THe
first
thing
that
requireth
our
consideration
in
this
Genealogy
of
virtue
,
is
to
know
the
parent
or
first
originall
,
from
whence
this
glorious
Impe
and
ofspring
of
happinesse
takes
her
beeing
.
For
as
in
the
descent
and
pedigree
of
men
,
it
is
held
an
honourable
thing
,
to
be
deriued
from
worthy
parents
:
so
,
to
make
the
excellency
of
Vertue
more
noble
and
respectiue
in
mens
eies
,
is
to
shew
that
she
is
no
meane
borne
personage
,
but
sprung
from
the
mightye
king
of
heauen
and
earth
,
euen
God
himself
.
For
proofe
hereof
,
we
haue
both
Nature
and
Scripture
:
Whoe
hath
euer
seene
Figges
to
spring
of
Thistles
,
or
grapes
of
thorns
?
Good
fruit
is
gathered
from
good
trees
,
no
man
ought
to
thinke
that
any
perfection
or
excellent
guift
,
tending
to
the
beauty
and
blessednesse
of
this
life
(
such
as
virtue
is
)
doeth
proceede
or
hath
his
begining
from
anye
other
then
the
father
of
lightes
:
which
being
so
,
let
vs
pay
vnto
her
that
tribute
of
loue
and
reuerence
which
we
owe
vnto
her
,
let
vs
reuerence
her
for
her
nobillity
,
and
loue
her
for
the
infinite
treasure
of
goodnesse
that
she
brings
with
her
Comming
thus
like
a
royall
princesse
,
the
second
thing
to
be
considered
is
,
where
she
makes
her
throne
of
rule
&
gouernment
:
not
in
anie
base
corner
of
the
world
,
but
in
the
heart
of
him
that
is
the
ruler
of
the
worlde
:
Soloman
would
not
erect
a
throane
vnto
himselfe
but
of
pure
gold
,
no
more
wil
virtue
,
but
of
the
heart
of
man
;
as
she
is
her selfe
excellent
,
so
will
she
haue
her
seate
agreable
:
for
of
al
creatures
man
is
most
excellent
.
The
third
,
thing
to
be
considered
is
,
the
quality
of
her
gouernment
:
she
is
not
tyranous
,
bloudy
,
or
cruell
,
but
gentle
,
meeke
,
and
gracious
:
making
the
place
where
she
raigneth
,
a
paradice
,
and
the
parties
ouer
whom
she
raignes
,
Peerlesse
.
Shee
bringes
with
her
peace
of
conscience
,
and
quiet
of
soule
,
arming
her
subiectes
with
invincible
power
againste
the
force
both
of
domesticall
and
forren
enemies
:
Domestical
,
which
are
the
perturbations
and
wilde
affections
of
the
soule
,
as
Ambition
,
Anger
,
Sloth
,
Pride
,
Couetousnesse
,
and
such
like
,
and
forren
,
as
shame
or
sicknesse
,
pouertie
,
persecution
,
old
age
,
imprisonment
and
death
,
&c.
The
4.
thing
to
be
considred
,
is
the
continuance
of
her
Kingdome
:
it
is
not
momentarye
but
eternall
,
and
to
such
as
imbrace
her
for
their
Soueraigne
,
she
plats
a
wreath
of
immortality
:
earthly
Princes
may
giue
externall
happinesse
,
which
for
an
age
or
so
,
may
happilye
indure
;
but
she
investeth
her
friends
and
louers
with
that
blessednesse
,
that
neuer
shal
haue
end
.
Plato
was
woont
to
say
,
that
the
difference
of
Virtue
compared
with
the
Pompe
of
the
world
,
is
so
great
:
that
if
it
were
put
into
one
skale
of
the
Ballance
,
and
virtue
into
the
other
,
this
would
ascend
vp
to
heauen
,
and
the
other
touch
the
center
of
the
earth
.
The
fift
thing
to
be
considered
,
is
her
Lawes
and
statutes
,
they
are
not
(
such
as
Dracos
were
)
writ
in
bloude
,
but
drawn
with
a
soft
and
gentle
hand
,
vsing
rather
perswasion
than
compulsion
,
faire
intreaty
,
rather
than
foule
inforcement
.
The
sixt
and
last
thing
to
be
considred
,
is
to
whom
she
prescribes
her
Lawes
and
Statutes
,
which
is
not
to
a
creature
dull
and
vncapable
,
but
to
an
essence
deuine
and
apt
to
conceiue
,
which
is
the
soule
of
man
,
created
after
the
Image
of
himselfe
.
And
this
is
the
kingdome
she
labours
to
beautifie
,
and
the
Gardens
she
faine
would
plant
with
all
manner
of
sweete
and
odoriferous
flowres
.
Nor
doth
she
stand
in
need
as
other
Princes
doe
,
for
the
helpe
of
nature
,
or
anie
coniugall
societie
of
a
second
person
,
to
the
propagation
of
her
posterity
;
but
is
in
her selfe
(
like
a
fountaine
)
fruitefull
and
ful
of
increase
.
But
before
we
come
to
the
perticuler
issues
that
flow
from
this
rich
spring
,
it
shall
not
be
amisse
,
to
consider
how
necessarie
it
is
for
man
to
be
made
a
subiect
of
virtue
.
How
necessary
it
is
to
be
made
a
subiect
of
Virtue
.
THe
sinne
of
disobedience
(
committed
in
paradice
)
hauing
depriued
all
mankinde
of
that
happinesse
whereunto
they
were
first
created
,
as
their
bodies
by
that
occasion
,
were
left
a
prey
to
manifold
misseries
and
infirmities
,
so
their
soules
(
before
in
their
affections
vpright
and
without
blemishe
)
haue
euer
since
vndergone
so
greate
a
change
and
alteration
,
as
in
stead
of
quiet
&
setled
contemplation
they
are
filled
with
manye
furious
and
turbulent
perturbations
:
Loue
turnes
to
lust
;
Anger
,
to
fury
;
Iustice
,
to
seueritie
;
Wisedome
,
to
curiositye
,
Desire
,
to
couetousnesse
;
Hope
to
presumption
;
Liberalitie
to
Prodigallity
:
all
which
being
in
their
owne
Nature
good
,
doe
euer
since
that
first
corruption
laye
holde
vppon
vs
,
tend
to
the
worser
part
and
are
become
euill
:
So
that
least
man
should
faint
vnder
this
heauye
burden
of
calamitye
,
and
fall
headlong
into
destruction
,
God
of
his
infinite
mercy
hath
ordained
a
meanes
(
if
not
altogether
to
cure
)
yet
to
redresse
these
imperfections
,
which
is
virtue
.
For
with
virtue
and
the
instructions
proceeding
from
her
,
we
learne
to
moderate
our
passions
and
affections
,
by
keeping
them
,
that
they
break
not
out
into
excesse
or
defect
,
as
when
we
so
bridle
loue
,
that
it
tend
not
to
lust
;
Anger
,
that
it
turne
not
to
fury
;
Hope
that
it
presume
not
,
and
liberalitie
that
it
play
not
the
prodigall
,
and
so
of
all
other
affections
;
For
which
cause
it
is
very
requisite
we
should
submit
,
to
be
vnder
the
rule
and
authority
of
so
happye
a
guide
and
Schoole-Mistris
.
How
to
be
prepared
to
come
to
Vertue
.
THere
are
2.
principal
good
things
to
be
followed
and
pursude
of
men
in
this
life
,
vnder
which
all
other
good
things
are
contained
:
God
which
is
our
soueraigne
good
,
and
virtue
which
is
the
meanes
to
attaine
to
that
good
.
As
the
Romans
did
builde
their
Temple
of
honor
in
such
sort
,
that
no
man
could
haue
accesse
into
it
,
but
first
hee
must
come
through
the
temple
of
vertue
:
euen
so
we
may
say
of
the
temple
and
pallace
of
heauen
:
there
is
no
looking
for
entrance
there
,
except
we
first
passe
thorough
the
gates
of
piety
and
vertue
here
.
This
was
the
reason
that
moued
Aristotle
to
say
,
that
man
was
borne
Ad
intelligendum
&
agendum
,
Man
by
creation
had
this
propriety
assigned
him
,
to
labour
for
knowledge
,
and
not
so
only
,
but
being
furnished
therewith
,
to
endeuour
to
set
it
forth
by
action
and
conuersation
.
For
as
to
be
ignorant
is
a
thing
contemptible
,
so
is
it
farre
more
odious
to
knowe
much
and
practise
little
;
to
be
rich
in
Science
,
and
poore
in
Conscience
.
The
meanes
therefore
wherewith
we
must
be
furnished
to
come
to
vertue
,
is
a
willingnesse
and
loue
to
the
studie
of
Philosophy
.
What
Phylosophy
is
.
PHylosophie
,
is
a
profession
and
exercise
of
that
wisdome
,
which
is
the
knowledge
of
Diuine
and
human
thinges
:
which
we
may
deuide
into
twoe
partes
,
Contemplatiue
,
and
Morall
.
Contemplatiue
,
which
containeth
the
knowledge
of
God
and
his
works
,
and
morrall
,
which
teacheth
vs
howe
to
liue
well
,
and
how
to
shew
our selues
helpefull
and
officious
to
the
world
.
How
to
know
God
.
GOd
doth
reueale
,
and
as
it
were
make
himselfe
visible
vnto
vs
after
two
manner
of
waies
:
first
,
in
the
booke
of
his
word
,
by
the
mouthes
of
his
holy
prophets
,
Apostles
,
and
Patriarches
:
and
secondly
,
by
the
book
of
nature
,
in
the
whole
frame
of
heauen
and
earth
,
which
wee
cannot
behold
,
but
we
must
needs
confesse
,
that
neither
heauen
hath
his
motion
,
the
sunne
and
moon
their
light
,
the
earth
,
his
fruitfulnesse
,
nor
the
sea
his
waters
,
but
it
comes
to
passe
by
the
power
,
wisedome
,
and
prouidence
of
one
supreme
creator
and
preseruer
,
which
is
God
.
And
as
the
contemplation
of
his
creatures
,
is
a
forcible
argument
to
beate
into
vs
the
knowledge
of
his
deyty
;
so
the
behoulding
of
no
one
creature
helpeth
more
to
that
ende
,
then
the
consideration
of
our
owne
nature
.
How
to
know
our selues
.
SOcrates
the
Prince
of
Philosophers
,
greatly
condemned
the
students
of
his
age
,
in
that
they
toyled
so
much
about
the
knowledge
of
external
things
and
neuer
had
anye
care
to
caste
an
eye
vnto
that
which
was
internall
;
meanning
,
that
all
their
studye
and
labour
tended
to
the
marking
of
the
revolution
of
the
heauens
,
and
other
naturall
causes
vppon
earth
,
but
neuer
were
solicitous
or
troubled
about
their
owne
nature
:
but
as
his
opinion
was
,
so
let
ours
be
,
that
wee
cannot
come
to
the
knowledge
of
God
(
which
is
the
end
of
our
cteation
,
and
being
knowne
to
glorifie
him
)
than
by
the
knowledge
of
our
owne
nature
.
Therfore
to
know
our selues
and
our
owne
nature
,
is
to
consider
that
we
are
compounded
of
a
bodie
that
is
earthly
,
&
a
soule
that
is
heauenly
;
of
a
body
that
is
palpable
,
to
be
felt
and
scene
,
and
of
a
soule
that
is
invisible
,
and
not
subiect
to
externall
sense
:
of
a
body
that
is
mortall
and
must
die
,
and
of
a
soule
that
is
immortal
,
that
shall
neuer
dye
:
and
that
at
first
,
we
were
created
vpright
both
in
soule
and
body
,
but
since
through
sinne
,
we
are
become
deformed
both
in
soule
and
bodye
.
And
although
we
might
heere
take
occasion
to
speake
of
the
excellencie
of
the
composition
of
the
partes
of
the
body
,
as
a
thinge
full
of
admiration
,
and
many
deepe
secrets
in
nature
;
yet
because
the
more
principall
parte
of
man
,
which
is
the
soule
,
is
the
only
obiect
of
the
matter
we
haue
in
hande
,
wee
will
passe
ouer
the
great
knoweledge
that
might
be
hadde
in
viewing
the
corporall
frame
,
and
onely
tie
our
discourse
to
the
spiritual
essence
:
which
beeing
the
harder
and
more
difficulte
matter
(
by
how
much
it
is
more
excellent
than
the
other
)
therfore
once
looked
into
(
though
but
sleightly
)
we
shal
the
sooner
come
to
the
knowledge
of
the
whole
.
What
this
knowledge
of
ourselues
doth
worke
in
vs
.
THe
knowledge
of
our selues
doeth
worke
in
vs
a
two-folde
effect
,
a
meanes
to
be
humbled
,
and
a
meanes
to
glory
and
reioice
.
To
be
humbled
,
in
respect
of
the
sense
and
feeling
of
our
vanity
;
and
to
glory
,
in
respect
of
the
mercy
of
God
,
by
whose
grace
we
recouer
our selues
from
the
daunger
of
vanity
:
for
our
sicke
soule
being
lost
to
perdition
,
is
reuiued
and
quickened
againe
by
regeneration
.
What
the
Soule
is
.
THe
soule
cannot
be
known
as
it
is
,
but
by
the
craetor
that
made
it
by
reason
that
in
vs
there
is
no
nature
more
high
or
excellent
to
comprehend
it
:
all
the
knowledge
that
we
can
haue
of
it
,
proceedes
from
those
effects
which
it
doeth
manifest
in
vs
,
and
therefore
we
cannot
giue
any
absolute
definition
of
it
,
But
according
to
the
effects
we
may
thus
describe
it
.
The
soule
is
a
spirit
,
which
giueth
life
to
the
body
whereunto
it
is
ioyned
,
and
which
is
capeable
of
the
knowledg
of
God
,
to
loue
him
as
being
meet
to
be
vnited
vnto
him
to
eternal
happinesse
.
In
that
it
is
a
spirit
,
it
confutes
their
oppinions
,
that
thought
the
soule
did
proceed
from
the
temperature
and
harmony
of
the
partes
of
the
body
,
but
in
that
it
giueth
life
,
it
confutes
their
oppinion
,
that
thought
it
was
mortall
,
and
that
with
the
death
of
the
body
it
likewise
perished
.
But
the
soule
is
as
far
from
perishing
(
being
seperated
from
the
body
)
as
an
expert
musition
,
from
losing
his
skill
,
being
bereft
of
his
instrument
.
Others
there
are
that
thinke
,
because
man
liueth
no
longer
then
he
hath
breath
;
on
because
losse
of
bloud
bringeth
the
losse
of
life
;
or
because
in
death
they
perceiue
no
difference
betweene
men
and
beastes
;
that
therefore
the
soule
is
nothinge
else
but
bloude
,
or
a
puffe
of
wind
.
But
these
men
haue
no
further
insight
into
the
soule
,
than
is
conceiued
by
their
externall
sense
.
A
minde
refynde
and
eleuated
aboue
the
earth
,
findes
that
the
soule
is
the
Image
of
God
,
who
is
a
spirit
and
eternall
,
therefore
the
soule
of
man
must
be
a
spirit
and
eternall
;
for
there
is
alwayes
an
agreement
betweene
the
Image
and
the
thinge
of
which
it
is
an
Image
.
How
the
soule
is
celestiall
.
THe
soule
is
celestiall
,
not
in
that
sense
,
as
if
it
were
a
parte
of
the
substance
and
nature
of
god
him selfe
,
but
it
is
saide
to
be
celestial
in
3.
respectes
.
First
,
to
shewe
a
difference
betweene
the
soule
of
men
and
the
soule
of
beastes
.
Secondly
,
in
regard
of
the
agreement
which
it
hath
with
the
deuine
nature
through
immortalitye
.
Thirdly
,
in
respect
it
approcheth
neerer
to
the
nature
of
god
,
than
any
other
creature
except
Angels
,
and
yet
Angels
are
not
of
the
nature
of
God
neither
;
for
,
they
are
not
immortall
of
themselues
but
haue
their
immortaltty
and
their
superexcellencie
of
God
,
who
both
giueth
it
vnto
them
,
and
preserueth
them
in
it
,
and
can
if
it
please
him
depriue
them
of
it
.
How
the
soule
is
in
the
body
.
THe
soule
is
in
the
body
not
▪
as
proceeding
from
the
generatiue
seed
,
or
the
commixture
of
the
humours
,
for
then
the
soule
should
be
corruptible
as
they
are
:
but
the
soule
is
in
the
body
by
infusion
of
God
the
creator
,
after
that
the
parts
of
the
body
are
already
framed
&
fashioned
,
and
that
by
no
other
vertue
,
but
by
his
own
omnipotent
power
:
so
that
we
must
thinke
when
God
inspired
a
soule
into
Adam
,
he
made
not
a
blast
of
his
own
nature
,
nor
of
the
ayre
round
about
him
,
but
euen
of
nothing
:
who
being
himselfe
incorporall
,
made
the
soule
also
incorporall
;
but
yet
he
being
vnchangable
,
made
the
soule
mutable
,
because
himselfe
being
vncreated
,
made
the
soule
a
creature
.
Vpon
this
may
rise
a
question
,
that
if
the
soule
be
infused
and
created
of
God
,
and
comes
not
by
propagation
from
our
parents
,
whence
hath
it
then
the
pollution
which
we
call
originall
sinne
?
It
were
horrible
to
say
it
were
so
created
,
knowing
that
all
the
workes
of
God
are
pure
and
holy
;
and
from
the
body
it
cannot
come
,
for
the
bodie
infectes
not
the
soule
,
but
the
soule
the
body
,
whose
instrument
it
is
.
Wee
answere
,
that
as
the
soule
is
infused
by
god
,
in
that
respect
it
is
clean
&
without
spot
,
but
so
soon
as
it
is
entred
vnder
the
line
of
the
children
of
Adam
,
it
is
presently
made
subiect
to
the
curse
which
God
laide
vppon
Adam
and
his
posterity
,
and
so
becomes
guilty
of
originall
sinne
.
The
difference
betweene
soule
and
Spirit
.
BEcause
these
words
are
often
times
,
confounded
,
it
shall
not
be
amisse
to
know
their
difference
.
By
the
soule
we
may
vnderstand
man
as
he
is
born
,
hauing
the
vse
of
the
annimal
,
naturall
,
and
vitall
powers
,
and
by
the
spirit
,
whatsoeuer
grace
and
knowledg
is
giuen
vnto
man
by
God
:
so
that
by
soule
we
may
vnderstand
man
as
he
is
in
the
corruption
of
his
nature
,
and
by
spirit
as
he
is
regenerate
and
borne
anew
.
There
is
also
another
difference
,
which
may
giue
some
light
in
maner
to
discerne
between
these
twoe
names
,
which
is
this
;
Soule
is
a
word
more
general
than
spirit
,
for
it
may
be
attributed
to
other
creatures
as
well
as
to
man
.
As
hearbs
,
plants
&
tree
,
haue
haue
onely
a
vegetatiue
soule
,
Sea-spounges
,
cockles
,
and
such
like
,
haue
onely
a
vegetatiue
and
sensetiue
soule
:
brute
beasts
haue
a
vegetatiue
,
sensetiue
,
and
cogetatiue
soule
;
for
they
do
not
onely
growe
,
increase
;
and
haue
sence
and
feeling
,
but
they
likewise
are
indued
with
cogitation
,
knowledge
,
and
memory
,
how
to
preserue
their
liues
,
guide
and
gouerne
themselues
according
to
naturall
inclination
:
but
the
soule
rationall
and
regenerate
by
the
grace
of
adoption
,
and
therfore
called
a
spirit
,
is
onely
proper
to
men
and
inriched
with
immortality
.
How
the
soule
is
immortall
.
THat
the
soule
is
immortal
,
appeareth
by
some
reasons
before
aleadged
,
as
that
it
is
the
Image
of
god
(
who
is
imortal
)
&
therfore
hath
som
agreement
with
him
in
that
respect
:
but
for
further
assurance
,
we
haue
scripture
&
her
owne
properties
.
In
the
booke
of
Gen.
2.7
.
it
is
said
,
God
made
man
a
liuing
soule
,
that
is
immortall
.
In
the
gospell
after
S.
Mathew
,
Christ
admonisheth
his
disciples
,
that
they
should
not
stand
in
feare
of
those
that
kill
the
bodie
(
meanning
bloudy
tyrants
)
but
could
not
kill
the
soule
:
whereby
it
is
manefest
the
soule
liueth
after
the
bodie
.
Likewise
in
the
gospell
after
S.
Luke
,
16.22
.
the
begger
dyed
,
and
his
soule
was
carried
into
Abrahams
bosome
.
And
in
the
23.
of
the
same
gospell
the
43.
verse
our
sauiour
christ
said
to
the
repentant
theefe
,
This
day
thou
shalt
be
with
mee
in
Paradice
,
(
meaning
his
soule
and
not
his
body
)
which
words
he
would
not
haue
vttered
if
the
soule
had
perished
with
the
bodie
and
not
been
immortall
.
Many
other
places
might
be
recyted
,
but
if
these
seeme
insufficient
,
so
wil
the
rest
.
Further
,
the
soule
appeares
to
bee
immortall
by
her
owne
properties
:
first
,
in
that
it
giueth
life
to
the
body
,
and
is
so
farre
from
corruption
,
that
so
long
as
it
bides
therein
,
it
preserues
the
body
from
corrupting
;
Secondly
,
in
that
it
is
in
continuall
motion
,
and
neuer
ceaseth
(
whether
wee
sleepe
or
wake
,
walke
or
sit
still
)
to
apprehend
,
think
,
or
ponder
vpon
something
;
in
a
moment
it
wanders
through
the
heauens
,
compasseth
the
earth
,
and
crosseth
the
broadest
Seas
.
Thirdlye
,
it
may
be
thought
immortall
,
in
respect
of
that
propertye
which
it
expresseth
in
the
mindes
euen
of
Atheistes
and
heathen
men
,
who
notwithstanding
they
not
beleiue
or
deny
the
immortality
of
the
soule
,
yet
the
deuinity
of
their
souls
with
in
them
working
to
the
contrary
,
make
them
balke
their
owne
opinions
,
and
by
the
monuments
which
they
set
vp
to
continue
their
name
&
remembrance
,
bewraies
the
soule
to
be
immortall
because
in
that
respect
they
plainly
shew
a
feruent
desire
to
liue
for
euer
.
Why
some
beleiue
not
the
immortallity
of
the
soule
.
THe
reason
that
moues
them
heareunto
,
in
some
,
is
the
blockishnes
of
nature
;
who
obstiniately
refuse
to
beleiue
any
thing
but
what
they
may
be
able
to
comprehend
by
their
outward
sense
.
And
againe
,
some
are
so
peruerse
,
as
they
wish
not
only
their
soules
were
not
immortall
,
but
that
there
were
no
god
nor
any
other
life
,
to
the
end
they
might
haue
no
Iudg
,
but
that
this
life
might
end
with
their
delight
,
&
the
soule
vanish
with
the
body
.
But
here
may
rise
an
obiection
,
If
the
soule
be
immortal
,
why
is
it
said
in
scripture
;
euerie
soule
that
sinneth
,
shall
die
the
death
?
And
againe
,
it
appeares
by
manie
places
,
that
the
soules
of
the
wicked
shall
suffer
eternal
death
.
We
may
answere
,
that
the
soule
is
said
to
dye
(
not
that
it
is
quite
bereft
of
any
beeing
)
but
for
that
it
is
for
euer
bannished
the
ioyes
of
heauen
,
which
vnto
the
soule
is
accounted
death
,
as
the
bannishnement
of
the
soule
from
the
bodie
is
accounted
the
bodies
death
.
What
makes
the
soule
mortall
and
in
danger
of
such
a
death
.
THe
first
thing
that
indangers
the
soule
with
mortality
is
originall
,
sin
,
which
sinne
by
regeneration
of
holie
baptisme
being
remoued
,
the
next
thing
that
indangers
it
,
is
the
passions
and
affections
of
the
soule
,
which
fall
backe
into
their
first
corruption
,
by
spurning
against
vnderstanding
and
reason
,
the
soueraigne
faculties
of
the
soule
,
which
are
spirituall
and
intelligigible
,
stirring
vs
vp
to
virtue
,
to
pietye
and
godlinesse
;
and
by
yeelding
obedience
to
the
sensual
and
inferior
facultie
of
the
soule
,
which
is
the
will
,
who
by
reason
it
is
neerer
and
more
famillier
with
the
corporal
senses
then
vnderstanding
,
therfore
rather
consenteth
to
the
Lawes
of
the
members
,
which
are
full
of
ignorance
,
frowardnesse
,
miserie
,
shame
,
death
and
condemnation
;
than
to
the
workes
of
the
spirit
,
which
are
loue
,
ioy
,
peace
,
long
suffering
,
gentleness
,
faith
,
meeknesse
,
temperance
and
such
like
.
The
difference
betweene
vnderstanding
and
the
will
and
affections
.
FIrst
,
they
differ
according
to
the
place
and
situation
which
they
haue
in
the
bodie
of
man
.
Secondly
,
according
to
the
time
wherein
they
are
imploide
,
and
thirdly
according
to
the
dignitie
of
their
offices
.
They
differ
according
to
their
situation
,
in
that
vnderstanding
hath
his
seat
in
the
braine
,
and
the
will
and
affection
in
the
heart
:
And
this
is
the
reason
that
we
se
many
men
indued
with
great
knowledge
of
diuerse
good
and
virtuous
thinges
,
but
haue
no
willingnes
or
affection
to
follow
after
them
,
or
to
shew
them
in
their
life
and
conuersation
,
because
their
hart
and
their
braine
,
their
will
&
their
vnderstanding
agree
not
:
Likewise
we
see
others
to
haue
a
will
to
do
well
,
yet
because
they
want
vnderstaning
&
knowledg
to
discern
what
is
iust
,
they
faile
of
the
execution
thereof
.
Secondly
,
they
differ
according
to
the
time
wherin
they
are
imploide
,
in
that
vnderstanding
alwaies
goes
before
,
and
the
affections
follow
.
For
we
cannot
hate
or
loue
,
vnlesse
we
first
know
the
thing
which
is
to
be
hated
or
loued
.
Thirdly
,
they
differ
acording
to
the
dignitie
of
their
offices
,
in
that
vnderstanding
sits
as
a
King
to
commaund
,
and
the
wil
and
affection
,
stand
as
subiectes
to
obey
.
For
as
God
hath
giuen
vs
an
vnderstanding
to
know
his
law
,
so
hath
he
giuen
vs
a
wil
to
follow
him
and
his
law
so
far
foorth
as
our
nature
is
capable
thereof
.
When
vnderstanding
and
the
affections
agree
.
THe
vnderstanding
and
affections
doe
agree
,
when
the
wil
followes
or
forsakes
,
shuns
or
receiues
nothing
,
but
what
iudgment
hath
first
determind
to
be
good
or
euill
:
and
when
iudgement
determineth
nothing
before
it
be
aduised
by
reason
:
and
whom
reason
adviseth
not
before
she
haue
conferred
things
one
with
another
,
&
throughly
examined
them
.
Which
property
she
takes
from
consideration
:
and
when
consideration
hath
nothinge
without
requiring
it
of
memory
:
And
when
memory
will
keepe
nothing
but
what
is
committed
vnto
it
by
knowledge
and
vnderstanding
.
These
rules
obserued
,
there
is
an
vpright
gouernment
in
the
soule
,
which
otherwise
by
the
affections
,
comes
to
ruine
and
subuersion
.
What
the
affections
are
.
WE
may
cal
the
affections
those
motions
of
the
soule
,
wherby
the
heart
is
stirred
vpp
to
the
following
after
good
and
eschewing
of
euill
;
as
loue
,
hope
,
ioy
,
sorrow
,
indignation
,
compassion
,
Ielousy
,
feare
,
and
manie
such
,
the
number
where
of
is
infinite
,
not
in
respect
of
their
own
nature
,
but
in
respect
of
vs
that
are
not
able
to
comprehend
them
.
These
affections
haue
great
agreement
with
the
quality
and
temprature
of
the
bodies
wherein
they
are
,
and
therefore
as
the
bodies
wherein
they
are
,
doe
more
or
lesse
perticipate
of
heat
,
colde
,
drouth
,
or
moysture
;
so
do
the
affections
rise
or
decline
,
according
to
the
nature
of
the
forsaid
qualities
.
For
which
cause
,
wee
ought
to
bee
moderate
in
eating
and
drinking
,
for
as
we
are
either
temperate
or
intemperate
,
so
the
affections
of
the
soule
will
bee
more
moderate
or
immoderate
,
and
the
perturbations
which
they
bring
with
them
,
wil
also
be
greater
or
lesse
,
more
easie
or
vneasie
to
be
prouoked
or
appeased
.
Why
affections
are
in
the
Soule
.
AFfections
are
appointed
of
god
to
remaine
and
haue
residence
in
the
soule
for
two
causes
:
first
,
to
the
intent
they
may
as
pricks
waken
and
stir
it
vp
from
being
asleepe
&
opprest
with
the
heauinesse
of
the
body
,
least
peraduenture
it
shuld
be
negligent
in
the
care
of
good
things
,
&
such
as
are
most
expedient
and
profitable
for
it
.
And
secondly
,
to
the
intent
they
might
as
bridles
,
stop
the
hasty
course
wherinto
the
soule
is
some
time
caried
,
so
that
it
were
like
to
perish
,
but
for
the
hand
of
some
other
affection
that
restraines
it
:
as
we
see
in
the
desire
of
of
wealth
,
or
coueting
of
honor
,
wee
may
run
into
auarise
or
ambition
,
both
which
vnlesse
they
be
moderated
with
iudgement
and
discreation
,
proue
dangerous
enemies
to
the
tranquillitie
both
of
soule
and
bodie
.
For
euen
as
by
the
corruption
and
inequalitie
of
the
humors
,
are
ingendered
those
diseases
that
infect
and
annoy
the
bodie
;
euen
so
,
by
the
disorder
,
corruption
,
and
vneuen
proportion
of
the
affections
,
doe
spring
the
maladies
and
diseases
that
peruert
and
contaminat
the
soule
.
Which
diseases
,
are
farre
more
dangerous
and
mortall
then
those
of
the
body
,
in
so
much
as
they
are
not
so
easily
discerned
,
and
therefore
not
so
easilie
nor
so
soone
cured
as
the
other
may
be
.
What
griefe
is
it
lurking
in
the
bodie
,
but
will
at
sometime
or
other
,
either
by
the
countenance
or
some
other
accident
discouer
it selfe
,
that
a
remedie
may
be
sought
for
it
:
but
the
soule
being
inuisible
and
not
subiect
to
externall
sense
,
lies
manie
times
in
manie
persons
dangerouslie
sick
,
hauing
her
glorius
essence
spoild
and
defaced
by
vice
,
and
yet
those
that
are
the
owners
of
such
a
soule
,
thinke
themselues
the
soundest
men
in
the
world
.
This
happens
by
the
head-strong
wilfulnes
of
the
affections
,
who
are
oftentimes
so
feirce
and
vncontrolable
as
they
ouerwhelm
reason
&
virtue
by
which
the
soule
receiues
medicine
and
preseruation
:
but
then
they
are
no
more
called
affections
,
but
passions
or
perturbations
.
What
Passions
or
perturbations
are
.
PAssions
or
perturbations
,
are
vyolent
motions
which
(
vnlesse
restrained
)
carrye
the
Soule
headlong
into
many
mischiefes
.
The
groundes
that
they
proceede
from
are
false
opinions
,
which
perswade
vs
otherwise
of
things
then
they
are
in
deed
.
And
these
false
oppinions
are
alwayes
accompanied
with
these
foure
thinges
,
immoderate
desire
,
vnbridled
ioy
,
immeasureable
griefe
,
and
extreame
feare
,
which
do
carry
the
soule
hither
and
thither
,
and
in
the
ende
so
subdue
the
reasonable
power
thereof
,
as
they
make
it
seruile
and
obedient
vnto
the
sensuall
appetite
of
the
wil
;
as
we
haue
examples
in
Histories
,
how
some
haue
grown
mad
through
anger
,
some
kilde
themselues
for
griefe
:
some
died
with
immoderate
ioye
,
and
other
some
languished
through
a
fond
and
impatient
desire
.
But
all
passions
which
are
in
the
body
are
not
of
this
nature
,
there
are
some
which
are
good
and
necessary
,
and
do
properly
belong
vnto
the
body
,
euen
from
the
first
creation
,
which
are
not
to
be
reproued
,
nor
can
be
taken
away
without
the
vtter
ruine
of
humane
nature
:
as
the
desire
of
eating
,
drinking
,
and
such
like
:
yet
these
are
not
so
necessary
neither
,
but
that
they
likewise
stand
in
need
of
gouernement
,
or
else
they
quicklie
run
into
superfluitie
.
How
affections
become
passions
.
AS
the
earth
when
it
swalloweth
in
stead
of
supporting
;
the
water
when
it
drownes
,
in
stead
of
refreshing
:
the
ayre
when
it
stifles
,
in
stead
of
comforting
:
and
the
fire
when
it
burns
in
stead
of
warming
:
are
no
longer
accounted
profitable
but
pernitious
;
euen
so
the
affections
,
when
they
once
turn
from
that
good
end
and
purpose
,
for
which
they
were
annexed
to
mans
nature
,
they
are
no
longer
profitable
,
but
hurtfull
,
nor
any
longer
to
bee
called
affections
,
but
perturbations
.
As
for
example
,
hope
was
giuen
vs
to
seeke
after
God
our
soueraigne
good
,
in
whom
alone
we
find
all
delight
,
rest
,
and
pleasure
:
but
if
this
hope
presume
too
farre
,
it
is
no
longer
hope
but
presumption
.
In
like
manner
,
feare
is
giuen
vnto
vs
,
to
stande
in
awe
of
Gods
iudgements
;
but
if
this
feare
passe
his
appointed
limits
,
it
is
no
longer
feare
but
despaire
.
How
to
remedie
passions
.
THe
last
remedie
againste
the
passions
of
the
Soule
,
is
to
preuent
and
hinder
them
that
they
take
not
roote
in
vs
,
but
so
soone
as
they
begin
to
stir
,
to
bridle
them
by
the
authoritie
of
virtue
and
reason
,
which
we
shal
the
sooner
accomplishe
,
if
we
perswade
our selues
that
the
good
and
euil
of
this
life
(
which
are
the
causes
that
our
mindes
are
depriued
of
all
content
)
are
indeed
neither
good
nor
euil
,
and
consequentlie
that
they
ought
not
to
breed
passions
within
vs
.
For
to
iudge
vprightly
,
what
is
honour
,
wealth
,
riches
,
beautie
,
and
such
like
,
but
good
thinges
in
opinion
onely
,
and
not
in
deed
?
And
what
is
pouertie
,
sickenesse
,
imprisomment
,
and
such
like
,
but
euill
only
because
we
imagine
them
so
to
be
,
and
not
that
they
are
so
in
their
owne
nature
?
It
was
neuer
or
very
seldome
seen
,
that
passions
did
arise
in
vs
for
that
which
is
the
true
good
of
the
soule
,
but
onely
for
that
which
fooles
doe
falslie
call
good
,
and
Philosophers
tearme
the
goodes
of
the
bodie
,
and
fortune
.
No
man
doth
so
desire
virtue
,
as
that
when
he
hath
obtained
it
,
he
reioiceth
excessiuely
therin
,
nor
doth
any
man
so
feare
the
obtaining
of
her
,
as
that
the
feare
thereof
driues
the
soule
from
her
setled
quietnesse
.
But
since
the
hauing
of
her
is
the
true
happinesse
of
the
soule
,
freeing
our
mindes
from
all
perturbations
,
and
enduing
vs
with
a
firm
and
stable
possession
;
against
which
,
neither
Fortune
,
slaunder
,
death
,
nor
old
age
can
preuaile
;
let
vs
(
to
returne
at
last
to
that
from
which
we
haue
al
this
while
digrest
)
embrace
her
as
the
Soueraigne
ruler
of
our
thoughts
,
whoe
togither
with
the
grace
and
spirit
Diuine
,
is
onlie
sufficient
to
giue
the
soul
in
this
life
peace
and
reste
,
and
in
the
life
to
come
immortall
glorie
.
What
Vertue
is
.
VErtue
(
according
to
the
opinions
of
Phylosophers
)
is
a
disposition
and
power
of
the
reasonable
part
of
the
soule
,
which
bringeth
into
order
and
decencie
the
vnreasonable
part
therof
,
by
causing
it
to
propound
a
conuenient
ende
to
it
owne
affections
and
passions
,
whereby
the
soule
abideth
in
a
comely
and
decent
habite
,
executing
that
which
ought
to
be
don
,
and
declining
from
that
which
ought
to
be
shunned
.
And
therfore
it
is
said
,
that
he
which
hath
vertue
is
only
happie
,
though
he
be
plunged
in
a
thousand
miseries
:
and
he
that
is
accompanied
with
vice
is
onlie
vnhappie
,
although
he
haue
the
wealth
of
Cresus
,
the
empire
of
Cyrus
,
or
the
glorie
of
Alexander
.
The
effects
of
Vertue
.
VErtue
may
be
said
to
be
the
hauen
of
the
soule
,
the
nurse
of
piety
,
the
mother
of
content
,
the
root
of
blessednesse
,
the
shield
against
aduersity
,
the
staie
in
prosperitie
,
the
beautie
of
citties
,
the
gloue
of
kingdomes
.
The
holie
patriarke
Abraham
,
got
himselfe
more
honour
by
his
vertue
of
obedience
▪
in
shewing
himselfe
ready
(
at
the
commandement
of
God
)
to
offer
vpp
his
only
son
Isaack
,
then
by
the
great
victorie
which
he
obtained
against
diuerse
powerfull
kinges
,
in
redeeming
his
brother
Lot
,
when
he
was
taken
prisoner
Gen.
14.
Ioseph
was
more
renown
for
his
continencie
in
withstanding
the
〈…〉
of
Potiphars
wife
,
then
by
being
made
high
stuard
of
king
Pharaos
house
.
Gen.
39.
If
the
power
of
virtue
in
these
men
be
so
greatly
to
be
admired
that
knew
the
immortal
god
,
and
were
guided
and
led
foorth
by
his
holie
spirit
▪
how
much
more
than
may
we
stand
confounded
at
the
example
of
others
,
that
neither
know
God
nor
the
〈…〉
immortalitie
of
the
soule
,
and
yet
prefer
the
regard
of
vertue
before
al
other
thinges
in
the
world
,
yea
before
life
it self
.
Anacharsis
led
with
the
loue
of
vertue
,
left
the
kingdome
of
Scithia
to
his
younger
brother
▪
and
trauelled
into
Grecia
,
where
he
learned
Philosophy
of
Solon
:
Anaxarchus
chose
rather
to
die
,
than
to
be
thoght
so
inconstant
as
to
bewray
the
councel
that
was
held
against
the
tyrant
Nero.
So
that
virtue
at
all
times
&
in
all
persons
,
is
the
most
excellent
&
happy
thing
that
may
be
.
Why
some
men
regard
not
vertue
.
THere
are
three
principal
excuses
or
pretences
,
wherewith
some
men
wold
fain
color
their
negligence
,
in
not
regarding
the
studie
or
practise
of
vertue
.
The
first
,
is
the
difficultie
therof
;
they
say
it
is
a
hard
&
laborious
matter
to
attain
to
the
knowledge
of
it
,
vsing
the
same
perswasion
that
the
Athenians
did
in
their
prouerb
:
Non
licet
cuiuis
adyre
Corynthum
.
T
was
not
for
euery
one
to
arriue
at
Corynth
;
euen
so
say
they
,
it
is
not
for
euery
one
to
be
a
student
in
Philosophye
,
nor
stands
it
with
the
dexteritie
of
euerie
ones
wit
,
or
the
abillitie
of
his
minde
,
to
trafficke
with
so
magnificent
a
prince
,
as
virtue
is
,
therefore
say
they
,
it
is
better
to
content
our selues
in
the
course
of
meaner
matters
.
How
absurd
a
starting
hole
this
is
,
appeares
in
that
,
euen
in
those
weake
matters
which
they
prefer
before
the
studie
of
virtue
,
for
the
moste
part
,
they
spend
more
time
and
aduenture
more
danger
to
compasse
their
desire
,
then
they
should
haue
done
in
anie
point
of
the
discipline
of
virtue
,
and
yet
when
they
haue
what
they
would
haue
,
it
is
rather
their
destruction
then
their
happinesse
,
their
disturbance
them
their
quiet
:
as
we
see
in
the
end
of
riches
,
how
will
the
couetous
man
,
labour
and
sweat
,
spare
and
pinch
himselfe
,
to
the
intente
he
may
haue
his
bagges
cramd
and
his
coffers
stuft
?
and
yet
when
they
are
so
,
his
fear
is
greater
to
lose
them
,
then
his
care
was
before
to
get
them
;
nay
oftentimes
he
is
constrainde
to
forgoe
them
,
euen
with
the
forfeyture
of
his
life
.
Euen
so
in
honor
,
the
ambitius
man
wil
refuse
no
paines
,
thinke
much
of
no
extremitie
,
but
be
readie
to
indure
the
heate
of
summer
,
the
colde
of
winter
,
to
watch
,
attend
,
ride
and
run
,
in
hope
to
reach
at
laste
the
top
of
preferment
:
which
when
he
once
hath
got
,
and
thinkes
to
sleep
securelye
,
some
sinister
blast
or
other
shakes
his
tottering
state
and
hurles
him
suddenlie
downe
into
the
pitt
of
all
disgrace
and
obloquy
.
But
these
are
indifferent
thinges
,
and
in
some
sorte
tollerable
enough
for
men
to
spende
time
about
them
,
but
in
cases
altogether
condemnable
,
is
it
not
an
vsuall
or
ordinarie
thing
,
to
see
&
heare
of
men
that
doe
take
more
paines
to
tread
the
path
that
leades
to
hell
,
than
the
godlie
doe
to
finde
the
waie
,
that
guides
to
heauen
?
we
need
no
far
fetcht
examples
for
the
proofs
●●●erof
;
it
is
thought
the
Guisians
before
they
brought
to
passe
the
bloudie
massacre
at
Parrisse
,
were
eight
or
nine
whole
yeare
busied
and
imploied
in
meetings
,
consultations
and
beating
their
brains
about
it
.
Richard
the
third
king
of
England
was
almost
twentie
yeares
in
plotting
and
complotting
bloudie
and
secret
murders
,
to
make
the
waie
smooth
for
him
to
come
vnto
the
diadem
.
Herodes
thoughtes
were
neuer
quiet
,
after
hee
heard
of
the
birth
of
Christ
,
til
the
hower
of
his
death
,
how
he
might
disstroie
and
shed
his
guiltlesse
bloud
:
in
lesse
than
halfe
which
time
he
might
haue
learned
the
grounds
of
true
christianity
,
and
haue
saued
his
own
soule
.
The
like
we
may
conclude
of
al
others
that
think
the
knowledg
of
vertue
tedious
and
hard
to
attain
(
the
end
wherof
is
happines
and
peace
)
wheras
they
are
content
to
spend
more
time
&
sweat
,
vnder
the
burden
of
greater
labor
,
to
attain
to
those
〈…〉
whos
end
is
misery
&
distruction
.
The
●color
or
pretence
wherby
men
labor
to
cloke
their
slacknes
in
the
study
of
vertue
is
pouerty
we
finde
(
saie
they
)
by
experience
,
that
vertue
giues
her
louers
and
welwillers
aboundance
of
knowledge
,
but
verie
little
wealth
:
plentifull
braines
,
but
verie
needy
and
penurious
backes
:
admit
it
were
so
,
yet
let
me
aske
this
question
;
whether
is
better
the
riches
that
shall
neuer
vanishe
,
or
the
riches
that
dailie
are
subiect
to
casualtie
?
whether
more
excellent
,
the
possession
whose
fruite
is
eternall
,
then
the
possession
,
whose
profits
are
momentarie
and
euer
fading
?
I
thinke
there
is
no
man
so
void
of
reason
,
but
will
say
the
former
:
but
notwithstanding
this
difference
it
is
manifest
that
such
carpers
&
detracters
doe
walke
in
a
very
palpable
and
grosse
errour
.
For
why
,
vertue
is
so
far
from
leauing
her
friends
destitute
and
contemptible
,
as
she
is
the
cause
continually
both
of
wealth
,
honour
and
promotion
.
Did
not
Iacob
prosper
and
growe
riche
in
the
seruice
of
his
Vncle
Laban
because
of
his
vertuous
disposion
?
was
not
Alexander
sirnamed
the
great
,
rather
for
his
virtues
than
his
victories
?
And
what
I
praie
brought
Ester
&
Mardocheus
in
grace
and
fauour
with
king
Ahashueros
but
their
vertues
?
The
third
and
last
pretenced
cauill
against
the
studie
of
vertue
,
is
the
perrils
which
it
bringes
men
into
,
by
reason
it
hazardes
their
liues
,
liberties
,
&
welfares
:
for
say
they
,
to
reproue
mens
behauiours
wherunto
they
are
natureally
inclinde
,
or
to
find
fault
with
their
delightes
,
or
condemne
their
actions
(
as
commonlie
the
virtuous
are
stirred
vp
to
doe
)
is
but
a
meanes
to
make
them
incur
hatred
,
lie
open
to
checkes
and
tauntes
,
and
be
subiect
to
a
perpetuall
warfare
of
an
infinite
number
of
such
like
inconueniences
.
I
answere
,
that
through
the
mallice
of
the
diuel
and
of
the
world
,
it
is
true
in
deed
,
that
vertue
is
many
times
liable
to
such
afflictions
:
but
withall
we
must
remember
,
that
as
the
measure
of
calamitie
which
insistes
vpon
vertue
is
great
,
so
the
measure
of
patience
which
accompanies
her
,
is
likewise
great
;
yea
so
great
,
that
it
maketh
those
thinges
which
seeme
sowre
and
vnpleasant
,
to
haue
a
moste
sweet
and
delectable
tast
:
hence
it
is
,
that
many
vertuous
men
haue
suffered
a
thousand
outrages
with
such
constancie
,
that
tyrants
haue
binsooner
wearie
in
persecuting
,
than
they
in
suffering
:
naie
they
haue
vndergone
their
martirdomes
with
such
ioy
,
as
in
behoulding
of
them
,
you
would
either
haue
thought
they
had
beene
sensles
,
or
that
in
seing
them
,
you
did
not
see
them
.
Witnesse
the
example
of
Ignatius
,
a
holie
and
religious
man
,
who
being
condemned
and
throwne
into
a
caue
to
be
deuoured
of
wilde
beasts
,
when
he
felt
their
teeth
take
hold
in
his
flesh
,
cried
cheerfully
out
,
as
if
he
had
felt
no
paine
,
grinde
small
,
and
make
sweete
manchet
for
my
God
to
feed
vpon
To
come
neerer
home
.
Bi.
Cranmer
Archb.
of
Cant.
(
as
we
read
)
was
a
man
of
that
vertous
resolution
,
that
without
shrinking
,
he
suffered
his
right
hand
to
burn
off
,
with
the
lingering
flame
of
a
torch
;
and
therfore
we
see
,
as
vertue
is
subiect
to
calamity
,
so
is
she
strong
to
make
a
scorne
of
calamity
.
What
Vice
is
.
AS
no
man
can
loue
vertue
or
anie
other
good
thing
,
before
he
know
the
goodnesse
therof
;
no
more
can
we
hate
vice
or
anie
other
euill
,
except
we
first
vnderstand
what
it
is
.
Therfore
we
do
here
oppose
these
contraries
together
,
to
the
intent
,
as
thereby
vertue
will
appeare
more
excellent
;
so
Vice
may
be
knowne
to
be
more
lothsome
,
vile
and
detestable
.
Vice
is
said
to
be
a
iarring
or
inequality
of
manners
,
the
true
essence
of
vnhappines
,
the
sicknes
of
the
soule
,
proceeding
from
a
nautie
disposition
of
the
will
and
affections
,
to
al
corruption
of
pleasures
and
vnbridled
desires
,
so
that
in
the
end
wee
become
most
vnhappy
,
yea
more
wild
&
sauedge
then
bruite
beasts
themselues
.
The
effects
of
Vice
.
BEside
,
that
vice
is
the
mother
of
all
disorder
,
rancour
,
murder
,
contention
,
periury
,
lust
,
and
such
like
,
it
hath
four
other
principall
and
most
daungerous
effects
.
First
,
it
is
the
depriuation
of
grace
,
it
robs
a
man
of
the
fauour
of
God
,
and
leaues
him
in
the
power
of
the
diuell
:
and
what
it
is
to
be
forsaken
of
god
,
appears
by
the
example
of
saul
that
slue
himself
,
&
Iudas
that
hanged
himself
.
Secondly
,
shame
in
the
world
,
for
it
leads
men
blindfold
(
as
the
Prophet
did
the
Aramits
2.
king
.
6
,
20.
til
it
hath
broght
them
into
the
midst
of
al
infamy
,
and
then
it
opens
their
eies
&
lets
them
see
their
ignorance
and
folly
.
The
third
is
torment
of
conscience
,
which
is
equall
with
vice
,
both
for
birth
and
age
,
and
followes
it
no
other
wise
than
the
shadow
doeth
the
body
.
For
euen
at
the
same
instant
that
wickednesse
is
committed
,
she
frameth
in
and
for
her selfe
her
own
punishment
,
which
beginneth
to
afflict
&
torment
her
with
the
remorse
thereof
;
and
this
is
it
,
which
the
Diuines
call
the
worm
of
conscience
that
neuer
dieth
,
but
continually
(
like
Titius
vultur
)
tyreth
vpon
the
hart
of
a
malefactor
,
accompanyeng
his
miserable
life
with
shame
,
confusion
,
frightes
,
and
continual
disquietnesse
,
euen
to
his
latest
gaspe
:
so
that
his
whole
life
is
nothing
else
but
a
figure
of
eternall
death
:
as
is
made
apparant
vnto
vs
by
the
example
of
Nero
,
who
when
he
had
slaine
his
owne
mother
,
could
neuer
sleepe
quietlie
in
his
bed
,
but
alwaies
thought
hee
sawe
her
follow
him
and
torment
him
with
firebrandes
.
We
read
another
strange
example
to
the
like
effect
in
our
english
Cronycles
,
of
king
Richard
the
seconde
,
who
hauing
put
to
death
the
Earle
of
Arundel
and
other
noblemen
,
(
rather
for
that
they
reprooued
his
vyces
,
and
sought
to
bridle
his
head-strong
youth
,
than
for
anye
capitall
point
of
treason
)
was
so
troubled
afterward
with
remorse
of
his
bloudye
fact
,
as
that
one
night
he
started
out
of
his
bed
,
and
being
in
great
agony
and
passion
of
soule
,
would
not
be
perswaded
but
that
the
Earle
of
Arundell
was
reuiud
and
sought
to
persecute
him
,
til
such
time
as
he
had
opened
his
graue
,
and
saw
that
his
dead
bodie
lay
there
still
without
a
head
.
The
fourth
and
last
effect
of
vice
and
wickednesse
is
infection
,
for
it
is
not
onely
noisome
and
pernitious
to
him
in
whom
it
remaines
,
but
it
also
vseth
him
as
a
means
to
corrupt
and
spoil
others
:
the
proofe
hereof
we
see
dailie
,
in
that
there
is
not
any
wicked
person
,
but
he
will
labour
to
make
others
like
himselfe
,
which
it
he
cannot
bring
to
paste
,
yet
he
wil
think
them
to
be
such
,
and
seeke
to
perswade
the
worlde
that
they
are
such
,
or
rather
worse
than
he
himselfe
is
.
Why
men
are
more
prone
to
Vice
then
Vertue
.
THere
are
fiue
motiues
that
stirre
vp
men
rather
to
consent
and
followe
after
vice
than
vertue
.
The
first
,
is
the
cursednesse
of
our
nature
,
which
lyke
the
earth
,
vnlesse
it
be
manurde
and
tilled
,
wil
bring
forth
nothing
but
weeds
and
brambles
.
The
second
,
is
the
disguise
which
vice
puts
vpon
her
,
blearing
mens
eies
with
false
and
fained
shewes
,
so
that
she
creepes
into
them
and
bewitcheth
them
,
vnder
the
title
and
cognisaunce
of
vertue
;
as
when
she
perswades
them
and
sets
before
their
eies
the
things
of
this
world
as
their
true
and
onely
felicitie
.
The
third
is
authority
;
some
men
will
be
the
more
audatious
and
readye
to
commerce
with
Vice
,
for
that
they
thinke
their
high
birth
or
calling
may
be
a
priueledge
for
their
lewde
behauiour
:
but
such
men
forgette
,
that
to
whom
more
is
giuen
,
of
him
more
shal
be
required
,
&
that
the
greater
shame
and
scandall
shall
redound
to
such
a
one
,
who
being
borne
to
commaund
men
of
all
estates
and
condicions
,
and
like
a
Lampe
to
giue
light
vnto
them
;
doth
notwithstanding
suffer
himselfe
to
be
made
seruyle
to
such
vyle
and
abiect
thinges
,
as
are
sensuality
,
ignorance
,
concupisence
,
and
other
like
effectes
wrought
and
brought
foorth
by
Vice
.
The
fourth
is
wealth
,
which
oftentimes
makes
men
dreadlesse
to
run
into
vnlawfull
practises
,
for
that
they
know
they
can
purchase
impunitie
,
and
beare
awaie
the
matter
with
their
monie
:
but
this
proceedes
from
the
corruption
of
the
age
wherin
they
liue
,
for
if
there
were
no
bribe-takers
,
there
would
be
no
bribe-giuers
.
The
fift
and
last
,
is
close
conueiance
:
manie
thinke
because
they
can
hide
their
vncleanesse
from
the
eye
of
the
world
,
and
so
escape
the
temporall
punnishment
,
that
therefore
they
are
safe
,
and
need
not
feare
to
wallow
in
their
vices
:
but
I
would
wish
them
to
consider
,
that
although
their
clossets
and
secret
corners
,
are
hid
from
the
world
,
yet
not
onlie
those
places
;
but
the
very
reines
and
center
of
their
hartes
lies
open
as
noondaie
to
the
sight
of
God
,
who
wil
one
daie
become
a
sharpe
censurer
of
their
secret
filthinesse
.
Vertues
first
issue
.
THe
first
issue
that
vertue
makes
,
is
twofold
,
Theological
and
Morall
;
Theological
,
spreads
it selfe
into
three
braunches
,
Faith
,
hope
,
and
charitye
.
Morrall
into
foure
;
Prudence
,
Temperance
fortitude
and
Iustice
.
And
from
these
as
from
so
manie
liuelie
and
euer
flowing
fountaines
,
doe
issue
and
proceede
all
kinde
of
duties
required
of
vs
either
towardes
God
,
towards
men
,
or
toward
our selues
.
What
Dutie
is
.
DVtie
is
the
bond
,
or
obligation
of
the
soule
,
wherby
we
are
inioind
cheerfully
and
willingly
,
without
force
or
constraint
,
to
be
to
euerie
one
that
which
we
should
be
,
and
that
which
we
are
borne
to
be
;
namelie
that
we
should
be
holie
to
God
,
righteous
to
the
world
,
and
sober
to
our selues
.
The
performance
of
which
dutie
in
these
seuerall
points
,
makes
our
life
perfect
,
&
acceptable
,
but
failing
in
any
one
of
them
,
we
fail
in
that
for
which
we
were
created
,
and
so
consequentlye
shall
neuer
attaine
to
that
end
and
soueraigne
good
,
for
which
these
dewties
were
appointed
,
namely
eternall
happinesse
.
Therefore
it
is
a
fond
opinion
of
those
men
,
that
thinke
al
is
well
with
them
,
when
they
haue
well
prouided
for
themselues
:
a
further
charge
is
laid
vpon
them
,
they
must
also
be
carefull
for
others
,
and
labor
so
far
foorth
as
in
them
lyes
for
the
common
good
and
profitte
of
all
men
.
For
he
liues
moste
orderlie
and
moste
happelie
,
whoe
as
little
as
may
be
,
liueth
to
himselfe
:
and
he
moste
disorderlie
and
most
cursedlie
that
liueth
onely
to
himselfe
,
and
hath
regard
of
nothing
but
his
owne
profit
.
The
subiect
of
Theologicall
Vertues
.
THe
subiecte
wherein
Theologicall
Vertues
abide
,
are
the
faithfull
hearts
of
Christians
onelie
,
for
no
man
can
be
saide
to
haue
Faith
or
Hope
in
that
sense
as
the
holie
ghost
prescribes
,
but
such
as
are
ingrafted
in
the
promises
of
God
,
thrugh
Christ
.
The
Pagan
Phylosophers
had
some
slight
knowledge
of
Charitie
and
the
vse
thereof
,
in
that
they
had
a
care
to
preserue
humaine
societie
;
but
to
say
they
had
either
Faith
or
Charitie
after
that
manner
as
is
required
at
our
handes
,
were
most
absurd
,
considering
they
neuer
so
much
as
dreamt
of
anie
Messias
or
resurection
of
the
bodie
.
How
Pagans
may
haue
Faith
FAith
is
diuerslye
taken
,
firste
in
the
Hebru
tongue
,
it
is
put
for
veritie
and
truth
.
Secondlie
in
the
greeke
,
wherein
the
Apostles
and
Euangelists
writte
,
for
perswasion
:
Thirdlye
amongst
the
Latines
,
it
signifies
a
constancie
which
men
obserue
in
their
words
and
promises
,
of
which
we
wil
speake
hereafter
.
Fourthly
,
according
as
it
is
effectuall
to
saluation
,
the
holye
scriptures
call
it
the
ground
of
thinges
which
are
hoped
for
,
and
the
euidence
of
thinges
which
are
not
seene
,
Hebru.
11
,
1.
that
is
,
Faith
is
an
assured
confidence
of
the
accomplishment
of
gods
promises
made
vnto
vs
in
Christ
Iesus
.
As
it
is
thus
taken
,
it
hath
no
residence
in
the
breasts
of
Pagans
,
but
as
it
is
vnderstoode
the
other
three
manner
of
waies
,
it
may
bee
as
well
in
them
as
in
vs
.
Two
sorts
of
christian
Faith
.
THere
is
first
a
iustifieng
Faith
effectuall
,
and
accompanied
by
good
works
,
not
that
good
works
are
the
merits
or
any
cause
of
our
saluation
;
but
that
they
doe
necessarily
followe
faith
as
the
fruites
and
declaration
thereof
:
for
if
we
shoulde
attribute
any
parte
of
our
saluation
to
our
owne
merits
,
then
were
not
our
redemption
of
the
free
grace
of
God
,
but
of
desert
:
as
is
in
the
epistle
to
the
Romans
4.
chap.
to
him
that
worketh
,
the
wages
is
not
counted
by
fauour
but
by
debt
.
Againe
,
Gen.
3
,
10.
The
workes
of
the
Lawe
are
vnder
the
cursse
,
but
he
that
beleeueth
in
the
sonne
,
hath
life
euerlasting
.
Iohn
3
36.
Therefore
faith
onely
iustifieth
,
though
this
faith
be
necessarily
accompanied
with
good
workes
.
Secondly
,
there
is
another
kinde
of
Faith
,
which
only
consisteth
in
word
,
without
any
desire
to
expresse
the
same
in
action
:
as
there
bee
many
that
will
say
,
they
beleeue
in
God
,
and
they
beleeue
his
word
,
and
they
tremble
at
his
iudgements
;
but
to
be
mercifull
vnto
their
brethren
,
to
relieue
the
poore
,
or
helpe
the
fatherlesse
or
widdow
,
that
they
either
care
not
for
,
or
think
to
be
no
part
of
their
dutie
:
but
this
a
dead
faith
,
an
vnprofitable
faith
,
and
such
a
faith
as
the
diuell
himselfe
hath
Ia.
2.17.19
.
How
Faith
is
in
vs
.
FAith
is
in
vs
,
neither
by
nature
;
for
by
nature
we
are
the
sons
of
wrath
and
destruction
:
nor
by
rewarde
,
for
then
might
Symon
the
sorcerer
haue
purchased
it
with
monie
.
Act.
8.20
.
Nor
by
our
own
industrie
,
for
though
Paule
plant
and
Apollo
water
,
it
is
God
that
giueth
the
increase
1.
Cor
3.6
.
But
by
the
spirit
and
free
gift
of
god
,
and
by
the
meanes
which
he
ordaineth
for
vs
to
receiue
the
same
gifte
,
which
is
by
the
hearing
of
his
worde
,
preached
and
taught
vnto
vs
.
What
praier
is
.
PRaier
,
is
a
talke
or
conference
with
God
,
either
in
mind
submissiuelie
,
or
in
word
more
openlie
;
wherby
we
lift
vp
our
hartes
,
our
eies
&
hands
,
vnto
him
for
his
helpe
and
mercy
,
either
for
our selues
or
others
,
in
the
time
of
calamitie
,
want
,
or
affliction
.
Why
our
praiers
manie
times
are
not
heard
.
THere
are
sixe
reasons
why
we
praie
many
times
and
are
not
heard
:
first
because
we
are
not
in
Charitie
,
when
we
pray
.
Secondlie
,
because
we
praie
not
with
a
full
hope
and
assured
faith
to
obtaine
that
which
we
praie
for
,
but
are
wauering
or
doubtfull
of
Gods
mercie
and
louing
kindnesse
toward
vs
.
Ia.
1.
Thirdlie
,
because
we
doe
not
pray
in
the
name
of
Iesus
Christe
,
without
whose
intercession
nothing
is
acceptable
in
Gods
sight
,
and
through
whom
the
father
will
giue
vs
whatsoeuer
wee
aske
.
Io.
16.
Fourthly
,
because
we
pray
more
to
satisfie
our
own
lustes
,
than
to
glorifie
God
:
more
for
temporal
thinges
,
than
spirituall
thinges
.
Fiftlie
because
we
vse
much
babling
,
as
though
God
did
not
know
what
we
stand
in
need
of
,
except
we
set
foorth
our
defects
,
with
an
elaborat
and
rhetoricall
kinde
of
oration
:
and
because
we
pray
not
continually
,
but
vse
our
inuocations
by
starts
.
Sixtly
,
because
we
are
not
so
feruent
as
we
should
be
,
nor
so
attentiue
to
the
matter
we
haue
in
hand
;
but
suffer
our
thoughts
to
wander
hither
and
thether
whilst
our
tongues
speake
vnto
God
▪
The
efficacie
of
Praier
.
FIrst
it
is
as
swift
as
thoght
,
because
it
is
no
sooner
conceiud
in
minde
,
but
it
is
as
soone
receiud
of
God
.
Secondlie
,
it
is
as
pearcing
as
the
sharpest
steel
,
for
that
it
is
no
sooner
vtterred
in
the
servency
of
spirit
,
but
it
straight
way
makes
passage
through
the
cloudes
and
firmament
,
euen
to
the
presence
of
god
.
Thirdly
;
it
is
the
greatest
and
chiefest
point
of
Charity
that
may
be
vsed
,
for
that
at
one
instant
by
prayer
we
may
shew
our selues
helpfull
to
manie
thousandes
,
yea
to
the
whole
worlde
,
whereas
by
our
bountie
we
can
be
beneficiall
but
vnto
few
.
Fourthly
,
it
is
more
victorious
then
the
mightiest
hoast
of
men
,
or
the
gretest
conqueror
of
the
worlde
;
in
that
(
with
reuerence
be
it
spoken
)
it
doeth
as
it
were
ouercome
God
himself
,
who
ouercommeth
all
things
,
and
at
whose
becke
heauen
and
earth
shake
:
as
appeareth
by
the
example
of
Moyses
.
Ex.
32.10
,
14
▪
Likewise
in
Eliah
,
we
may
read
the
great
force
and
efficacie
of
praier
,
who
praied
that
it
mighte
not
raine
,
and
it
rained
not
for
three
years
and
sixe
moneths
.
And
againe
,
when
he
praied
,
the
heauens
poured
foorth
their
shewers
,
1.
King
.
17
,
1
:
and
chap.
18
,
45.
At
the
praier
of
Ioshua
the
Sun
and
Moone
stood
still
:
and
at
the
praier
of
Hezechias
,
the
shadowe
of
the
Dyall
went
back
ten
degrees
.
2.
king
.
20
,
10
:
What
Repentance
is
.
AS
by
faith
we
are
stirred
vp
to
beleeue
Gods
word
,
to
depend
vpon
his
promises
,
acknowledge
his
graces
,
and
to
bee
zealous
in
his
seruice
:
euen
so
,
when
by
sinne
or
the
frailetie
of
our
nature
,
we
fall
from
any
of
these
duties
,
to
worke
our
reconciliation
,
we
must
laie
hold
vpon
true
repentaunce
;
which
is
a
conuersion
or
turning
again
vnto
God
.
In
which
conuersion
we
depart
from
eulll
,
beleeue
the
promise
of
forgiuenes
of
sinnes
,
and
studie
to
lead
a
new
life
,
according
to
the
Lawes
of
God
:
whereupon
there
follows
these
three
good
effects
.
The
first
is
a
cleansing
or
deliuerance
from
sinne
,
by
the
bloud
of
Iesus
Christ
.
1.
Iohn
17
The
second
,
is
the
imputation
of
the
righteousnesse
of
Christ
,
when
as
his
obedience
,
truth
and
innocencie
,
by
faith
is
made
ours
.
Rom.
5.
The
third
,
is
the
acceptance
into
euer
lasting
life
,
for
whom
the
Lord
iustifieth
,
them
also
he
glorifieth
.
Romans
8
But
as
true
repentance
is
neuer
without
faith
;
so
is
it
likewise
at
all
times
accompanied
with
good
works
.
What
good
workes
we
ought
to
doe
.
INsomuch
as
the
lord
pronounceth
he
is
worshipped
in
vaine
with
the
commandements
of
men
;
therfore
wee
must
practise
and
doe
such
good
workes
,
as
are
prescribed
vnto
vs
in
the
worde
of
God
,
Ezec.
20.
because
many
things
may
seem
good
in
our
eies
,
that
are
abhominable
in
the
sighte
of
God
.
How
good
workes
are
to
be
done
.
AFter
that
a
godlye
and
religious
man
hath
found
out
what
workes
are
to
be
don
,
forthwith
he
addresseth
himselfe
to
vnderstande
in
what
sorte
they
are
to
be
done
:
for
resolution
of
which
question
,
that
one
place
in
the
Epistle
to
the
Heb.
11
,
6.
may
be
sufficient
,
wher
it
is
said
,
That
without
faith
it
is
impossible
to
please
god
:
so
that
the
distribution
of
our
good
workes
,
must
alwaies
bee
accompanied
with
faith
in
Christ
Iesus
.
For
neither
loue
nor
obedience
can
be
acceptable
,
except
mercy
and
reconciliation
for
the
mediators
sake
bee
first
apprehended
.
By
this
are
excluded
the
good
workes
of
the
wicked
and
vnbeleeuers
,
in
that
howsoeuer
they
seeme
beautifull
and
beneficiall
to
the
world
;
yet
god
hath
no
reguard
of
their
deedes
:
insomuch
as
they
are
not
presented
vnto
him
in
the
obedience
and
perfection
of
christes
merits
.
As
in
the
example
of
Scipio
,
and
Dauid
:
they
both
fought
for
their
countrey
;
Scipio
fought
,
and
Dauid
also
fought
,
and
yet
their
warfare
was
not
to
bee
accounted
of
alyke
:
For
the
warfare
of
Scipio
did
not
plese
God
,
because
he
was
not
regenerate
,
but
the
wars
and
labour
of
Dauid
did
please
God
,
because
he
was
accepted
by
faith
.
The
causes
of
good
Workers
.
THe
causes
that
stir
vp
mens
mindes
and
pricke
them
forward
to
worke
wel
,
may
be
said
to
be
three
;
The
first
is
the
necessitye
of
Gods
commaundement
,
keepe
my
statutes
(
saith
he
)
and
walke
therein
.
Le.
18.4
.
Which
necessitie
of
good
workes
or
walking
in
Gods
commaundement
,
stretcheth
it selfe
into
foure
other
braunches
,
that
is
to
say
,
necessitie
of
debt
:
we
must
doe
good
deedes
,
because
they
are
a
debt
which
God
requireth
at
our
handes
.
Ro.
8.
The
second
is
necessitie
of
faith
:
hee
that
prouideth
not
for
his
owne
,
and
namelie
for
them
of
his
houshold
denieth
the
faith
,
and
is
worse
than
an
infidell
.
1.
Ty.
5.8
.
The
third
is
the
necessitie
of
auoiding
punnishment
,
for
vnlesse
wee
decline
from
inequity
and
performe
the
dutie
of
good
Christians
,
the
Lord
will
plague
and
punnish
vs
:
he
that
knowes
his
maisters
will
and
prepares
not
himselfe
to
doe
thereafter
,
shal
be
beaten
with
manie
stripes
.
Mat.
12.47
.
The
fourth
is
the
necessitie
of
conuersion
:
because
the
Lord
hath
said
,
I
desire
not
the
death
of
the
wicked
but
that
he
turne
from
his
way
and
liue
,
Ezech.
33.11
.
Therefore
by
necessity
we
are
bound
to
fly
from
sinne
and
doe
good
,
or
else
we
shal
neuer
be
conuerted
to
the
Lord
,
nor
the
Lord
to
vs
.
The
second
cause
of
good
works
.
THe
second
cause
that
may
stirre
vs
vp
to
good
workes
,
is
the
dignitie
which
we
receiue
thereby
;
being
regenerate
by
faith
,
and
faith
working
in
vs
to
Godlinesse
and
all
manner
of
Christian-like
exercises
,
we
are
made
holie
,
as
our
heauenly
father
is
holie
,
I
Pet.
1
,
16.
Our
bodies
become
the
temples
of
the
holie
Ghost
,
and
of
god
himselfe
to
dwell
in
vs
:
and
what
honnour
,
ioy
and
comfort
that
is
,
may
be
imagined
by
the
honour
and
ioy
that
a
priuate
subiect
receiueth
,
when
his
prince
and
Soueraign
doth
vouchsafe
to
come
and
lodge
with
him
in
his
house
.
Therfore
they
that
pollute
this
temple
with
the
filthinesse
of
Sathan
,
so
that
the
holy
ghost
is
either
not
admitted
,
or
being
admitted
,
is
churlish
lie
cast
out
of
his
dwelling
againe
,
let
them
imagine
what
an
act
of
crueltie
they
commit
.
The
third
cause
of
good
workes
.
THe
third
cause
that
may
moue
vs
to
obedience
towards
god
,
in
the
performance
of
our
duties
both
toward
him
and
the
world
,
is
the
reward
and
recompence
which
he
hath
promissed
shall
succeed
and
redound
vnto
vs
by
our
good
workes
;
not
for
their
owne
worthynesse
but
for
the
promisse
of
his
grace
,
which
promise
doeth
assure
vs
not
only
of
all
good
in
this
life
present
,
but
also
in
the
life
to
come
.
I
Tymo
.
4.
So
that
if
neither
the
necessitie
nor
dignitie
of
good
workes
may
induce
vs
to
imbrace
them
,
yet
for
the
profit
and
commoditie
that
comes
by
them
,
let
vs
not
neglect
them
.
The
Souldior
reguardes
not
woundes
so
he
may
be
conqueror
:
nor
the
Marchant
the
perils
of
the
Sea
,
so
he
may
growe
wealthie
,
let
it
not
be
saide
that
they
haue
greater
Zeale
and
Fortitude
in
seeking
after
shadowes
,
than
the
Children
of
God
in
purchasing
the
substance
.
The
Second
braunch
of
Vertues
first
issue
.
THe
second
braunch
of
Vertues
first
issue
,
are
these
foure
moste
beautifull
&
gracious
ofsprings
,
Prudence
,
Temperance
,
Fortitude
,
and
Iustice
:
Which
are
called
Cardinall
vertues
,
for
that
al
other
Morall
vertues
(
as
vpon
hindges
)
doe
hange
and
depend
vpon
these
.
These
are
the
guides
of
the
soule
,
whereby
all
ciuill
duties
,
either
of
man
towarde
man
,
or
of
man
towardes
himselfe
,
and
consequentlie
of
both
to
the
glorie
of
God
,
are
directed
in
the
way
of
truth
and
equitie
.
The
subiect
of
Cardinall
Vertues
.
THe
subiectes
wherein
these
Cardinall
Vertues
doe
remaine
,
are
the
reformed
and
docible
mindes
,
not
onlie
of
Christians
,
but
also
of
Pagans
:
nay
oftentimes
the
efficacy
and
strength
of
these
vertues
,
doe
more
clearelie
shine
and
appeare
in
Pagans
than
in
Christians
.
What
Christian
is
so
absolute
that
may
not
learne
preceptes
of
wisedome
,
out
of
the
bookes
of
Aristotle
,
Plato
,
and
diuerse
other
heathen
Philosophers
?
And
so
consequentlie
of
all
the
rest
of
the
Vertues
.
What
Prudence
is
.
PRudence
is
the
light
of
vnderstanding
,
whereby
we
know
God
and
affect
his
workes
,
to
which
knowledge
is
ioyned
a
discretion
,
to
be
able
to
discerne
good
from
bad
,
profitable
from
that
which
is
hurtfull
,
to
the
end
we
may
shun
the
one
and
practise
the
other
:
it
is
to
the
minde
as
sight
(
of
all
other
corporall
sense
)
is
to
the
body
;
for
as
the
sight
is
most
peircing
,
cleare
and
apprehensiue
,
so
is
prudence
,
by
whose
determinate
and
deepe
iudgement
,
all
other
vertues
are
gouernd
in
their
good
and
commendable
operations
.
Why
God
gaue
Prudence
vnto
man
.
COnsidering
that
mens
thoughts
are
wauering
and
their
inuentions
vnstable
:
and
considering
that
the
wilde
affections
of
mans
nature
do
rather
opresse
then
confort
,
seduce
then
conduct
the
soule
to
that
end
for
which
shee
is
created
,
namely
to
the
knowledge
of
God
and
his
creatures
:
therefore
hath
the
almighty
(
of
his
free
grace
and
mercie
)
to
lighten
this
darknesse
,
and
remoue
this
danger
,
let
fall
a
sparke
of
his
eternall
light
(
which
is
wisedome
)
wherby
men
see
to
gouern
their
actions
,
to
the
glorie
of
god
,
their
owne
good
&
the
profit
of
humane
societiy
.
How
this
wisedome
appeares
.
TO
be
known
to
haue
wisedome
wil
appeare
two
manner
of
waies
:
first
inwardly
by
the
dexterity
of
the
mind
,
and
decent
cariage
of
the
body
,
wherby
such
as
are
so
disposd
,
are
said
to
be
men
of
a
good
presence
,
or
men
of
a
faire
behauior
.
Secondly
,
it
wil
appeare
outwardly
in
things
belonging
to
ourselues
,
as
sobriety
of
diet
,
or
in
thinges
belonging
to
others
,
as
in
comely
entertainment
,
well
gouerninge
of
our
house
and
family
,
and
such
like
.
The
difference
betweene
wit
and
Wisedome
.
AS
a
tuneable
Instrumente
,
in
the
hand
of
a
an
vnskilfull
musition
,
so
is
witte
to
manie
men
,
in
it selfe
verie
ripe
and
pregnant
;
but
because
they
know
not
how
to
vse
it
,
therfore
it
stands
them
in
little
steade
:
so
that
wee
may
define
wit
to
be
a
faculty
of
the
minde
,
whereby
men
vnderstand
and
knowe
much
good
,
but
oftentimes
they
neglect
to
follow
it
:
but
wisedome
wee
may
tearme
to
be
that
correspondencie
of
the
powers
of
the
soule
,
when
will
and
vnderstanding
,
knowledge
&
practise
goe
together
.
Why
wisedome
is
said
to
be
the
light
of
the
minde
.
WIsedome
is
said
to
be
the
light
of
the
minde
,
because
as
the
bodie
hath
two
instruments
to
direct
it
,
which
are
the
two
eies
;
euen
so
Prudence
to
giue
both
minde
and
bodie
better
direction
,
is
likewise
said
to
haue
three
eies
:
The
first
is
the
eye
of
memory
,
with
which
she
beholdeth
time
past
:
The
second
,
is
the
eie
of
vnderstanding
,
with
which
she
beholdeth
time
present
:
And
the
third
the
eye
of
prouidence
,
by
which
she
takes
a
vew
of
thinges
to
come
.
Two
sortes
of
Prudence
.
THe
first
kinde
of
Prudence
,
may
be
said
to
be
that
ripnesse
of
knowledge
and
experience
which
men
haue
in
worldlie
matters
,
and
so
Machevile
may
be
said
to
be
a
wiseman
,
but
such
wisdome
is
accounted
foolishnesse
before
God
.
1
,
Cor.
3
,
19.
And
in
the
end
intangles
the
owners
in
their
owne
craftinesse
,
as
appeares
by
the
desperate
end
of
Achitophell
.
2.
Sam.
17.23
.
The
second
kinde
of
Prudence
,
is
that
knowledge
,
which
is
had
in
deuine
matters
,
touching
the
vnderstanding
of
Gods
word
,
and
the
mysterie
of
our
saluation
,
which
is
called
true
wisedome
;
and
though
the
drift
hereof
especiallie
tend
vnto
that
end
,
yet
is
it
not
without
a
sharp
insight
also
,
and
an
able
discretion
in
such
thinges
as
appertaines
vnto
this
world
:
but
it
vseth
this
,
but
as
a
seruant
,
or
handmaid
to
the
other
.
And
this
is
that
wisedom
which
Solomon
so
greatly
commendeth
,
and
so
largely
beautifies
and
sets
forth
in
his
booke
of
prouerbes
,
accounting
all
other
knowledg
,
but
as
vanity
in
respect
of
this
.
When
petition
was
made
to
the
oracle
of
Apollo
,
to
know
what
people
or
nation
in
the
wolrd
was
the
wisest
&
best
learned
,
the
answer
was
that
the
Hebrews
were
the
wisest
men
,
for
that
they
had
the
knowledg
of
the
true
God
,
and
so
had
not
the
rest
.
The
daughters
of
prudence
or
Vertues
third
issue
.
THough
we
may
well
say
,
that
all
other
vertues
take
their
beginning
from
Prudence
,
as
the
head
and
fountaine
of
the
rest
,
without
which
they
are
altogether
vnprofitable
,
yet
for
the
better
vnderstanding
of
her
gracious
effectes
which
shee
bringeth
foorth
in
the
hearts
of
men
,
it
shal
not
be
amisse
to
consider
that
from
her
doe
springe
&
proceed
these
fiue
peculier
vertues
:
namely
consultation
,
vigilancy
,
dillygence
,
prouidence
,
and
constancy
:
all
which
are
made
manifest
vnto
vs
,
in
that
one
example
of
the
fiue
wise
Virgins
recorded
in
the
25
Chapter
of
the
Gospell
after
S.
Mathew
.
Firste
,
they
had
consultation
in
preparing
and
prouiding
themselues
to
meet
the
bridegroome
:
Secondly
,
they
had
prouydence
in
regarding
the
length
of
time
,
and
so
furnishing
themselues
accordingly
with
oile
:
Thirdly
,
they
had
vigilancie
,
in
watching
for
the
houre
of
the
bridgromes
comming
:
Fourthly
,
they
were
dilligent
,
in
triming
their
lamps
:
lastly
they
were
constant
,
in
that
,
though
they
wayted
long
,
yet
they
were
not
weary
of
their
labour
.
So
that
by
these
necessary
and
helpful
effects
which
follow
wisedome
,
we
may
gather
other
vnnecessary
&
hurtfull
accedents
which
it
may
run
into
,
if
not
ruled
and
tempered
as
it
should
be
.
The
maimes
to
Prudence
.
THere
are
three
speciall
euills
which
wisedome
may
indanger
it selfe
with
all
,
if
it
be
not
carefullie
looked
vnto
:
The
first
,
is
temerity
or
rashnes
when
it
either
giues
councell
,
or
puts
in
execution
anie
thinge
before
mature
and
serious
consultation
be
had
:
or
when
vpon
a
sudden
determination
,
it
concludeth
vpon
thinges
vnknowne
,
for
knowne
;
vncertaine
,
for
certaine
.
The
second
is
credulitie
,
when
it
ouerlightly
beleeueth
or
giueth
credit
to
any
thinge
it
heareth
,
and
doeth
not
first
examine
the
circumstances
of
euery
matter
;
nor
confer
and
lay
them
together
,
that
so
the
truth
may
by
sifted
out
.
The
third
is
curositie
,
which
appears
two
manner
of
waies
:
First
,
when
we
pry
into
thinges
forbidden
,
or
couet
to
know
more
than
God
hath
thought
good
to
reueale
vnto
vs
.
As
Aristotle
,
that
died
for
griefe
,
because
he
could
not
finde
the
natural
cause
why
the
sea
did
ebbe
and
flow
:
or
of
those
men
that
now
a
daies
by
their
curious
questions
,
striue
to
knowe
what
god
did
before
he
made
the
world
,
or
why
he
gaue
not
man
such
a
soule
as
mighte
not
sin
,
with
a
number
such
like
impious
and
vnlawfull
demaundes
.
And
secondlie
,
when
we
seek
to
be
renowmed
,
in
shewing
and
expressing
what
power
of
wisedome
we
haue
in
triflles
and
thinges
of
no
moment
,
as
he
that
spent
much
time
and
labor
,
in
making
a
locke
and
a
chaine
of
three
and
fortie
linckes
,
that
was
in
waight
no
more
but
one
graine
or
wheat
corne
:
so
that
it
being
tied
about
the
necke
of
a
flye
,
she
was
able
to
drawe
it
after
her
.
Anno
Regno
Elisa
.
21.
The
opposites
to
Prudence
.
EVerie
vertue
holdes
the
myddle
betweene
two
extreames
,
so
that
on
the
one
side
prudence
is
beset
with
ignorance
,
and
on
the
other
with
craft
or
subtletie
.
And
as
the
one
is
vicious
in
respect
of
the
defect
,
so
the
other
is
odious
in
respect
of
the
excesse
;
the
one
is
so
farre
from
knowledge
,
as
it
knowes
nothing
,
or
verie
little
,
and
the
other
is
so
fraught
with
skil
and
experience
,
as
it
turnes
the
vse
thereof
to
many
most
vile
and
vngracious
purposes
.
What
ignorance
is
.
WE
may
call
Ignorance
,
an
vnskilfulnes
both
in
human
and
deuine
matters
,
what
we
haue
to
doe
,
or
what
wee
haue
to
leaue
vndoone
:
what
wee
haue
to
choose
and
make
much
of
,
or
what
wee
ought
to
reiect
and
auoid
.
The
effects
of
Ignorance
.
IT
takes
awaie
the
sight
of
the
minde
,
as
blindnesse
dooeth
the
sight
of
the
bodie
:
it
makes
a
man
prodigal
when
he
should
be
liberall
:
couetous
when
he
thinkes
to
auoid
superfluitie
:
if
a
man
be
meane
,
it
makes
him
fearefull
,
superstitious
,
vnprofitable
,
needie
,
slothfull
,
and
vnfit
for
any
thing
.
If
hee
be
mightie
,
it
makes
him
arrogant
,
rash
,
cruell
,
talkatiue
,
inconstant
,
and
giuen
to
voluptuousnesse
and
luste
.
It
is
the
spring
of
all
errours
,
bad
opinions
,
and
absurd
behauiors
:
and
as
by
wisdome
men
are
renowmed
and
had
in
reputation
;
so
by
ignorance
,
they
become
base
,
contemptible
,
and
of
no
reckoning
.
Yet
it
is
better
than
subtletie
,
because
that
which
is
misdoone
through
ignorance
,
is
more
excuseable
,
than
that
which
is
misdoon
willingly
&
against
the
conscience
.
What
subtletie
is
.
SVbtletie
is
a
vicious
qualitie
of
the
mind
,
whereby
we
dispose
the
power
of
wisdome
to
bad
purposes
;
as
to
deceiue
,
beguile
,
seduce
and
intrap
others
,
thereby
to
delighte
or
inrich
our selues
.
The
author
thereof
is
the
Diuell
,
and
the
companions
that
attend
vpon
it
,
Hypocrisy
and
dissimulation
;
but
the
reward
it
shall
receiue
,
is
hate
and
suspition
amongst
men
,
&
before
God
perpetuall
reiection
.
One
Nestorius
(
as
we
read
in
histories
)
was
so
subtile
,
and
so
full
of
hypocrisie
and
dissimulation
,
as
in
the
end
for
a
iuste
punishment
,
his
toong
was
eaten
out
of
his
head
with
wormes
.
Dyonisius
the
tyrant
,
would
cunningly
smoth
and
laie
sweet
baites
,
till
hee
had
caughte
such
as
he
woulde
haue
within
his
power
,
and
then
like
the
Crocodile
hee
would
deuoure
them
;
but
in
the
ende
he
was
thrust
from
his
throne
and
dyadem
.
So
that
we
see
by
these
and
the
like
euents
,
that
the
issues
of
vertue
are
of
that
consanguinitie
,
so
linkt
and
affied
together
,
as
they
cannot
one
bee
without
another
.
For
as
no
man
can
be
perfectlie
temperat
,
vnlesse
he
haue
wisdome
to
direct
and
gouern
his
appetite
,
to
know
when
,
how
,
and
wherin
to
be
temperate
:
so
in
like
manner
,
no
man
can
be
perfectlie
wise
,
without
temperance
,
which
serues
as
an
vmpire
or
moderator
to
keepe
our
knowledge
within
rule
,
and
the
boundes
&
limits
which
are
appointed
for
it
.
Therefore
it
followeth
that
wee
speake
nexte
of
temperance
.
What
Temperance
is
.
TEmperance
is
that
vertue
of
the
soule
,
whereby
the
appetite
and
vnrulie
affections
of
mans
nature
are
kept
in
awe
and
gouernment
;
so
that
the
eie
lusts
not
,
the
toong
offends
not
,
the
hand
breakes
not
forth
into
vnlawful
actions
,
nor
any
part
of
the
whol
bodie
straies
beyond
that
dutie
required
to
the
honor
of
god
,
and
the
good
of
our
neighbour
:
this
vertue
is
so
necessarie
,
that
like
as
a
cunning
Pylot
in
a
ship
,
so
she
sits
in
the
fraile
vessell
of
mans
bodie
,
that
but
for
her
guidance
,
wold
either
be
dashed
in
peeces
against
the
rockes
of
affliction
,
or
sinck
in
the
sandes
of
a
thousand
temptations
.
The
opinions
of
Phylosophers
concerning
Temperance
,
AGapetus
a
Learned
man
,
writing
to
Iustinian
the
Emperor
(
who
was
a
verie
temperate
and
well
gouernde
Prince
)
told
him
he
was
the
inheritor
of
a
double
crowne
;
the
one
was
the
crowne
of
regalty
,
whereby
he
did
commaund
ouer
men
,
the
other
was
the
crowne
of
temperance
,
whereby
hee
did
raigne
ouer
his
owne
affections
.
Socrates
was
of
opinion
,
that
nothing
did
preserue
the
soule
in
hir
perfect
essence
,
nor
lift
her
vppe
if
at
any
time
she
chanced
to
fall
through
vice
and
impiety
,
so
well
as
temporance
.
Plato
testifieth
,
that
temporance
is
the
mutuall
consent
of
the
affections
,
whereby
the
soule
liues
in
perpetuall
harmonie
.
Cicero
,
accounted
it
the
pathe
that
leades
vnto
al
decencie
and
comlines
,
both
in
worde
and
deed
.
To
what
Temperance
may
be
compared
.
TEmperance
,
acording
to
the
worthy
effects
that
proceed
from
hir
may
be
compared
to
these
sixe
thinges
:
First
,
it
may
be
compared
to
the
sunne
;
because
as
the
sunne
drieth
vp
the
foggie
and
mistie
vapors
of
the
earth
,
euen
so
temprance
driues
awaie
the
darknesse
and
filthy
euaporations
of
the
soule
,
that
otherwise
woulde
choke
it
,
and
giueth
it
the
comfortable
light
of
reason
,
whereby
it
is
refreshed
.
Secondly
,
it
is
compared
to
a
bridle
,
that
as
a
bridle
restraineth
the
head-strong
wilfulnesse
of
an
vntamed
hors
:
euen
so
temperance
in
the
middest
of
pleasures
and
temptations
,
holdeth
vs
backe
,
and
compelleth
vs
to
followe
reason
.
Thirdly
,
it
is
compared
to
a
sharpe
rasor
;
because
like
vnto
a
rasor
,
it
cutteth
and
loppeth
awaie
the
superfluity
of
corrupt
desires
.
Fourthly
,
it
is
compared
to
a
shield
or
helmet
,
because
as
these
twain
keep
off
and
defend
the
violence
of
our
enimies
weapons
:
euen
so
temperance
is
a
bulwarke
or
defence
,
againste
the
sharpe
darts
of
luxuriousnes
.
Fiftlye
,
it
is
compared
to
a
tutor
or
corrigidor
,
because
with
like
authoritie
as
they
command
ouer
their
pupils
,
or
charge
committed
vnto
them
,
euen
so
doth
she
checke
and
beare
swaie
ouer
immoderate
passions
.
Sixtlie
,
it
is
compared
to
a
bonde
orchaine
;
where-with
things
are
bound
vp
and
kept
close
together
,
and
thereby
made
of
the
greater
force
and
preheminence
:
euen
so
by
temperance
,
all
other
vertues
are
coupled
and
knit
together
into
an
inuincible
strength
and
power
,
which
otherwise
lose
that
vigour
and
efficacie
.
As
we
see
in
fortitude
,
he
that
is
of
an
high
and
couragious
spirit
,
and
wanteth
temporance
to
rule
and
gouerne
it
,
runneth
many
times
into
intollerable
mischiefes
.
Likewise
in
Iustice
:
he
that
would
be
esteemed
as
a
iust
man
,
and
is
not
able
(
through
the
helpe
of
temperanee
)
to
keep
his
soule
free
from
perturbations
,
will
sooner
commit
wrong
,
than
patronage
or
propulse
iniurie
.
The
obiects
of
Temporance
.
THe
obiects
whereabout
this
vertue
is
busied
,
and
wherein
she
sheweth
her
power
and
authoritie
,
are
many
in
number
,
but
especiallie
these
:
the
desire
of
honor
,
riches
,
promotion
,
fame
,
dignitie
:
the
passions
of
the
minde
,
as
ioy
,
griefe
,
feare
,
compassion
,
anger
,
hate
,
enuie
,
and
such
like
:
the
bayts
of
loue
,
beutie
,
gorgeous
attire
,
sumtuous
buildings
,
dainty
dishes
,
wine
,
musick
,
gaming
,
and
all
other
delightes
and
pleasures
:
But
here
is
to
be
vnderstood
that
we
doe
not
set
downe
temprance
,
as
binding
her
to
that
strict
obseruation
,
as
that
wee
would
haue
her
depriued
of
pleasures
,
but
our
meaning
is
,
that
shee
shoulde
so
vse
them
,
as
that
thereby
followe
no
inconuenience
or
abuse
.
The
daughters
of
Temperance
,
or
vertues
fourth
issue
.
THere
are
sixe
other
stems
or
plants
that
draw
sap
and
nutriment
from
this
root
of
Temperance
;
that
is
to
say
:
Continency
,
Clemency
,
Modestie
,
Sobrietie
,
Frugalitie
and
order
.
All
which
,
like
true
ofsprings
of
so
gracious
a
stocke
,
helpe
to
beautifie
the
parentage
from
whence
they
are
deriued
:
What
Continency
is
.
COntinency
is
that
part
of
temprance
wherby
concupiscence
and
desire
are
gouerned
by
councell
and
reason
:
This
vertue
did
shine
most
clear
in
Scipio
,
who
at
the
winning
of
Carthage
,
hauing
taken
a
verie
beautifull
Ladie
prisoner
,
was
so
farre
from
being
amorous
,
as
he
sent
her
away
with
a
great
dowrie
,
to
him
vnto
whom
shee
was
betrothed
.
What
Clemency
is
.
CLemency
is
that
parte
of
temporance
,
whereby
(
the
mindes
of
men
rashlie
carried
awaie
with
hatred
of
anie
one
,
or
with
desire
to
hurte
)
are
kept
backe
and
restrained
by
gentlenesse
.
Adrianus
before
he
was
made
Emperor
,
enuieng
a
Romane
for
some
displeasure
which
he
had
conceiued
against
him
the
same
day
he
was
elected
,
meeting
his
enemy
in
the
streete
,
saide
to
him
aloude
,
Euasisti
,
meaning
that
he
being
nowe
a
prince
,
might
in
no
wise
reuenge
an
iniurie
.
What
Modestie
is
.
MOdestie
,
is
that
power
of
the
mind
whereby
honest
shame
and
bashfulnesse
,
purchace
good
and
deserued
honor
.
And
because
shame
is
the
foundation
of
modestie
,
it
shall
not
bee
amisse
to
speake
somewhat
thereof
.
What
Shame
is
.
WE
may
define
Shame
to
bee
a
kinde
of
modest
feare
,
whereby
we
dread
the
danger
of
dishonour
or
reproofe
likely
to
happen
vs
,
by
some
vndecent
or
enormous
action
:
or
an
indignation
conceiued
against
our selues
,
after
the
commiting
of
any
dishonest
crime
,
prolocution
of
anie
foolish
and
absurde
word
,
or
the
expressing
of
anie
vnciuill
or
rude
gesture
.
Two
kindes
of
Shame
.
THe
first
is
a
good
shame
,
whereby
we
are
ashamed
of
euill
.
The
second
is
a
bad
shame
,
whereby
wee
are
(
vnder
colour
of
modestie
)
restrayned
from
performance
of
some
good
and
laudable
action
,
because
(
against
right
and
equitie
)
wee
feare
to
displease
a
multitude
,
or
dare
not
withstande
the
authoritie
of
him
that
is
mightie
.
As
Pylate
,
that
faine
would
haue
pronounced
our
Sauiour
guiltlesse
,
and
yet
because
he
feared
the
people
,
gaue
sentence
vpon
him
against
his
owne
conscience
.
Rules
of
good
shame
.
IF
at
a
feast
thou
be
inuited
,
to
drinke
more
than
reason
or
thirst
requires
,
be
not
ashamed
to
refuse
it
.
If
a
babler
or
ignorant
fellow
,
seek
to
staie
thee
by
discoursing
of
vain
and
tedious
matters
,
bee
not
ashamed
to
shake
him
off
.
If
thy
friend
or
any
man
else
,
either
in
act
or
purpose
offend
,
bee
not
ashamed
to
reproue
him
.
If
any
man
make
a
request
vnto
thee
that
is
either
vnlawfull
,
or
not
in
thy
power
to
performe
,
shame
not
to
denie
him
.
If
any
man
aske
thee
a
question
wherin
thou
art
ignorant
,
shame
not
to
confesse
thine
ignorance
,
that
thou
mayest
be
instructed
.
If
any
man
withhold
thy
due
,
shame
not
to
challenge
it
.
Effects
of
bad
shame
.
THese
are
the
effects
of
bad
shame
.
Cowardlines
,
Impudencie
,
liberty
to
sinne
,
base
Flatterie
,
oppression
,
neglect
of
benefite
,
betraying
of
ones
self
,
hate
of
the
world
,
and
prostitution
of
the
sences
.
What
Sobrietie
is
.
SObrietie
is
properlie
called
a
moderation
in
diet
:
a
thing
so
esteemed
of
wise
men
,
as
Augustus
the
Emperour
,
neuer
vsed
to
sit
downe
to
meat
before
others
had
halfe
dined
,
and
was
the
first
againe
that
rose
from
the
table
.
Pythagoras
seldome
or
neuer
drunk
wine
.
Socrates
wold
alwais
spil
the
first
pitcher
of
water
that
he
drue
for
himselfe
,
to
this
ende
(
as
he
saide
)
that
he
might
acquaint
his
sensuall
appetite
to
expect
a
conuenient
time
of
reason
.
What
Frugalitie
is
.
FRugalitie
,
may
be
said
to
be
a
moderation
in
expences
,
vnder
which
title
,
many
haue
beene
so
sparing
and
neere
themselues
,
as
they
haue
incurd
great
shame
and
infamye
.
As
Lewes
the
eleuenth
king
of
France
,
who
was
of
such
a
niggardly
and
pinching
disposition
,
as
after
his
death
,
there
was
found
in
his
chamber
of
accountes
,
a
bill
of
expences
,
wherin
was
set
down
twentie
souse
,
for
two
new
sleeues
to
his
olde
doublet
,
and
fifteene
deniers
for
grease
to
grease
his
bootes
.
What
Order
is
.
ORder
is
a
conuenient
disposition
of
all
thinges
(
according
to
their
worth
and
dignitie
)
into
that
place
,
&
at
that
time
as
shall
seeme
most
requisit
.
The
world
is
called
Mundus
,
which
signifieth
a
well
disposed
order
of
all
thinges
:
by
beholding
of
which
,
wee
may
learne
to
keepe
our
bodie
(
which
is
a
little
world
)
in
vpright
and
eeuen
manner
,
without
confusion
.
The
opposites
to
Temperance
.
VPon
the
right
hand
it
is
accompanied
with
intemperance
,
and
vpon
the
left
,
with
Stupiditie
:
which
are
as
two
blinde
guides
,
and
looke
vnto
which
soeuer
of
them
temperance
giueth
consent
to
follow
,
shee
straightway
loseth
the
name
and
title
of
Vertue
,
and
is
branded
with
the
stampe
of
Vice
.
What
Intemperance
is
.
INtemperance
,
is
an
ouerflowing
of
voluptuousnesse
against
reason
,
and
the
health
of
the
soule
,
seeking
no
other
contentation
than
in
that
thinge
which
bringeth
delight
and
pleasure
to
the
senses
;
as
appeares
by
the
example
of
Vitellius
Emperour
of
Rome
,
who
had
serued
in
to
his
table
at
one
supper
,
two
thousand
seuerall
kind
of
fishes
,
and
seauen
thousande
sortes
of
feathered
foules
:
or
of
Phyloxenus
,
who
wished
that
he
had
a
neck
as
long
as
a
Crane
,
that
the
taste
and
pleasure
of
his
meates
and
drinkes
,
might
continue
long
,
before
they
descended
into
the
stomach
.
How
we
may
be
intemperate
.
WE
may
bee
intemperate
foure
manner
of
waies
.
First
,
in
apparell
,
when
we
either
couet
that
which
is
too
costlie
,
or
to
haue
more
store
than
is
sufficient
,
so
that
the
moathes
rather
consume
it
with
eating
than
we
with
wearing
.
Secondly
,
in
meate
and
drink
,
when
we
are
lauish
and
superfluous
,
or
ouer
nice
and
curious
.
Thirdly
,
in
veneriall
and
other
corporall
pleasures
,
whether
tasted
of
by
the
eie
,
the
eare
,
the
hart
,
hand
,
or
any
other
part
:
and
fourthly
in
giuing
way
to
our
passions
,
as
ioye
,
feare
,
anger
,
&c.
without
stop
or
controulment
.
What
Stupiditie
is
.
STupiditie
,
is
a
numnesse
or
chilnesse
of
the
senses
,
so
that
we
neither
haue
feeling
of
any
pleasure
,
nor
are
moued
with
any
desire
;
but
this
is
a
defecte
hardly
or
neuer
seene
amongest
men
(
especially
hauing
health
of
body
)
and
therefore
we
will
passe
it
ouer
,
&
come
to
Fortitude
,
the
third
branch
of
Vertues
first
issue
.
Whence
Fortitude
hath
her
denomination
.
THis
vertue
of
Fortitude
,
taketh
her
denomination
neither
from
strength
of
bodie
,
hugenesse
of
limbes
,
toughnesse
of
armour
,
walled
townes
,
multitude
of
souldiers
,
nor
any
other
munification
of
place
or
aduauntage
of
time
;
but
from
the
generositie
and
greatnesse
of
courage
,
which
like
a
holy
and
spirituall
fire
liues
in
the
heart
,
and
from
thence
sendes
heat
&
vigour
through
the
whole
bodie
,
enabling
it
for
the
execution
of
difficult
and
mightie
deedes
.
Why
it
is
annexed
to
mans
nature
.
THe
seedes
of
all
vertues
are
originally
adioyned
and
fixt
to
mans
nature
,
but
by
reason
of
the
degrees
of
growth
which
the
body
hath
they
cannot
shewe
themselues
in
anye
perfection
,
before
they
be
aduaunced
and
set
forward
by
the
help
of
Time
,
labour
,
and
instruction
;
so
that
Fortitude
is
annexed
to
mans
nature
for
3.
especiall
causes
.
First
,
that
as
his
Creator
(
after
whose
image
he
is
fourmed
and
made
)
daily
expresseth
and
sheweth
forth
wonderfull
workes
for
the
benefite
of
his
creatures
;
so
is
he
born
to
drawe
neere
vnto
him
in
similitude
of
goodnesse
,
and
might
haue
in
his
soule
a
kinde
of
naturall
instigation
,
to
pricke
him
forward
by
all
lawdable
,
high
and
laborious
actions
,
to
profite
those
amongst
whom
he
liueth
.
Secondly
,
that
knowing
the
excellencie
of
his
owne
nature
,
&
the
stock
from
whence
he
is
deriued
,
hee
might
not
care
for
mortall
goodes
,
nor
feare
the
contrarie
;
but
think
himselfe
worthie
of
eternall
happinesse
,
and
be
prouoked
with
great
corage
to
desire
the
same
.
Thirdly
,
that
he
might
feare
to
degenerate
from
so
high
and
noble
a
lignage
,
by
committing
anye
base
or
ignoble
deed
,
vnbeseeming
the
excellencie
thereof
.
What
Fortitude
is
.
FOrtitude
,
is
a
firme
stability
and
resolution
of
minde
,
whereby
neither
for
feare
of
death
it selfe
,
nor
anye
other
inconuenience
that
may
befall
vs
,
we
turne
aside
from
the
way
of
Vertue
and
Iustice
;
but
after
good
consideration
had
,
remain
stedfast
and
immoueable
(
against
all
the
worlde
)
in
our
thoughts
and
purposes
.
Two
sortes
of
Fortitude
.
THe
first
is
employed
in
the
compasing
and
perfourmaunce
of
great
deedes
,
for
the
loue
of
vertue
:
and
the
other
,
in
suffering
for
the
same
with
an
inuincible
and
vndaunted
courage
,
any
wrong
,
affliction
,
torment
or
extremitie
whatsoeuer
.
For
the
firste
,
wee
haue
the
example
of
king
Dauid
,
whoe
shrunke
not
back
from
the
encounter
either
of
men
or
monsters
,
for
the
establishing
of
Gods
glorie
:
and
for
the
second
,
the
examples
of
the
prophets
and
Apostles
,
that
(
notwithstanding
their
wrongs
and
great
reproches
)
spared
not
to
seale
the
profession
of
gods
holy
religion
,
with
the
effusion
of
their
blouds
.
The
properties
of
Fortitude
.
BEside
many
other
good
properties
and
inclinations
that
followe
this
vertue
,
wee
may
reckon
these
fiue
in
speciall
:
first
,
it
is
free
from
all
feare
of
death
.
Secondly
,
it
is
constant
in
all
aduersities
.
Thirdly
it
so
hates
and
detestes
the
dooing
of
euill
,
as
it
wil
study
to
do
good
vnto
it
enemies
.
Fourthlie
,
as
it
striues
to
haue
dominion
ouer
external
thinges
,
so
it
accounts
it
most
base
,
not
to
be
able
to
rule
the
internal
passions
of
the
minde
.
Fiftly
,
it
neuer
fights
or
contends
,
suffers
or
indures
for
any
thinge
,
but
that
which
is
iuste
and
honest
;
so
that
neither
they
that
suffer
for
wickednesse
or
vniust
matters
,
nor
they
that
fight
for
their
priuate
commoditye
,
or
to
satisfie
theyr
owne
vnbrideled
furie
,
are
to
bee
accounted
valiant
men
.
The
obiects
of
Fortitude
.
THe
obiects
of
Fortitude
are
passions
to
maister
them
,
iniuries
to
suppresse
them
,
prosperity
not
to
be
lifted
vp
with
pride
;
aduersitie
,
not
to
bee
cast
downe
with
despaire
:
enemies
,
to
be
made
more
dilligent
to
looke
vnto
our
behauiour
:
losses
,
to
ouercome
them
with
patience
:
death
to
contemn
it
,
because
it
bringes
immortallitie
,
&
a
number
such
like
.
The
daughters
to
Fortitude
or
vertues
fift
issue
.
AS
the
rest
,
so
this
vertue
of
Fortitude
is
not
barren
of
increase
,
but
from
her
teeming
womb
sendeth
forth
these
goodly
ympes
of
grace
and
honour
:
Magnificence
,
Confidence
,
patience
,
Compassion
,
and
perseuerance
.
What
magnificence
is
:
MAgnificence
is
an
eleuation
of
the
soule
,
whereby
it
is
not
content
with
euerie
meane
dewtie
,
but
seeketh
to
compasse
and
bring
to
passe
things
that
are
moste
rare
and
excellent
.
As
Alexander
,
that
thought
it
too
meane
a
point
of
fortitude
and
valour
,
to
ouer
come
Darius
in
battell
,
vnlesse
he
also
vanquished
him
in
the
virtues
of
the
minde
;
and
therefore
he
vsed
his
wife
and
children
with
all
bountie
and
humanitie
,
after
he
had
taken
them
prisoners
.
Augustus
,
held
it
not
sufficient
valour
,
to
omitt
the
taking
of
reuenge
vpon
a
fellowe
that
sought
all
meanes
possible
to
murther
him
,
but
aduaunced
him
likewise
vnto
a
cheefe
place
of
dignitie
vnder
him
.
Hannibal
esteemed
his
passing
ouer
the
Alpes
,
and
al
his
other
labors
and
victories
nothing
,
vnlesse
he
conquered
Rome
,
that
then
held
her selfe
queene
and
mistresse
of
the
world
.
What
Confidence
is
.
COnfidence
is
a
conceite
or
hope
which
the
mind
hath
of
prosperous
successe
,
how
dangerous
or
desperate
soeuer
things
appeare
to
be
.
Richard
the
first
king
of
England
,
going
to
warre
with
diuerse
other
Christian
Princes
,
against
the
Turkes
and
Sarazens
,
and
beeing
in
Palestine
when
a
quarrell
arose
betweene
him
and
the
king
of
France
,
insomuch
as
not
onlie
he
,
but
all
the
reste
forsooke
Richard
,
and
departed
with
their
powers
homeward
:
yet
king
Richard
,
notwithstanding
he
was
left
alone
,
his
armie
small
and
the
number
of
his
foes
almost
ininnumerable
,
was
of
that
confident
spirit
as
he
proceeded
against
his
ennemies
,
and
draue
them
out
of
Ierusalem
and
the
holy
land
.
What
Patience
is
,
PAtience
,
is
a
voluntarie
and
continuall
suffering
for
the
loue
of
vertue
and
honestie
:
and
therefore
whatsoeuer
happeneth
,
a
wise
man
by
this
vertue
is
prepared
to
digest
and
turne
it
to
the
best
.
Socrates
being
councelled
to
reuenge
a
wrong
receiued
;
answered
,
What
if
a
Mastie
had
bitte
me
,
or
an
Asse
had
strucke
me
,
would
ye
haue
me
go
to
lawe
with
them
?
Esteeming
no
more
of
the
despights
offered
vnto
him
of
men
,
then
if
they
had
bin
done
of
bruite
beasts
.
What
Compassion
is
.
COmpassion
is
a
like
sense
or
feeling
of
euill
or
griefe
,
as
if
we
our selues
suffered
that
which
wee
see
others
indure
by
reason
of
that
coniunction
which
ought
to
be
of
one
with
another
as
members
of
one
and
the
same
body
:
and
therefore
it
is
requisite
this
vertue
should
be
in
a
valliant
man
,
that
when
he
sees
iniurie
offered
vnto
any
one
,
he
should
bee
mooued
with
the
violence
thereof
,
no
otherwise
then
if
it
were
offered
vnto
himselfe
.
Marcellus
,
after
he
had
conquered
Syracusa
,
not
without
great
slaughter
of
manye
people
,
mounted
vp
an
high
tower
of
the
castle
,
and
with
many
teares
lamented
the
rufull
and
tragical
fall
of
the
cittie
,
feeling
in
himselfe
(
as
it
were
)
a
fellow
sufferance
of
their
greeuous
miserie
.
What
perseuerance
is
.
PErseuerance
,
is
that
parte
of
Fortitude
,
when
a
man
doth
firmely
and
stedfastly
abide
in
his
resolution
&
purpose
,
vndertaken
with
good
consideration
and
aduise
.
Zeno
hauing
resolued
to
keep
silence
whatsoeuer
the
king
of
Ciprus
did
demand
of
him
,
and
being
persecuted
with
tormentes
for
the
same
purpose
,
least
hee
should
bee
found
not
to
perseuer
in
his
intent
,
bit
off
his
tongue
,
and
spit
it
in
the
tormenters
face
.
The
opposites
to
Fortitude
.
THe
opposits
to
fortitude
,
seeking
to
dim
hir
glory
with
their
dusky
presence
,
are
Cowardlines
,
and
wilfull
presumption
.
What
Cowardlines
is
.
COwardlynes
is
a
base
kind
of
fear
,
void
both
of
reason
and
assurance
,
causing
a
man
thrugh
the
want
of
sense
&
understanding
,
that
he
can
neither
be
profitable
to
himselfe
,
nor
the
common
wealth
,
but
remaines
as
the
shaddowe
of
a
man
caste
downe
and
astonnished
with
daungers
,
or
the
report
of
euerie
ydle
dreame
&
vision
.
As
Mydas
K.
of
Phrigia
,
who
being
troubled
with
the
terrour
of
a
certaine
dreame
,
dranke
poison
and
killed
himselfe
.
Or
as
the
Gentleman
of
Padua
,
that
Speron
talketh
of
in
his
dialogues
,
who
beeing
cast
into
prison
vpon
some
accusation
,
when
it
was
tolde
him
ouernight
that
he
should
lose
his
head
the
next
morning
,
conceiued
such
an
impression
of
feare
in
his
hart
,
that
his
haire
which
before
was
blacke
,
that
same
night
altered
and
became
gray
.
Two
sortes
of
Feare
.
THe
one
good
,
when
wee
stande
more
in
awe
of
blame
,
reproch
,
&
dishonour
,
then
of
death
or
griefe
.
The
other
bad
;
which
is
likewise
of
2.
sortes
.
The
first
,
maketh
the
soul
dead
and
voide
of
euerie
good
effecte
,
as
is
before
declared
.
The
seconde
is
that
,
which
worketh
in
the
wicked
a
horror
of
paine
and
punnishment
,
whereby
they
are
brideled
and
restrained
from
their
villanies
,
and
as
the
firste
is
a
signe
of
an
abiect
and
contemtible
nature
;
so
this
argues
a
corrupt
and
wicked
disposition
.
What
wilfull
presumption
is
.
WIlfull
presumption
,
is
a
kinde
of
audacious
boldnes
,
when
a
man
without
necessarie
constraint
,
or
for
euerie
friuolous
matter
,
casteth
himselfe
into
certaine
and
vndoubted
danger
.
As
I
haue
read
of
an
Italian
louer
,
whoe
walking
with
his
ladie
by
a
riuer
side
,
and
making
great
protestations
what
he
woulde
doe
for
her
sake
,
she
to
proue
him
,
badde
him
leape
into
the
Riuer
,
which
no
sooner
heard
,
but
hee
to
shewe
his
rashnesse
,
without
anye
further
consideration
,
threw
himselfe
from
the
bancke
into
the
streame
,
and
there
was
drowned
.
And
thus
much
touching
Fortitude
.
Now
to
proceed
,
the
next
branch
of
vertues
first
Issue
,
to
be
considered
of
,
is
Iustice
.
The
foure
elementes
,
Earth
,
Water
,
Ayre
,
and
Fire
,
are
of
all
thinges
the
most
different
and
disagreeing
:
yet
by
the
diuine
prouidence
of
God
,
they
are
daily
so
tempred
,
as
nothing
can
be
found
or
imagined
to
be
of
greater
harmonie
,
more
consonant
or
agreeing
.
The
like
we
may
say
of
the
foure
cardinall
vertues
;
which
althogh
they
are
diuers
,
being
considered
in
theyr
perticular
effect
,
yet
in
nature
&
compleat
order
,
they
so
depend
one
vpon
another
,
as
many
times
one
includs
al
the
reste
,
as
euidently
appeares
in
this
vertue
of
Iustice
:
hee
that
is
petfectlie
iust
must
be
wise
,
temperate
&
valiant
.
Wise
,
to
discern
good
from
bad
:
temperate
,
to
gouern
and
rule
his
affections
:
and
valiant
,
not
to
feare
to
helpe
the
wronged
,
albeit
with
hazzarde
of
his
own
life
.
And
yet
for
all
this
,
Iustice
includes
somthing
in
itself
,
whereby
it
may
be
discerned
from
the
rest
,
as
by
the
sequele
may
be
seene
.
What
Iustice
is
.
IVstice
is
a
motion
of
the
soul
,
wherby
we
are
stirred
vp
to
giue
to
euery
one
his
right
,
and
that
which
belongs
vnto
him
,
euen
as
willinglie
obseruing
law
and
dutie
towarde
others
,
as
we
would
haue
the
same
obserued
and
kept
toward
ourselves
.
Tenn
sorts
of
Iustice
.
THe
first
is
the
preseruation
and
order
which
God
himself
obserueth
in
the
gouerning
&
maintaning
of
the
world
,
without
which
we
shuld
haue
a
generall
confusion
&
many
times
wrongs
would
passe
with
that
secresie
and
power
,
as
innocencie
quite
woulde
bee
ouerborne
,
but
that
his
iustice
at
conuenient
time
reueales
them
,
&
giueth
them
their
due
punishment
,
and
this
is
called
prouidence
.
The
second
is
the
diuine
exhibition
and
accomplishment
of
that
seruice
and
obedience
,
which
Gods
creatures
owe
vnto
him
,
and
this
is
called
piety
The
third
,
is
that
distribution
of
right
and
equity
which
wee
are
bounde
to
shew
one
toward
another
,
and
this
is
called
Charitie
.
The
fourth
,
is
that
care
and
respect
which
we
ought
to
haue
vnto
ourselus
in
accepting
or
renouncing
,
in
applyeng
or
restraining
,
what
may
be
preiudiciall
or
profitable
vnto
vs
:
and
this
(
beside
that
it
may
also
be
called
charitie
)
hath
another
name
,
which
is
,
indulgency
or
selfe
affection
:
for
there
is
no
man
but
is
bound
by
the
lawes
of
God
and
of
nature
,
with
moderation
and
discretion
to
haue
a
respect
vnto
himselfe
.
The
fift
is
that
religious
administration
,
which
euery
magestrate
ought
to
haue
,
which
is
called
to
bee
a
supreame
gouernour
,
or
to
haue
any
inferiour
office
or
authoritie
in
the
commonwealth
,
and
this
is
called
equitie
and
peace
.
The
sixt
,
is
that
mutuall
societie
and
louing
coniunction
which
is
expreste
between
man
and
wife
,
without
either
vsurpation
or
tyrannie
,
and
this
is
called
vnity
and
concord
.
The
seuenth
is
that
awfull
respect
,
which
seruants
in
simplicitie
of
heart
without
dissimulation
or
hypocrisie
,
shew
to
their
maisters
,
and
this
is
called
reuerence
.
The
eight
,
is
that
carefull
and
prouident
respect
which
maisters
ought
to
shew
toward
their
seruants
,
especially
when
they
mixe
their
authoritie
with
loue
and
curtesie
,
and
this
is
calcald
humanitie
or
gentlenes
.
The
ninth
,
is
that
natural
submission
and
louing
feare
which
children
owe
to
their
parents
,
and
this
is
called
honor
.
The
tenth
,
is
that
moderation
and
abstinence
which
the
soule
is
ingaged
for
to
the
body
,
and
this
is
called
helth
or
alacrity
of
the
spirit
.
So
that
by
these
aforesaide
circumstances
(
our
speciall
purpose
being
to
speake
of
that
measure
of
iust
and
vpright
dealing
which
is
to
be
obserued
betwen
man
and
man
)
we
may
gather
another
diuision
of
Iustice
,
which
is
only
humane
,
and
that
may
be
contracted
or
drawne
into
two
partes
.
Two
parts
of
humane
Iustice
.
THe
firste
is
called
Distributiue
,
which
consisteth
in
giuing
to
euery
one
according
to
his
desert
,
whether
it
be
praise
or
punishment
;
honour
or
disgrace
,
money
or
monies
worth
,
litle
or
much
,
&c.
And
this
is
confirmed
by
the
words
of
Christ
,
giue
vnto
Caesar
that
which
is
Caesars
,
Mat.
22.21
.
And
of
S.
Paule
.
Giue
vnto
all
men
their
dutie
,
Tribute
to
whom
tribute
;
Custome
to
whom
custome
;
and
fear
to
whom
fear
belongeth
.
Ro.
13.7
The
second
is
called
commutatiue
:
which
hath
relation
to
the
exchange
of
dutie
,
and
the
fidelity
and
constant
truth
which
ought
to
bein
mens
words
and
promises
,
contracts
&
couenants
:
and
this
is
that
faith
which
is
said
to
be
the
foundation
of
Iustice
:
contrarie
to
which
,
are
all
falshoodes
,
deceipts
,
coosenages
,
treasons
,
periuries
,
breach
of
promises
and
lying
.
Whether
all
promises
be
to
be
kept
.
SOm
men
are
of
opinion
that
promises
which
are
made
either
for
fear
,
or
through
deceipt
are
not
to
bee
kept
.
T
is
true
indeed
,
that
a
wicked
promise
or
an
vngodly
vowe
is
better
broken
than
kept
,
but
a
wise
man
will
be
so
aduised
,
that
he
will
neuer
promise
or
vndertake
any
thing
,
which
shall
be
contrarie
to
duetie
,
vppon
any
necessitie
whatsoeuer
:
no
not
for
death
it selfe
:
and
when
he
doth
ingage
himselfe
,
it
is
vppon
discretion
and
sound
iudgement
;
and
being
so
ingaged
hee
will
shew
forth
his
truth
and
fidelitie
,
and
be
maister
of
his
word
,
though
it
be
to
his
own
losse
and
hindrance
.
Psal.
15.5
If
a
lie
be
tollerable
.
OVr
Phylosophers
whose
doctrine
without
any
further
reference
,
was
only
directed
by
the
rule
of
reason
,
say
there
are
three
sorts
of
lyes
;
a
pleasant
lye
,
a
profitable
lye
,
and
a
pernitious
lye
:
and
that
the
two
first
are
in
some
sort
tollerable
▪
but
the
last
by
no
mēas
to
be
admitted
.
We
that
are
christians
and
know
there
is
a
God
,
and
that
God
is
truth
and
to
denie
the
truth
(
howsoeuer
we
cloke
or
excuse
yt
with
profite
or
pleasure
)
is
to
denie
God
,
and
to
prefer
the
Diuell
which
is
the
father
of
lyes
before
God
:
ought
to
thinke
that
it
is
lawfull
in
no
manner
of
sort
to
tell
a
lie
:
but
if
we
shall
answere
for
euerie
ydle
word
that
passeth
our
lips
,
much
more
shall
wee
answere
for
lying
and
falshood
.
The
necessitie
of
Iustice
.
HOw
necessary
Iustice
is
amongst
men
may
appeare
in
this
,
in
that
it
defends
the
oppressed
,
helpes
the
needie
,
incourageth
the
vertuous
who
else
would
desist
from
wel
doing
,
if
they
saw
their
good
endeuors
despised
,
and
represseth
the
wicked
,
whose
mallice
would
ouerthrow
the
state
of
humaine
society
,
but
that
they
see
vengeance
&
punishment
prepard
forthem
;
nay
it
is
so
necessary
(
as
Cycero
sayeth
)
that
very
Pyrats
,
theeues
and
robbers
,
cannot
liue
together
without
obseruing
some
part
of
Iustice
.
The
end
of
Iustice
.
THe
end
of
Iustice
,
is
the
glorie
of
God
,
and
the
preseruation
of
the
common
secrecie
of
men
.
The
perfect
vse
of
Iustice
.
THe
perfect
vse
of
Iustice
,
is
to
make
no
difference
of
men
eyther
in
reguard
of
wealthe
,
kindred
,
friendship
,
pouerty
or
dignitie
.
Iunius
Brutus
consull
of
Rome
(
as
Pliny
reporteth
)
caused
his
owne
sonnes
to
be
beheaded
,
for
an
offence
which
they
hadde
committed
.
Papinianus
a
pagan
being
commanded
by
the
Emperour
Caracalla
to
defend
an
vniuste
cause
,
would
not
doe
it
.
Cleon
of
Lacedemon
,
being
elected
to
an
office
in
the
common
wealth
,
called
all
his
friends
and
kindred
together
,
and
told
them
,
during
the
time
of
his
magistracie
and
gouernment
,
he
did
renounce
and
discharge
himselfe
of
al
friendship
and
affinity
.
Denial
of
Iustice
dangerous
.
BEside
that
wee
may
holde
it
for
a
maxime
,
that
man
is
no
longer
a
man
,
a
King
no
longer
a
King
,
nor
a
magistrate
no
longer
a
magestrare
,
than
he
is
willing
,
forward
and
ready
to
execute
Iustice
;
so
wee
may
conclude
,
that
the
deniall
or
delaying
of
Iustice
,
is
so
hainous
a
thing
,
that
it
hath
been
either
punished
and
reuenged
by
men
or
where
men
could
not
reach
,
God
hath
stretched
foorth
his
arme
and
giuen
it
checke
and
controlment
.
For
the
first
,
we
haue
the
example
of
Henry
K.
of
Sweathland
,
who
striking
a
gentleman
with
a
dagger
,
that
was
an
important
suter
vnto
him
for
Iustice
,
so
robbed
him
of
the
hearts
of
his
people
,
as
shortly
after
hee
was
deposed
and
put
in
prison
:
and
for
the
latter
,
wee
haue
the
example
of
Herod
,
who
beeing
of
that
power
that
the
worlde
coulde
not
punish
his
tyrannie
and
iniustice
,
was
stricken
by
the
hand
of
God
,
insomuch
as
his
verie
bowels
were
eaten
out
of
Lice
.
Act.
12
,
23.
The
opposites
to
Iustice
.
STill
to
obserue
our
first
purpose
,
that
contraries
opposed
will
alwais
shine
more
cleare
and
euident
,
and
that
euerye
vertue
hath
her
extreames
,
which
consist
in
too
little
or
too
much
;
therfore
it
followeth
that
we
set
down
the
opposites
to
Iustice
,
which
are
two
in
number
;
namely
Iniustice
,
which
is
the
defect
,
and
Seueritie
,
which
is
the
excesse
:
for
as
the
one
makes
the
seate
of
Iustice
a
shop
of
disorder
,
so
the
other
makes
it
a
shambles
of
Tyrannie
.
What
Iniustice
is
.
INiustice
is
the
deniall
of
right
and
equitie
,
either
toward
God
,
our
neighbour
,
or
our selues
:
so
that
wee
may
saie
we
are
so
many
waies
vniust
,
as
we
denie
vnto
God
,
vnto
our
neighbour
,
or
vnto
our selues
,
those
dewties
which
we
owe
vnto
them
.
The
effects
of
Iniustice
.
THe
effectes
of
Iniustice
are
infinite
,
but
these
in
speciall
.
Disorder
,
confusion
,
torment
of
conscience
,
euen
in
him
that
is
iniust
;
Impunitie
,
free
scope
for
murther
,
thefte
and
violence
,
clamors
of
Widdowes
,
Orphants
and
innocents
,
whereby
vndoubtedly
followeth
at
length
the
vengeance
of
God
vpon
that
kingdom
or
countrie
where
it
is
vsed
,
as
it
is
written
:
The
crye
of
the
children
of
Israell
is
come
vp
vnto
me
(
saith
the
Lord
)
&
I
haue
also
seen
the
oppression
wherewith
the
Egyptians
opprest
them
,
and
I
will
stretch
out
my
hand
and
smite
Egypt
.
Exo.
3
,
9.20
And
againe
,
Woe
vnto
him
that
buildeth
his
house
by
vnrighteousnesse
,
&
his
chambers
without
equitie
,
that
vseth
his
neighbour
vniustly
,
and
giueth
him
not
his
hire
.
Ier.
22
,
13.
What
Seuerity
is
.
SEueritie
,
is
a
racking
of
Iustice
beyond
her
limits
,
carried
away
with
fury
and
passion
of
the
minde
,
rather
than
ledde
by
truth
and
vprighte
iudgement
:
so
that
it
punnisheth
small
faultes
for
great
,
and
allotteth
ouerplus
where
an
indifferent
measure
mighte
haue
serued
the
turne
.
Piso
appointed
proconsull
in
the
Romans
warre
,
when
two
souldiers
by
his
permission
,
went
out
together
about
some
businesse
,
and
the
one
returned
to
the
campe
and
the
other
did
not
,
hee
condemned
him
,
thinking
he
had
slaine
his
companion
,
and
therefore
commanded
him
to
bee
executed
.
At
the
very
instant
of
execution
,
the
other
came
;
whereupon
the
Captaine
that
had
the
charge
to
see
him
put
to
death
,
returned
to
the
Proconsull
with
both
the
souldiers
;
but
Piso
being
offended
therewith
,
put
them
all
three
to
death
:
the
first
,
because
he
was
condemned
;
the
second
,
because
he
was
the
cause
of
the
condemnation
,
and
the
Captaine
,
because
he
had
not
obeied
.
So
that
by
rigor
and
seuerity
,
he
made
away
three
for
the
innocencie
of
one
.
How
all
vertues
are
preserued
.
AS
all
vertues
are
planted
in
vs
by
nature
and
the
help
of
art
,
so
are
they
preserued
and
kepte
in
their
full
strength
and
vigor
by
vse
and
exercise
:
for
better
neuer
had
,
than
not
exercised
and
put
in
practise
:
nay
,
howsoeuer
they
are
aboundantly
in
vs
,
yet
if
they
be
not
exercised
,
they
quickly
vanish
and
are
forgot
,
as
it
appeareth
by
things
most
naturall
vnto
vs
.
For
what
is
more
naturall
than
to
speak
,
and
go
?
yet
the
familiaritie
with
strangers
may
make
vs
forget
the
one
,
and
a
litle
sicknesse
decay
the
other
.
And
thus
in
speking
of
Vertues
genealogie
,
and
the
increase
and
branches
that
are
deriued
from
her
,
although
much
more
might
haue
bin
saide
,
yet
this
I
truste
may
in
some
sort
shew
her
worth
and
excellencie
:
and
what
my
pen
hath
ouerslipt
,
I
wishe
(
together
with
so
much
as
is
in
this
booke
)
may
bee
more
plentifullie
exprest
in
mens
deedes
.