to themselves) to become impatient and full of anger, showing invincible courage and implacable minds, till they had revenged the injuries done unto their God. As appeareth by the example of Moses, who descending from the mount, and finding the people of Israel worshipping a Calf, threw the two tables of stone wherein the Law was written, and broke them all into pieces, and yet being not so satisfied, ground the image into powder, made them drink it, and then commanded the Levites to gird them with their sword and to go through the host, and slay every man his brother, and every man his companion, and every man his neighbour, insomuch as there fell that day of the people, above three thousand. Exod. 32.   

What Indignation is:  
INdignation, is a grief wrought in our minds, when we see some good befall an unworthy person, and he that is worthy to be deprived thereof: As when we see the honour that is due unto God, attributed unto men, Idols, or any other thing: or in human affairs; when we see men of no desert advanced to worship and dignity, and the virtuous kept back, left destitute and despised. This virtue of indignation hath some resemblance with the former of zeal, but that zeal takes his beginning from some evil that befalls a worthy person; and indignation ariseth from some good which befalls an unworthy person. Beside, indignation is not altogether so forcible as zeal, nor doth so soon break forth into redress or ease of it own wrongs, but rather smothereth discontent, and flieth to prayer rather than to violent pursuit.    

What prayer is.  
Prayer, is a talk or conference with God, either in mind submissively, or in word more openly; whereby we lift up our hearts, our eyes & hands, unto him for his help and mercy, either for ourselves or others, in the time of calamity, want, or affliction.  

Why our prayers many times are not heard.  
THere are six reasons why we pray many times and are not heard: first because we are not in Charity, when we pray.  
secondly, because we pray not with a full hope and assured faith to obtain that which we pray for, but are wavering or doubtful of God's mercy and loving kindness toward us. ja. 1.  
thirdly, because we do not pray in the name of jesus Christ, without whose intercession nothing is acceptable in God's sight, and through whom the father will give us whatsoever we ask. Io. 16.  
Fourthly, because we pray more to satisfy our own lusts, than to glorify God: more for temporal things, than spiritual things.  
fiftly because we use much babbling, as though God did not know what we stand in need of, except we set forth our defects, with an elaborat and rhetorical kind of oration: and because we pray not continually, but use our invocations by starts.  
Sixtly, because we are not so fervent as we should be, nor so attentive to the matter we have in hand; but suffer our thoughts to wander hither and thither whilst our tongues speak unto God▪   

The efficacy of Prayer.  
FIrst it is as swift as thought, because it is no sooner conceived in mind, but it is as soon received of God.  
secondly, it is as piercing as the sharpest steel, for that it is no sooner utterred in the fervency of spirit, but it strait way makes passage through the clouds and firmament, even to the presence of god.  
Thirdly; it is the greatest and chiefest point of Charity that may be used, for that at one instant by prayer we may show ourselves helpful to many thousands, yea to the whole world, whereas by our bounty we can be beneficial but unto few.  
Fourthly, it is more victorious than the mightiest host of men, or the greatest conqueror of the world; in that (with reverence be it spoken) it doth as it were overcome God himself, who overcometh all things, and at whose beck heaven and earth shake: as appeareth by the example of Moses. Ex. 32.10, 14▪ Likewise in Eliah, we may read the great force and efficacy of prayer, who prayed that it might not rain, and it reigned not for three years and six months. And again, when he prayed, the heavens poured forth their showers, 1. King. 17, 1: and chap. 18, 45.  
At the prayer of joshua the Sun and Moon stood still: and at the prayer of Hezechias, the shadow of the Dial went back ten degrees. 2. king. 20, 10:   

What Repentance is.  
AS by faith we are stirred up to believe God's word, to depend upon his promises, acknowledge his graces, and to be zealous in his service: even so, when by sin or the frailty of our nature, we fall from any of these duties, to work our reconciliation, we must lay hold upon true repentance; which is a conversion or turning again unto God. In which conversion we depart from eulll, believe the promise of forgiveness of sins, and study to lead a new life, according to the Laws of God: whereupon there follows these three good effects. The first is a cleansing or deliverance from sin, by the blood of jesus Christ. 1. john 17  
The second, is the imputation of the righteousness of Christ, when as his obedience, truth and innocency, by faith is made ours. Rom. 5.  
The third, is the acceptance into ever lasting life, for whom the Lord justifieth, them also he glorifieth. Romans 8 But as true repentance is never without faith; so is it likewise at all times accompanied with good works.   

What good works we ought to do.  
INsomuch as the lord pronounceth he is worshipped in vain with the commandments of men; therefore we must practise and do such good works, as are prescribed unto us in the word of God, Ezec. 20. because many things may seem good in our eyes, that are abominable in the sight of God.   

How good works are to be done.  
AFter that a godly and religious man hath found out what works are to be done, forthwith he addresseth himself to understand in what sort they are to be done: for resolution of which question, that one place in the Epistle to the Heb. 11, 6. may be sufficient, where it is said, That without faith it is impossible to please god: so that the distribution of our good works, must always be accompanied with faith in Christ jesus. For neither love nor obedience can be acceptable, except mercy and reconciliation for the mediators sake be first apprehended. By this are excluded the good works of the wicked and unbelievers, in that howsoever they seem beautiful and beneficial to the world; yet god hath no regard of their deeds: insomuch as they are not presented unto him in the obedience and perfection of Christ's merits. As in the example of Scipio, and David: they both fought for their country; Scipio fought, and David also fought, and yet their warfare was not to be accounted of alike: For the warfare of Scipio did not please God, because he was not regenerate, but the wars and labour of David did please God, because he was accepted by faith.   

The causes of good Workers.  
THe causes that stir up men's minds and prick them forward to work well, may be said to be three; The first is the necessity of God's commandment, keep my statutes (saith he) and walk therein. Le. 18.4. Which necessity of good works or walking in God's commandment, stretcheth itself into four other branches, that is to say, necessity of debt: we must do good deeds, because they are a debt which God requireth at our hands. Ro. 8.  
The second is necessity of faith: he that provideth not for his own, and namely for them of his household denieth the faith, and is worse than an infidel. 1. Ty. 5.8.  
The third is the necessity of avoiding punishment, for unless we decline from inequity and perform the duty of good Christians, the Lord will plague and punish us: he that knows his masters will and prepares not himself to do thereafter, shallbe beaten with many stripes. Mat. 12.47.  
The fourth is the necessity of conversion: because the Lord hath said, I desire not the death of the wicked but that he turn from his way and live, Ezech. 33.11. Therefore by necessity we are bound to fly from sin and do good, or else we shall never be converted to the Lord, nor the Lord to us.   

The second cause of good works.  
THe second cause that may stir us up to good works, is the dignity which we receive thereby; being regenerate by faith, and faith working in us to Godliness and all manner of Christianlike exercises, we are made holy, as our heavenly father is holy, I Pet. 1, 16. Our bodies become the temples of the holy Ghost, and of god himself to dwell in us: and what honour, joy and comfort that is, may be imagined by the honour and joy that a private subject receiveth, when his prince and Sovereign doth vouchsafe to come and lodge with him in his house. Therefore they that pollute this temple with the filthiness of Satan, so that the holy ghost is either not admitted, or being admitted, is churlish lie cast out of his dwelling again, let them imagine what an act of cruelty they commit.   

The third cause of good works.  
THe third cause that may move us to obedience towards god, in the performance of our duties both toward him and the world, is the reward and recompense which he hath promised shall succeed and redound unto us by our good works; not for their own worthiness but for the promiss of his grace, which promise doth assure us not only of all good in this life present, but also in the life to come. I Tymo. 4. So that if neither the necessity nor dignity of good works may induce us to embrace them, yet for the profit and commodity that comes by them, let us not neglect them. The Soldier reguardes not wounds so he may be conqueror: nor the Merchant the perils of the Sea, so he may grow wealthy, let it not be said that they have greater Zeal and Fortitude in seeking after shadows, than the Children of God in purchasing the substance.   

The Second branch of Virtues first issue.  
THe second branch of Virtues first issue, are these four most beautiful & gracious offsprings, Prudence, Temperance, Fortitude, and justice: Which are called Cardinal virtues, for that all other Moral virtues (as upon hinges) do hang and depend upon these. These are the guides of the soul, whereby all civil duties, either of man toward man, or of man towards himself, and consequently of both to the glory of God, are directed in the way of truth and equity.   

The subject of Cardinal Virtues.  
THe subjects wherein these Cardinal Virtues do remain, are the reformed and docible minds, not only of Christians, but also of Pagans: nay oftentimes the efficacy and strength of these virtues, do more clearly shine and appear in Pagans than in Christians. What Christian is so absolute that may not learn precepts of wisdom, out of the books of Aristotle, Plato, and diverse other heathen Philosophers? And so consequently of all the rest of the Virtues.   

What Prudence is.  
PRudence is the light of understanding, whereby we know God and affect his works, to which knowledge is joined a discretion, to be able to discern good from bad, profitable from that which is hurtful, to the end we may shun the one and practise the other: it is to the mind as sight (of all other corporal sense) is to the body; for as the sight is most piercing, clear and apprehensive, so is prudence, by whose determinate and deep judgement, all other virtues are governed in their good and commendable operations.   

Why God gave Prudence unto man.  
COnsidering that men's thoughts are wavering and their inventions unstable: and considering that the wild affections of man's nature do rather oppress than comfort, seduce then conduct the soul to that end for which she is created, namely to the knowledge of God and his creatures: therefore hath the almighty (of his free grace and mercy) to lighten this darkness, and remove this danger, let fall a spark of his eternal light (which is wisdom) whereby men see to govern their actions, to the glory of god, their own good & the profit of human societiy.   

How this wisdom appears.  
TO be known to have wisdom will appear two manner of ways: first inwardly by the dexterity of the mind, and decent carriage of the body, whereby such as are so disposed, are said to be men of a good presence, or men of a fair behaviour. Secondly, it will appear outwardly in things belonging to ourselves, as sobriety of diet, or in things belonging to others, as in comely entertainment, well governing of our house and family, and such like.   

The difference between wit and Wisdom.  
AS a tunable Instrument, in the hand of a an unskilful musician, so is wit to many men, in itself very ripe and pregnant; but because they know not how to use it, therefore it stands them in little stead: so that we may define wit to be a faculty of the mind, whereby men understand and know much good, but oftentimes they neglect to follow it: but wisdom we may term to be that correspondency of the powers of the soul, when will and understanding, knowledge & practice go together.   

Why wisdom is said to be the light of the mind.  
Wisdom is said to be the light of the mind, because as the body hath two instruments to direct it, which are the two eyes; even so Prudence to give both mind and body better direction, is likewise said to have three eyes: The first is the eye of memory, with which she beholdeth time past: The second, is the eye of understanding, with which she beholdeth time present: And the third the eye of providence, by which she takes a view of things to come.   

Two sorts of Prudence.  
THe first kind of Prudence, may be said to be that ripeness of knowledge and experience which men have in worldly matters, and so Machevile may be said to be a wiseman, but such wisdom is accounted foolishness before God. 1, Cor. 3, 19 And in the end entangles the owners in their own craftiness, as appears by the desperate end of Achitophel. 2. Sam. 17.23.  
The second kind of Prudence, is that knowledge, which is had in divine matters, touching the understanding of God's word, and the mystery of our salvation, which is called true wisdom; and though the drift hereof especially tend unto that end, yet is it not without a sharp insight also, and an able discretion in such things as appertains unto this world: but it useth this, but as a servant, or handmaid to the other. And this is that wisdom which Solomon so greatly commendeth, and so largely beautifies and sets forth in his book of proverbs, accounting all other knowledge, 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 men, for that they had the knowledge of the true God, and so had not the rest.   

The daughters of prudence or virtues third issue.  
THough we may well say, that all other virtues take their beginning from Prudence, as the head and fountain of the rest, without which they are altogether unprofitable, yet for the better understanding of her gracious effects which she bringeth forth in the hearts of men, it shall not be amiss to consider that from her do springe & proceed these five peculiar virtues: namely consultation, vigilancy, diligence, providence, and constancy: all which are made manifest unto us, in that one example of the five wise Virgins recorded in the 25 Chapter of the Gospel after S. Matthew. first, they had consultation in preparing and providing themselves to meet the bridegroom: Secondly, they had providence in regarding the length of time, and so furnishing themselves accordingly with oil: Thirdly, they had vigilancy, in watching for the hour of the bridegrooms coming: Fourthly, they were diligent, in trimming their lamps: lastly they were constant, in that, though they waited long, yet they were not weary of their labour. So that by these necessary and helpful effects which follow wisdom, we may gather other unnecessary & hurtful accidents which it may run into, if not ruled and tempered as it should be.   

The maims to Prudence.  
THere are three special evils which wisdom may endanger itself with all, if it be not carefully looked unto: The first, is temerity or rashness when it either gives council, or puts in execution any thing before mature and serious consultation be had: or when upon a sudden determination, it concludeth upon things unknown, for known; uncertain, for certain.  
The second is credulity, when it overlightly believeth or giveth credit to any thing it heareth, and doth not first examine the circumstances of every matter; nor confer and lay them together, that so the truth may by sifted out.  
The third is curositie, which appears two manner of ways: First, when we pry into things forbidden, or covet to know more than God hath thought good to reveal unto us. As Aristotle, that died for grief, because he could not find the natural cause why the sea did ebb and flow: or of those men that now a days by their curious questions, strive to know what god did before he made the world, or why he gave not man such a soul as might not sin, with a number such like impious and unlawful demands. And secondly, when we seek to be renowned, in showing and expressing what power of wisdom we have in trifles and things of no moment, as he that spent much time and labour, in making a lock and a chain of three and forty links, that was in weight no more but one grain or wheat corn: so that it being tied about the neck of a fly, she was able to draw it after her. Anno Regno Elisa. 21.   

The opposites to Prudence.  
Every virtue holds the middle between two extremes, so that on the one side prudence is beset with ignorance, and on the other with craft or subtlety. And as the one is vicious in respect of the defect, so the other is odious in respect of the excess; the one is so far from knowledge, as it knows nothing, or very little, and the other is so fraught with skill and experience, as it turns the use thereof to many most vile and ungracious purposes.   

What ignorance is.  
WE may call Ignorance, an unskilfulness both in human and divine matters, what we have to do, or what we have to leave undone: what we have to choose and make much of, or what we ought to reject and avoid.   

The effects of Ignorance.  
IT takes away the sight of the mind, as blindness doth the sight of the body: it makes a man prodigal when he should be liberal: covetous when he thinks to avoid superfluity: if a man be mean, it makes him fearful, superstitious, unprofitable, needy, slothful, and unfit for any thing. If he be mighty, it makes him arrogant, rash, cruel, talkative, inconstant, and given to voluptuousness and lust. It is the spring of all errors, bad opinions, and absurd behaviours: and as by wisdom men are renowned and had in reputation; so by ignorance, they become base, contemptible, and of no reckoning. Yet it is better than subtlety, because that which is misdone through ignorance, is more excusable, than that which is misdoon willingly & against the conscience.   

What subtlety is.  
SVbtletie is a vicious quality of the mind, whereby we dispose the power of wisdom to bad purposes; as to deceive, beguile, seduce and entrap others, thereby to delight or enrich ourselves. The author thereof is the Devil, and the companions that attend upon it, Hypocrisy and dissimulation; but the reward it shall receive, is hate and suspicion amongst men, & before God perpetual rejection. One Nestorius (as we read in histories) was so subtle, and so full of hypocrisy and dissimulation, as in the end for a just punishment, his tongue was eaten out of his head with worms. Dyonisius the tyrant, would cunningly smooth and lay sweet baits, till he had caught such as he would have within his power, and then like the Crocodile he would devour them; but in the end he was thrust from his throne and diadem. So that we see by these and the like events, that the issues of virtue are of that consanguinity, so linked and affied together, as they cannot one be without another. For as no man can be perfectly temperate, unless he have wisdom to direct and govern his appetite, to know when, how, and wherein to be temperate: so in like manner, no man can be perfectly wise, without temperance, which serves as an umpire or moderator to keep our knowledge within rule, and the bounds & limits which are appointed for it. Therefore it followeth that we speak next of temperance.   

What Temperance is.  
TEmperance is that virtue of the soul, whereby the appetite and unruly affections of man's nature are kept in awe and government; so that the eye lusts not, the tongue offends not, the hand breaks not forth into unlawful actions, nor any part of the whole body strays beyond that duty required to the honour of god, and the good of our neighbour: this virtue is so necessary, that like as a cunning Pilot in a ship, so she sits in the frail vessel of man's body, that but for her guidance, would either be dashed in pieces against the rocks of affliction, or sink in the sands of a thousand temptations.   

The opinions of Philosophers concerning Temperance,  
AGapetus a Learned man, writing to justinian the Emperor (who was a very temperate and well governde Prince) told him he was the inheritor of a double crown; the one was the crown of regalty, whereby he did command over men, the other was the crown of temperance, whereby he did reign over his own affections.  
Socrates was of opinion, that nothing did preserve the soul in her perfect essence, nor lift her up if at any time she chanced to fall through vice and impiety, so well as temperance.  
Plato testifieth, that temperance is the mutual consent of the affections, whereby the soul lives in perpetual harmony.  
Cicero, accounted it the path that leads unto all decency and comeliness, both in word and deed.   

To what Temperance may be compared.  
TEmperance, according to the worthy effects that proceed from her may be compared to these six things: First, it may be compared to the sun; because as the sun drieth up the foggy and misty vapours of the earth, even so temperance drives away the darkness and filthy evaporations of the soul, that otherwise would choke it, and giveth it the comfortable light of reason, whereby it is refreshed.  
Secondly, it is compared to a bridle, that as a bridle restraineth the headstrong wilfulness of an untamed horse: even so temperance in the midst of pleasures and temptations, holdeth us back, and compelleth us to follow reason.  
Thirdly, it is compared to a sharp razor; because like unto a razor, it cutteth and loppeth away 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 enemies weapons: even so temperance is a bulwark or defence, against the sharp darts of luxuriousness.  
fifthly, it is compared to a tutor or corregidor, because with like authority as they command over their pupils, or charge committed unto them, even so doth she check and bear sway over immoderate passions. sixtly, it is compared to a bond orchaine; wherewith things are bound up and kept close together, and thereby made of the greater force and pre-eminence: even so by temperance, all other virtues are coupled and knit together into an invincible strength and power, which otherwise lose that vigour and efficacy. As we see in fortitude, he that is of an high and courageous spirit, and wanteth temperance to rule and govern it, runneth many times into intolerable mischiefs. Likewise in justice: he that would be esteemed as a just man, and is not able (through the help of temperance) to keep his soul free from perturbations, will sooner commit wrong, than patronage or propulse injury.   

The objects of Temperance.  
THe objects whereabout this virtue is busied, and wherein she showeth her power and authority, are many in number, but especially these: the desire of honour, riches, promotion, fame, dignity: the passions of the mind, as joy, grief, fear, compassion, anger, hate, envy, and such like: the baits of love, beauty, gorgeous attire, sumtuous buildings, dainty dishes, wine, music, gaming, and all other delights and pleasures: But here is to be understood that we do not set down temperance, as binding her to that strict observation, as that we would have her deprived of pleasures, but our meaning is, that she should so use them, as that thereby follow no inconvenience or abuse.   

The daughters of Temperance, or virtues fourth issue.  
THere are six other stems or plants that draw sap and nutriment from this root of Temperance; that is to say: Continency, Clemency, Modesty, Sobriety, Frugality and order. All which, like true offsprings of so gracious a stock, help to beautify the parentage from whence they are derived:   

What Continency is.  
COntinency is that part of temperance whereby concupiscence and desire are governed by council and reason: This virtue did shine most clear in Scipio, who at the winning of Carthage, having taken a very beautiful Lady prisoner, was so far from being amorous, as he sent her away with a great dowry, to him unto whom she was betrothed.   

What Clemency is.  
CLemency is that part of temperance, whereby (the minds of men rashly carried away with hatred of any one, or with desire to hurt) are kept back and restrained by gentleness. Adrianus before he was made Emperor, envying a Roman for some displeasure which he had conceived against him the same day he was elected, meeting his enemy in the street, said to him aloud, Euasisti, meaning that he being now a prince, might in no wise revenge an injury.   

What Modesty is.  
Modesty, is that power of the mind whereby honest shame and bashfulness, purchase good and deserved honour. And because shame is the foundation of modesty, it shall not be amiss to speak somewhat thereof.   

What Shame is.  
WE may define Shame to be a kind of modest fear, whereby we dread the danger of dishonour or reproof likely to happen us, by some undecent or enormous action: or an indignation conceived against ourselves, after the committing of any dishonest crime, prolocution of any foolish and absurd word, or the expressing of any uncivil or rude gesture.   

Two kinds of Shame.  
THe first is a good shame, whereby we are ashamed of evil. The second is a bad shame, whereby we are (under colour of modesty) restrained from performance of some good and laudable action, because (against right and equity) we fear to displease a multitude, or dare not withstand the authority of him that is mighty. As pilate, that fain would have pronounced our Saviour guiltless, and yet because he feared the people, gave sentence upon him against his own conscience.   

Rules of good shame.  
IF at a feast thou be invited, to drink more than reason or thirst requires, be not ashamed to refuse it.  
If a babbler or ignorant fellow, seek to stay thee by discoursing of vain and tedious matters, be not ashamed to shake him off.  
If thy friend or any man else, either in act or purpose offend, be not ashamed to reprove him.  
If any man make a request unto thee that is either unlawful, or not in thy power to perform, shame not to deny him.  
If any man ask thee a question wherein thou art ignorant, shame not to confess 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. Cowardliness, Impudency, liberty to sin, base Flattery, oppression, neglect of benefit, betraying of one's self, hate of the world, and prostitution of the senses.   

What Sobriety is.  
Sobriety is properly called a moderation in diet: a thing so esteemed of wise men, as Augustus the Emperor, never used to sit down to meat before others had half dined, and was the first again that rose from the table. Pythagoras seldom or never drunk wine. Socrates would always spill the first pitcher of water that he drew for himself, to this end (as he said) that he might acquaint his sensual appetite to expect a convenient time of reason.   

What Frugality is.  
Frugality, may be said to be a moderation in expenses, under which title, many have been so sparing and near themselves, as they have incurred great shame and infamy. As Lewes the eleventh king of France, who was of such a niggardly and pinching disposition, as after his death, there was found in his chamber of accounts, a bill of expenses, wherein was set down twenty sauce, for two new sleeves to his old doublet, and fifteen deniers for grease to grease his boots.   

What Order is.  
ORder is a convenient disposition of all things (according to their worth and dignity) into that place, & at that time as shall seem most requisite. The world is called Mundus, which signifieth a well disposed order of all things: by beholding of which, we may learn to keep our body (which is a little world) in upright and even manner, without confusion.   

The opposites to Temperance.  
Upon the right hand it is accompanied with intemperance, and upon the left, with Stupidity: which are as two blind guides, and look unto which soever of them temperance giveth consent to follow, she straightway loseth the name and title of Virtue, and is branded with the stamp of Vice.   

What Intemperance is.  
INtemperance, is an overflowing of voluptuousness against reason, and the health of the soul, seeking no other contentation than in that thing which bringeth delight and pleasure to the senses; as appears by the example of Vitellius Emperor of Rome, who had served in to his table at one supper, two thousand several kind of fishes, and seven thousand sorts of feathered fowls: or of Phyloxenus, who wished that he had a neck as long as a Crane, that the taste and pleasure of his meats and drinks, might continue long, before they descended into the stomach.   

How we may be intemperate.  
WE may be intemperate four manner of ways. First, in apparel, when we either covet that which is too costly, or to have more store than is sufficient, so that the moths rather consume it with eating than we with wearing.  
Secondly, in meat and drink, when we are lavish and superfluous, or over nice and curious. Thirdly, in venerial and other corporal pleasures, whether tasted of by the eye, the ear, the heart, hand, or any other part: and fourthly in giving way to our passions, as joy, fear, anger, etc. without stop or controlment.   

What Stupidity is.  
Stupidity, is a numbness or chillness of the senses, so that we neither have feeling of any pleasure, nor are moved with any desire; but this is a defect hardly or never seen amongst men (especially having health of body) and therefore we will pass it over, & come to Fortitude, the third branch of Virtues first issue.   

Whence Fortitude hath her denomination.  
THis virtue of Fortitude, taketh her denomination neither from strength of body, hugeness of limbs, toughness of armour, walled towns, multitude of soldiers, nor any other munification of place or advantage of time; but from the generosity and greatness of courage, which like a holy and spiritual fire lives in the heart, and from thence sends heat & vigour through the whole body, enabling it for the execution of difficult and mighty deeds.   

Why it is annexed to man's nature.  
THe seeds of all virtues are originally adjoined and fixed to man's nature, but by reason of the degrees of growth which the body hath they cannot show themselves in any perfection, before they be advanced and set forward by the help of Time, labour, and instruction; so that Fortitude is annexed to man's nature for 3. especial causes. First, that as his Creator (after whose image he is formed and made) daily expresseth and showeth forth wonderful works for the benefit of his creatures; so is he born to draw near unto him in similitude of goodness, and might have in his soul a kind of natural instigation, to prick him forward by all laudable, high and laborious actions, to profit those amongst whom he liveth.  
Secondly, that knowing the excellency of his own nature, & the stock from whence he is derived, he might not care for mortal goods, nor fear the contrary; but think himself worthy of eternal happiness, and be provoked with great courage to desire the same.  
Thirdly, that he might fear to degenerate from so high and noble a lineage, by committing any base or ignoble deed, unbeseeming the excellency thereof.   

What Fortitude is.  
FOrtitude, is a firm stability and resolution of mind, whereby neither for fear of death itself, nor any other inconvenience that may befall us, we turn aside from the way of Virtue and justice; but after good consideration had, remain steadfast and immovable (against all the world) in our thoughts and purposes.   

Two sorts of Fortitude.  
THe first is employed in the compasing and performance of great deeds, for the love of virtue: and the other, in suffering for the same with an invincible and undaunted courage, any wrong, affliction, torment or extremity whatsoever. For the first, we have the example of king David, who shrunk not back from the encounter either of men or monsters, for the establishing of God's glory: and for the second, the examples of the prophets and Apostles, that (notwithstanding their wrongs and great reproaches) spared not to seal the profession of gods holy religion, with the effusion of their bloods.   

The properties of Fortitude.  
BEside many other good properties and inclinations that follow this virtue, we may reckon these five in special: first, it is free from all fear of death. Secondly, it is constant in all adversities. Thirdly it so hates and detestes the doing of evil, as it will study to do good unto it enemies. fourthly, as it strives to have dominion over external things, so it accounts it most base, not to be able to rule the internal passions of the mind. Fiftly, it never fights or contends, suffers or endures for any thing, but that which is just and honest; so that neither they that suffer for wickedness or unjust matters, nor they that fight for their private commodity, or to satisfy their own unbridled fury, are to be accounted valiant men.   

The objects of Fortitude.  
THe objects of Fortitude are passions to master them, injuries to suppress them, prosperity not to be lifted up with pride; adversity, not to be cast down with despair: enemies, to be made more diligent to look unto our behaviour: losses, to overcome them with patience: death to contemn it, because it brings immortality, & a number such like.   

The daughters to Fortitude or virtues fifth issue.  
AS the rest, so this virtue of Fortitude is not barren of increase, but from her teeming womb sendeth forth these goodly imps of grace and honour: Magnificence, Confidence, patience, Compassion, and perseverance.   

What magnificence is:  
MAgnificence is an elevation of the soul, whereby it is not content with every mean duty, but seeketh to compass and bring to pass things that are most rare and excellent. As Alexander, that thought it too mean a point of fortitude and valour, to over come Darius in battle, unless he also vanquished him in the virtues of the mind; and therefore he used his wife and children with all bounty and humanity, after he had taken them prisoners. Augustus, held it not sufficient valour, to omit the taking of revenge upon a fellow that sought all means possible to murder him, but advanced him likewise unto a chief place of dignity under him. Hannibal esteemed his passing over the Alps, and all his other labours and victories nothing, unless he conquered Rome, that then held herself queen and mistress of the world.   

What Confidence is.  
Confidence's is a conceit or hope which the mind hath of prosperous success, how dangerous or desperate soever things appear to be. Richard the first king of England, going to war with diverse other Christian Princes, against the Turks and Saracens, and being in Palestine when a quarrel arose between him and the king of France, insomuch as not only he, but all the rest forsook Richard, and departed with their powers homeward: yet king Richard, notwithstanding he was left alone, his army small and the number of his foes almost ininnumerable, was of that confident spirit as he proceeded against his enemies, and drove them out of jerusalem and the holy land.   

What Patience is,  
PAtience, is a voluntary and continual suffering for the love of virtue and honesty: and therefore whatsoever happeneth, a wise man by this virtue is prepared to digest and turn it to the best. Socrates being counseled to revenge a wrong received; answered, What if a Mastie had bit me, or an Ass had struck me, would ye have me go to law with them? Esteeming no more of the despites offered unto him of men, then if they had been done of bruit beasts.   

What Compassion is.  
COmpassion is a like sense or feeling of evil or grief, as if we ourselves suffered that which we see others endure by reason of that conjunction which ought to be of one with another as members of one and the same body: and therefore it is requisite this virtue should be in a valiant man, that when he sees injury offered unto any one, he should be moved with the violence thereof, no otherwise then if it were offered unto himself. Marcellus, after he had conquered Syracuse, not without great slaughter of many people, mounted up an high tower of the castle, and with many tears lamented the rueful and tragical fall of the city, feeling in himself (as it were) a fellow sufferance of their grievous misery.   

What perseverance is.  
Perseverance, is that part of Fortitude, when a man doth firmly and steadfastly abide in his resolution & purpose, undertaken with good consideration and advise. Zeno having resolved to keep silence whatsoever the king of Cyprus did demand of him, and being persecuted with torments for the same purpose, lest he should be found not to persever in his intent, bit off his tongue, and spit it in the torments face.   

The opposites to Fortitude.  
THe opposites to fortitude, seeking to dim her glory with their dusky presence, are Cowardliness, and wilful presumption.   

What Cowardliness is.  
Cowardliness is a base kind of fear, void both of reason and assurance, causing a man through the want of sense & understanding, that he can neither be profitable to himself, nor the common wealth, but remains as the shadow of a man cast down and astonnished with dangers, or the report of every idle dream & vision. As Midas K. of Phrigia, who being troubled with the terror of a certain dream, drank poison and killed himself. Or as the Gentleman of Padua, that Speron talketh of in his dialogues, who being cast into prison upon some accusation, when it was told him overnight that he should lose his head the next morning, conceived such an impression of fear in his heart, that his hair which before was black, that same night altered and became grey.   

Two sorts of Fear.  
THe one good, when we stand more in awe of blame, reproach, & dishonour, then of death or grief. The other bad; which is likewise of 2. sorts. The first, maketh the soul dead and void of every good effect, as is before declared. The second is that, which worketh in the wicked a horror of pain and punishment, whereby they are bridled and restrained from their villainies, and as the first is a sign of an abject and contemptible nature; so this argues a corrupt and wicked disposition.   

What wilful presumption is.  
Wilful presumption, is a kind of audacious boldness, when a man without necessary constraint, or for every frivolous matter, casteth himself into certain and undoubted danger. As I have read of an Italian lover, who walking with his lady by a river side, and making great protestations what he would do for her sake, she to prove him, bad him leap into the River, which no sooner heard, but he to show his rashness, without any further consideration, threw himself from the bank into the stream, and there was drowned. And thus much touching Fortitude. Now to proceed, the next branch of virtues first Issue, to be considered of, is justice.  
The four elements, Earth, Water, Air, and Fire, are of all things the most different and disagreeing: yet by the divine providence of God, they are daily so tempered, as nothing can be found or imagined to be of greater harmony, more consonant or agreeing. The like we may say of the four cardinal virtues; which although they are divers, being considered in their particular effect, yet in nature & complete order, they so depend one upon another, as many times one includs all the rest, as evidently appears in this virtue of justice: he that is petfectlie just must be wise, temperate & valiant. Wise, to discern good from bad: temperate, to govern and rule his affections: and valiant, not to fear to help the wronged, albeit with hazzarde of his own life. And yet for all this, justice includes something in itself, whereby it may be discerned from the rest, as by the sequel may be seen.   

What justice is.  
Justice is a motion of the soul, whereby we are stirred up to give to every one his right, and that which belongs unto him, even as willingly observing law and duty toward others, as we would have the same observed and kept toward ourselves.   

ten sorts of justice.  
THe first is the preservation and order which God himself observeth in the governing & maintaning of the world, without which we should have a general confusion & many times wrongs would pass with that secrecy and power, as innocency quite would be overborne, but that his justice at convenient time reveals them, & giveth them their due punishment, and this is called providence.  
The second is the divine exhibition and accomplishment of that service and obedience, which Gods creatures owe unto him, and this is called piety  
The third, is that distribution of right and equity which we are bound to show one toward another, and this is called Charity.  
The fourth, is that care and respect which we ought to have unto ourselus in accepting or renouncing, in applying or restraining, what may be prejudicial or profitable unto us: and this (beside that it may also be called charity) hath another name, which is, indulgency or self affection: for there is no man but is bound by the laws of God and of nature, with moderation and discretion to have a respect unto himself.  
The fifth is that religious administration, which every magistrate ought to have, which is called to be a supreme governor, or to have any inferior office or authority in the commonwealth, and this is called equity and peace.  
The sixth, is that mutual society and loving conjunction which is expressed between man and wife, without either usurpation or tyranny, and this is called unity and concord.  
The seventh is that awful respect, which servants in simplicity of heart without dissimulation or hypocrisy, show to their masters, and this is called reverence.  
The eight, is that careful and provident respect which masters ought to show toward their servants, especially when they mix their authority with love and courtesy, and this is calcald humanity or gentleness.  
The ninth, is that natural submission and loving fear which children owe to their parents, and this is called honour.  
The tenth, is that moderation and abstinence which the soul is engaged for to the body, and this is called health or alacrity of the spirit.  
So that by these aforesaid circumstances (our special purpose being to speak of that measure of just and upright dealing which is to be observed between man and man) we may gather another division of justice, which is only human, and that may be contracted or drawn into two parts.   

Two parts of human justice.  
THe first is called Distributive, which consisteth in giving to every one according to his desert, whether it be praise or punishment; honour or disgrace, money or moneys worth, little or much, etc. And this is confirmed by the words of Christ, give unto Caesar that which is Caesar's, Mat. 22.21. And of S. Paul. Give unto all men their duty, Tribute to whom tribute; Custom to whom custom; and fear to whom fear belongeth. Ro. 13.7  
The second is called commutative: which hath relation to the exchange of duty, and the fidelity and constant truth which ought to bein men's words and promises, contracts & covenants: and this is that faith which is said to be the foundation of justice: contrary to which, are all falsehoods, deceits, cozenages, treasons, perjuries, breach of promises and lying.   

Whether all promises be to be kept.  
Some men are of opinion that promises which are made either for fear, or through deceit are not to be kept. 'tis true indeed, that a wicked promise or an ungodly vow is better broken than kept, but a wise man will be so advised, that he will never promise or undertake any thing, which shall be contrary to duty, upon any necessity whatsoever: no not for death itself: and when he doth engage himself, it is upon discretion and sound judgement; and being so engaged he will show forth his truth and fidelity, and be master of his word, though it be to his own loss and hindrance. Psal. 15.5   

If a lie be tolerable.  
Our Philosophers whose doctrine without any further reference, was only directed by the rule of reason, say there are three sorts of lies; a pleasant lie, a profitable lie, and a pernicious lie: and that the two first are in some sort tolerable▪ but the last by no menas to be admitted. We that are christians and know there is a God, and that God is truth and to deny the truth (howsoever we cloak or excuse it with profit or pleasure) is to deny God, and to prefer the Devil which is the father of lies before God: ought to think that it is lawful in no manner of sort to tell a lie: but if we shall answer for every idle word that passeth our lips, much more shall we answer for lying and falsehood.   

The necessity of justice.  
HOw necessary justice is amongst men may appear in this, in that it defends the oppressed, helps the needy, encourageth the virtuous who else would desist from well doing, if they saw their good endeavours despised, and represseth the wicked, whose malice would overthrow the state of humane society, but that they see vengeance & punishment prepared forthen; nay it is so necessary (as Cycero sayeth) that very Pirates, thieves and robbers, cannot live together without observing some part of justice.   

The end of justice.  
THe end of justice, is the glory of God, and the preservation of the common secrecy of men.   

The perfect use of justice.  
THe perfect use of justice, is to make no difference of men either in regard of wealth, kindred, friendship, poverty or dignity. junius Brutus consul of Rome (as Pliny reporteth) caused his own sons to be beheaded, for an offence which they had committed. Papinianus a pagan being commanded by the Emperor Caracalla to defend an unjust cause, would not do it. Cleon of Lacedaemon, being elected to an office in the common wealth, called all his friends and kindred together, and told them, during the time of his magistracy and government, he did renounce and discharge himself of all friendship and affinity.   

Denial of justice dangerous.  
BEside that we may hold it for a maxim, that man is no longer a man, a King no longer a King, nor a magistrate no longer a magestrare, than he is willing, forward and ready to execute justice; so we may conclude, that the denial or delaying of justice, is so heinous a thing, that it hath been either punished and revenged by men or where men could not reach, God hath stretched forth his arm and given it check and controlment. For the first, we have the example of Henry K. of Sweathland, who striking a gentleman with a dagger, that was an important suitor unto him for justice, so robbed him of the hearts of his people, as shortly after he was deposed and put in prison: and for the latter, we have the example of Herod, who being of that power that the world could not punish his tyranny and injustice, was stricken by the hand of God, insomuch as his very bowels were eaten out of Lice. Act. 12, 23.   

The opposites to justice.  
STill to observe our first purpose, that contraries opposed will always shine more clear and evident, and that every virtue hath her extremes, which consist in too little or too much; therefore it followeth that we set down the opposites to justice, which are two in number; namely Injustice, which is the defect, and Severity, which is the excess: for as the one makes the seat of justice a shop of disorder, so the other makes it a shambles of Tyranny.   

What Injustice is.  
Injustice is the denial of right and equity, either toward God, our neighbour, or ourselves: so that we may say we are so many ways unjust, as we deny unto God, unto our neighbour, or unto ourselves, those duties which we owe unto them.   

The effects of Injustice.  
THe effects of Injustice are infinite, but these in special. Disorder, confusion, torment of conscience, even in him that is injust; Impunity, free scope for murder, theft and violence, clamours of Widows, Orphans and innocents, whereby undoubtedly followeth at length the vengeance of God upon that kingdom or country where it is used, as it is written: The cry of the children of Israel is come up unto me (saith the Lord) & I have also seen the oppression wherewith the Egyptians oppressed them, and I will stretch out my hand and smite Egypt. Exo. 3, 9.20 And again, Woe unto him that buildeth his house by unrighteousness, & his chambers without equity, that useth his neighbour unjustly, and giveth him not his hire. jer. 22, 13.   

What Severity is.  
Severity, is a racking of justice beyond her limits, carried away with fury and passion of the mind, rather than led by truth and upright judgement: so that it punisheth small faults for great, and alotteth overplus where an indifferent measure might have served the turn. Piso appointed proconsul in the Romans war, when two soldiers by his permission, went out together about some business, and the one returned to the camp and the other did not, he condemned him, thinking he had slain his companion, and therefore commanded him to be executed. At the very instant of execution, the other came; whereupon the Captain that had the charge to see him put to death, returned to the Proconsul with both the soldiers; 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 Captain, because he had not obeyed. So that by rigour and severity, he made away three for the innocency of one.   

How all virtues are preserved.  
AS all virtues are planted in us by nature and the help of art, so are they preserved and kept in their full strength and vigour by use and exercise: for better never had, than not exercised and put in practice: nay, howsoever they are abundantly in us, yet if they be not exercised, they quickly vanish and are forgot, as it appeareth by things most natural unto us. For what is more natural than to speak, and go? yet the familiarity with strangers may make us forget the one, and a little sickness decay the other. And thus in speaking of virtues genealogy, and the increase and branches that are derived from her, although much more might have been said, yet this I trust may in some sort show her worth and excellency: and what my pen hath overslipped, I wish (together with so much as is in this book) may be more plentifully expressed in men's deeds.    
FINIS.