The
Golden
Cabinet
of
true
Treasure
.
The
description
of
Vertue
:
and
of
her
property
in
man
.
CHAP.
I.
MARIVS
the
Great
,
with
the
spoiles
and
pillage
which
he
tooke
from
the
Cimbrians
,
and
Teutonians
(
whom
hee
vanquished
)
erected
two
very
sumptuous
and
magnificent
Temples
at
Rome
,
the
one
adioining
to
the
other
in
the
waie
called
via
Appia
(
where
now
stands
S.
Sebastians
gate
)
dedicating
one
of
them
vnto
the
Goddesse
Vertue
,
the
other
vnto
the
God
Honour
:
To
the
end
that
the
Souldiers
which
departed
from
Rome
;
addressing
themselues
vnto
the
Warres
,
might
alwaies
remember
Vertue
,
whereby
they
were
to
attaine
vnto
Honours
stately
seate
,
and
not
by
any
other
way
whatsoeuer
.
And
that
the
sence
and
meaning
of
the
Temples
dedications
might
be
the
better
vnderstood
,
hee
ordained
that
there
should
be
built
but
two
gates
only
,
in
such
sort
that
those
which
went
into
the
warres
,
could
not
enter
into
the
Temple
of
Honour
but
by
the
gate
and
passage
of
Vertues
Temple
:
within
the
which
there
stood
carued
in
Marble
,
a
Goddesse
,
wondrous
glorious
,
and
rich
in
beauty
;
but
arraied
with
the
respectless
and
worthless
weeds
of
Pouerty
,
enuironed
on
euery
side
with
pricking
thornes
;
signifying
vnto
the
World
,
that
none
can
attaine
vnto
true
honor
through
the
wanton
delights
,
and
tender
nicenesse
of
the
world
,
but
rather
through
troublesome
trauailes
,
and
a
million
of
cares
and
crosses
which
ought
to
be
subdued
with
mild
patience
,
alwaies
persisting
constantly
in
the
intricate
,
and
painefull
path
of
vertue
.
Her
torne
abillament
and
ragged
cloake
of
Pouerty
declareth
that
she
disdaines
the
glorious
frailty
and
glittering
lustre
of
worldly
pomp
,
and
that
she
rather
lodgeth
vnder
pouerties
low
roof
,
then
in
the
rich
arrast
chamber
of
a
Princes
Court
:
she
loues
the
ornaments
of
the
soule
,
not
the
proud-peacocke
deckings
of
the
bodie
.
Whosoeuer
could
be
so
happily
blest
as
to
see
her
naked
(
said
the
wise
man
)
would
incontinently
be
inflamed
with
her
beauty
:
But
because
shee
is
one
of
the
daughters
of
heauen
;
wanting
the
abundance
and
superfluity
of
worldly
treasures
,
and
cannot
bee
intertained
but
by
the
mind
and
soule
,
nor
espoused
but
by
good
maners
and
ciuil
conditions
,
the
least
part
of
the
world
seek
after
her
,
by
reason
of
the
great
authority
and
respectfull
obseruance
which
sinne-steept
sensualitie
and
quenchless
couetousnes
,
haue
with
men
.
For
they
(
being
so
inamoted
,
so
sicke
,
yea
so
drunke
with
the
loue
of
these
two
former
Minions
)
cannot
loue
any
thing
but
that
which
is
presented
vnto
them
by
the
wanton
election
of
a
lustful
eye
and
allowed
by
the
gratefull
acceptation
of
a
couetous
hart
:
which
is
the
sol●
and
onely
reason
,
that
(
for
the
most
part
)
the
body
(
in
their
thoughts
)
hath
preheminence
before
the
soule
,
and
a
golden
purse
before
a
proper
person
.
But
if
man
could
know
both
himselfe
and
it
,
and
commit
himselfe
to
the
per●●
perfect
guidance
of
diuine
reason
,
he
would
immediately
discern
his
blamefull
errour
,
and
plainely
see
that
the
circuling
armes
of
the
whole
world
imbrace
nothing
that
is
good
,
but
vertues
Then
would
he
see
the
weake
frailty
o●
all
other
things
,
and
the
permanen●
good
of
neuer
dying
vertue
.
There
is
nothing
that
merits
to
bee
in
equipage
with
her
:
for
the
acquist
of
her
onely
is
truely
sufficient
to
crown
the
life
and
actions
of
a
mortall
man
,
with
the
stile
of
happy
,
without
the
borrowed
ayde
,
or
desired
assistance
of
any
others
.
For
it
is
by
her
meanes
,
that
mans
labours
makes
him
Lord
of
that
,
which
scorneth
the
malice
of
deuouring
time
,
or
infortunate
misfortune
of
an
impouerishing
shipwrack
;
of
that
(
I
say
)
which
neither
fire
nor
sword
,
nor
enuye
,
nor
any
chancing
casualty
can
dispossesse
him
of
.
She
warneth
him
,
●ay
withholdeth
him
from
coueting
or
desiring
that
which
the
world
adoreth
;
as
Greatnesse
,
Riches
,
Volupti●
,
or
Vaine-glory
:
Shee
loatheth
,
shee
abhorreth
,
the
sugred
flatt●ry
of
obsequious
tongues
,
she
alwaies
charily
preserueth
her
freedom
,
she
stil
is
the
mother
of
s●me
good
deed
or
other
,
doing
indifferently
to
rich
&
poor
,
high
or
low
,
●●cited
therunto
,
by
an
earnest
desire
hee
hath
of
making
her selfe
agreeable
vnto
God
,
and
effecting
things
which
may
deserue
an
eternall
guerdon
,
giuen
by
the
liberall
hand
of
God
the
Lord
of
heauen
and
earth
in
the
world
to
come
.
Shee
is
also
the
sole
diuine
and
immortall
qualitie
in
vs
:
she
is
the
only
heritage
of
the
soule
which
is
the
cause
of
its
felicity
;
and
which
maketh
her
possessours
,
truely
honorable
,
truely
glorious
.
Her
loue
is
feareles
,
without
enuy
,
without
iealous
suspicion
,
without
artificial
and
sophistical
cunning
:
making
her
louers
so
much
the
more
happy
,
by
how
much
more
she
is
desired
of
them
.
He
that
loues
her
most
,
possesseth
her
most
:
&
he
that
knoweth
how
to
possesse
her
aright
,
is
the
master
of
an
vnualuable
,
of
an
incomparable
treasure
;
in
such
sort
that
she
hath
this
peculiar
property
,
to
serue
as
light
vnto
the
life
,
temperance
to
the
luxurious
motions
of
the
mind
,
a
bridle
to
the
affections
,
patience
against
iniuries
,
and
consolation
in
affliction
.
She
giues
pleasant
rest
&
peacefull
tranquillity
,
(
without
ceasing
)
vnto
the
mindes
and
soules
of
all
that
haue
her
,
causing
them
to
find
all
the
course
and
euery
condition
of
their
liues
,
relished
with
perfect
sweetnes
,
with
perfect
pleasance
,
with
perfect
content
:
carrying
alwaies
with
her
,
her
reward
,
her
recompence
.
But
if
wee
determine
to
attribute
vnto
her
the
vanishing
honours
and
windie
praises
of
men
for
her
price
,
her
portion
,
wee
should
depriue
our selues
of
the
priuiledge
which
we
haue
of
rewarding
and
satisfying
our selues
by
our
owne
hands
in
the
menaging
of
her
treasures
;
&
shold
change
the
repose
,
which
proceeds
from
her
,
into
a
gift
of
fortune
,
if
this
stipend
,
this
reward
should
be
deriued
from
the
curtesie
and
discretion
,
of
mortall
men
.
For
then
wee
should
lend
our
couetous
eare
vnto
the
praising
&
pleasing
applauses
of
their
voyces
,
and
so
(
flattery
hauing
surprised
our
facile
beleefe
)
wee
should
sooth
and
delude
our selues
with
fruitless
vanity
.
And
againe
;
this
were
nothing
else
but
to
search
for
a
beneficial
reward
on
earth
,
which
is
assigned
to
vs
in
heauen
,
and
to
change
the
nature
and
quality
of
vertue
,
(
which
is
al
diuine
)
into
a
frayle
and
fleeting
condition
which
is
earthly
.
Vertue
hath
Iealousy
(
but
t
is
praisworthy
)
because
she
will
bee
sincerely
and
solely
loued
:
she
will
throughly
possess
our
wils
to
auoide
the
perill
of
hypocrisie
,
because
shee
cannot
effect
anie
thing
without
our
free
consent
.
She
wil
subdue
al
rebellious
vices
,
which
assault
her
through
the
weaknes
of
humane
frailty
:
and
therfore
al
her
faculties
conspire
to
maintain
her
forces
,
&
to
conserue
in
vs
the
name
of
vertuous
,
wherby
we
are
honoured
.
Which
name
we
are
as
soone
vnworthy
of
,
as
we
incline
mischieuously
towards
any
vice
.
For
vertue
(
in
general
)
is
a
laudable
,
&
constant
habit
,
which
being
wroght
in
vs
by
true
reason
,
impresseth
in
our
vnderstanding
,
a
perfect
knowledge
of
the
true
good
,
and
in
the
mind
&
will
a
free
election
of
things
,
according
whereunto
(
as
it
is
requisite
and
expedient
)
wee
must
loue
or
hate
,
take
or
leaue
,
shee
being
the
neuer-erring
Directrix
of
our
affections
.
This
description
deserueth
wel
to
be
examined
,
she
ought
(
heereafter
)
to
informe
vs
how
we
are
to
distinguish
,
betweene
the
true
and
the
false
,
in
the
research
and
disquisition
which
we
make
of
Riches
,
of
Honour
,
and
of
Pleasure
,
which
are
the
3.
main
points
wherunto
al
humane
actions
are
reduced
:
wherefore
I
think
it
not
amisse
to
spend
both
time
&
trauel
for
the
declaration
hereof
.
We
say
that
vertue
is
a
habit
,
being
a
quality
that
springs
from
the
actions
of
the
will
,
and
powerfull
appetite
of
the
soule
,
which
by
being
often
reiterated
,
becomes
at
length
firm
and
constant
,
and
inclines
our
nature
eyther
to
●oue
a
thing
or
loath
it
.
To
make
this
habite
laudable
then
,
it
behooueth
vs
●o
conform
our selues
vnto
good
manners
,
and
that
our
desires
bee
exercised
●owards
the
atchieuement
of
mode●ty
,
humility
,
chastity
,
honesty
,
fideli●y
,
humanity
,
affability
,
integrity
,
boū●●
,
verity
,
liberality
,
gratitude
,
patience
in
aduersitie
,
moderation
in
prosperity
;
all
which
fruits
,
vertue
produceth
in
such
as
doe
conforme
themselues
to
her
conditions
.
Hence
it
is
that
she
cannot
be
eyther
giuen
or
receiued
as
a
gift
:
she
must
be
sought
by
a
long
and
a
continuall
exercise
of
commanding
your selfe
,
bridling
your
affections
,
&
pursuing
good
without
intermission
;
forasmuch
as
discontinuance
begetteth
vice
.
This
habit
ought
also
to
be
constant
,
to
subdue
al
difficulties
with
patience
&
perseuerance
;
which
are
the
two
soaring
wings
,
that
taking
our
minds
from
the
fruitless
contemplation
of
base
fraile
and
terrestriall
things
,
doe
raise
them
vp
aloft
to
the
conceit
and
apprehension
,
of
high
,
permanent
and
celestial
things
,
with
a
full-settled
resolution
,
to
possesse
them
;
and
being
possest
to
preserue
them
alwaies
without
change
.
For
perseuerance
is
the
perfection
and
consummation
of
all
vertues
:
in
such
sort
that
no
man
can
be
that
,
which
he
is
not
euery
day
.
None
intitle
themselues
prudent
,
valiant
,
iust
,
or
by
the
names
of
any
other
vertues
,
but
such
as
perseuer
with
immoueable
constanstancy
.
For
reason
it selfe
teacheth
,
that
to
expresse
a
perfect
agent
,
it
sufficeth
to
say
it
is
a
constant
agent
,
because
vice
is
incapable
eyther
of
stop
or
stay
.
She
worketh
in
vs
by
the
shining
light
,
which
is
infused
into
the
conscience
and
mind
of
man
from
the
glorious
beames
of
true
reason
,
making
vs
to
know
,
that
al
good
,
al
honest
things
,
ought
to
be
atchieued
for
the
loue
of
themselues
:
and
that
a
man
should
not
so
much
as
thinke
,
much
lesse
desire
to
haue
,
or
wil
to
do
that
which
is
naught
,
dishonest
and
ignominious
,
because
it
is
contrary
vnto
goodnes
and
vertue
,
which
are
the
columnes
of
vertues
foundation
,
and
(
to
speake
properly
)
the
two
obiects
which
shee
proposeth
and
about
which
she
is
alwaies
conuersant
.
We
saye
that
shee
impresseth
in
our
vnderstanding
a
perfect
knowledge
of
the
true
good
.
But
now
let
vs
define
good
to
be
that
which
is
desired
of
all
,
to
bee
beloued
of
itselfe
,
forasmuch
as
none
would
desire
it
were
it
not
good
.
But
the
nature
of
that
which
is
good
,
requireth
also
that
it
bee
honest
,
pleasant
and
acceptable
.
Hee
then
is
good
which
hath
these
blessed
gifts
:
humanity
,
affability
,
pleasance
,
curtesie
,
simplicity
,
liberality
,
modesty
,
and
that
declares
the
goodnesse
that
is
in
him
by
his
sweete
and
louing
conuersation
;
dooing
vnto
all
,
such
things
as
are
both
good
and
profitable
.
For
bounty
and
goodness
can
bee
no
more
without
loue
then
fire
without
heate
.
Vnto
goodnes
we
ioine
verity
,
forasmuch
as
it
is
the
basis
and
foundation
of
vertue
,
and
whereon
all
things
are
grounded
,
which
are
,
which
ought
to
be
knowne
,
which
ought
to
bee
beleeued
,
sayd
,
and
done
,
and
without
which
nothing
can
subsist
.
It
is
a
light
which
first
of
all
is
exceedingly
cleere
and
splendent
in
it selfe
,
and
which
illuminates
the
minds
&
soules
of
those
that
regard
her
with
due
contemplation
.
The
means
of
seeking
,
and
possessing
this
verity
,
consisteth
in
the
inquisition
,
vnderstanding
and
beliefe
:
for
(
it
being
a
light
,
a
shining
,
and
a
glorious
light
)
it
is
our
fault
and
not
hers
if
shee
be
hidden
,
if
shee
be
secret
.
Wherefore
we
ought
to
make
a
serious
search
,
of
her
,
and
vnderstand
her
well
,
before
we
can
beleeue
her
,
before
wee
can
possesse
her
.
But
it
may
bee
,
that
the
vnderstanding
and
minde
of
man
is
so
inuelloped
,
so
muffled
with
the
thicke
cloaking
and
choaking
clouds
of
vice
,
that
it
cannot
be
able
to
giue
intertainment
vnto
the
knowledge
of
veritie
,
for
as
much
as
it
stoppes
vp
the
passage
and
entrance
of
the
Soule
,
against
both
the
knowledge
and
the
loue
thereof
,
detaining
the
spirite
captiue
,
and
forcing
it
downe
vnder
the
yoake
of
seruitude
.
But
as
light
disperseth
the
clouds
,
and
driueth
awaie
darkenesse
,
beeing
vtterly
vnable
to
haue
any
communitie
at
all
therewith
:
so
truth
expelleth
ignorance
,
and
neuer
suffers
any
communities
,
or
hath
any
commerce
with
vntruth
.
She
discouereth
that
which
is
secret
and
hidden
,
discerning
all
things
,
by
their
true
and
proper
differences
:
shee
teacheth
to
know
truely
and
certainely
the
nature
and
quality
of
euery
one
,
&
how
to
iudge
infallibly
.
Hence
it
is
that
such
as
worke
mischiefe
,
are
vnwilling
,
nay
they
feare
to
haue
their
wicked
actions
made
manifest
by
verity
.
And
contrarily
a
good
man
is
so
constant
,
so
resolutely
assured
in
his
confession
,
that
none
can
constraine
him
to
deny
or
disauow
what
hee
hath
done
,
what
hee
hath
said
;
but
rather
shewes
himselfe
,
nay
certainely
is
,
ready
to
seale
it
with
his
bloud
.
Verity
needs
not
any
decking
ornaments
or
any
helpe
of
outward
things
to
magnifie
her
worth
.
She
taketh
delight
to
be
naked
,
and
effecteth
many
things
of
great
moment
by
her
pure
simplicity
:
she
will
not
,
nay
she
cannot
bee
peruerted
by
the
flattering
eloquence
of
false
witnesse
and
calumnious
testimonies
:
for
by
her
nakednes
(
which
is
bright
&
glorious
)
shee
quels
them
all
,
shee
vtterly
confounds
them
.
It
may
be
that
shee
may
sometimes
be
oppugned
,
but
neuer
vanquished
.
For
to
be
vanquished
,
is
to
be
diuerted
from
a
former
determinate
consultation
,
to
bee
changed
from
an
absolutely-intended
purpose
,
or
beeing
assaulted
to
become
subiect
to
the
power
of
an
enemie
.
Euen
in
this
sort
are
we
vanquished
by
the
trecherous
affections
of
a
couetous
and
a
greedy
minde
,
making
vs
to
forsake
and
abandon
the
paths
of
vertue
.
He
is
truely
ouercome
or
vanquished
,
that
hath
lost
his
sute
or
cause
in
iudgement
:
and
so
is
hee
,
who
being
ouercome
in
warre
eyther
by
strength
or
stratageme
,
becomes
a
seruant
,
(
nay
,
seruile
slaue
)
vnto
his
enemie
.
But
if
any
of
these
or
the
like
inconueniences
chance
to
be
founde
in
verity
,
it
must
then
needes
bee
confessed
,
that
indeed
she
may
be
foiled
;
nay
,
quite
ouercome
,
by
violence
,
by
iniustice
;
but
neuer
cease
to
be
the
selfe
same
in
substance
,
no
more
then
the
purest
,
the
perfectest
gold
can
cease
to
challenge
the
appellation
of
gold
.
It
is
most
certaine
that
it
may
bee
sometimes
obscurde
,
and
disguised
,
by
calumnious
detraction
,
by
slanderous
reproch
,
vnder
the
face-changing
visard
of
trecherous
falshood
:
but
neuer
can
bee
changed
into
a
truthless
fable
;
forasmuch
as
that
which
is
,
can
neuer
bee
translated
into
that
which
is
not
.
If
she
be
prosecuted
by
the
persecuting
hands
of
bloudy
Tyrants
,
it
is
not
impossible
for
her
to
suffer
iniurious
violence
,
in
the
persons
of
those
that
follow
her
,
but
impossible
in
her selfe
:
for
she
cannot
bee
inforced
to
submit
her selfe
vnto
the
pitty
and
compassion
of
her
foe
falsehood
,
but
continues
alwaies
victorious
alwaies
triumphant
.
For
verity
subsisteth
by
itselfe
,
and
by
her
owne
force
and
power
,
preserues
her
essence
to
eternity
.
In
like
manner
may
we
say
that
vertue
is
a
habit
in
goodnesse
which
rests
not
contentfully
satisfied
,
by
imprinting
onely
in
our
minds
the
apprehension
and
bare
vnderstanding
thereof
,
but
giues
direction
also
vnto
our
will
;
which
wee
define
to
bee
that
absolute
and
free
facultie
which
onely
is
in
our
power
,
wherby
we
desire
the
true
good
,
and
eschew
the
euill
by
the
helpfull
assistance
of
reasons
conduct
.
It
is
most
certainly
true
,
that
the
nature
and
quality
of
our
will
,
cannot
tolerate
it
,
to
imbrace
any
other
thing
within
the
louely
folding
armes
of
earnest
desire
,
but
that
onely
which
is
verè
bonum
truly
good
;
without
eyther
coueting
or
willing
that
which
is
any
way
euill
.
But
heerein
lyes
the
cursed
crosse
of
all
,
that
vice
and
falshood
become
eftsoon
disguised
,
counterfeited
;
and
attiring
themselues
with
vertues
abillaments
are
often
represented
vnto
the
worldly
man
vnder
the
persons
of
goodnes
and
verity
.
And
againe
,
the
affections
,
breaking
their
ranks
of
order
,
and
falling
into
monstrous
confusion
(
which
is
to
obey
them
)
doe
wholely
bend
the
courses
of
their
desires
,
towards
that
which
indeede
is
nothing
else
but
a
vain
shew
,
a
false
shadow
of
pretended
good
.
Wherfore
it
is
most
necessarily
expedient
,
that
she
be
inlightned
by
reasons
glittering
rayes
,
to
bee
instructed
and
directed
by
the
guidance
of
vertue
,
in
the
election
of
that
which
is
good
,
and
in
the
discerning
of
that
which
is
pure
and
perfect
from
that
which
is
false
and
counterfaite
:
briefly
,
so
to
rule
and
gouerne
the
affections
,
that
they
obey
her
as
dutifull
seruants
,
following
and
seruing
her
to
the
atchieuement
of
the
true
good
.
For
indeede
humane
affections
are
settled
in
the
minds
of
men
,
to
cause
vs
to
reioyce
,
when
we
haue
beene
the
authors
of
any
good
,
affecting
the
soul
as
it
were
with
a
ioyfull
trumpet
,
and
to
condemne
vs
when
we
haue
done
euill
as
a
sharp
reuenger
of
the
same
:
so
that
wee
beeing
conuinced
in
our selues
of
doing
euill
,
our
consciences
being
touched
,
with
the
remorsefull
feeling
therof
,
are
incontinently
most
eagerly
displeased
,
yea
most
vehemently
incensed
against
ourselues
,
as
if
they
sought
to
worke
vengeance
by
our selues
against
our selues
,
and
so
heereby
begetting
in
vs
a
certaine
affection
which
is
called
shame
;
neere
in
condition
vnto
angry
●choler
,
which
with
a
cruell
and
a
tormenting
hand
inflicteth
punishment
●on
our selues
,
to
redeeme
our
soules
from
that
disease
.
To
this
blamelesse
●choler
(
after
this
sort
ingendred
within
vs
)
may
also
bee
added
the
hart-pining
feare
of
others
Iudgement
.
And
then
shame
and
feare
conspire
together
to
effect
this
passion
:
which
hauing
taken
possession
in
the
heart
,
begetteth
that
habit
which
is
called
blushing
bashfulnes
;
whose
peculiar
property
it
is
to
feare
not
onely
the
●ase
dishonour
and
shamefull
reproch
of
euill
doing
,
but
the
mercilesse
●udgement
of
others
also
,
and
dif●aming
censure
of
the
common
sort
.
They
are
therefore
the
raines
of
reasons
moderation
,
which
bridle
our
wil
from
eyther
declining
or
perseuering
in
that
which
is
eyther
euill
or
erroneous
,
and
by
her
diuine
instructions
conformeth
vs
vnto
that
commendable
habit
,
to
cause
vs
to
march
forward
constantly
in
al
that
which
is
inseparably
conioyned
with
iust
endeauours
,
captiuating
the
affections
of
our
souls
,
vnder
the
prescript
institutions
of
her
lawes
.
But
let
it
bee
,
that
that
the
mind
of
man
is
stored
with
many
sundry
affections
,
as
loue
,
hate
,
boldnes
,
feare
,
sadnes
,
ioy
,
hope
,
despaire
,
anger
,
enuy
,
a
wicked
,
and
a
good
will
:
yet
notwithstanding
vertue
is
neither
an
affection
nor
yet
any
other
of
the
faculties
of
the
soul
,
but
an
vsuall
habit
&
familiar
custome
of
doing
good
,
through
the
election
and
desire
therof
,
and
a
mean
betweene
the
extreames
of
affections
and
passions
,
in
such
sort
that
a
wicked
or
a
good
man
is
distinctly
discerned
by
either
vitious
or
vertuous
actions
,
and
is
not
(
as
some
would
haue
it
)
descried
by
affections
.
For
to
man
,
for
hauing
eyther
loued
,
or
hated
,
feared
or
not
feared
,
cannot
bee
attributed
this
appellation
of
euill
or
good
;
but
hee
alone
,
which
feareth
or
feareth
not
,
that
which
he
ought
or
ought
not
to
feare
:
forasmuch
as
hee
that
effecteth
any
thing
,
only
by
the
motion
of
his
will
,
without
aduised
and
deliberate
consultation
thereof
,
cannot
in
any
sort
duely
challenge
vnto
himselfe
the
title
of
vertuous
:
but
can
rightly
do
the
same
,
if
hee
haue
executed
it
with
willing
desire
,
hauing
before
sufficiently
consulted
and
knowne
it
to
be
good
.
In
such
sort
that
no
man
for
eyther
louing
or
fearing
absolutely
,
can
deserue
to
bee
reputed
good
or
bad
:
nor
merit
eyther
praise
or
dispraise
,
but
he
alone
which
loueth
or
feareth
that
which
is
conuenient
or
not
conuenient
.
Because
to
loue
,
to
hate
,
to
dare
,
to
attempt
,
to
fear
,
to
be
angry
,
to
be
appeased
,
to
be
melancholy
,
to
reioyce
,
are
all
affections
,
which
are
indifferent
to
our
soule
,
in
such
sort
,
as
for
the
things
which
happely
chance
vnto
vs
,
without
electing
,
or
considering
them
,
wee
cannot
bee
said
to
merit
grace
or
disgrace
,
praise
or
dispraise
.
And
therefore
vertue
is
said
to
be
a
habit
of
doing
well
through
a
willing
desire
and
free
election
,
and
a
meane
betweene
the
extreames
of
affections
and
passions
:
which
ought
to
busie
it self
in
such
sort
that
shee
doe
not
onely
grace
the
subiect
wherein
shee
is
,
with
the
stile
of
good
,
but
the
deedes
also
which
proceed
from
thence
;
as
the
graffe
which
is
ingraffed
makes
not
only
the
tree
good
whereon
it
growes
,
but
the
fruites
also
which
proceed
from
it
.
So
that
we
may
wel
then
conclude
,
that
vertue
is
a
very
powerfull
disposition
of
the
reasonable
part
of
the
soule
,
which
disposeth
and
limiteth
the
vnreasonable
part
with
agreeable
conueniency
,
and
decent
proportion
,
prescribing
vnto
the
affections
,
a
well
befitting
end
,
whereby
the
soule
alwaies
persisteth
in
due
correspondency
,
still
plotting
,
still
effecting
that
,
which
ought
to
bee
done
by
the
rules
of
reason
.
But
this
powerfull
disposition
(
which
wee
may
very
well
call
diuine
reason
,
whose
princely
place
of
residence
is
the
soule
)
is
properly
called
a
morall
vertue
,
possessing
the
meane
of
the
affections
,
depending
betweene
much
and
little
,
not
absolutely
,
but
in
respect
.
For
that
which
is
absolute
,
is
alwaies
the
selfe
same
thing
in
al
causes
and
at
all
times
:
but
that
which
is
considered
in
respect
of
another
,
falleth
out
oftentimes
to
be
diuers
,
according
to
the
variety
of
those
things
vnto
which
it
is
referred
.
As
for
example
;
If
the
number
tenne
bee
too
many
,
and
the
number
two
too
few
,
the
number
sixe
should
be
a
meane
in
respect
of
the
two
extreames
.
But
relating
it
with
other
numbers
,
it
will
then
straight
way
happen
to
bee
diuers
,
according
to
the
diuers
respects
of
the
relation
:
as
if
ten
miles
of
exercise
,
for
remedying
a
disease
be
too
much
,
and
2.
miles
too
litle
,
sixe
miles
therefore
,
will
not
bee
perchaunce
iustly
a
meane
:
and
the
reason
of
this
disproportion
ariseth
from
the
manifold
diuersities
of
mans
complexions
:
for
it
may
be
,
that
vnto
one
,
sixe
miles
wil
be
too
little
,
and
to
another
of
the
same
disease
too
much
.
That
is
called
medium
geometricum
,
a
Geometricall
meane
,
whereunto
nothing
can
be
added
,
and
from
whence
nothing
can
bee
subtracted
.
And
in
such
sort
,
it
must
bee
vnderstood
that
vertue
is
the
true
and
perfect
meane
of
the
affections
of
the
soul
,
(
as
the
number
sixe
is
of
twelue
)
not
absolutely
but
in
respect
:
for
,
hauing
a
regardfull
consideration
,
aswell
vnto
the
diuersities
of
the
estates
and
conditions
of
men
,
as
also
vnto
the
times
and
diuers
occasions
of
working
,
it
is
very
necessary
that
this
meane
(
wherein
vertue
consisteth
)
be
vnderstood
respectiuely
.
In
such
sort
that
being
in
the
meane
betweene
too
much
,
and
too
little
(
as
sixe
betweene
two
and
ten
)
as
when
a
man
feares
and
loues
extreamely
,
as
well
in
excesse
as
in
defect
,
vertue
whose
residence
is
is
the
meane
betweene
both
,
is
vnto
the
one
a
spurre
,
vnto
the
other
〈◊〉
bridle
,
forwarding
the
defect
of
feare
●s
farre
forth
as
it
ought
to
bee
,
and
represseth
the
excesse
of
loue
,
for
feare
it
should
proceede
farther
then
vertues
●ounds
;
obseruing
the
conuenient
op●ortunity
both
of
time
and
place
.
And
●his
is
that
which
we
are
taught
by
our
●●ench
Cato
in
these
foure
verses
:
●wixt
two
extreames
is
vertue
resident
,
●irectly
twixt
too
little
and
too
much
:
〈◊〉
nought
excessiue
,
nor
deficient
,
●orrows
of
none
,
yet
no
wants
can
her
touch
.
Therefore
is
vertue
said
to
sit
in
the
●iddest
of
the
affections
,
because
the
●iddle
parts
of
all
things
are
of
greater
●●lue
,
farre
more
esteeme
,
then
the
ex●●eames
:
and
the
accommodation
of
●is
place
,
giues
her
more
powerfull
●●eanes
to
resist
,
yea
to
repell
the
inor●●nate
affections
of
the
mind
with
the
which
shee
is
inuironed
.
For
sithence
defect
and
excesse
,
too
little
and
too
●uch
,
are
vices
followers
,
(
of
necessi●●e
)
the
meane
belongs
to
vertue
;
as
the
white
marke
in
the
very
center
of
the
butt
,
whose
eminency
will
not
suffer
it
to
escape
the
eyes
of
any
:
And
whosoeuer
declineth
(
bee
it
neuer
so
little
)
eyther
on
this
or
that
side
,
erreth
.
And
euen
as
it
is
a
point
of
greater
difficulty
to
touch
the
white
then
to
roue
round
about
the
same
:
euen
so
it
is
a
great
deale
harder
,
to
be
vertuous
the●
vicious
.
Vice
is
infinite
,
and
therefore
hath
no
meane
,
in
such
sort
that
neither
too
much
neyther
too
little
,
neyther
excesse
nor
defect
in
vice
,
can
make
vertue
;
as
a
theefe
,
or
a
murtherer
,
bee
it
much
or
little
,
neue●
ceaseth
to
bee
a
sinner
.
For
whosoeuer
is
a
theefe
,
a
murtherer
,
an
adulterer
,
in
what
sort
and
measure
soeue●
it
be
,
doth
sinne
continually
.
Contrariwise
,
vertue
hath
her
bounds
,
her
limits
,
which
none
can
passe
beyond
without
beeing
spotted
with
vices
blemish
:
for
as
rash
and
presumptuous
a●dacity
is
the
excesse
of
that
,
which
seemely
and
conuenient
vnto
manl●
fortitude
;
so
is
heartlesse
feare
th●
monstrous
defect
of
the
self
same
thing
.
Wherfore
whosoeuer
casteth
himselfe
●oo
saucily
,
too
presumptuously
,
euen
●nto
the
iawes
of
danger
without
counsel
without
consideration
,
ought
not
to
●e
accounted
wise
and
valiant
,
but
foo●ish
and
desperate
,
and
hee
whom
feare
constraines
to
tremble
at
the
sight
of
●n
enemy
,
to
bee
esteemed
a
coward
.
It
happeneth
then
,
when
as
vertue
would
preserue
a
man
from
destruction
,
which
is
procured
eftsone
eyther
by
o●er
darings
,
rashnes
,
or
trembling
cow●rdice
,
she
carefully
retaines
him
with●n
the
limits
of
courageous
valour
,
and
true
fortitude
:
As
also
in
like
manner
,
lest
he
should
suffer
shipwracke
against
the
rocks
of
auarice
,
or
perish
in
the
quicke-sand
of
prodigality
,
shee
most
wisely
,
most
louingly
,
directs
his
course
throgh
the
passage
of
liberality
.
So
,
moral
vertue
in
generall
,
instructeth
man
to
ouersway
&
command
(
according
to
the
reasonable
prescriptions
of
watchful
prudence
)
al
the
inclinations
&
actions
of
the
souls
irrational
parts
,
keeping
them
all
within
the
circle
of
mediocritye
:
cutting
off
all
both
the
excesses
&
defects
of
passions
and
affections
,
holding
them
within
the
meane
,
betweene
too
much
and
too
little
;
to
the
end
that
man
might
be
preserued
from
errour
,
aswell
in
regard
of
his
owne
particular
,
as
for
the
publike
weale
of
humane
society
.
For
the
multitude
of
the
wise
is
the
preseruation
of
the
world
.
In
like
manner
the
vertuous
onely
,
which
through
his
own
wil
,
his
own
election
,
doth
vertuous
actions
is
to
bee
much
commended
,
and
esteemed
worthy
of
great
honor
.
Wherfore
whosoeuer
exerciseth
himselfe
heerein
,
and
is
indued
with
this
habit
,
is
accompanied
with
pleasant
delectation
&
sweet
content
,
as
the
sunne
with
light
,
the
gay
apparelled
spring
time
with
greeneness
,
and
the
choycest
flowers
with
their
fragrant
smells
.
For
vertue
marcheth
still
before
him
,
like
an
impregnable
shield
and
an
ensigne
of
glory
:
in
such
sort
that
nature
hath
placed
nothing
so
high
,
but
her
endeauours
can
aspire
vnto
.
It
is
shee
that
crowneth
Kings
&
Princes
:
yea
,
it
is
she
that
hath
sceptred
the
sonnes
of
those
,
whose
hands
haue
beene
galled
with
the
spade
and
mattocke
.
It
is
shee
that
hath
tempered
the
trembling
fearfull
heart
,
with
bold
assurance
,
&
giuen
prudence
to
the
rash
.
It
is
shee
that
strengtheneth
our
soules
within
,
with
assured
constancy
.
It
is
she
that
expelleth
from
our
hearts
,
the
hideous
terrour
of
seuere
death
of
pining
sorrows
,
and
sense-benumming
shame
,
wherwith
the
enuious
endeuour
to
consound
vs
.
It
is
she
that
armeth
vs
with
confort
,
against
the
losse
of
children
,
of
friends
,
of
goods
:
and
as
soon
as
opportunity
presents
it selfe
,
shee
bringeth
vs
before
dangerous
hazards
;
but
with
an
intent
,
to
teach
vs
how
to
ouercome
them
,
and
lastly
leadeth
vs
by
due
perseuerance
,
full
vnto
our
God
,
who
is
the
absolute
perfection
of
all
vertue
,
and
the
soueraign
good
of
godly
men
.
Therefore
let
vs
say
,
Whosoe're
can
vertues
nakedness
espye
,
Wil
be
inamored
with
her
presently
,
Leauing
fraile
riches
,
&
the
worlds
vaine
pride
To
trace
her
paths
,
that
is
so
good
a
guide
Her
golden
treasur's
neuer
wil
decay
:
Her
honor
's
certain
,
&
more
bright
the●
day
Such
as
loue
her
,
millions
of
pleasur's
gain
And
whosoe're
lou'd
her
,
nere
lou'd
in
vain
The
throne
whereon
she
sits
is
verity
.
She
Crowns
her
sonnes
with
immortality
,
To
cousen
and
deceiue
,
she
ne're
consents
She
hates
base
counterfeiting
complements
She
shews
at
first
the
greatnes
of
her
pain
And
yeelds
content
(
at
last
)
a
blessed
gain
The
Diuision
of
Vertue
into
her
foure
princi●all
parts
:
from
the
which
,
as
from
their
sourse
,
all
other
subalternate
vertues
spring
.
CHAP.
II.
AS
all
the
imperfections
of
the
soule
are
called
passions
,
and
vices
:
euen
so
their
contraries
which
serue
as
remedies
vnto
●he
same
,
are
called
vertues
.
And
al●hough
vertue
bee
alwaies
one
,
and
●he
verie
same
in
her selfe
,
and
in
respect
of
her selfe
may
be
said
to
b●
extream
,
being
accomplished
with
〈◊〉
perfection
:
yet
by
making
distinctio●
of
her
proprieties
,
diuers
appellation
may
be
giuen
vnto
her
;
aswell
becau●●
in
euery
good
action
,
there
is
alwai●●
some
particular
vertue
,
which
is
mo●●
eminent
then
the
rest
as
also
becau●●
she
produceth
diuers
effects
,
accordin●
to
the
subiect
wherein
she
is
:
somtime●
conforming
her selfe
vnto
the
maner●
conditions
,
and
naturall
inclination
of
such
as
possesse
her
.
For
this
reaso●
vertue
is
diuided
into
foure
princip●●
parts
,
to
wit
:
Prudence
,
Temperanc●
Fortitude
,
and
Iustice
.
Prudence
hath
the
preheminenc●
being
the
first
in
order
,
as
the
most
necessary
of
them
all
,
for
the
moderatio●
of
worldly
things
,
whereby
man
is
i●
riched
with
morall
vertue
,
beeing
a●
infallible
rule
to
square
out
human●
actions
by
,
and
by
the
which
also
he
may
attaine
vnto
the
vnderstanding
o●
the
true
God
,
and
the
election
of
th●
wayes
,
which
leade
thereunto
.
Her
office
is
to
consult
aduisedly
and
chuse
●isely
that
she
may
thereby
put
that
in
●xecution
which
vertue
commandeth
;
●o
wit
,
that
which
is
honest
,
and
feeme●y
,
not
for
any
other
end
,
but
onely
the
●oue
of
the
thing
it selfe
.
It
is
by
her
,
that
man
is
alwaies
inue●ed
with
a
well
tempered
disposition
,
●rudently
to
vndertake
,
and
wisely
to
●xecute
that
,
which
serious
and
ripe
de●●beration
,
with
a
due
consideration
of
●ll
other
circumstances
,
shall
truely
●nforme
the
vnderstanding
to
bee
●ood
.
The
morall
Philosophers
haue
at●●ibuted
vnto
Prudence
,
the
hauing
of
●●ree
eyes
;
memory
,
vnderstanding
&
●rouidence
.
With
the
first
eye
,
she
con●●dereth
the
times
past
.
With
the
se●ond
,
time
present
;
and
with
the
third
,
●hat
which
is
to
come
.
Likewise
,
the
●rudent
man
,
by
the
consideration
of
●hings
past
,
and
that
which
hath
ensu●d
them
,
will
iudge
so
(
in
the
like
cases
)
●f
that
which
is
to
come
:
and
then
with
●●ng
(
but
,
not
seeming
tedious
)
deliberation
,
will
attend
the
time
,
consider
the
perills
,
vnderstand
the
occasions
:
and
giuing
sometimes
place
vnto
time
,
and
alwaies
to
necessity
(
still
prouided
,
it
be
not
repugnant
to
his
dutie
)
wil
at
length
,
courageously
set
his
hand
vnto
the
worke
.
For
,
the
remembrance
of
things
past
,
to
the
Prudent
man
,
standeth
in
great
steade
concerning
things
present
,
and
also
makes
him
likewise
to
foresee
the
things
that
are
to
come
.
He
beleeueth
nothing
suddenly
,
effecteth
nothing
in
choler
,
or
in
passion
,
but
referreth
all
his
actions
both
priuate
,
and
publike
,
to
a
good
end
:
which
is
,
to
the
seruice
of
God
,
and
the
good
of
his
neighbor
.
Temperance
is
a
firm
and
constant
domination
of
the
reason
,
ouer
concupiscence
,
and
other
excessiue
and
turbulent
motions
of
the
spirit
.
She
preserueth
in
mediocrity
,
the
desires
&
inclinations
of
the
soule
,
redeeming
them
from
vices
bondage
,
wherunto
they
were
captiues
,
reposing
them
again
in
their
former
free
estate
.
She
serues
as
a
bridle
(
to
restraine
the
extrauagant
courses
of
voluptuousnes
,
making
a
man
both
good
and
vertuous
,
euen
in
the
middest
therof
.
Shee
serues
as
an
abridgement
of
all
superfluous
couetousnesse
,
and
wanton
affections
,
as
well
of
the
soul
,
as
of
the
bodie
,
and
as
a
ruling
discipline
,
directing
vs
to
gouerne
(
by
the
due
choice
of
time
,
and
obseruation
of
meanes
)
such
affections
as
are
both
naturall
and
necessary
.
Briefly
,
she
is
the
pillar
of
defence
,
the
flesh-subduer
against
luxury
,
the
rasor
of
wicked
thoughts
,
the
rebuker
and
chastiser
of
vnbridled
desires
,
and
the
seuere
mistress
of
wanton
eyes
.
On
the
other
side
,
shee
is
the
nursing
mother
of
cleane
continence
,
she
mollifies
the
heart
,
and
makes
reason
attend
thee
,
as
thy
counselling
seruant
in
all
thine
affaires
.
This
ver●ue
is
diuided
into
foure
principall
branches
:
Continence
,
Clemency
,
Modesty
,
and
Order
.
Continence
appeares
as
well
in
the
actions
of
sobriety
,
as
of
chastity
.
Clemency
consisteth
principally
in
pardoning
offences
,
euen
when
it
hath
fit
and
conuenient
opportunity
to
reuenge
.
Modesty
is
the
knowledge
of
a
comly
demeanor
,
euen
in
time
of
prosperitye
,
and
of
vsing
well
the
gifts
of
fortune
.
Order
consisteth
in
the
disposing
of
al
things
in
their
proper
places
,
by
suiteable
degrees
and
conuenient
proportions
,
to
their
well
being
.
Fortitude
,
being
the
third
Vertue
in
order
,
is
a
certain
immortall
good
,
seated
in
the
power
and
guidance
of
the
soule
,
fortified
and
confirmed
by
the
diligent
study
of
Philosophy
;
which
importuneth
man
,
both
to
chuse
and
effect
all
things
by
his
owne
desire
,
onlie
for
the
loue
of
the
things
themselues
.
She
leadeth
a
generous
and
a
noble
spirit
through
the
hardest
things
,
most
dangerous
,
and
of
greatest
difficultie
:
to
the
end
that
it
may
augment
his
honour
and
giue
greater
cause
of
ioy
,
when
as
he
hath
triumpht
ouer
such
designes
.
Shee
aduanceth
our
mindes
;
and
infuseth
into
our
soules
,
a
wondrous
desire
of
aspiring
euen
to
the
highest
part
of
that
,
which
is
most
high
most
excellent
,
most
honorable
,
most
commendable
,
most
profitable
.
Her
greatest
vndertakings
are
without
feare
:
she
stickes
not
(
after
sound
counsell
and
serious
aduice
)
to
enterprise
actions
full
of
threatning
dangers
,
and
to
perseuere
therein
,
with
immoueable
constancye
.
For
,
Constancy
is
the
diligent
page
of
manly
Fortitude
,
and
is
neuer
from
his
elbowe
,
though
shee
tread
the
crimson
paths
of
warre
,
and
march
euen
vp
at
knees
in
a
fielde
of
bloud
.
Moreouer
,
none
of
the
vertues
can
be
consummated
,
and
truely
accomplished
without
constancy
.
Hee
that
hath
one
vertue
hath
not
alwaies
the
other
:
but
hee
that
hath
this
,
hath
all
others
whatsoeuer
;
forasmuch
as
shee
is
neuer
found
,
but
euen
in
the
full
perfection
,
both
of
the
will
and
power
And
therefore
she
magnifieth
her
possessour
,
making
him
to
disdeigne
eyther
the
pinch
of
sorrow
,
or
the
feare
of
death
:
making
him
to
account
nothing
,
eyther
intolerable
or
troublesome
,
which
is
possible
to
befall
a
mortall
wight
;
nor
any
thing
bad
,
which
is
eyther
necessary
,
or
ineuitable
.
Briefly
,
it
is
the
knowledge
of
that
which
ought
to
bee
sustained
,
when
as
we
fight
for
the
maintenance
of
Iustice
.
This
vertue
is
also
diuided
into
foure
principal
branches
,
to
wit
:
magnificence
,
Confidence
,
Patience
and
Perseuerance
.
Magnificence
,
is
shewed
in
the
atchieuing
of
great
and
excellent
things
.
Confidence
appeares
,
when
as
a
generous
mind
is
indued
with
an
assured
hope
of
the
happy
successe
of
his
vndertakings
.
Patience
appares
,
in
the
voluntary
and
continuall
sufferance
,
which
is
sustained
for
the
meere
loue
of
honesty
and
vertue
.
Perseuerance
,
is
seene
in
the
perpetuall
Constancy
,
and
firme
continuance
of
dessignes
and
resolutions
,
enterprised
vpon
good
considerations
by
the
perswasions
of
reason
.
The
fourth
and
more
eminent
vertue
is
Iustice
:
which
we
define
,
to
bee
a
constant
and
perpetuall
willingnes
,
of
doing
right
and
reason
vnto
all
,
with
an
equall
and
proportionate
distribution
according
to
euery
ones
merite
and
desert
.
Wherefore
this
vertue
comprehendeth
within
itselfe
,
all
others
whatsoeuer
;
forasmuch
as
man
should
not
be
able
to
discerne
iust
from
vniust
,
thereby
to
embrace
the
one
and
eschew
the
other
,
were
hee
not
also
indued
with
prudence
:
for
as
much
as
this
is
a
peculiar
property
,
solely
depending
on
that
vertue
.
In
like
manner
also
hee
would
hardly
be
able
to
put
in
practise
the
preceps
of
Iustice
,
that
is
not
indued
with
temperance
;
wherewith
hee
might
moderate
all
the
passions
,
and
particular
affections
of
his
owne
minde
.
Furthermore
,
hee
cannot
fully
performe
one
of
the
chiefest
and
diuinest
parts
of
Iustice
(
which
is
,
to
giue
helpe
and
succour
,
vnto
the
afflicted
&
persecuted
soule
,
when
there
is
need
therof
,
be
it
in
what
danger
soeuer
)
if
,
by
reson
of
manly
courage
and
true
fortitude
,
he
doe
not
contemne
death
,
sorrowe
,
griefe
,
and
whatsoeuer
else
the
world
containes
,
and
so
to
be
(
as
neare
as
flesh
and
blood
will
permit
)
a
perfect
imitatour
of
Diuinity
.
In
such
sort
that
hee
alone
is
to
bee
stiled
Iust
,
which
rendreth
good
vnto
as
many
as
he
can
,
without
offering
iniurie
vnto
any
one
,
hauing
no
striuing
contentions
within
his
owne
breast
,
remaining
a
louing
seruant
to
his
God
,
and
a
gentle
friend
vnto
his
neighbour
.
This
vertue
is
twofold
:
Distributa
&
Commutatiue
.
The
Distributiue
,
consisteth
in
giuing
vnto
euery
one
according
to
his
merit
,
whether
it
bee
honour
,
dignity
,
or
punishment
.
The
Commutatiue
,
consisteth
in
obseruing
our
faith
,
and
credit
in
our
promises
&
couenants
;
and
neuer
doing
vnto
any
,
that
which
wee
would
not
haue
others
doe
vnto
vs
.
From
this
generall
fountaine
,
issue
forth
these
foure
riuers
(
which
by
an
Allegory
haue
bene
termed
the
riuers
of
the
terrestriall
Paradise
,
which
alwaies
water
the
little
worlde
)
Prudence
,
Temperance
,
Fortitude
,
and
Iustice
:
which
are
as
necessary
to
be
conioynd
,
and
vnited
in
him
,
which
desireth
to
be
perfectly
vertuous
,
as
the
separation
of
them
would
bee
preiudiciall
to
his
estate
.
For
no
man
can
bee
temperate
,
if
hee
bee
not
formerly
prudent
:
forasmuch
as
euery
vertuous
action
proceedeth
from
knowledge
,
and
vnderstanding
.
In
like
manner
man
can
neuer
bee
truely
valiant
and
magnanimous
,
if
formerly
he
be
not
temperate
;
forasmuch
as
such
a
one
,
that
is
indued
with
a
generous
and
an
vndaunted
spirit
,
without
moderation
would
in
a
short
season
become
desperate
:
and
he
that
should
be
temperate
and
not
courageous
,
would
in
a
short
time
become
a
coward
.
In
like
manner
,
Iustice
without
Prudence
,
and
Temperance
,
would
shortly
bee
transformed
into
bloudy
Tyranny
.
In
such
sort
the
vertues
,
being
vnited
and
knit
together
,
are
all
absolutely
perfect
:
but
,
beeing
disioyned
once
,
and
separated
,
they
become
feeble
,
&
are
ouerborn
by
the
strength
of
vice
.
Wherefore
these
fower
vertues
being
ordained
as
a
sure
basis
,
and
firm
foundation
vnto
euery
one
,
that
earnestly
desireth
to
bee
perfectly
vertuous
,
they
ought
to
serue
him
as
an
obiect
and
mirrour
of
his
contemplation
,
wherein
he
shall
not
onely
behold
the
vgly
deformities
and
defects
of
nature
;
but
also
remedies
against
the
same
:
to
attaine
vnto
the
which
,
three
thinges
are
to
be
obserued
by
him
,
which
shall
be
declared
in
the
Chapter
following
.
Of
such
things
as
are
requisite
in
the
acquist
of
vertue
,
and
which
concurre
to
the
perfect
accomplishment
of
a
vertuous
man
.
CHAP.
III.
THREE
things
ought
to
bee
vnited
and
conioyned
together
in
the
acquist
of
Vertue
,
and
full
accomplishment
of
a
vertuous
Man
:
Nature
,
Reason
,
and
Vse
.
It
is
the
office
of
Nature
,
to
incline
vs
,
Reason
to
direct
vs
,
and
Vse
and
Custome
to
conforme
and
confirme
vs
.
Nature
in
generall
is
a
certaine
infused
power
or
faculty
,
diuinely
planted
in
things
created
;
which
attributeth
vnto
euery
one
of
them
,
that
which
appertaines
vnto
them
,
and
from
whence
they
receiue
,
not
only
a
certain
quality
of
being
,
but
of
doing
also
,
and
ingendring
others
like
vnto
themselues
.
This
we
may
define
to
be
an
instinct
,
and
inclination
of
the
spirit
,
which
is
naturally
bestowed
on
euery
creature
,
on
some
more
powerfull
,
on
others
lesse
,
deriuing
an
operation
from
the
Qualities
of
the
humours
wherof
the
Creature
is
Composed
,
which
instinct
inciteth
and
incourageth
the
soule
to
search
diligently
,
and
earnestly
to
desire
that
,
which
is
good
for
her
;
being
alwaies
for
the
accomplishing
of
this
effect
,
in
perpetuall
action
,
in
continual
motion
:
like
vnto
a
plot
of
ground
,
which
freely
of
its
owne
accord
,
produceth
all
kinds
of
weedes
being
neglected
,
and
vnhusbanded
;
but
being
carefully
manured
,
produceth
fruits
that
are
exceeding
good
.
In
such
sort
,
that
mans
nature
may
not
vnfitly
bee
likened
to
a
balance
,
which
is
borne
downe
,
on
that
side
,
whereon
the
wind
beates
most
,
if
it
be
not
the
better
directed
by
the
skilfull
hand
of
science
and
reason
.
For
although
a
man
couet
and
desire
that
ne●urally
which
is
truely
good
,
because
it
●s
worthy
(
for
its
owne
sake
)
to
bee
beloued
;
yet
notwithstanding
through
want
of
a
perfect
knowledge
of
the
true
good
,
he
suffereth
himselfe
to
be
oftentimes
transported
,
with
the
flattering
outside
of
a
false
resemblance
.
Wherfore
it
is
most
necessarily
expedient
,
to
be
timely
circumspect
for
the
forming
of
the
natural
disposition
and
●●nbred
qualities
of
yong
children
,
euen
as
soone
as
they
attaine
to
bee
capable
of
reason
;
and
then
aboue
all
things
to
be
curiously
precise
in
making
prouision
both
of
honest
,
learned
,
and
discreet
teachers
.
For
,
euen
as
carefull
and
skilfull
gardeners
,
do
vnder
prop
their
young
and
tender
graffes
,
with
som●
supporting
stayes
or
other
,
to
the
e●●
that
they
may
preserue
them
straigh●
Euen
so
,
wise
and
discreet
teachers
season
the
harts
of
yonger
youthes
,
with
wholesome
counsells
and
good
precepts
,
thereby
the
better
to
conforme
their
manners
to
Vertues
Lore
:
For
,
hauing
had
a
vertuous
education
,
both
in
youth
and
infancy
,
they
wil
at
length
in
their
riper
yeares
,
be
moderate
,
sober
,
well
staide
,
and
temperate
:
and
therefore
such
tutors
are
to
be
chosen
as
are
knowne
to
be
of
honest
and
ciuill
conuersation
,
which
will
reade
nothing
but
the
wholesome
doctrines
of
good
Authours
,
nor
permitte
their
charge
to
frequent
any
companies
,
or
busy
themselues
about
any
actions
but
such
as
beare
proportion
to
honest
birthes
,
and
vertuous
breedings
.
But
,
the
greatest
,
and
most
especiall
care
of
all
,
is
to
be
had
of
the
generous
&
tender
plants
of
noble
parents
(
being
the
principall
pillars
,
and
cheefe
maintainers
of
the
State
)
whose
tender
yeares
ought
to
bee
seasoned
with
frequent
,
dayly
,
nay
with
continuall
admonititions
,
counsells
,
and
precepts
,
which
may
gently
incite
them
,
and
dulie
forward
them
,
to
the
loue
of
vertue
,
representing
alwaies
before
their
eies
,
the
neuer
dying
records
of
their
fathers
deedes
,
whose
immortall
fame
,
honour
hath
registred
vnto
eternity
,
that
the
fresh
remembrance
thereof
,
may
beget
a
desire
in
them
,
of
worthy
imitation
;
for
as
much
,
as
good
education
is
the
sourse
of
all
bounty
,
and
vertuous
breeding
the
chiefe
foundation
of
a
blessed
life
.
A
curse
therfore
shal
attend
on
such
fathers
,
as
are
neglectiue
of
their
childrens
breeding
:
and
most
miserable
also
is
that
Common-wealth
,
wherein
youths
education
is
light
accounted
of
.
This
is
the
fountaine
of
rebellion
,
sedition
,
murthers
,
contempt
of
Princes
lawes
,
yea
of
Princes
themselues
,
of
rapine
,
extortion
,
infidelitie
,
heresies
,
and
atheisme
,
and
the
like
.
Againe
,
the
graue
Philosophers
of
auncient
time
,
neuer
thought
any
thing
worthy
so
much
praise
as
the
carefull
education
of
young
children
;
hauing
wisely
considered
,
that
good
corne
can
neuer
be
reapt
,
except
the
field
be
well
manured
,
and
good
seed
sowen
vppon
the
earth
:
Euen
so
the
vile
corruption
of
our
depraued
nature
,
of
its
own
appetite
more
inclining
vnto
euill
,
then
vnto
good
,
is
an
obstinate
stickler
against
vertue
,
making
vse
of
her
quaintest
deuises
,
treacherously
to
vndermine
,
and
with
malicious
subtilty
to
dispossesse
her
of
the
soule
of
man
:
so
that
no
humane
thing
whatsoeuer
can
withstand
such
violent
forces
,
but
the
vertuous
precepts
learnd
in
tender
youth
.
In
such
sort
,
that
all
those
that
are
not
(
yet
desire
to
bee
)
conformable
to
vertues
discipline
,
ought
to
sollicit
the
Lord
of
heauen
,
and
onely
giuer
of
soule-sauing
grace
,
with
instant
and
feruent
praiers
,
that
his
goodnes
wold
bee
pleased
to
incline
the
motions
of
their
hearts
,
and
bend
their
peruerse
●atures
(
forward
in
vice
,
but
froward
in
●●e
search
of
vertue
)
towards
the
loue
●nd
liking
of
the
same
.
Reason
assisteth
vs
in
the
prosecuti●n
,
as
a
friendly
Directrix
,
and
curte●us
leader
of
a
blinded
nature
:
and
●●erefore
is
she
said
to
be
that
faculty
,
●nd
vertue
of
the
soule
,
which
is
called
●●timatiue
,
or
Ratiocinatiue
,
so
excee●ing
necessary
vnto
man
.
She
it
is
,
that
giueth
iudgement
of
things
imagined
,
●●d
apprehended
by
the
senses
,
to
in●●rme
our
soules
,
whether
they
be
true
〈◊〉
false
,
and
whether
they
ought
to
e●●ct
or
reiect
them
,
beeing
good
or
●uill
.
On
good
cause
,
therefore
is
the
mid●est
of
the
braine
,
assigned
to
bee
her
●hrone
,
being
seated
as
it
were
in
the
●●ghest
,
and
stateliest
,
yea
the
surest
●●d
strongest
fortresse
of
the
fleshly
●●ilding
;
to
sit
and
sway
there
(
beeing
〈◊〉
the
center
of
all
the
other
senses
)
as
●mperesse
,
and
commander
of
them
〈◊〉
.
She
it
is
,
that
causeth
the
discourse
,
and
giueth
Iudgement
both
of
true
〈◊〉
false
.
She
can
,
yea
doth
discerne
,
bo●●
the
according
Sympathies
,
and
threa●ning
antipathies
,
of
naturall
things
;
〈◊〉
accordingly
vnites
,
or
separates
,
wh●●
ought
to
bee
vnited
or
disioyned
,
m●king
an
absolute
and
a
true
distinctio●
betwixt
one
and
other
:
and
so
w●●●
due
and
serious
circumspection
,
●●counting
all
the
circumstances
,
●●ferreth
all
things
to
their
owne
prop●●
place
.
And
therefore
it
is
very
requis●●●
that
she
fully
and
freely
enioy
her
proper
accommodation
,
without
inte●medling
,
intangling
,
or
incombrin●
her selfe
with
eyther
the
imaginatio●
or
the
fantasie
.
Whose
Iudge
she
ought
to
be
,
eyther
to
approue
,
or
condemn●
that
which
she
shall
finde
eyther
to
b●
good
or
euill
;
and
so
to
correct
,
an●
detaine
them
from
outward
cours●●
with
the
raines
or
bridle
of
modera●●on
.
For
if
Reason
should
be
incombre●●
with
them
,
confusion
would
beget
suc●
a
trouble
,
that
shee
would
neuer
bee
able
to
iudge
(
as
shee
ought
)
of
such
●●ings
as
they
would
represent
vnto
●er
;
but
would
be
transported
beyond
●erselfe
,
as
if
shee
were
deposed
from
●er
seate
:
in
no
other
manner
,
then
if
●●e
chamber-maides
should
be
aboue
●●eir
mistris
,
or
at
least
walke
with
her
〈◊〉
true
equipage
.
But
if
she
remaine
a●●ne
,
in
her
owne
proper
and
peculiar
●●ate
free
from
the
troublesom
incum●●ances
of
the
other
two
,
after
she
hath
●ell
considered
and
throughly
deba●●d
with
herselfe
all
those
things
that
●●e
brought
before
her
by
the
other
●●ses
,
shee
will
straightway
pro●●ounce
sentence
like
a
wise
Iudge
:
●●r
there
is
none
that
iudgeth
after
●●r
decree
.
Wherefore
it
is
,
that
her
seate
of
Iu●●●ce
,
is
in
the
middest
;
where
she
onely
●●th
commission
to
heare
,
and
deter●ine
of
all
sorts
of
Causes
,
of
what
na●●re
and
quality
soeuer
:
shee
hath
●●rectly
behind
her
,
Memorye
,
in
●●ade
of
a
Scriuener
,
or
Secretary
,
〈◊〉
inrowle
,
and
register
within
a
certaine
booke
,
all
her
ordinances
and
decrees
.
Euery
good
thing
also
,
wherof
ma●●
is
capable
,
is
preserued
in
the
golde●
cabinet
of
the
soul
.
For
this
cause
the●fore
,
it
is
very
conuenient
for
man
,
〈◊〉
be
well
aduised
in
the
search
hereof
,
〈◊〉
the
end
that
he
may
be
able
to
disce●●
and
not
to
chuse
the
false
,
and
counte●faite
,
in
lieu
of
the
good
&
perfect
,
b●ing
(
only
through
the
defect
of
kno●ing
:
viz.
of
good
,
from
ill
)
oftentime●
deluded
with
the
outward
apparance●
fained
goodnesse
,
which
is
farre
fro●
being
so
indeed
;
being
only
so
accou●ted
through
errour
and
false
opinio●
by
which
the
greatest
part
of
men
a●●
vsually
deceiued
,
making
them
to
pr●ferre
imaginary
,
and
apparant
good
onely
of
the
bodye
,
before
such
as
〈◊〉
reall
and
essential
of
the
soule
,
yea
suc●
as
are
temporall
,
before
eternall
.
And
therefore
euen
as
our
eyes
a●●
vnable
to
doe
vs
seruice
,
or
to
beho●●
any
thing
in
darkness
,
without
the
benefit
of
light
:
so
haue
our
soules
gre●●
●eed
of
reasons
light
,
to
helpe
our
pas●●ge
through
the
darknes
of
error
,
and
●●ghtles
clouds
of
ignorance
,
that
they
●●ay
thereby
gaine
a
power
to
discern
●erity
,
from
forgery
,
true
good
,
from
●ined
good
,
and
honest
vtility
,
from
〈◊〉
contrary
.
But
euen
as
God
out
of
the
bowells
〈◊〉
his
infinite
goodness
and
mercye
,
●ath
prepared
for
man
,
a
farre
more
●●cellent
blessing
,
then
for
beasts
:
so
〈◊〉
like
manner
hath
his
bounty
ordai●ed
meanes
both
for
the
finding
and
●●uition
of
it
.
The
difficulty
of
finding
(
whereof
some
accursed
wretches
●re
to
accuse
God
)
doth
wholly
pro●●ede
from
our
owne
imperfections
.
●●r
,
the
darknes
of
error
,
and
cloudes
〈◊〉
ignorance
,
which
sinne
hath
vshered
●●to
our
soules
,
haue
bene
the
onely
&
●●solute
cause
thereof
:
from
the
which
●ankinde
should
haue
beene
alwaies
●●ee
,
had
it
but
persisted
in
the
perfe●●●on
of
its
first
nature
.
Yet
howsoeuer
,
(
notwithstanding
the
●●fect
wherewith
the
soule
is
so
foulely
blemished
,
)
we
alwaies
doe
behold
th●●
naturall
light
and
glorious
lampe
〈◊〉
shine
brightly
in
the
vnderstanding
〈◊〉
mind
of
man
,
which
is
in
farre
greate●●
measure
bestowed
on
him
,
them
on
br●●●
beasts
.
In
such
sort
that
wee
haue
ab●litie
to
recount
the
excellency
thereof
,
by
the
discourse
of
reason
:
〈◊〉
shee
passeth
from
thinges
known●
to
thinges
vnknowne
;
going
fro●
generalls
to
specialls
,
and
the●●
discends
to
indiuidualls
.
And
in
l●●●
manner
,
she
remounts
againe
,
by
〈◊〉
same
degrees
from
one
vnto
anoth●●
and
so
compares
them
all
,
among
themselues
.
For
as
soone
as
the
ima●●nation
hath
receiued
the
shapes
,
〈◊〉
impressions
of
those
things
,
which
〈◊〉
presented
vnto
her
,
by
the
ministery
the
externall
senses
,
the
considerati●●
of
reason
immediately
succeed●●●
which
maketh
diligent
inquisition
of●●
that
,
whatsoeuer
may
be
in
the
vnderstanding
,
both
of
the
abundance
,
and
the
want
that
is
there
;
making
it
to●●
turne
vnto
her
view
,
the
more
de●●●●rately
to
contemplate
thereon
,
and
●●e
better
to
informe
her selfe
what
〈◊〉
is
that
shee
hath
,
or
hath
not
,
how
〈◊〉
is
,
and
after
what
nature
and
qua●●ty
it
is
.
Then
an
on
reason
abstracteth
from
●●●sible
things
,
things
inuisible
,
from
●orporeall
incorporeall
,
things
secret
●nd
mysticall
from
such
as
are
plaine
●nd
triuiall
,
and
lastly
things
gene●●ll
from
things
particular
.
After
this
●●ee
referres
all
these
things
,
to
the
●udgement
:
which
is
the
chiefest
ver●●e
and
power
of
the
soule
,
which
●omprehendeth
all
the
other
facul●●es
;
and
which
is
reposed
in
the
●ontemplation
of
the
Spirite
,
which
〈◊〉
the
ende
of
the
search
and
inqui●●tion
of
veritie
,
and
as
a
certaine
●nd
sure
respect
of
all
other
thinges
,
which
haue
beene
collected
and
cho●en
by
reason
,
and
receiued
and
appro●ed
also
by
the
Iudgement
.
Wherefore
it
is
,
that
wee
say
,
that
●here
is
a
double
discourse
of
reason
in
●an
:
the
one
in
the
theorique
and
speculation
,
whose
end
is
verity
,
&
which
hauing
found
the
same
proceedes
no
farther
.
The
other
in
practicke
,
whose
end
,
for
which
it
worketh
,
is
good
;
and
which
hauing
founde
,
doth
not
re●●
there
only
,
but
passeth
yet
farther
forth
euen
vnto
the
Will
:
which
is
another
power
of
the
soule
,
of
wondrous
excellencye
,
which
God
hath
endowed
ma●
with
,
that
he
might
therby
,
loue
,
desire
and
followe
that
which
is
good
,
and
eschew
,
hate
,
and
fly
from
that
which
〈◊〉
euill
;
and
if
he
doe
,
or
haue
erred
,
to
returne
againe
into
the
paths
of
Vertue
by
the
helpfull
guidance
and
direction
of
Reason
.
The
will
of
man
hath
two
actions
belonging
to
the
same
,
the
first
is
an
inclination
vnto
good
,
whereby
she
desireth
,
shee
followeth
,
she
imbraceth
it
:
the
second
is
a
diuersion
from
euill
,
wherby
she
flyeth
,
and
forceth
his
selfe
from
it
.
Yet
howsoeuer
,
it
is
alwaies
to
be
vnderstood
,
that
reason
doth
not
sway
&
dominere
ouer
the
wil
,
as
Princess
and
commander
,
but
onely
as
a
mistresse
▪
to
informe
,
and
as
a
guide
to
instruct
her
,
telling
and
teaching
her
,
what
is
to
be
followed
,
and
what
to
be
fled
from
.
For
the
will
hath
not
any
light
from
,
or
by
her selfe
,
but
is
illuminated
only
by
the
shining
rayes
of
the
vnderstanding
,
that
is
to
say
,
by
reason
,
&
Iudgement
,
which
are
conioyned
with
her
.
Euen
so
the
will
doth
neyther
couet
,
nor
reiect
any
thing
but
that
which
reason
hath
formerly
declared
,
●o
be
eyther
good
or
bad
:
In
such
sort
,
●hat
the
act
of
the
will
proceedes
(
indeed
)
from
her selfe
,
but
is
both
iudged
and
counselled
by
reason
,
&
onely
borne
and
brought
foorth
by
the
will
:
which
doth
nothing
else
but
put
that
●n
execution
,
which
the
vnderstanding
hath
conceiued
and
iudged
to
bee
good
;
or
flye
from
that
which
it
reprooueth
.
Wherfore
if
the
Wil
of
man
do
con●oine
it selfe
with
reason
(
which
is
heauenly
and
diuine
)
in
the
pursuit
of
vertue
,
she
would
gaine
by
this
her
combination
,
to
be
like
vnto
it
,
and
would
also
then
,
with
great
facility
,
bee
able
to
rule
and
gouerne
the
sensuall
parts
which
are
vnder
her
,
remaining
alwaies
full
of
ability
,
and
power
to
constraine
them
all
to
obey
her
as
their
Lady
and
mistresse
.
But
if
the
will
of
man
disdainefully
disesteem
her
,
and
contem●●
her
counsells
,
and
in
stead
of
mounting
aloft
,
towards
that
glorious
seat
of
all
admired
excellency
,
descend
towards
the
ignoble
part
of
filthy
sensualitye
,
dedicating
her selfe
and
making
a
league
with
it
;
shee
shall
then
be
like
her
lustfull
copesmate
,
and
in
lieu
of
her
commander
,
shall
bee
her
seruant
,
and
heereby
become
both
base
and
brutish
:
where
otherwise
she
might
haue
made
that
sensuall
and
earthly
part
to
bee
celestiall
and
diuine
,
had
she
chosen
rather
to
obey
Reason
then
passions
,
and
preferred
the
heauens
before
the
earth
.
Therefore
it
may
bee
said
,
that
reason
produceth
the
same
effect
in
the
soule
of
a
Prudent
man
,
that
health
doth
vnto
a
sickly
body
.
For
,
freeing
it
from
all
torturing
passions
,
it
doth
giue
a
ioyfull
pleasance
and
a
sweete
content
in
all
sorts
of
conditions
whatsoeuer
,
making
her
both
apt
and
readye
to
all
laudable
and
vertuous
operations
.
The
thirde
that
remaineth
to
be
spoken
of
,
is
Vse
:
wherby
nature
is
fashioned
and
confirmed
in
the
habit
of
true
good
.
Wee
therefore
say
that
it
consisteth
in
the
continuall
exercise
,
aswell
of
the
minde
as
of
the
body
,
in
the
studie
,
trauell
,
and
disquisition
of
honest
things
;
for
as
much
as
that
which
is
done
once
and
againe
,
yea
often
reiterated
,
nay
continued
with
a
pawselesse
perseuerance
,
shall
bee
absolutely
accomplished
at
the
end
.
For
euen
as
little
droppes
of
water
,
by
the
continuance
of
time
,
doe
hollow
and
pierce
the
hardest
flint
:
Euen
so
good
manners
,
and
vertuous
conditions
,
are
certaine
effectuall
qualities
which
make
a
wondrous
greate
impression
in
the
soule
,
by
a
long
vse
.
And
how
rude
,
and
vntractable
a
nature
soeuer
it
be
:
yet
at
length
,
by
labour
and
care
,
diligence
and
long
custome
,
it
is
reclaimed
,
beeing
made
both
attentiue
and
obtemperate
to
reasons
precepts
.
There
are
3.
points
very
remarqueable
,
whose
obseruation
is
meruailous
necessary
,
and
of
great
importance
.
The
first
is
to
contemne
slouthfulness
,
and
eschew
all
dissolute
conuersation
.
The
second
is
to
imploy
the
time
in
such
things
as
are
both
honest
and
profitable
,
and
to
forward
all
our
beginnings
with
due
perseuerance
.
The
third
is
to
reape
a
profitable
benefit
aswell
from
the
euil
of
our selues
as
from
the
calamities
of
another
.
Concerning
sloathfulnes
,
it
is
one
of
Natures
monsters
.
Nature
made
nothing
idle
in
the
world
:
but
all
things
(
whatsoeuer
)
haue
continuall
motion
.
To
proue
the
which
,
our
soules
may
serue
as
a
sufficient
argument
,
which
are
continually
in
perpetuall
action
.
And
euen
as
the
water
that
makes
a
standing
poole
is
soone
putrefied
and
corrupted
:
euen
so
the
natures
and
dispositions
of
those
that
lead
their
retchlesse
liues
in
lazye
slothfulness
,
are
quickly
distempered
with
a
sottish
dulnes
;
for
as
much
as
lazines
is
not
only
exceeding
preiudiciall
to
the
perfection
of
the
soule
,
but
also
a
sterne
enemie
to
the
bodies
health
:
for
the
excessiue
rest
which
is
gaind
by
idlenes
,
indommageth
more
(
by
many
degrees
)
the
sound
estate
of
a
healthfull
person
,
then
a
wondrous
painefull
,
and
laborious
exercise
.
For
great
and
continuall
labours
doe
extinguish
the
heat
of
luxurye
,
and
fire
of
concupiscence
:
whereas
idle
sluggishnes
addeth
fewel
,
and
oyle
,
vnto
the
flames
of
them
.
For
as
much
as
hee
that
doeth
nothing
,
learneth
eyther
to
doe
,
or
to
thinke
euill
,
or
perchance
both
:
which
our
poore
soules
are
often
guilty
of
,
being
not
busied
with
some
contemplation
,
wandring
and
straying
vp
and
downe
like
masterlesse
and
vnimployed
runnagates
,
easily
to
bee
diuerted
from
truth
and
honesty
,
and
as
easily
induced
to
follow
vanitye
:
which
causeth
dayly
so
many
contentions
,
and
accursed
quarrels
,
from
whence
so
many
murthers
vsually
insue
.
In
Consideration
whereof
a
man
ought
not
onely
to
auoide
such
sluggish
lazynes
,
but
also
to
eschew
the
familiar
society
&
inward
acquaintance
of
all
those
,
whose
conuersation
is
eyther
dangerous
or
vnprofitable
;
forasmuch
as
euill
examples
,
and
wicked
designes
,
are
great
corrupters
of
ciuill
demeanors
,
and
onely
deprauers
of
an
honest
nature
:
which
being
peruerted
from
what
is
good
,
there
is
no
mischiefe
in
the
world
too
great
for
their
attempts
,
their
vndertakings
.
For
vertues
exercises
being
once
abandoned
,
idlenes
transporteth
man
vnto
a
play
,
wherin
he
durst
raile
,
and
reuile
his
louing
neighbours
,
yea
banne
and
blaspheme
the
name
of
God
,
and
at
length
most
barbarously
consume
his
substance
,
and
despise
himselfe
;
and
then
(
these
things
standing
thus
)
runnes
into
desperate
and
accursed
courses
,
and
makes
base
conycatching
the
only
certainety
of
his
future
possibilities
.
Being
nowe
become
a
cousening
Gull
,
hee
esteemeth
it
no
more
sinfull
to
rob
,
than
to
doe
that
:
from
robbing
hee
becomes
a
murtherer
;
and
so
by
degrees
hee
mounteth
still
,
and
neuer
ceaseth
till
such
time
as
hee
haue
attained
vnto
the
highest
top
of
all
impiety
.
For
one
vice
hauing
once
vndermined
the
soule
of
man
,
and
made
an
entrance
into
it
,
all
other
vices
finde
the
way
more
easie
.
And
as
for
time
,
(
which
their
sleepy
drowsines
will
not
permit
them
to
obserue
)
it
is
so
choyce
,
so
pretious
a
thing
;
that
it
is
said
to
be
,
solum
sine
pari
,
only
that
in
the
world
which
wants
a
parallel
,
hath
no
comparison
.
This
time
I
say
,
cuius
neque
praeteritum
,
neque
futurum
,
nostrum
potest
appellari
,
which
beeing
eyther
past
or
to
come
,
cannot
be
called
ours
:
and
the
present
passeth
away
so
presently
,
that
this
moment
,
this
pointe
of
time
,
deserueth
rather
to
bee
called
a
little
little
nothing
,
then
the
reall
subsistence
of
any
thing
.
In
such
sort
that
these
little
moment
:
any
minutes
being
once
lost
,
a
serious
debating
with
our selues
at
last
,
shal
find
them
to
be
a
great
diminution
of
our
dayes
;
whose
redemption
beeing
hopelesse
,
they
doe
leaue
in
our
soules
a
wofull
remembrance
that
they
once
past
by
:
and
opportunity
posting
by
vs
,
&
not
finding
vs
within
,
or
(
which
is
as
bad
)
not
ready
to
entertaine
her
,
hath
left
recorded
in
the
tables
of
our
memories
(
to
our
greatest
greefe
of
all
)
that
when
shee
proffered
her selfe
accompanied
with
good
occasion
in
gentle
curtesie
,
wee
most
vnkindly
,
or
carelesly
eyther
despised
or
neglected
her
:
by
which
neglect
we
purchased
to
our selues
a
wondrous
preiudice
:
for
as
much
as
in
the
obseruance
of
her
,
wholy
depends
the
full
accomplishment
of
our
affaires
.
For
opportunity
being
a
part
of
time
which
presenteth
her selfe
vnto
vs
,
her
acquaintance
,
nay
her
familiarity
ought
to
bee
esteemed
as
of
great
importance
,
and
not
so
carelesly
to
let
her
passe
,
and
in
passing
,
lose
her
;
for
in
suffering
her
to
turne
her
backe
,
shee
is
past
and
wee
haue
lost
occasion
,
which
beeing
once
escaped
can
neuer
be
recouered
:
from
whence
proceeds
euen
as
much
blame
as
dommage
.
If
the
Pilot
prize
windes
,
times
,
and
tides
conuenient
for
his
voyage
at
a
high
rate
,
arming
himselfe
with
manly
courage
,
to
withstand
the
angry
seas
tempestuous
outrages
,
how
much
more
carefull
ought
wee
to
bee
,
to
make
good
and
profitable
imployment
thereof
,
towards
the
attaining
of
the
knowledge
and
vnderstanding
of
the
celestiall
Nauigation
;
who
are
not
to
passe
through
the
stormes
and
tempests
of
the
sea
,
but
the
surging
billowes
of
passions
,
and
death-menacing
outrages
of
our
leud
affections
,
which
are
farre
worse
then
a
thousand
perillous
rockes
and
dangerous
shelfs
,
which
euery
minute
,
and
moment
of
our
liues
,
doe
threaten
the
shipwracke
of
our
Soueraigne
good
,
if
we
haue
no
learned
by
long
vse
and
custome
,
to
direct
our
affections
by
the
rudder
of
reason
,
redeeming
our
time
,
by
applying
our selues
vnto
the
practise
of
such
things
,
as
deserue
commendations
;
to
the
end
that
by
an
entire
and
full
discharge
of
our
duty
consummated
by
perseuering
in
our
lawfull
vocation
,
we
indeuour
to
fortisie
and
forward
our selues
,
in
the
attaining
of
such
thinges
that
can
guerd
on
both
our
actions
and
ourselues
with
an
appell●tion
of
vertuous
in
this
world
,
and
of
truely
blessed
in
the
world
to
come
.
The
third
remarqueable
point
that
ought
to
be
obserued
in
the
vse
,
is
to
make
our
experience
profitable
,
forasmuch
as
it
hath
belonging
vnto
it
two
meanes
:
to
correct
our
foolishnes
,
and
increase
out
wisedom
.
The
one
is
deriued
from
our
owne
proper
euill
,
the
other
from
the
example
of
others
miseries
.
The
first
hath
the
more
effectuall
and
preuailing
efficacy
:
but
that
is
alwaies
some
thing
preiudiciall
vnto
whomsoeuer
it
happeneth
;
and
that
is
the
reason
that
it
commeth
still
,
before
it
bee
eyther
wished
for
,
or
welcome
:
for
it
cannot
bee
entertained
without
both
trouble
and
dommage
.
As
for
the
second
each
one
courteth
it
,
both
with
a
willing
and
familiar
complement
;
forasmuch
as
his
owne
person
is
somewhat
free
from
perill
,
and
can
behold
that
in
another
,
(
without
hurt
vnto
himselfe
)
which
may
aduertise
him
to
vertuous
courses
.
For
the
experience
which
proceedeth
from
the
remembrance
of
others
miseries
,
is
a
very
powerfull
doctrine
to
aduise
vs
.
For
it
is
a
compendious
course
and
an
easy
methode
vnto
euery
one
,
to
discerne
by
the
successe
of
others
,
how
he
ought
to
demeane
himselfe
in
the
prosecution
of
businesse
of
●he
like
condition
.
It
may
then
bee
concluded
from
this
discourse
,
that
euery
good
beginning
(
next
after
God
)
proceedes
from
nature
,
the
happy
progresse
,
and
ample
increase
from
reasons
precepts
,
and
the
full
accomplishment
thereof
from
vse
.
In
such
sort
then
,
to
make
a
man
perfectly
vertuous
,
these
three
things
must
conspire
together
.
For
nature
without
reason
,
and
vse
,
is
like
vnto
a
good
field
that
lyeth
like
a
barren
desert
,
being
neglectiuely
left
vnmannured
.
Reason
without
nature
and
vse
,
is
like
vnto
seed
that
neuer
springeth
vp
,
because
it
was
neuer
sowne
vppon
the
earth
.
And
vse
also
,
without
nature
&
reason
,
is
like
vnto
a
good
labourer
that
picketh
strawes
,
or
takes
lesse
paines
,
onely
through
want
of
ground
and
seede
.
And
euen
as
a
good
parcell
of
ground
produceth
many
bad
weeds
which
destroy
and
quite
choak
vp
the
good
and
profitable
fruites
,
if
it
be
not
carefully
preserued
and
husbanded
:
Euen
so
a
well
disposed
nature
,
by
bad
instructions
,
will
soone
bee
corrupted
and
become
pernitious
:
as
on
the
contrary
,
hauing
had
wholesome
education
,
and
vertuous
nourture
,
it
will
produce
most
excellent
fruits
;
which
vertue
begetteth
in
all
those
,
that
doe
conforme
themselues
vnto
her
disciplines
.
For
she
is
neyther
dead
,
nor
barren
in
them
:
as
it
is
most
euidently
declared
,
by
the
sweete
and
comfortable
effects
which
shee
produceth
in
a
vertuous
man
,
leading
him
friendly
to
the
palace
of
perfection
,
whose
entertainment
is
a
happy
blisse
.
The
first
effect
that
vertue
produceth
in
man
:
which
is
,
th●
knowledge
of
himselfe
;
whereby
he
may
be
h●mbled
.
CHAP.
V.
IT
is
the
knowledge
of
him●●lfe
that
hee
may
thereby
●●scend
by
degrees
vnto
the
●●●wl●dge
of
the
soueraigne
good
.
For
it
is
the
duety
of
●●●ud●n●●
man
,
to
looke
into
the
natures
of
things
and
inquire
their
causes
,
to
the
end
that
he
may
finde
the
diuine
reason
by
which
they
subsist
;
and
hauing
found
it
may
also
serue
and
adore
the
same
,
and
afterwards
deriue
there
from
,
both
pleasance
and
profit
.
In
such
sort
that
euery
one
that
set●eth
his
Soueraigne
and
chiefest
good
,
●n
any
thing
that
is
fraile
,
and
corrup●ible
,
and
whereof
he
taketh
ioy
but
for
a
little
time
,
may
be
more
truely
said
,
to
possesse
a
soule
replenished
with
molesting
thoughts
and
restlesse
perturbations
,
then
,
with
quiet
content
&
peaceful
tranquillity
;
and
so
consequently
,
laboureth
alwaies
with
a
perpetuall
error
,
and
blinde
ignorance
without
beginning
without
end
,
without
felicity
:
whereas
the
soueraigne
good
,
(
whereunto
vertue
still
attaineth
)
is
a
lasting
and
permanent
beatitude
,
which
comprehendeth
within
it selfe
,
what
good
soeuer
man
can
wish
,
and
that
whereunto
man
forceth
himselfe
to
aspire
to
make
himselfe
thereby
blessed
for
euermore
.
Therfore
when
we
say
that
it
behoueth
him
to
know
himselfe
:
that
is
,
he
ought
to
be
carefull
for
his
soule
,
preparing
her
,
to
the
knowledge
of
God
his
Creator
,
who
framed
him
,
after
his
owne
Image
,
to
the
end
that
we
may
thereby
as
in
a
mirrour
,
contemplate
on
his
inuisible
diuinity
,
the
efficient
cause
of
all
wisedome
and
goodnes
:
&
that
by
the
knowledge
of
the
Vertues
with
the
which
God
hath
inriched
the
soule
of
man
,
he
might
vnderstand
how
much
he
is
obliged
vnto
his
maker
,
knowing
that
he
hath
nothing
of
himselfe
,
but
hath
receiued
all
from
God
aboue
;
and
so
addressing
himselfe
vnto
him
,
make
a
reference
of
all
his
actions
vnto
his
glory
,
beeing
the
onely
cause
of
his
essence
and
sole
mainetainer
of
his
existence
.
To
begin
therefore
to
know
God
,
we
ought
to
haue
a
knowledge
of
our selues
,
to
vnderstand
what
wee
are
,
and
to
what
ende
wee
were
ordained
.
But
the
perfect
knowledge
of
our selues
(
which
harboureth
in
the
soule
)
is
so
combinde
with
the
knowledge
of
God
(
which
is
mans
chiefe
and
soueraigne
good
)
that
they
cannot
be
tru●y
and
perfectly
accomplished
the
one
without
the
other
.
For
in
the
one
,
wee
behold
God
the
Creator
,
and
preseruer
of
the
world
,
who
made
al
things
ther●n
,
for
the
vse
of
man
,
and
man
onely
for
himselfe
,
creating
and
forming
him
for
this
onely
cause
,
after
the
similitude
and
likenes
of
himself
,
Iust
,
holy
,
good
,
and
vpright
in
his
humane
na●ure
,
the
which
hee
did
compose
of
soule
and
body
.
Of
a
soule
inspired
by
God
with
●pirit
and
life
,
indiuisible
in
respect
of
●t
selfe
,
and
yet
distinguished
in
the
effects
thereof
;
which
are
her
natural
faculties
,
to
wit
,
vnderstanding
,
memory
,
and
the
will
.
Of
a
body
,
perfect
in
its
own
nature
,
●ormed
of
the
earth
,
composed
especially
of
three
principall
parts
,
to
witte
,
essence
,
life
,
and
sense
;
whereunto
the
vegetatiue
,
and
sensitiue
soule
serue
as
the
middle
,
betweene
the
body
,
and
the
spirite
,
for
a
knot
and
connexion
of
those
distances
,
which
were
so
farre
asunder
.
And
againe
for
the
coniunction
and
vnion
of
the
soule
of
man
with
gods
diuinity
,
it
hath
another
middle
,
ordained
by
God
himselfe
to
stand
between
these
two
extreames
;
which
is
called
,
abstraction
,
or
a
separating
intelligence
which
is
nought
else
but
a
heauenly
grace
sometimes
working
on
our
vnderstanding
,
thereby
to
instruct
vs
;
other
times
,
vpon
our
wil
,
thereby
to
incourage
vs
vnto
good
.
In
the
first
place
we
call
it
intelligence
:
In
the
second
remorse
of
Conscience
.
In
such
so●●
that
it
is
by
her
,
that
all
good
fortune
happeneth
vnto
vs
,
when
wee
obserue
and
beleeue
her
;
and
on
the
other
side
▪
all
euil
fortune
,
when
we
carelesly
neglect
her
.
Therefore
O
man
know
thine
Originall
,
And
brauely
scorne
base
cel●
o●
earthly
seede
;
Sith
thou
shalt
shine●●
h●auens
glorious
hall
,
And
art
by
birth
a
heauenly
plant
indeed
.
Which
is
to
bee
vnderstood
of
the
mans
first
knowledge
,
created
by
God
●o
make
him
partaker
of
immortality
,
●nd
permanent
felicity
:
and
so
to
haue
●lorified
his
Creatour
,
had
hee
not
so
●afely
defaced
his
Image
.
In
the
other
,
we
consider
man
fallen
●om
so
great
a
good
,
of
his
owne
free●ill
,
for
his
ingratitude
and
disobedi●●ce
:
so
that
he
is
vtterly
despoiled
of
al
●he
precious
ornaments
of
grace
which
●●e
receiued
from
God
in
his
Creation
;
●nd
all
manner
of
iniquity
and
sen●●all
vncleannes
,
haue
entred
into
his
●ule
,
and
dispossessed
Iustice
and
San●tity
.
For
the
which
earie-tingling
,
nay
●ule
slaying
trespasse
,
hee
forth-with
●ecame
a
slaue
to
sinne
&
death
;
from
●hose
tyrannous
bondage
hee
can
ne●er
be
freed
by
any
other
meanes
but
●y
the
world
sauing
satisfaction
of
●im
,
who
is
made
vnto
vs
,
through
the
●race
&
mercy
of
the
euer
liuing
God
,
Wisedome
Iustice
Sanctification
,
and
Redemption
.
An
incomparable
treasure
,
such
as
neyther
flesh
nor
bloude
could
euer
haue
coniectured
.
For
it
was
not
reuealed
vnto
any
,
sauing
vnto
the
members
of
the
mysticall
body
of
this
Redeemer
,
whom
the
Philosophers
of
the
ancient
time
did
neuer
knowe
.
But
,
if
it
haue
beene
discerned
at
any
time
by
some
who
in
the
erroneous
opinion
of
the
world
,
haue
bene
accounted
wise
,
or
to
haue
liued
vertuously
in
regard
of
other
men
,
it
cannot
be
said
that
God
hath
regenerated
them
(
to
speake
properly
)
that
beeing
the
gifte
onely
peculiar
vnto
his
children
:
but
it
hath
beene
so
,
because
it
hath
pleased
God
to
represse
and
quell
the
fruites
of
their
vitious
nature
,
without
tearing
vp
the
very
roots
themselues
that
they
might
serue
for
the
conseruation
of
estates
,
and
families
in
the
world
,
euen
as
it
hath
beene
best
pleasing
to
his
will
.
And
againe
,
wee
cannot
any
way
imagine
,
that
there
hath
bene
any
age
,
so
monstrously
wicked
,
that
hath
not
brought
forth
some
men
of
very
eminent
vertues
,
which
might
serue
to
be
a
shining
light
,
a
day-starre
in
their
times
.
Yea
,
there
hath
bene
founde
,
a
greater
number
of
those
which
haue
attained
vnto
the
perfection
of
a
vertuous
life
,
then
of
those
which
haue
benewicked
in
the
highest
measure
.
God
alwaies
making
heerein
his
bounty
,
and
power
to
appeare
,
to
haue
the
vpper
hand
aboue
his
enemies
:
also
without
the
same
,
the
world
could
neuer
haue
indured
long
.
But
wee
may
say
,
that
all
these
commendable
and
worthy
vertues
are
nothing
else
,
but
certaine
ruinous
re●iques
of
the
image
of
God
in
man
,
which
are
left
there
behind
,
to
no
other
end
and
purpose
but
to
make
vs
vtterly
inexcuseable
in
all
things
,
and
which
produce
none
other
effects
in
vs
,
besides
the
performing
the
office
of
a
glasse
,
which
healeth
not
at
all
,
but
onely
makes
vs
to
vnderstand
,
and
know
our
blots
and
blemishes
,
our
reprochfull
disgraces
and
disreputations
with
the
God
of
heauen
,
so
much
the
better
,
by
how
much
they
are
more
Crystal●●e
,
more
cleare
.
Certainly
then
,
it
is
a
thing
much
to
be
deplored
,
that
humane
vnderstanding
should
be
disunited
from
a
diuine
intelligence
.
All
her
beleeuings
are
but
toyish
vanities
;
all
her
discourses
but
absurdities
.
She
very
often
contradicts
her selfe
and
being
puft
vp
with
vain
glory
and
ouerweening
presumption
,
voluntarily
forsakes
the
shining
light
and
burning
lampe
of
the
true
good
,
to
imbrace
errour
and
blinde
ignorance
.
For
this
cause
therefore
,
the
source
,
and
fountaine
of
infinite
mercy
,
ha●●
bene
pleased
,
to
suffer
one
little
twinkling
sparkle
of
light
to
remaine
alwaies
in
the
soule
of
man
,
which
might
push
it
forward
,
to
the
loue
of
verity
,
with
an
earnest
desire
to
follow
after
it
,
because
it
often
pricketh
and
spurreth
him
vp
,
not
suffering
him
to
sleepe
and
slumber
in
the
lap
of
vice
:
which
little
,
weake
(
and
scarce
liuely
)
sparkle
beeing
somewhat
increased
by
the
wind
of
motion
,
and
ayded
also
,
and
disposed
,
by
the
grace
,
vertue
,
and
power
of
the
Author
of
all
good
,
doth
inuite
and
allure
nay
prouoketh
and
eggeth
him
being
regenerated
by
the
holy
spirite
(
hauing
truely
discerned
,
and
vnderstood
his
owne
estate
,
what
hee
is
and
that
hee
ought
to
displease
himselfe
)
to
inquire
diligent●y
,
and
feruently
to
thirst
after
that
goodnes
,
that
Iustice
,
whereof
hee
was
depriued
:
and
that
glorious
liberty
which
he
had
lost
.
The
same
heauenly
grace
addeth
〈◊〉
blessing
to
his
holy
desires
,
making
his
soule
to
sucke
into
it
,
the
doctrine
of
life
,
thereby
to
represse
,
and
chasten
,
all
lewde
passions
,
and
vicious
inclinations
;
cleanely
purifying
it
,
from
all
turbulent
motions
:
Lessoning
him
also
to
accept
in
good
part
,
●he
fraile
infirmities
of
the
flesh
,
onely
●s
louing
and
fatherly
castigations
for
his
sinne
,
and
necessary
meanes
to
exercise
himselfe
in
vertuous
actions
,
●eeing
held-in
therewith
as
with
a
●ridle
.
In
such
sort
that
man
by
the
knowledge
and
vnderstanding
of
himselfe
,
hath
very
great
meanes
and
occasion●
both
of
humbling
and
aduauncing
himselfe
.
Of
humiliation
,
by
the
apprehension
of
his
owne
vanity
,
peruerse
frailetye
,
and
vile
corruption
,
in
which
estate
hee
ought
to
displease
his
carna●●
humours
,
and
in
some
sort
despise
himselfe
,
when
as
he
shall
behold
engraue●
in
his
owne
conscience
his
perpetual
ruine
,
and
vtter
desolation
.
And
of
glorifying
himselfe
,
hauing
by
this
mea●●
ascended
vnto
the
knowledge
of
Go●
his
Creatour
,
and
Redeemer
(
which
succeedeth
the
other
inseparably
)
an●
so
most
constantly
to
assure
himselfe
that
millions
of
his
miseries
may
be
salued
by
the
meanest
of
his
mercie●
whereof
he
could
neuer
finde
a
remedie
,
no
not
a
lenitiue
,
to
redeeme
b●●
a
minutes
sadnes
,
in
himselfe
,
when
by
a
true
and
vnfained
humility
,
he
disposeth
himselfe
to
the
receipt
of
grace
which
maketh
him
able
to
participate
of
that
glorious
immortality
and
endlesse
felicity
,
whereof
his
soule
was
robbed
by
sinnes
tyranny
.
But
because
there
is
nothing
in
the
whole
world
,
more
full
of
difficulty
●hen
to
know
our selues
,
because
the
●oo
too
well
conceiting
selfe-loue
which
we
beare
towards
our selues
,
and
our
owne
actions
,
blindeth
the
eyes
of
our
vnderstanding
,
in
so
strange
a
manner
,
that
we
cannot
behold
the
incumbring
vices
of
our
soules
,
and
soule
imperfections
that
ouerflowe
within
vs
,
&
which
so
runeth
our
eares
with
such
〈◊〉
sense-bereauing
flattery
,
that
we
most
wondrously
sottish
,
thinke
our selues
●o
inioy
a
farre
more
full
fruition
of
sense
tickling
pleasure
in
listning
to
●he
fawning
flatteries
of
such
as
wrong
●s
,
then
vnto
those
(
which
without
dissembling
)
would
fully
acquaint
vs
with
●he
trueth
it selfe
.
All
which
things
be●ng
considered
,
it
is
thought
requisite
〈◊〉
before
wee
conclude
our
determined
purpose
)
summarily
to
anatomize
the
misery
of
man
,
and
to
giue
a
methodicall
direction
to
bee
followed
,
whi●●
shall
teach
vs
the
onely
perfect
way
〈◊〉
the
knowledge
of
our selues
.
With
o●●
the
which
,
it
is
a
thing
most
imposs●ble
,
for
any
to
attaine
vnto
true
hum●lity
.
First
of
al
then
we
ought
to
be
mo●●
familiarly
acquainted
and
haue
an
requisite
knowledge
of
the
corruption
of
our
own
nature
,
by
the
remorse
a●●
feeling
which
euery
one
ought
to
h●●●
in
his
owne
conscience
,
to
constrai●●
him
(
whiles
he
too
forwardly
ouer●●●neth
,
with
a
disdainful
&
sharp
censu●●
eye
,
all
the
particular
actions
of
o●●●
men
)
to
return
home
againe
at
last
〈◊〉
to
himselfe
and
take
a
suruaye
of
〈◊〉
owne
sinnes
.
For
as
long
as
wee
cha●●●
out
some
pretty
pleasant
fault
fro●
our selues
,
(
saying
each
one
hath
〈◊〉
fault
,
and
this
is
mine
)
and
so
compa●●●●
it
with
the
notorious
imperfections
〈◊〉
some
vicious
man
,
we
presently
ma●●
greate
esteeme
of
our
vertues
,
and
thir●●
our
actions
worthy
imitution
.
But
if
we
descend
from
these
pro●●der
cogitations
,
and
in
sober
sadnes
en●er
into
a
due
contemplation
of
our
●●rst
form
,
which
bore
the
resemblance
●f
God
himselfe
,
and
make
a
collation
●herof
with
the
estate
which
man
is
●ow
in
,
then
shall
wee
bee
enforced
to
●onfesse
that
the
first
plant
of
mankind
,
●as
wondrous
full
of
exquisite
and
admired
excellency
,
but
now
the
glorie
●●erof
is
vtterly
defaced
;
and
from
be●●g
like
an
Angell
,
is
become
like
a
●e●●st
full
of
sauage
rudenes
,
or
rather
●●ke
a
forsaken
desert
,
all
ouergrowne
●ith
thornes
and
thistles
.
Man
being
considered
in
the
estate
●f
his
creation
,
as
he
was
in
the
full
in●grity
and
heauenly
perfection
wher●ith
God
innobled
his
soule
,
in
the
Worlds
begininng
;
then
should
he
haue
●●st
occasion
to
bee
esteemed
the
Me●●opolitan
,
chiefe
Prince
and
Commaunder
of
all
the
Creatures
of
the
World
:
But
beeing
considered
as
he
〈◊〉
to
day
,
and
in
the
estate
where
into
●ee
is
fallen
,
declining
from
the
com●andement
of
God
his
Soueraign
Lord
by
his
proud
ambition
,
then
shall
h●●
be
adiudged
the
most
miserable
of
th●●
world
,
and
farre
inferiour
vnto
al
God●
Creatures
.
O
most
lamentable
and
hea●●
change
,
that
man
created
after
God
owne
Image
,
a
companion
vnto
Angels
,
crowned
with
honour
and
glory
Lord
of
the
earth
,
Citizen
of
Heauen
one
of
Gods
Domestickes
,
and
an
Inheritour
of
all
celestiall
happiness
,
by
a
change
,
a
sudden
change
,
should
bee
found
all
naked
,
miserable
,
poore
,
〈◊〉
pittifull
creature
,
yea
a
thousand
thousand
times
more
wretched
then
th●
beasts
which
he
had
lamed
.
For
indeed
we
durst
not
affirme
th●
wee
are
now
(
in
regard
of
our
human●
nature
)
in
any
thing
more
excellent
then
the
brutish
beasts
.
And
if
wee
would
iudge
of
the
truth
,
as
wee
are
taught
by
reason
and
experience
,
was
must
needs
confess
against
our selues
that
they
in
very
many
things
do●
much
outstrip
vs
:
as
the
harmelesse
Doue
in
pure
simplicity
:
the
diligent
●nt
,
and
painefull
Bee
in
labour
and
●●dustry
:
the
gentle
Storke
in
kind
hu●anity
:
the
Dog
in
loue
,
and
firm
fide●●ty
:
the
Oxe
and
Asse
in
memory
and
●●membrance
of
good
turns
:
the
Lamb
〈◊〉
mildness
:
the
vndaunted
Lyon
in
●agnanimity
:
the
Cocke
in
watchful●●ss
:
the
Serpent
in
prudence
:
&
all
in
●enerall
in
content
and
sobriety
.
And
if
perchance
he
doe
surmount
●●me
one
in
a
good
nature
and
vertuous
disposition
:
for
that
againe
he
sur●ounteth
all
others
in
hatred
and
ma●●e
.
For
he
is
more
trecherous
,
more
●uell
then
a
wolfe
,
more
crafty
then
a
●xe
,
prouder
then
a
peacocke
,
more
●●xurious
,
more
vngratefull
then
a
●ogge
,
and
farre
more
dangerous
then
●poysonous
aspe
.
Besides
,
all
the
most
wicked
impie●es
(
if
it
be
not
vnlawfull
to
term
them
〈◊〉
)
which
are
found
but
particularly
in
●●uers
brute
beasts
,
(
and
which
pro●●ed
in
them
also
,
from
the
necessity
of
●●ture
,
without
hauing
eyther
Iudge●ent
or
free
election
of
will
,
for
the
perpetration
of
them
)
are
found
al
too
firmly
inherent
in
the
depraued
soule
of
man
,
and
euery
one
of
them
in
the
highest
degree
:
and
for
the
fuller
accomplishing
of
them
(
if
it
be
possible
)
there
is
heither
industry
,
nor
affection
,
nor
will
,
nor
ought
else
whatsoeuer
,
which
shall
not
be
rackt
to
constraine
the
same
,
to
performe
its
best
indeuours
.
And
shall
we
then
vaunt
,
and
boa●●
of
our
Iudgement
and
reason
,
whe●●
there
is
nothing
besides
a
misty
error
and
a
clowdy
darknes
?
Or
of
our
fre●●
liberty
,
or
rather
licentious
loosene
of
our
will
?
And
of
our
eyes
placed
〈◊〉
the
highest
watch
toure
of
the
little
world
,
thereby
to
discerne
a
farre
o●
and
discerning
eschew
all
vanity
tha●
would
besiege
vs
?
And
of
our
tongu●
which
steadeth
vs
in
nothing
,
but
lying
slandering
and
blaspheming
?
An●
of
our
hands
,
which
are
most
imployed
as
our
chiefest
instruments
for
the
and
murther
?
And
of
our
feete
,
which
in
the
paths
of
sinne
,
are
(
as
Mercurie
full
of
feathers
;
but
in
the
paths
of
ver●●e
turnd
to
lead
?
And
lastly
,
of
al
the
●ther
parts
and
members
of
the
Body
,
●hose
diligent
indeauours
in
lewde
●xercises
,
make
them
seeme
to
bee
as
●uicke
apprentises
,
or
nimble
pages
to
●niquity
.
And
so
in
this
manner
then
we
haue
miserably
altered
and
changed
that
which
God
gaue
vs
,
wherewith
to
im●race
vertue
(
but
most
especially
to
magnifie
&
praise
his
glorious
name
)
●nto
the
seruice
of
Sathan
,
of
the
world
of
sinne
,
and
of
our
owne
concupis●ence
.
But
if
when
the
resemblance
of
the
worlds
Creatour
appeared
in
vs
by
the
●lumination
of
our
spirits
,
and
by
the
●prightnes
of
our
(
then
)
wel
tempered
affections
,
wee
had
some
occasion
of
glorifying
ourselues
in
him
:
now
also
●t
being
through
our
defect
so
monstrously
defaced
,
or
at
least
so
inuelloped
with
darknes
,
and
obscurde
with
clouds
that
the
traces
therof
can
hardly
be
distinguished
;
haue
not
we
then
as
great
,
nay
a
farre
greater
reason
of
humiliation
;
and
the
more
especially
for
that
the
image
of
the
Diuell
hath
succeeded
it
,
who
being
a
murtherer
,
and
the
father
of
lyes
,
hath
nothing
within
the
compasse
of
the
earthly
Globe
,
that
more
resembleth
him
then
wretched
man
,
who
is
now
naturally
cruell
,
proud
,
and
a
lyar
?
I
would
willingly
aske
,
if
man
beeing
in
this
sort
disarrayed
of
the
garments
of
grace
&
gifts
of
God
(
hauing
not
any
thing
whereof
to
boast
,
and
yet
most
profusely
boasteth
)
should
not
truely
merit
a
publique
and
general
detestation
,
and
that
al
other
creatures
should
conspire
together
to
vpbraide
him
with
his
owne
arrogancy
?
In
the
course
then
which
he
is
to
obserue
,
he
should
not
imitate
the
Pharisee
but
the
Publican
;
to
the
end
,
that
hauing
by
our
selfe-obseruing
,
truely
informed
our
soules
of
our
miserye
,
we
might
forthwith
make
our
recourse
vnto
humility
,
which
onely
maketh
vs
capable
of
the
perfect
vnderstanding
of
our
owne
estate
;
and
so
consequent●y
comming
before
the
throne
of
God
●erforme
dutifull
obeisance
vnto
his
●oly
name
as
well
for
our
Creation
,
●s
also
for
all
other
good
gifts
,
which
●ee
dayly
and
howerly
receiue
from
●is
bountifull
and
liberall
hand
,
es●●cially
for
spirituall
and
heauenly
●●ings
,
which
we
alone
enioy
&
not
a●●y
other
creature
whatsoeuer
.
And
●herefore
if
we
haue
receiued
any
such
●racious
gift
from
God
aboue
,
it
must
●e
disrobed
,
that
wee
may
attaine
vnto
the
consideration
thereof
being
na●ed
and
in
its
own
proper
nature
,
with
●he
more
facility
.
For
man
is
neuer
●eerer
vnto
a
diuine
contemplation
,
●hen
when
hee
meditates
on
humane
●●ailety
.
Whosoeuer
coueteth
to
bee
●ood
,
must
first
beleeue
that
hee
is
●aught
.
For
there
are
not
a
fewe
that
deceiue
themselues
heerein
,
with
the
Pharisee
;
who
thinking
themselues
,
Pru●ent
,
Iust
,
Liberal
,
Magnanimous
,
and
Temperate
,
do
ouerswell
with
self-con●eit
,
and
glorifie
themselues
,
as
if
they
had
gained
all
these
vertues
,
by
their
owne
industry
:
Although
there
be
not
any
man
that
possesseth
any
thing
,
which
hee
hath
not
receiued
(
as
a
gift
)
from
heauen
.
Knowledge
and
vnderstanding
,
together
with
all
the
other
vertues
and
ornaments
of
the
soule
;
as
also
the
quaint
proportion
of
the
body
,
strength
and
agility
of
the
limmes
,
the
sweete
feature
and
beautifull
complexion
of
the
face
,
are
nothing
else
but
precious
Iewells
and
high-prizde
treasures
,
which
God
hath
liberally
bestowed
on
man
,
to
the
end
that
his
creatures
being
so
richly
arrayed
,
both
in
the
externall
abillaments
of
the
body
,
as
also
in
the
internall
trickings
of
the
minde
,
they
might
be
the
greater
honor
vnto
his
Maiesty
.
Wee
hauing
then
nothing
in
our selues
that
deserueth
glorye
,
the
consideration
heereof
is
very
auaileable
towards
the
knowledge
of
our selues
;
sithence
as
often
as
wee
regard
our
Creatour
,
who
is
our
supporting
maintenance
,
we
shall
straightway
proceed
in
iudgement
against
our selues
,
accusing
the
infinit
defect
of
our
owne
perfection
.
The
last
and
chiefest
obseruation
which
is
to
bee
regarded
,
(
a
question
being
proposed
of
knowing
ourselues
)
is
to
imagine
how
wee
are
reputed
in
the
Iudgement
of
God
.
For
euen
as
the
innocency
of
any
accused
person
,
is
neuer
truely
discernd
till
such
time
as
hee
haue
beene
soundly
sifted
by
the
subtill
examination
of
a
rigorous
and
wise
Iudge
:
So
in
like
manner
,
none
of
vs
all
can
truely
discerne
what
we
are
our selues
,
till
such
time
as
wee
haue
passed
the
strict
examination
of
Gods
Iustice
,
who
onely
knoweth
the
secrets
of
the
heart
.
It
is
hee
onely
that
hath
all
the
infallible
informations
of
our
whole
life
,
and
that
can
discern
our
priuy
▪
thoughts
,
counsells
and
most
hidden
desires
of
our
harts
,
according
to
the
which
we
are
to
be
eyther
iustified
or
condemned
.
Adde
heereunto
,
that
it
is
hee
alone
,
that
is
free
from
all
such
affections
,
as
auaile
much
in
the
corrupting
of
Iudgement
:
for
which
reason
,
it
is
hee
that
is
onely
fit
,
onely
sufficient
to
bee
a
Iudge
vnto
all
the
World
.
Wherefore
,
euery
one
ought
to
commit
himselfe
vnto
him
,
not
thinking
himselfe
vertuous
and
honest
,
vntill
such
time
as
his
neuer-erring
sentence
haue
approoued
the
same
.
If
wee
take
this
course
,
it
wil
(
questionles
)
much
deiect
our
high-touring
and
supercilious
thoughts
:
For
if
wee
bee
possessed
with
a
suspicious
iealousy
of
mans
Iustice
(
which
is
dayly
subiect
to
corruption
and
abuse
;
and
that
there
is
no
man
so
absolutely
innocent
when
hee
perceiueth
himselfe
called
into
question
,
and
his
reputation
in
a
ticklish
hazard
of
Iudgement
,
but
imagineth
that
hee
is
not
so
truely
cleare
and
his
innocence
so
great
,
but
that
hee
may
bee
found
culpable
in
one
thing
or
other
,
if
all
his
dessignes
be
sufficiently
examined
)
what
shall
we
doe
then
when
we
consider
that
God
is
our
causes
Iudge
?
who
by
reason
of
his
infinite
wisedome
,
cannot
bee
eyther
ignorant
or
forgetfull
of
the
deepest
thoughts
and
most
secret
imaginations
of
our
hearts
,
nor
alter
or
dissemble
any
thing
by
reason
of
his
euer
constant
and
vnchangeable
will
.
Then
am
I
most
certainely
assured
(
if
wee
remember
his
manner
and
rule
of
Iudgement
)
that
we
shal
both
know
and
acknowledge
our
best
estate
to
be
but
dust
and
ashes
,
and
that
the
swelling
and
proud
humour
which
we
conceiued
before
,
of
our
owne
vertues
,
will
suddenly
bee
quelled
,
and
the
ambitious
admiration
of
our
owne
worth
transformed
to
hate
:
Our
shame
alasse
will
bee
too
too
great
,
being
like
vnto
a
poor
tottered
lagragge
,
that
beholds
his
owne
beastly
nakednes
〈◊〉
in
the
Chamber
of
Presence
of
a
King
or
Prince
.
Therefore
,
hee
shall
bee
tenne
thousand
times
happy
,
that
in
the
middest
of
his
greatest
affaires
,
setteth
alwaies
before
his
eyes
,
the
true
vnderstanding
of
his
owne
nature
,
to
the
end
,
that
by
the
knowledge
of
himselfe
,
he
may
ascend
by
proportionate
degrees
vnto
the
knowledge
of
his
Creatour
.
Therefore
let
vs
say
,
Whosoere
the
knowledge
of
himselfe
can
gain
,
Nothing
that
to
be
knowne
from
him
can
passe
:
The
meanes
whereby
to
the
may
attaine
Is
to
behold
his
soule
in
Wisedomes
glasse
.
The
second
effect
that
vertue
produceth
in
man
:
which
is
,
the
knowledge
of
vice
,
and
of
the
euils
which
proceed
from
it
.
CHAP.
V.
THE
second
effect
of
Vertue
,
is
to
teach
him
to
know
vice
and
the
inconueniences
proceeding
thence
:
for
not
to
vnderstand
any
thing
thereof
,
hauing
beene
made
senselesse
with
long
continuance
&
alwaies
pampered
with
the
carnall
pleasures
of
voluptuousnes
,
is
filthy
beastliness
,
and
an
ignorance
(
much
to
be
lamented
)
of
such
things
as
ought
especially
to
be
vnderstood
of
him
,
that
would
leade
a
vertuous
and
an
honest
life
;
that
by
the
antithesis
or
comparison
of
Vertue
with
her
most
repugnant
opposite
,
hee
might
esteem
her
farre
more
amiable
,
and
hate
vice
with
a
greater
detestation
;
Which
is
a
rothing
:
an
infirmity
:
A
restlesse
trauell
:
a
priuation
:
A
griefe
that
doth
torment
the
memory
:
A
liuing
death
:
an
imperfection
.
For
as
Vertue
is
the
life
of
the
soule
which
causeth
her
felicity
;
euen
so
is
Vice
the
death
thereof
:
Forasmuch
as
it
smothereth
,
nay
quite
extinguisheth
the
shining
light
of
diuine
reason
.
The
one
hath
nothing
else
but
goodnes
and
verity
for
her
foundation
:
and
contrarily
the
other
,
hath
nothing
for
her
supportance
but
mischiefe
and
lying
,
which
may
(
very
deseruedly
)
bee
called
the
cherishing
fosterers
of
accursed
vice
,
forasmuch
as
from
this
marriage
as
from
their
source
,
proceed
all
sorts
of
errours
,
and
impiety
.
For
as
to
haue
the
inioyance
of
goodnes
&
verity
,
is
to
bee
indued
with
a
qualitie
,
that
is
alwaies
in
action
,
alwaies
bringing
foorth
effects
:
euen
so
mischiefe
and
lying
,
are
certain
qualities
,
alwaies
in
action
,
alwaies
labouring
without
intercession
,
for
the
production
of
Vice
.
But
if
euill
be
a
defect
of
good
,
and
lying
falshhood
a
priuation
of
verity
,
what
then
is
vice
?
being
an
extreame
passion
wholely
destitute
of
the
assistance
of
reason
,
and
consequently
,
a
continuall
trauaile
without
repose
,
and
a
perpetually
tormenting
angariation
of
the
minde
.
For
presently
assoone
as
vertues
motion
ceaseth
,
vice
is
at
hand
to
take
possession
.
Which
swelling
bigge
,
and
daily
gaining
strength
,
Incroacheth
on
the
soule
and
marres
the
mind
:
Bereauing
man
of
reasons
ayde
at
length
,
Who
Pilotlesse
,
is
tost
with
euery
winde
.
Her
first
and
chiefest
care
is
to
charm
our
credulous
senses
with
her
inchanting
pleasures
;
and
hauing
well
rooted
her
wicked
selfe
within
our
harts
,
doth
straightway
captiuate
our
resistless
wil
,
making
her
a
seruile
and
a
base
bondslaue
vnto
the
affections
and
passions
of
the
soule
:
which
hauing
depriued
her selfe
of
Reasons
Pilotshippe
(
by
falling
at
variance
with
herselfe
)
is
inforced
to
leaue
her
(
now
wretched
and
miserable
)
selfe
,
to
bee
transported
vp
and
downe
,
according
to
the
extrauagant
desires
of
sensualitie
.
But
anguish
is
the
boone
that
she
retaines
,
To
guerdon
those
that
are
her
deerest
minions
.
Her
pleasures
are
but
briefe
,
endlesse
her
paines
.
Such
hate
her
most
that
are
of
sound'st
opinions
.
In
like
manner
,
the
soule
that
consenteth
vnto
vice
,
makes
her selfe
an
equall
sharer
of
all
the
crosses
and
corruptions
that
proceed
from
it
.
Hence
it
is
that
shee
is
alwaies
so
ouerfraught
with
repining
sadnesse
,
iealousy
,
vaine
hope
,
despaire
,
inconstancy
,
and
a
thousand
foolish
imaginations
,
which
continually
beget
so
many
errours
,
so
many
crimes
,
so
many
disobediences
&
disloyalties
,
against
her
Soueraigne
,
forming
&
framing
al
(
both
)
thoughts
and
actions
directly
against
his
will
:
In
such
manner
that
(
being
depriued
of
the
gift
of
grace
)
shee
runneth
wilfully
into
the
obscure
dungeons
of
mischiefe
and
errour
,
fully
opposit
and
contrary
to
her
owne
naturall
quality
and
condition
,
which
takes
delight
in
nothing
more
then
light
and
verity
.
Beeing
then
destitute
of
true
vnderstanding
,
shee
chuseth
rather
the
euill
then
the
good
,
and
falshood
then
verity
.
Miserable
and
wretched
condition
of
man
!
which
suffereth
himselfe
to
bee
thus
transported
vnto
vice
,
which
hee
ought
so
much
the
more
to
hate
,
by
how
much
the
more
inconueniences
,
and
greater
infelicityes
it
bringeth
to
his
soule
.
This
tree
of
death
hath
3.
sprouting
branches
,
euery
one
whereof
spreads
it selfe
into
many
great
boughs
,
the
fruits
wherwith
they
are
abundantly
loaden
,
are
all
sorts
of
vices
and
impiety
.
The
first
of
them
is
Auarice
,
the
root
of
all
euils
,
forasmuch
as
the
nature
&
quality
hereof
is
an
earnest
desire
and
an
endlesse
coueting
of
all
the
riches
and
treasures
of
the
Worlde
:
which
being
congested
in
an
huge
heape
,
haue
a
powerfull
vertue
to
withdraw
the
eye
of
the
soule
,
from
the
soule
,
to
it
,
or
at
least
so
to
blind
the
same
,
that
shee
shall
neuer
bee
able
to
performe
her
duety
,
her
honour
vnto
God
,
nor
the
well
intended
actions
of
her
owne
Conscience
.
Of
Auarice
there
are
two
kinds
:
the
one
is
pinching
,
nigardly
,
sordide
,
sottish
,
and
brutish
:
of
which
sort
is
that
,
which
possesseth
the
hearts
and
minds
of
those
base
and
monstrous
misers
,
who
for
feare
of
losing
the
siluer
and
gold
,
(
which
oftentimes
they
enioy
,
not
through
their
owne
labours
and
industry
,
but
descended
vnto
them
closely
enwrapped
in
a
chest
of
iron
from
their
couetous
fathers
&
grandfathers
)
doe
with
a
sollicitous
and
pensiue
care
imprison
nay
timorously
intomb
it
,
within
the
secret
bowels
of
the
earth
for
feare
of
wasting
or
diminishing
it
.
Yet
vnto
such
as
these
are
,
their
greedy
and
insatiable
auarice
neuer
begets
a
iot
of
profit
,
neyther
to
themselues
nor
their
successours
,
forasmuch
as
the
desire
of
increasing
ingendreth
in
their
corrupted
and
dunghil-minds
so
strange
a
humour
of
sparing
,
that
they
cannot
finde
in
their
consciences
,
more
then
resistlesse
and
peremptory
necessity
constraineth
,
to
prouide
bread
for
their
euen
famished
bellies
,
or
conuenient
apparel
to
hide
their
nakednes
;
but
dayly
feede
themselues
on
browne
bread
and
potage
,
and
make
their
best
liquor
a
cup
of
cold
water
.
All
their
labours
and
industries
,
all
their
pleasures
,
all
their
content
,
and
chiefest
felicities
,
consist
in
the
contemplation
,
admiration
,
&
idolatrous
worship
of
this
their
sweete
Saint
,
their
good
,
their
God
,
which
they
euerie
moment
of
time
,
warme
,
cherish
,
sit
a
brood
on
,
both
with
the
eye
of
the
bodye
and
of
the
soule
,
not
vnlike
vnto
the
Tortoyse
who
burieth
her
egges
in
a
heape
of
sand
.
They
are
such
cruel
tyrants
&
merciless
enemies
to
poore
nature
,
that
they
will
not
lend
vnto
themselues
,
eight
or
tenne
angels
to
worke
their
owne
redemption
from
a
detested
prison
,
neither
would
they
by
any
meanes
whatsoeuer
,
be
induced
to
bestow
any
thing
in
procuring
a
medicine
for
their
greatest
malady
.
And
in
this
ridiculous
and
strange
manner
passe
they
ouer
their
wretched
life
in
a
voluntary
pouerty
,
that
after
their
death
they
may
be
stiled
rich
.
The
other
is
more
violent
and
rauenous
then
the
former
,
which
(
in
some
sort
)
may
be
said
to
be
contented
with
what
it
hath
;
whereas
this
,
is
alwaies
tortured
with
a
desire
of
hauing
more
:
which
still
increaseth
with
his
ill-gained
gold
,
not
respecting
in
the
scraping
in
of
it
(
so
it
be
haue-able
)
eyther
from
what
men
,
or
by
what
meane
.
In
such
sort
,
that
whosoeuer
are
ouertaken
by
this
passion
,
may
be
truly
said
to
haue
but
a
poore
conscience
.
For
thus
hee
debateth
with
himselfe
:
What
?
shall
the
impiety
of
the
action
deterre
my
soule
from
the
prosecution
of
mine
owne
commodity
?
No
:
On
,
and
faint
not
:
The
sinne
is
but
on
affrighting
bugbeare
and
a
toye
in
respect
of
the
gaines
that
are
gotten
;
making
a
subtill
(
but
diuellish
)
separation
,
betweene
honest
and
profitable
,
in
such
a
fashion
that
neither
shame
nor
feare
can
represse
or
repell
his
couetous
cruelty
.
Of
this
kind
there
are
also
two
sorts
.
The
one
is
ambitious
:
as
when
one
man
desireth
to
surpasse
all
others
in
lands
and
substances
,
by
what
attempts
or
passages
soeuer
.
F●●●in
the
pursuit
of
such
a
prize
,
nothing
shall
bee
refused
that
may
be
helpfull
.
This
kinde
of
couetousnesse
is
full
of
daunger
,
and
especially
if
it
bee
in
such
as
haue
authority
,
and
power
.
For
hauing
force
and
conueniencie
within
the
lists
or
compasse
of
their
owne
armes
,
they
haue
(
by
way
of
consequence
)
a
very
commodious
and
facile
meanes
of
vsing
violence
,
and
extortion
,
towards
the
increase
of
their
golden
dunghils
;
not
with
an
intent
and
determination
of
sparing
parcimony
,
as
the
former
,
but
of
lauish
&
profuse
luxury
,
&
of
hauing
wherewith
to
furnish
their
magnificence
,
&
boundlesse
liberality
so
that
(
reference
being
made
vnto
this
)
it
is
not
so
much
to
be
discommended
,
as
that
which
commeth
after
.
For
this
hath
(
I
know
not
how
)
a
generous
disposition
;
and
the
other
following
,
a
violent
and
insatiable
passion
,
which
killeth
downright
as
many
as
are
vnder
the
iurisdiction
and
power
of
its
commaund
,
with
sorrow
,
care
,
anguish
,
and
trauell
.
For
shee
will
driue
them
through
fields
and
woods
,
through
thicke
and
thinne
,
by
sea
and
by
lande
,
in
winter
and
sommer
,
night
and
day
,
through
hot
and
cold
,
without
the
allowance
of
one
poore
minutes
rest
.
And
after
this
manner
will
she
inforce
them
to
gather
riches
and
treasures
,
with
paines
and
perill
,
bereauing
them
presently
of
the
right
vse
of
them
:
for
couetousnesse
increasing
,
pleasure
is
diminished
,
nay
quite
taken
away
.
O
truely
miserable
and
vnhappy
condition
!
Sithence
man
is
neuer
so
blessed
,
hauing
the
full
fruition
of
all
his
desires
,
as
he
should
bee
,
if
he
would
not
desire
at
all
.
For
if
the
desire
of
hauing
,
bee
not
limmited
with
reasons
bounding
pillars
,
which
haue
Ne
plus
vltra
engrauen
in
them
,
it
is
farre
more
full
of
danger
then
pinching
pouertye
,
because
great
desiring
breedeth
great
want
,
and
is
no
more
allayed
with
with
purchased
treasures
,
then
flames
are
quenched
with
wood
and
oyle
.
For
,
the
desire
of
hauing
,
doth
alwaies
increase
by
the
hauing
of
things
desired
.
The
medicinable
remedy
which
hee
searcheth
after
in
siluer
and
gold
,
for
the
qualification
of
his
malady
,
doth
nothing
else
but
increase
his
miserye
.
Chests
and
coffers
,
purses
and
pouches
,
bagges
and
budgets
may
in
time
bee
filled
;
but
the
insatiable
desire
of
a
couetous
man
can
neuer
:
for
the
bottome
of
the
sea
is
not
so
deepe
as
it
.
The
couetous
man
neuer
regardeth
what
content
hee
might
deriue
from
the
substance
which
he
possesseth
;
but
how
wel
he
should
be
,
had
he
but
some
great
matter
which
hee
hath
not
:
and
therefore
presseth
he
all
his
indeuours
by
day
,
&
care
by
night
,
for
the
compassing
of
that
,
which
had
,
tormenteth
him
.
This
also
is
the
most
miserable
,
most
detestable
passion
,
that
euer
lodged
in
the
heart
of
man
.
Other
desires
are
capable
of
sariety
,
and
so
by
consequence
,
of
quiet
comfort
.
But
this
is
as
farre
from
eyther
,
as
the
earth
from
Heauen
.
The
luxurious
belly-god
absteineth
sometimes
,
from
a
palate-pleasing
morsell
,
because
he
hath
already
ouergorged
his
stomack
:
and
the
swinish
drunkard
loathes
(
now
and
then
)
your
sparking
Claret
,
stomack-setting
Sack
,
or
some
neater
wine
,
because
his
hogshead
belly
,
is
ouertunned
already
:
but
the
couetous
Vulpone
is
neuer
satisfied
:
so
infinitely
great
are
his
desires
,
that
they
are
without
satiety
,
without
end
.
His
heart
is
like
the
Ocean
,
whose
banks
(
though
all
the
Riuers
in
the
world
flowe
into
the
same
)
are
neuer
the
fuller
.
And
briefly
this
is
Tantalus
,
who
standeth
full
in
the
midst
twixt
water
and
apples
,
yet
starueth
with
hunger
and
thirst
.
In
such
sort
,
that
whosoeuer
is
infected
with
this
passion
,
becomes
insatiable
,
inhumane
,
subtill
,
enuious
,
curious
,
a
lyar
,
iniust
,
dishonest
,
disloyall
,
faithlesse
,
a
Villaine
,
a
Deceiuer
,
a
Theefe
,
a
Traytour
,
a
false
witnesse
,
periured
,
couetous
of
anothers
goods
,
and
a
wicked
wretch
vnto
his
liues
end
.
O
poor
couetous
wretch
,
who
would
not
deplore
thine
infelicity
,
beholding
thee
so
cruelly
tormented
,
so
pittifully
tortur'd
by
the
merciless
executioners
of
thine
owne
goods
,
and
so
much
the
more
rackt
and
strapadoed
by
reason
of
that
which
thou
desirest
?
The
earth
yeeldeth
thee
no
such
fruits
:
but
the
seeds
which
couetous
&
greedy
desire
hath
sowne
in
thy
care-furrowed
hart
,
spring
vp
,
and
produce
sullen
sadnesse
,
perplexed
thoughts
,
anguish
,
griefe
&
vexation
of
spirite
.
Thy
plaints
and
groanes
are
without
intercession
:
thy
frequent
exclamation
is
,
What
shall
I
doe
?
Thy
plaints
declare
thy
paines
,
and
thy
demand
the
want
of
a
lenitiue
for
thy
languishment
.
O
cruell
,
O
strange
passion
I
little
or
nothing
differing
from
raging
madnes
:
Reader
I
referre
thy
desire
of
reading
more
heereof
,
to
the
fift
chapter
of
S.
Iames
,
who
pronounceth
sentence
against
the
couetous
man
.
Ambition
is
the
second
branch
,
being
the
very
next
neighbour
vnto
auarice
.
It
is
a
desire
,
(
inherent
naturally
in
the
soule
)
of
hauing
an
apparent
glory
,
and
eminent
superintendency
aboue
other
men
.
It
is
not
alike
in
all
sorts
:
but
in
some
greater
,
in
others
lesse
,
according
to
the
variety
of
their
humours
,
and
differences
of
their
spirits
:
for
such
as
are
endued
with
a
more
subtill
acuity
,
and
liuely
nimblenes
of
apprehension
,
hauing
also
more
lofty
and
doughty
harts
,
somewhat
eleuated
aboue
the
vulgar
pitch
,
and
are
humourd
with
nothing
more
,
then
with
the
attemptings
&
vndertakings
of
your
waightier
affaires
,
and
matters
of
greatest
aduentures
,
are
much
more
subiect
vnto
this
then
others
.
In
this
accursed
poyson
was
Adams
soule
first
steeped
,
by
the
deceitfull
artifice
of
Sathan
:
wherwith
being
drunken
he
durst
aspire
vnto
Diuinity
,
not
(
by
the
assistance
of
grace
)
recounting
the
vnspeakeable
benefits
which
hee
receiued
from
his
Creatour
;
but
not
contenting
himselfe
with
his
estate
and
the
signiory
of
the
whole
vniuerse
,
which
God
hath
bestowed
on
him
ouerall
the
Creatures
of
the
earth
and
sea
,
and
ayre
,
was
inflamde
with
an
vnquenchable
desire
of
making
himselfe
equall
vnto
God
,
who
iustly
incensed
against
him
,
(
as
well
by
reason
of
his
presumptuous
daring
and
sawcy
boldnesse
,
as
also
for
his
vnthankfull
and
a
thousand
times
worse
then
brutish
ingratitude
,
debased
him
so
much
the
more
,
by
how
much
the
higher
he
coueted
to
aduance
himselfe
;
constraining
both
himselfe
and
all
his
cursed
broode
to
liue
in
such
a
sort
,
that
(
now
)
resistless
necessity
compelleth
them
to
cry
out
,
and
to
confesse
themselues
to
bee
but
men
.
Behold
therefore
what
thy
first
fathers
ambition
hath
gained
thee
:
which
aboundeth
in
vs
so
much
the
more
,
by
how
much
the
higher
we
straine
to
exalt
our selues
aboue
the
spheare
of
our
place
and
calling
.
For
the
excessiue
,
and
immoderate
desire
of
glory
is
in
glorious
:
And
then
especially
it
meriteth
a
double
blame
,
when
for
the
satisfaction
and
content
thereof
,
it
skilleth
not
,
whether
our
endeauours
bee
eyther
honest
or
dishonest
,
iust
or
vniust
.
It
is
very
vsuall
amongst
ambitious
men
,
neuer
to
finde
any
condition
of
life
more
distastefull
then
their
owne
present
:
and
that
is
the
onely
reason
why
they
so
much
wish
for
that
which
is
to
come
.
To
the
atchieuing
whereof
they
alwaies
both
shuffle
and
cut
,
tumbling
al
things
vpside
downe
,
bringing
in
one
change
in
the
neck
of
another
,
and
neuer
cease
vntil
such
time
as
they
haue
attained
vnto
the
ending
period
of
all
their
lewd
desires
.
Ambition
onely
in
Caesar
(
as
in
diuers
others
also
)
destroyed
in
him
the
richest
,
and
most
admired
ornaments
of
nature
,
that
euer
had
existence
in
any
mortall
Creature
,
and
made
his
remembrance
bitter
and
odious
,
for
assaying
to
purchase
glory
,
prizde
at
the
ruine
and
destruction
of
his
Country
,
which
was
the
wealthiest
,
and
worthiest
Common
wealth
of
all
the
Worlde
.
Alexanders
ambition
was
the
decay
of
the
eastern
world
:
And
for
one
Alexander
that
hath
euer
gained
anie
thing
by
his
ambition
(
yet
with
the
preiudice
of
his
reputation
amongst
good
men
)
there
are
many
millions
that
haue
wrought
their
owne
ouerthrowes
:
At
Pompey
,
Iulius
Caesar
,
Marius
,
and
infinite
more
both
auncient
and
moderne
.
When
the
Poets
fained
Icarus
tumbling
headlong
into
the
sea
,
for
attempting
to
flye
vp
vnto
the
heauens
with
wings
of
waxe
;
and
Phaeton
,
who
was
violently
throwne
down
from
the
skies
,
when
he
vndertooke
to
gouern
his
fathers
horses
and
the
Chariot
of
the
sunne
,
carrying
it
round
about
the
world
:
they
intended
nothing
else
,
but
to
declare
thereby
,
that
ambitious
actions
,
haue
wicked
ends
.
She
promiseth
vnto
a
man
a
world
of
felicities
,
but
payes
his
expectation
with
sorrows
and
repentance
:
She
promiseth
Crownes
,
but
payeth
Crosses
:
shee
exalteth
and
placeth
him
on
the
top
of
a
pinnacle
,
but
to
this
onely
end
to
cast
him
off
,
and
to
breake
his
neck
downwards
:
for
the
ambitious
thoghts
of
gayning
glory
(
wyping
cleane
from
the
memory
of
man
what
hee
is
and
ought
to
be
)
doe
make
him
hate
and
abandon
actions
of
dutye
,
transporting
him
(
too
easily
seduced
)
beyond
the
bounds
of
reason
and
equity
,
and
so
(
ere
long
)
his
owne
dissignes
are
the
first
that
consult
against
him
,
and
his
owne
counsells
that
procure
his
ruine
.
From
this
source
springeth
vp
Presumption
,
Pride
,
Arrogancy
,
Ingratitude
,
Atheism
,
Infidelity
,
Iniustice
,
Temerity
,
Vengeance
,
Disloyalty
,
Perfidiousnes
,
Oppression
,
Tyranny
,
Treason
,
Rebellion
,
Factions
,
Seditions
,
Diuisions
,
Quarrels
,
Contentions
,
and
a
thousand
of
the
like
mischiefes
,
which
ruinate
Families
,
Cities
,
States
,
Kingdomes
and
Empires
.
In
regard
whereof
,
we
must
obserue
that
Ambition
is
the
principall
vice
,
that
the
worthier
persons
are
carefully
to
beware
of
.
For
euen
as
the
wood
,
by
how
much
the
finer
and
purer
it
is
,
is
so
much
the
more
subiect
vnto
worms
and
mouldiness
:
Euen
so
(
wee
see
)
that
the
more
generous
and
noble
minded
personages
,
are
ordinarily
more
inclinde
,
more
addicted
vnto
this
passion
,
vnto
this
desire
,
then
others
are
.
Neyther
yet
is
it
mine
intent
to
condemn
,
or
somuch
as
to
reprehend
that
ambition
or
desire
of
honour
and
renown
,
which
men
are
to
haue
to
liue
in
the
world
,
with
worthy
reputation
&
esteeme
,
&
is
atchieued
by
the
performance
of
some
high
attempts
&
honorable
deeds
vertuously
done
;
whence
may
accrew
profit
and
commodity
vnto
the
common
good
of
the
weale
publique
:
but
this
vain-glory
,
which
some
labor
to
inioy
by
the
mediation
of
such
actions
,
as
are
partly
vnlawfull
,
partly
ridiculous
;
or
this
temporal
Honour
,
which
is
attributed
vnto
things
which
haue
alwaies
bene
,
&
are
yet
at
this
very
day
,
by
a
vain
and
false
opinion
esteemed
admirable
amongst
men
;
or
a
certain
renowne
&
glory
which
they
pretend
to
acquire
,
more
by
a
seeming
&
counterfaited
Vertue
,
then
by
that
which
is
so
indeed
.
For
vertue
will
not
permit
any
that
follow
her
,
to
bee
discomfited
by
vaine
Ambition
:
but
rather
to
know
and
acknowledge
sincerely
,
with
an
open
heart
,
the
slender
meaneness
of
their
poor
abilities
,
therby
teaching
them
to
haue
an
humble
and
lowly
demeanour
,
in
the
vertuous
acquisition
of
true
honour
;
and
not
to
make
any
dependance
or
hopefull
relyance
vppon
the
vniust
and
trustlesse
purposes
of
vice
:
which
by
false
honours
,
vain
pleasures
,
sloath
and
couetousnes
,
drowns
all
her
fauorites
in
a
sea
of
miseries
.
Voluptuous
sensuality
is
the
next
that
followes
:
which
is
nothing
else
but
a
smooth
tickling
&
delightful
mouing
of
our
carnal
appetite
,
at
the
very
instant
when
it
doth
long
for
the
thing
desired
.
It
is
ingendred
within
vs
,
by
the
knowledge
which
we
haue
of
the
beauty
,
the
harmony
,
fragrant
sauor
and
pleasant
sweeteness
,
of
those
things
which
our
heart
wisheth
for
.
But
seeing
there
is
no
man
that
can
be
saide
to
inioy
a
dureable
reioycing
in
the
transitory
actions
of
voluptuousness
,
men
doe
oftentimes
indeauour
to
reiect
the
same
,
that
they
may
thereby
gaine
vnto
themselues
the
quiet
fruition
of
som
small
content
:
but
they
assay
it
to
a
fruitlesse
end
.
For
after
a
long
reiteration
of
one
and
the
same
things
,
their
desires
are
cloyed
with
the
vse
thereof
:
and
then
in
stead
of
receiuing
some
content
they
finde
nothing
but
satiety
and
a
hatefull
loathing
of
that
they
so
much
wished
for
before
.
In
such
sort
,
that
voluptuousnes
,
is
nothing
else
but
an
immoderate
irregularity
in
its
beginning
,
a
defectiue
want
in
its
progresse
,
and
in
its
end
a
distastefull
bitterness
.
And
then
againe
;
how
many
heart-burning
molestations
,
shall
the
minde
be
tortured
with
,
before
this
imaginary
shadow
of
felicity
can
be
attain'd
vnto
How
many
and
great
trauels
,
how
many
heauy
perplexities
,
how
many
instant
griefes
,
how
many
importunate
sorrowes
,
how
many
tedious
lothings
and
odious
detestations
shall
interpose
themselues
betweene
man
and
his
desires
!
Is
it
not
true
,
that
as
soone
as
plesure
and
voluptuousnes
haue
mastered
man
,
in
the
selfe
same
moment
of
time
sorrow
and
griefe
,
anguish
and
annoyance
,
trouble
&
vexation
of
spirit
,
hang
ouer
his
head
?
And
by
how
much
the
more
the
Iudgement
is
infected
with
this
vice
;
by
so
much
the
more
wicked
,
and
violent
,
are
the
affections
,
and
the
number
of
them
so
much
the
more
increased
:
which
doe
not
onely
preiudice
the
internal
faculties
of
the
soule
,
but
hinder
also
(
in
a
high
measure
)
the
health
and
safety
of
the
body
.
For
,
from
what
cause
proceede
there
so
many
noysom
and
corrupted
humours
,
so
many
incureable
yea
strange
and
vnknowne
maladies
,
as
from
voluptuousnesse
,
and
those
accursed
pleasures
,
which
wee
purchase
alwaies
vnto
ourselues
with
the
soules
perill
,
and
oftentimes
with
the
destruction
of
the
body
which
being
obtaind
,
bring
with
them
(
without
faile
)
a
thousand
thousand
occasions
of
sorrow
&
repentance
,
for
one
of
perfect
pleasure
and
true
content
.
Sadnes
,
sullenness
,
melancholy
,
despaire
,
dolefull
pensiuenes
,
and
all
other
kinds
of
woefull
discontents
,
are
not
these
the
choycest
flowers
and
godliest
shady
trees
of
thy
voluptuous
Paradise
?
Are
not
the
Crystall
teares
,
that
trickle
from
thine
eies
,
and
Crimson
drops
of
bloud
distilling
from
thine
heart
,
the
pleasant
bubbling
fountains
of
the
same
?
Are
not
thy
griefes
,
thy
groans
,
thy
sobs
,
thy
sighs
,
thy
lamentations
,
the
eare-inchanting
tunes
,
the
warbling
melody
,
&
sweetest
shrilling
musicke
of
the
pleasant
groues
?
O
case
,
O
most
vnhappy
case
●as
truly
lamentable
as
it
is
strange
;
and
then
which
,
nothing
deserueth
more
,
our
most
serious
and
considerate
deliberations
,
thereby
that
wee
may
bee
lessoned
to
know
the
greatness
of
our
miseries
,
and
the
corruption
of
our
Iudgement
,
and
to
change
our
erroneous
opinion
whereby
we
striue
to
perswade
our selues
that
there
is
no
other
content
in
the
worlde
,
but
that
,
which
may
be
attainde
vnto
,
with
the
satisfaction
of
our
depraued
desires
.
Whence
it
is
,
that
wee
preserue
with
all
possible
care
,
and
feare
of
losing
,
that
,
which
finally
is
to
vs
,
the
onely
cause
of
our
owne
destruction
;
and
by
louing
wherof
,
we
separate
our selues
farre
off
from
the
loue
and
pursuit
of
such
riches
,
such
honour
,
and
such
pleasures
as
are
truely
perfect
,
truely
certaine
.
Thus
then
may
wee
see
that
vertue
is
soone
drowned
in
the
midst
of
pleasure
.
In
this
onelie
point
the
Couetous
man
becommeth
prodigall
;
and
the
Ambitious
man
tumbling
headlong
from
one
extreame
vnto
another
,
liueth
like
aswine
in
voluptuous
sensualitie
.
For
the
vnbridled
desires
of
the
voluptuous
can
not
haue
any
contenting
satisfaction
,
or
determinate
end
:
because
that
inioying
one
pleasure
for
a
little
while
,
they
(
shortly
)
desire
,
and
wooe
a
greater
,
a
quainter
and
a
more
ticklish
delight
:
&
so
their
wishes
(
being
voide
of
firm
resolution
&
setled
constancy
)
creep
stil
groueling
forward
,
til
they
fall
into
the
searchless
depth
of
disastrous
calamity
.
Man
through
vnlawfull
irregular
and
immoderate
pleasures
,
growes
to
bee
Intemperate
,
a
Gourmandizer
,
a
lickorous
,
a
sweet-mouth'd
companion
,
a
drunken
tossepot
,
an
incontinent
lecher
,
whoorish
,
adulterous
,
prodigal
,
effeminate
,
cowardly
,
impudent
,
slaunderous
,
sloathfull
,
lazy
,
a
gamester
,
a
poore
snake
,
a
penurious
starueling
,
&
in
the
end
a
miserable
wretch
.
So
then
,
the
euils
that
sprout
from
these
three
branches
,
(
as
from
their
stock
)
are
linked
one
vnto
another
(
as
it
were
)
with
a
massye
chayne
,
which
draggeth
man
vnto
all
kinds
of
impiety
whatsoeuer
,
(
the
end
of
one
beeing
the
beginning
of
another
)
neuer
leauing
him
,
vntill
such
time
,
as
they
haue
brought
him
full
vnto
the
gates
of
hell
.
For
vice
is
alwaies
blinde
,
and
runneth
heedelesly
into
apparent
dangers
:
Shee
inticeth
man
to
assay
all
sorts
of
villanies
:
shee
is
more
full
of
perils
then
the
miserablest
chance
that
can
befal
a
man
:
She
makes
him
accursed
within
,
that
is
in
the
outward
shew
a
blessed
man
.
For
indeed
shee
is
nothing
but
a
glorious-outsided
sepulcher
stuffed
within
with
wormes
and
rottennes
.
She
beeing
masked
vnder
the
false
appearance
of
vertues
ornaments
,
doth
oftentimes
beguile
vnwary
man
,
lending
his
eare
too
attentiuely
to
her
inchanting
phrases
,
and
heart-beguiling
flatteryes
;
in
such
sort
,
that
by
her
cunning
subtiltie
shee
induceth
his
desires
to
couet
that
which
they
ought
most
to
fear
,
to
loue
what
they
should
hate
,
and
follow
what
they
should
flye
from
:
blinding
him
in
such
a
fashion
,
that
hee
(
poore
credulous
wretch
)
establisheth
all
his
felicity
in
the
frail
fruition
of
earthly
vanities
;
neuer
imagining
that
hee
,
that
settleth
his
hope
of
happiness
in
them
,
is
neuer
without
a
soule
,
full
stored
with
restless
disturbances
,
and
torturing
vexations
;
and
so
by
consequence
is
nothing
else
but
in
perpetuall
seruitude
vnto
his
owne
passions
.
Wherefore
there
is
no
danger
or
affliction
whatsoeuer
that
can
befall
a
mortall
man
,
but
is
better
to
bee
vndergone
,
then
to
suffer
himselfe
to
be
made
a
slaue
to
vice
;
sithence
it
is
the
most
cruel
detestable
Tyrant
that
can
be
imagined
in
all
the
world
:
such
a
one
as
neuer
giues
one
minute
or
moment
of
repose
and
quiet
,
vnto
the
heauy
soule
wherein
it
harboureth
.
For
howsoeuer
she
vnderprop
his
sitting
or
lying
,
with
soft
cushions
or
pleasing
pillowes
,
thinking
by
these
nice
and
dallying
flatteries
to
sooth
and
smoother-vp
his
painefull
languishment
&
so
to
lul
his
charmed
thoughts
asleep
yet
questionless
the
soule
of
him
shall
alwaies
be
found
full
of
anguish
,
horrour
and
confusion
.
The
lewd
and
vicious
man
experienceth
vs
,
that
it
is
a
great
deale
harder
to
worke
actions
of
impiety
then
of
godlines
.
For
the
vicious
man
in
the
resolution
of
wicked
purposes
is
much
disturbed
by
the
remorsefull
pleadings
of
his
owne
conscience
;
which
cannot
be
adiudged
the
meanest
torment
:
for
it
cryeth
on
him
without
intercession
;
More
of
thy selfe
,
then
others
be
asham'de
.
Thy selfe
art
most
wrongd
by
thine
owne
offence
.
And
of
thy selfe
,
thy selfe
(
first
selfely
blamde
)
Must
giue
account
to
thine
owne
Conscience
.
It
is
also
a
great
trouble
to
search
out
lurking
corners
and
secret
nookes
,
which
may
serue
as
retyring
couertures
to
his
mischieuous
actions
.
But
how
closely
soeuer
he
cloake
his
wickednes
,
he
feares
to
be
descried
euen
in
darknes
it selfe
:
inasmuch
as
hee
beareth
alwaies
within
him
a
tel-tale
conscience
,
which
(
being
notable
by
any
bribes
nor
by
the
world
it selfe
to
bee
suborned
)
will
absolutely
bewray
his
impious
deedes
:
Crying
on
him
continually
;
Thou
labour'st
much
,
and
tak'st
great
paine
in
wast
,
To
hide
thy
fault
.
For
none
could
er'e
preuaile
,
Nor
shalt
thou
now
:
for
t'
will
appeare
at
last
.
For
from
himselfe
,
who
can
himselfe
conceale
?
Finally
,
admit
that
sinne
bee
both
conceiued
and
borne
,
yet
sweet
mean
must
haue
sower
sawce
,
and
one
pleasure
must
bee
purchased
(
or
not
had
)
with
a
thousand
paines
and
as
many
perills
:
yea
hel
it selfe
is
within
the
conscience
.
For
the
law
of
duty
pronounceth
,
It
is
vnlawfull
to
doe
euill
.
And
presently
the
Conscience
produceth
at
once
all
the
testimonies
that
can
be
,
the
Information
,
the
Iudge
,
the
Condemnation
,
the
Executioner
,
and
the
punishment
.
The
law
of
Honor
trumpeteth
out
by
the
mouth
of
Fame
,
the
reproachfull
shame
and
shamefull
reproach
of
base
dishonour
,
condemning
the
remembrance
both
of
the
vice
and
of
the
vicious
man
.
And
yet
againe
this
is
the
worst
of
all
,
that
the
death
and
destruction
of
the
body
is
not
the
last
affliction
to
a
wicked
man
For
if
death
did
bring
vnto
man
(
as
to
the
bruit
beasts
)
an
absolute
priuation
of
all
sense
,
and
a
totall
annihilation
of
the
soule
,
certainely
the
vicious
should
enioy
a
farre
greater
aduantage
then
the
vertuous
,
in
the
fruition
of
all
their
wishes
,
and
desires
(
in
this
●●fe
)
and
not
be
punished
in
the
world
to
come
.
But
the
Iustice
of
the
Euerli●ing
God
pronounceth
most
clearely
and
with
a
high
voyce
,
The
longer
that
a
wicked
man
doth
liue
Without
repentance
,
so
much
the
more
paine
He
shall
endure
(
where
God
will
none
forgiue
)
In
hell
,
which
God
for
such
did
first
ordaine
.
For
God
doth
not
punish
all
wicked
offenders
,
in
the
earth
;
to
the
ende
that
all
might
vnderstand
that
there
is
a
future
iudgement
,
in
the
which
,
al
the
impious
actions
,
and
mischieuous
intents
of
wicked
men
shall
receiue
vengeance
.
As
also
hee
rewardeth
not
all
good
men
,
with
temporall
blessings
,
here
in
this
lower
World
;
to
the
end
that
all
should
knowe
that
there
is
another
place
where
God
will
reward
the
patience
of
the
vertuous
with
a
Crowne
of
glory
.
Againe
:
God
doth
not
inflict
his
punishments
on
all
the
wicked
;
neyther
yet
bestoweth
he
blessings
,
or
benefits
outwardly
on
al
the
good
:
for
fear
lest
it
might
be
imagined
that
the
vertuous
followed
and
imbraced
vertue
through
hope
of
receiuing
a
reward
and
for
the
sake
of
an
earthly
blessing
▪
and
that
they
eschewed
vice
,
for
feare
onely
of
the
worlds
punishment
.
For
by
this
meanes
,
vertue
should
bee
no
longer
vertue
,
forasmuch
as
there
is
no
action
that
can
truly
challenge
this
glorious
appellation
,
if
the
agents
intention
regard
the
hope
of
an
earthly
recompence
,
and
doth
not
atchieue
the
same
for
the
loue
of
vertue
onely
,
that
thereby
he
may
be
rendred
agreeable
vnto
God
,
who
alone
is
able
to
crowne
his
deedes
with
euerlasting
blessednes
.
Accursed
then
is
the
condition
of
al
wicked
men
,
their
liues
are
lamentable
,
&
their
deaths
miserable
;
sithence
vice
depriues
them
of
that
most
excellent
good
,
which
vertue
bestoweth
on
such
onely
,
as
doe
conforme
themselues
vnto
her
discipline
.
〈◊〉
vs
discouer
Vices
cousenage
:
●●d
then
its
loue
will
soone
be
turnde
to
hate
.
〈◊〉
Vertue
will
our
soule
so
much
engage
,
●at
th'
other
will
seeme
harsh
and
out
of
date
.
〈◊〉
not
astonisht
Reader
,
if
thou
tread
●●tht
full
of
griefe
and
seeming
misery
.
●●e
waies
with
bitter
anguishes
are
laide
,
●●at
Vertue
trauells
;
not
with
voluptie
.
The
third
effect
that
Vertue
produceth
in
Man
:
which
is
,
both
the
theory
and
practice
of
conquering
himselfe
.
CHAP.
VI.
THE
third
effect
,
is
both
the
theory
and
practice
of
ouercomming
our selues
.
Which
renowned
and
victorious
Conquest
,
we
ought
to
striue
so
much
the
more
courageously
to
attaine
vnto
,
by
how
much
the
more
we
know
our
natures
strong
,
and
desperate
in
the
eager
resistance
of
our
assaults
;
sithence
all
the
rebellious
passions
,
and
lewd
affections
which
are
within
vs
,
are
so
many
proclaimed-traiterous
enemies
,
which
by
a
trecherous
insurrection
against
Reason
,
their
dread
Soueraigne
,
will
racke
their
abilities
(
at
the
highest
)
to
conquer
man
,
and
so
to
ransacke
and
robbe
the
poore
soule
,
of
its
tranquillity
which
is
her
chiefest
&
most
pretious
treasure
.
Well
then
,
sithence
whatsoeuer
inciteth
vs
,
is
eyther
passion
or
affection
,
aswell
that
which
setteth
vs
forwards
,
to
the
acquist
of
Vertue
,
as
that
which
compelleth
vs
to
imbrace
vice
,
(
according
to
the
naturall
disposition
of
euery
one
)
wee
may
conclude
,
that
our
passions
and
affections
are
the
true
declarances
of
what
we
are
,
forasmuch
as
there
is
nothing
(
whatsoeuer
)
in
vs
,
whereunto
wee
are
more
obsequious
then
vnto
them
,
bee
it
in
the
vndertaking
of
actions
eyther
good
or
euill
.
Wherefore
there
is
nothing
that
a
Prudent
man
ought
to
take
greater
heede
of
,
then
to
keepe
them
alwaies
obedient
vnto
reason
,
neyther
whose
conquest
can
bee
more
glorious
then
the
subduing
of
his
owne
affections
,
not
more
dishonourable
then
to
yeelde
vnto
them
.
To
this
end
therefore
,
vertue
teacheth
vs
,
not
to
depriue
our selues
of
wishes
and
desires
;
but
that
we
should
continually
represse
and
master
them
for
there
is
no
man
how
stupidous
&
dull
soeuer
,
that
is
not
sometimes
moued
with
the
delights
of
pleasures
,
and
touched
now
and
then
with
glory
and
honour
.
For
Nature
being
very
precisely
curious
as
well
in
beeing
magnified
by
propagation
,
as
also
,
in
being
conserued
in
her
perfect
estate
,
by
the
honourable
atchieuements
of
a
vertuous
life
,
hath
stamped
in
our
soules
,
a
desire
of
delight
,
and
a
ticklish
reioycing
in
corporall
pleasures
:
in
the
fruition
of
which
,
wee
are
sure
,
to
giue
vnto
our
selues
,
too
too
licentious
a
scope
,
if
the
moderation
of
Reason
doe
not
interrupt
vs
.
On
the
other
side
also
,
Nature
hath
imprinted
in
our
hearts
a
great
desire
of
praise
and
glory
:
as
well
because
this
●ast
desire
,
should
resist
the
disorder
of
the
former
,
through
feare
of
blame
●nd
imputation
,
which
is
neuer
separated
from
a
too
voluptuous
life
,
&
disordered
pleasures
;
as
also
that
it
might
serue
as
wings
vnto
our
wils
,
whereby
they
might
desire
,
and
soare
aloft
vnto
the
glorious
,
and
celestiall
palace
of
Vertue
,
where
Honor
also
is
inthroned
with
state
and
maiesty
:
and
so
heereby
we
might
at
last
attaine
vnto
that
end
,
for
the
which
we
were
at
first
ordained
by
our
Creator
.
Yet
notwithstanding
,
this
is
the
difference
between
our
two
appetites
:
The
former
beeing
sensuall
,
may
bee
defaced
in
a
vertuous
man
by
a
long
and
a
continuall
exercise
of
commaunding
himselfe
,
and
his
tumultuous
passions
;
rendring
them
obseruant
,
and
dutiful
homagers
vnto
Reason
,
whereby
they
may
bee
made
conuenient
,
and
capable
of
all
good
purposes
,
that
there
shall
not
remaine
in
him
,
the
least
iot
of
an
extrauagant
motion
.
Euen
in
such
sort
,
that
being
so
vtterly
extinguished
by
temperance
,
there
shall
be
left
no
more
appearance
of
their
being
there
,
then
if
they
neuer
had
bene
there
at
all
.
The
second
cannot
be
so
vtterly
extinguished
but
the
print
thereof
will
still
remaine
in
all
men
generally
.
For
a
good
man
desireth
to
bee
honored
for
his
Vertues
:
and
although
he
seeke
not
after
glory
through
ostentation
;
yet
doth
he
not
despise
deserued
praises
,
or
at
least
vseth
his
best
indeuors
to
be
worthy
of
the
same
:
and
for
the
hauing
heereof
,
his
owne
merit
doth
appease
his
minde
.
On
the
other
side
:
the
wicked
man
deceiuing
himselfe
,
aswell
in
the
knowedge
of
Glory
,
as
in
the
disquisition
of
the
same
,
may
bee
more
fitly
saide
in
respect
thereof
to
flye
from
it
,
then
to
follow
after
it
.
And
the
feare
of
being
blamed
,
and
branded
with
base
ignominy
(
he
alwaies
iustifying
himself
)
maketh
vs
to
discerne
most
palpably
the
great
desire
he
hath
to
be
accounted
vertuous
.
Both
of
them
tend
then
towards
the
prize
of
honour
and
reputation
.
But
hauing
attainde
vnto
the
angle
of
Pythagoras
,
in
the
which
both
good
and
bad
actions
meete
together
:
the
one
trauaileth
towards
the
right
hand
,
and
the
other
turneth
towards
the
left
;
and
so
the
ends
of
this
their
progresse
are
no
lesse
diuers
then
their
waies
are
different
wherein
they
walked
.
For
desire
is
the
counterpoise
of
the
soule
,
which
maketh
it
incline
and
weigh
downe
the
balance
on
that
side
,
in
the
which
the
will
is
placed
.
But
because
our
desires
are
very
different
,
and
are
not
equall
in
facility
&
ease
,
man
doth
oftentimes
deceiue
himselfe
in
making
choyce
.
For
voluptuousnes
and
sensuality
follow
vs
continually
,
they
accompany
vs
at
all
times
,
&
in
all
places
,
they
offer
themselues
vnto
vs
,
they
court
vs
louingly
,
and
the
meanes
to
enioy
them
is
very
easie
.
Againe
they
promise
vs
delights
,
pleasures
,
rest
,
content
,
honour
and
liberty
.
So
that
indeed
there
needs
a
great
deale
of
constancy
to
preserue
our
silly
soules
from
ruine
and
destruction
:
and
which
sugred
perswasions
to
withstand
,
we
are
not
onely
vrged
&
pricked
forward
with
shame
&
feare
of
reprehension
,
but
also
established
&
confirmed
by
the
glorious
exemplary
deeds
of
such
as
are
truly
generous
.
Contrarily
,
honour
is
distanced
a
great
way
from
vs
:
and
besides
,
the
path
that
leadeth
vnto
it
,
is
maruailous
straight
,
laborious
&
painful
.
Whence
it
comes
that
the
way
(
which
is
onely
one
)
is
hard
to
keepe
:
it
is
as
toylsome
and
slippery
as
can
bee
possible
.
The
path
of
Vertue
(
through
which
such
as
tend
towards
Honour
are
to
passe
)
is
full
of
pricking
thornes
,
affrighting
terrors
,
tedious
irksomnes
,
and
grieuous
anguish
.
It
is
subiect
to
the
opprobrious
obloquies
of
backbiters
.
And
last
of
all
,
the
accesse
thereof
is
so
difficult
,
that
it
meriteth
almost
to
bee
called
impenetrable
.
Man
therefore
,
when
constantly
resoluing
with
himselfe
,
to
proceed
alwaies
in
that
path
which
leadeth
him
to
the
stately
palace
of
true
Honour
,
(
maugre
all
painefull
and
dangerous
occurrences
whatsoeuer
)
bequeatheth
all
delicious
sensuality
,
and
voluptuous
pleasance
,
vnto
the
delicate
,
neat
,
spruce
,
effeminate
and
sweet
faced
womans-man
;
and
wholly
dedicates
him selfe
and
his
indeauors
vnto
the
gauling
labours
and
(
almost
)
intolerable
trauailes
of
seuere
Vertue
.
It
is
more
then
reasonable
,
that
he
(
by
the
generous
and
fearelesse
resolution
of
a
noble
courage
)
being
arriued
vnto
the
farthest
end
of
so
great
a
designe
,
should
now
bee
recompenced
with
a
crowne
of
Honour
:
for
the
gaining
wherof
he
enterprizde
a
iourney
so
painefull
so
dangerous
.
Nature
then
hath
imprinted
in
the
mindes
of
all
,
a
love
of
Honour
and
a
desire
of
prayse
,
and
aboue
all
,
a
certaine
opinion
that
true
glory
cannot
be
atchieued
by
any
other
meanes
but
vertuous
actions
.
In
such
sort
that
we
must
take
especial
care
not
to
be
so
vnnaturall
,
as
to
prise
glory
at
a
meane
value
;
nor
yet
to
thinke
,
that
shee
can
be
acquirde
by
the
wicked
actions
of
impiety
.
Behold
therfore
the
necessity
both
of
the
theory
and
practise
of
Vertue
:
which
consisteth
as
well
in
the
knowing
and
doing
of
good
,
(
which
wee
ought
alwaies
to
imbrace
and
follow
)
as
in
the
auoydance
of
that
which
is
euill
,
which
we
should
shunne
as
a
venomous
serpent
.
The
wound
which
vice
hath
stabbed
in
the
soule
,
cannot
bee
cured
by
repentance
alone
:
but
the
correction
and
amendment
of
our
life
is
also
required
.
The
griefe
thereof
ought
to
be
expeld
by
Vertue
,
and
not
by
a
contraryvice
:
for
the
Couetous
miser
becomming
a
Prodigall
,
tumbleth
headlong
from
one
extream
into
another
.
Vertue
ought
to
place
herselfe
in
the
very
center
of
the
souls
affections
:
the
soule
ought
to
command
the
senses
:
and
the
senses
ought
to
guide
the
bodye
;
in
such
sort
as
it
is
by
their
assistance
that
the
affection
becoms
from
being
corporall
to
be
spirituall
.
They
are
the
chariot
that
translateth
this
liuing
clot
of
earth
,
vnto
the
Temple
of
Immortality
.
An
admirable
meanes
,
had
wee
so
great
a
blessing
as
to
be
able
to
attaine
vnto
the
knowledge
thereof
.
Yet
farre
more
admirable
,
if
we
could
vse
it
well
.
For
euen
as
the
life
of
the
soul
is
diuine
Grace
,
and
the
life
of
the
senses
the
assistance
of
Reason
:
euen
so
the
helpfull
support
of
the
body
hath
its
whole
dependance
on
the
orderly
guiding
of
the
senses
,
beeing
assisted
by
the
first
mouer
,
whose
office
it
is
to
spiritualize
them
,
being
brought
vnto
it
.
For
if
the
soule
would
be
contented
to
liue
vnto
her selfe
,
without
toyling
and
troubling
her selfe
for
her
companion
,
she
would
depriue
her selfe
of
all
her
glory
,
being
not
able
to
be
conioynd
vnto
that
vnity
,
(
whereunto
she
aspireth
)
by
any
other
meanes
but
by
doing
well
:
So
that
then
her
salarye
wholly
depends
on
the
administration
and
gouernement
of
the
body
,
for
therein
onely
her
action
consisteth
.
For
how
can
she
imploy
her selfe
otherwise
?
by
what
meanes
can
shee
appeare
vnto
the
world
,
but
by
her
faculties
?
Therefore
it
is
very
requisite
,
that
she
ayde
and
succour
them
,
guide
and
gouerne
them
,
as
long
as
they
remaine
together
;
that
thereby
at
length
triumphing
in
glory
for
hauing
vanquished
the
Diuell
,
the
World
,
the
Flesh
and
its
affections
,
shee
may
bring
them
vnto
the
fruition
of
eternall
blessednes
.
Contrarily
,
if
shee
(
by
yeelding
too
obsequiously
vnto
their
lustfull
appetites
,
and
wanton
concupiscences
,
forgetting
both
office
and
place
)
should
slaue
her selfe
to
the
seruile
subiection
of
their
desires
,
shee
should
truely
merit
(
by
suffering
her selfe
to
bee
thus
transported
by
their
lewd
and
carnall
affections
)
to
be
depriued
of
all
her
soueraignty
;
forasmuch
as
(
by
giuing
too
facile
an
obseruance
to
their
flattering
perswasions
)
she
hath
frustrated
the
serious
intention
of
her
Creatour
,
which
was
,
that
she
shold
assimulate
vnto
her selfe
by
vertuous
actions
,
such
things
as
were
impure
and
subiect
to
the
dregs
and
blemishes
of
sinne
,
that
so
at
her
returne
shee
might
bring
them
with
her
to
bee
conioynd
in
him
.
The
course
then
that
shee
is
to
obserue
in
such
contrarieties
,
is
,
so
to
demeane
her selfe
,
that
both
the
senses
and
her selfe
be
nothing
but
Reason
,
that
is
to
say
,
that
she
be
not
so
spirituall
that
she
forget
her selfe
to
be
conioyned
with
a
body
,
whereof
she
ought
to
haue
great
care
,
to
rule
and
gouerne
it
:
Nor
yet
so
corporall
,
that
she
should
bee
vnmindfull
of
her
purer
essence
,
and
that
she
is
the
second
cause
of
both
their
felicities
.
So
then
,
Vertue
producing
these
effects
in
a
prudent
man
,
impresseth
in
the
soul
of
him
,
not
only
a
knowledge
of
that
which
is
iust
,
honest
,
and
profitable
,
that
he
may
thereby
loue
and
imbrace
it
;
but
also
of
that
which
is
vniust
,
dishonest
&
vnprofitable
,
that
hee
may
therby
shunne
and
hate
the
same
,
holding
his
affections
vnder
the
rule
and
moderation
of
her
lawes
,
to
the
ende
that
he
may
not
be
made
a
bondslaue
to
his
enemy
,
beeing
fallen
vnder
the
power
of
Vice
.
And
what
is
more
miserable
in
the
world
then
seruitude
?
And
what
seruitude
greater
,
then
to
be
in
a
slauish
subiection
to
a
mans
owne
disordered
affections
?
On
the
other
side
,
what
greater
happines
in
the
world
then
liberty
?
And
what
greater
liberty
then
to
bee
master
and
commaunder
of
a
mans
selfe
?
If
the
victory
that
is
atchieued
,
ought
to
bee
valued
according
to
the
dignity
and
worth
of
him
that
is
conquered
,
it
is
most
certaine
,
that
the
Conquerour
shall
bee
as
greate
as
was
his
glory
whom
hee
conquered
.
In
such
sort
,
the
renowned
victory
which
Achilles
wonne
when
hee
conquered
Hector
,
was
so
much
the
more
noble
,
by
how
much
Hector
was
more
mighty
&
valiant
.
Furthermore
,
there
is
nothing
in
the
World
so
greate
as
man
,
nor
any
thing
in
man
so
excellent
as
his
soule
and
courage
,
which
is
the
greatest
and
most
puissant
thing
within
the
compasse
of
the
Vniuerse
.
For
questionless
that
is
chiefest
,
that
is
noblest
,
which
approacheth
neerest
vnto
the
first
beginning
.
But
the
soule
of
man
doth
most
resemble
God
,
because
of
his
vnderstanding
,
vse
of
reason
,
and
freenesse
of
will
,
which
shee
hath
farre
aboue
all
the
parts
of
mans
body
,
and
all
other
terrestriall
creatures
whatsoeuer
.
Whence
it
necessarily
followeth
,
that
the
reasonable
soule
is
the
most
worthy
,
most
noble
,
of
all
the
vniuersall
World
.
If
man
,
then
,
gaine
the
conquest
ouer
his
own
soule
,
he
ought
to
be
esteemed
more
victorious
then
hee
that
hath
subdued
and
conquered
the
whole
world
.
Wherefore
it
is
,
that
mans
chiefest
content
(
during
his
continuance
in
this
life
)
is
the
soules
quiet
and
peacefull
tranquillity
:
which
cannot
be
gotten
by
things
directly
contrary
,
such
as
are
restlesse
desires
,
and
greedy
couetousnes
,
wherewith
the
soule
is
miserably
tormented
.
Nor
yet
doth
the
peace
and
tranquillity
of
the
spirit
,
properly
consist
in
the
exemption
of
griefe
and
sorrow
;
but
also
,
in
the
freeing
of
it
,
from
such
violent
passions
,
as
plunge
the
vicious
in
a
sea
of
sadnes
.
So
that
then
he
only
is
to
be
accounted
free
,
which
domineereth
ouer
his
owne
affections
,
and
withstandeth
the
violence
of
such
ill-seasoned
desires
,
as
without
resistance
would
destroy
him
.
If
we
esteeme
that
man
to
be
attended
on
by
an
vnhappy
chance
and
a
miserable
fortune
,
which
hauing
bene
once
a
Lord
and
Commander
,
is
now
tumbled
headlong
downe
by
some
disastrous
accident
or
other
,
into
the
subiection
of
his
owne
vassall
;
what
then
shall
wee
say
of
him
that
is
voluntarily
becomme
a
seruile
bond-slaue
not
onely
vnto
his
passions
,
but
also
vnto
such
things
as
are
senselesse
&
dead
?
(
such
as
are
gold
and
siluer
,
and
the
like
worldly
vanities
)
and
so
at
length
a
seruaunt
to
sinne
and
(
which
is
worst
of
all
)
vnto
the
Diuell
himselfe
.
Is
not
this
a
great
punishment
of
God
,
that
man
out
of
his
owne
free
will
,
(
for
want
of
knowing
and
vnderstanding
himselfe
)
should
make
himselfe
a
seruant
and
a
slaue
vnto
those
things
,
whereof
hee
(
if
hee
would
eschewe
Vice
,
and
imbrace
Vertue
,
so
to
vse
his
goods
and
fortunes
with
moderation
)
might
haue
the
mastery
and
full
command
?
Therefore
if
there
bee
any
sparkle
of
Iudgement
remaining
in
vs
,
whereby
wee
may
discerne
the
treacherous
conspiracies
and
domestical
treasons
which
our
own
passions
,
contriue
against
vs
,
shall
wee
not
blush
to
suffer
our selues
to
bee
so
shamefully
surprised
,
by
those
toyish
fopperies
,
which
the
least
foresight
in
the
world
would
vtterly
haue
queld
?
Haue
our
painful
indeauors
in
the
school
of
Vertue
gained
no
greater
profit
,
then
that
fraile
riches
,
and
worldly
vanities
,
should
haue
greater
power
and
preheminence
ouer
vs
then
Reason
?
Are
we
willing
our selues
to
deface
that
relique
of
Gods
image
and
resemblance
in
vs
,
that
we
may
become
wholy
brutish
?
Do
we
loue
&
long
for
that
,
which
wee
ought
to
hate
?
to
imbrace
that
which
burneth
vs
?
and
to
kisse
that
which
consumeth
vs
?
O
,
where
then
is
vertues
loue
,
and
the
affection
due
to
her
?
O
,
where
is
the
laudable
desire
of
Glory
and
Honour
?
whereunto
all
truely
generous
and
noble
spirits
doe
aspire
by
ciuill
demeanours
,
and
commendable
actions
.
Well
then
,
let
vs
contemne
all
Ambition
,
for
Ambitions
sake
,
saue
onely
that
,
which
by
arming
our
minds
with
true
humility
maketh
vs
so
valiant
against
our selues
,
as
to
ouercome
our
selues
;
in
such
sort
,
that
flaying
off
our
old
skin
with
all
his
staines
,
blemishes
,
spots
,
and
imperfections
,
we
may
put
on
a
cleane
,
a
faire
and
a
beautifull
skin
,
not
onely
laudable
for
its
meekenes
,
mildnes
,
patience
,
liberality
,
humanity
,
modesty
,
and
fidelity
towards
all
men
;
but
also
for
its
fortitude
,
constancy
,
and
Iustice
towards
our selues
,
whereby
we
may
be
able
to
daunt
,
yea
to
subdue
our
greatest
enemy
,
who
hath
by
smooth
insinuation
,
fortified
himselfe
euen
in
the
Cittadell
of
our
owne
vnderstanding
with
a
resistlesse
and
immutable
resolution
of
forcing
from
vs
that
little
little
residue
,
that
smal
sparkle
of
brightness
,
which
suruiueth
in
vs
:
to
the
end
that
beeing
altogether
in
darknes
we
might
with
greater
facility
,
slide
into
the
soul
wracking
Charibdis
of
voluptuous
sensuality
;
from
which
,
it
is
almost
impossible
to
bee
redeemed
.
And
last
of
all
,
if
generous
and
magnanimous
spirits
,
present
themselues
within
the
lists
,
ready
to
vndertake
iust
and
lawful
combats
;
What
nobler
victory
shall
wee
obtaine
then
,
by
conquering
the
passions
and
affections
of
our
owne
selues
?
that
reason
heereby
may
gaine
the
preheminence
ouer
our
vnruly
wils
,
which
haue
inclined
our
credulous
soules
to
imbrace
all
mischieuous
and
wicked
actions
.
And
then
may
we
iustly
triumph
in
so
great
a
victory
,
when
wee
our selues
haue
conquered
our selues
,
in
so
lawfull
and
iust
a
combat
,
being
ready
now
to
enter
(
which
is
the
guerdon
of
our
Conquest
)
into
the
possession
of
the
soules
soueraign
good
,
which
consisteth
in
the
tranquillity
of
the
mind
,
and
peace
of
Conscience
.
And
therefore
wee
will
conclude
this
Chapter
with
these
verses
;
Our
owne
selues
Conquest
is
great
victory
.
For
in
our selues
,
ambush
our
greatest
foes
.
And
the
sole
meanes
,
our selues
to
glorifie
,
Is
by
our
Reasons
force
to
vanquish
those
.
The
fourth
effect
that
Vertue
produceth
in
Man
:
which
teacheth
him
to
performe
his
duetie
towards
all
men
,
demeaning
himselfe
worthily
in
his
Vocation
.
CHAP.
VII
.
THe
fourth
effect
is
to
teach
man
his
duety
towards
other
men
,
that
he
may
therby
discharge
the
same
worthily
,
according
to
his
place
and
calling
,
be
it
either
publiquely
or
priuatly
.
For
we
are
instructed
by
nature
and
confirmde
by
experience
,
that
men
cannot
liue
one
without
another
:
in
such
sort
,
that
from
our
beginning
,
our
Country
,
our
Parents
,
our
friends
,
our
neighbors
,
wil
,
yea
ought
to
be
profited
by
our
indeauors
.
So
that
wee
are
not
to
ascertain
our selues
of
the
security
of
any
other
fortress
in
this
life
,
but
of
doing
,
counselling
,
and
saying
,
all
such
things
as
are
truely
accounted
honest
and
vertuous
:
all
this
being
but
the
discharge
of
that
dutie
and
seruice
which
nature
obligeth
euery
one
to
doe
.
So
that
then
if
we
will
be
guided
by
the
direction
of
Nature
,
we
ought
to
labour
for
a
publique
good
,
&
to
imploy
for
the
conseruation
of
humane
society
our
goods
,
our
trauailes
,
our
industry
,
yea
whatsoeuer
is
within
the
lists
of
our
ability
.
For
no
man
liues
a
more
shameful
life
,
then
hee
that
alwaies
liues
vnto
himselfe
,
&
thinks
on
nothing
but
his
priuate
gain
.
And
he
liues
most
worthily
which
liues
vnto
himselfe
as
little
as
is
possible
.
Neither
indeede
can
any
man
liue
in
greater
honor
&
reputation
than
he
,
that
thinks
his
imployments
neuer
bestowed
better
,
then
for
the
generall
commoditie
of
the
weal
publique
.
In
such
sort
that
a
vertuous
man
feeleth
himselfe
so
liuely
touched
in
soul
,
with
an
earnest
desire
of
profiting
those
,
with
whom
he
liueth
;
that
he
indeauoureth
himselfe
to
assist
and
succour
them
,
and
not
to
bee
daunted
by
the
greatnes
of
pain
or
the
fear
of
peril
.
He
esteemeth
his
country
as
his
own
proper
mansion
;
wherein
euery
one
ought
to
labor
for
the
common
good
.
He
foreseeth
that
no
man
is
able
to
protect
his
priuate
house
from
being
rifled
,
when
the
enemies
haue
the
whole
City
.
And
therfore
euery
one
ought
to
carry
his
hogsheads
and
ladders
to
the
breach
,
that
they
may
by
their
diligent
endeauors
makevp
the
reparation
&
withstand
the
assault
.
But
if
euery
one
should
retire
himselfe
,
&
cowardly
flye
vnto
his
house
,
hiding
and
locking
vp
all
his
mony
,
plate
,
iewells
,
and
other
necessaries
;
the
city
beeing
surprizde
,
hee
doth
not
onely
lose
his
gold
,
but
with
his
gold
,
his
glory
.
Wherefore
to
secure
thy
particular
,
thou
must
bestow
thy
labours
and
trauailes
in
the
defence
and
safety
of
the
generall
:
which
cannot
be
(
when
the
Citty
is
besieged
)
except
they
shew
themselues
one
to
another
like
faithfull
friends
and
louing
Cittizens
.
Wee
are
therefore
obliged
in
dutie
each
towards
other
,
in
this
World
:
to
the
end
that
wee
labour
not
onely
for
our selues
,
but
for
all
those
also
,
which
stand
in
need
of
our
assistance
,
hauing
alwaies
recorded
in
our
memories
,
that
golden
sentence
;
Doe
vnto
others
what
thou
wouldst
haue
others
doe
to
thee
.
For
there
is
nothing
more
repugnant
both
to
the
law
of
nature
,
and
of
men
,
them
to
make
that
the
increase
,
thy
profit
,
which
cannot
be
had
,
but
by
the
preiudice
of
another
.
For
Nature
will
not
,
nay
cannot
tolerate
,
that
what
increaseth
our
golden
heap
shold
be
the
cause
of
anothers
heauines
.
In
such
sort
that
whosoeuer
would
follow
nature
,
cannot
be
mischieuous
or
noysome
some
to
his
like
,
but
wold
chuse
rather
to
endure
the
crosses
of
the
world
,
and
the
fretting
afflictions
of
contemptible
pouerty
,
then
to
augment
his
fortunes
and
exalt
himself
,
by
the
wrongfull
deeds
of
bloudy
tyranny
:
forasmuch
as
the
euill
of
the
soule
(
which
is
impiety
)
is
a
thousand
times
worse
then
the
euill
of
the
body
.
Therefore
euery
one
ought
to
haue
an
especiall
regard
,
that
the
actions
which
he
practiseth
be
honest
&
iust
;
and
that
the
ende
whereunto
they
are
referred
,
bee
also
profitable
vnto
the
common
vse
&
society
of
those
,
with
whom
(
whiles
wee
breath
)
wee
are
alwaies
conuersant
.
For
the
great
,
rich
,
and
potent
men
,
can
very
hardly
,
(
or
scarce
at
all
)
liue
without
the
succour
and
helpe
of
the
meaner
sort
:
for
these
are
they
which
turmoyle
and
tumble
vp
and
downe
,
to
dresse
their
grounds
,
and
husband
their
possessions
.
In
like
manner
,
the
mighty
states-man
,
&
so
al
descending
to
the
Mechanicks
,
can
not
liue
the
one
without
the
mutual
help
&
succor
of
the
other
;
God
being
pleased
to
shew
herein
,
the
great
care
and
prouidence
which
he
had
of
binding
them
together
with
the
indissoluble
knotte
of
mutuall
necessity
.
It
is
also
requisit
that
euery
ones
pains
&
industry
,
be
accompanied
with
trustiness
,
and
loyalty
:
to
the
end
that
the
fruit
and
profit
that
the
one
may
produce
by
the
furtherance
of
the
other
,
be
iust
&
honest
,
to
the
continual
maintenance
of
humane
society
;
which
being
taken
away
,
al
things
would
be
destroied
by
confusion
:
so
that
bounty
,
Iustice
,
truth
,
&
honesty
,
would
violently
be
carried
downe
the
streame
,
when
as
priuate
gaine
should
be
preferd
before
the
performance
of
ciuill
duty
;
or
when
it
is
deliberated
,
whether
that
which
is
full
of
profit
and
commodity
may
be
atchieued
,
not
sinning
against
honesty
and
Vertue
.
Which
proposition
is
quickly
affirmed
by
such
greedy
minds
as
are
easily
drawne
into
such
inconueniences
.
A
happy
life
,
which
consisteth
in
the
perfect
vse
of
vertue
,
cannot
be
accomplished
,
if
it
want
the
assistance
of
corporall
&
externall
goods
,
which
serue
as
aides
&
instruments
to
the
better
&
more
happy
execution
of
honest
desires
:
&
therefore
it
happeneth
oftentimes
that
the
feare
which
men
haue
of
falling
into
pouerty
(
esteeming
it
the
greatest
euill
in
the
world
)
leadeth
them
to
desire
the
goods
and
riches
of
the
world
;
&
to
this
effect
perswadeth
them
that
it
is
their
duty
to
labor
for
them
&
to
possess
them
(
as
being
one
of
the
3.
main
&
principal
points
,
to
the
obtaining
wherof
,
all
the
actions
and
industries
of
men
are
finally
reduced
)
thinking
by
the
gaining
of
them
,
to
commit
themselues
to
a
retired
settlement
and
restfull
quietness
,
not
considering
the
sentence
of
that
wise
Philosopher
;
that
he
that
would
truely
and
perfectly
become
rich
,
should
indeauour
not
to
increase
and
augment
his
riches
,
but
to
diminish
his
greedy
desire
of
hauing
:
because
such
as
leaue
their
desires
without
bounding
limmits
doe
daylie
increase
their
pouerty
and
want
.
As
on
the
other
side
,
the
most
excellent
Vertue
and
neerest
approaching
vnto
God
himselfe
,
is
that
which
causeth
man
to
want
as
few
things
as
is
possible
.
For
to
wish
or
couet
nothing
,
is
to
be
in
some
sort
like
vnto
God
,
teaching
vs
to
content
our
mindes
with
that
little
,
which
we
haue
,
and
not
to
account
any
pouerty
eyther
ashame
or
a
reproach
vnto
vs
,
saue
onely
that
,
which
proceedeth
from
sloathfulnesse
and
ignorance
,
or
rather
from
riotous
expence
,
and
luxurious
superfluity
.
For
when
pouerty
is
found
in
a
man
of
an
honest
and
ciuil
conuersation
,
one
that
is
laborious
,
painefull
,
stout
,
and
wise
,
it
serueth
as
an
infallible
cognizance
of
his
magnanimity
&
lofty
courage
;
such
a
one
as
imployeth
his
minde
in
the
atchieuement
of
greater
matters
without
incumbring
it
in
the
search
&
pursuit
of
respectlesse
vanities
:
such
as
are
the
riches
of
the
world
.
And
therefore
we
may
say
;
Externall
goods
which
worldly
men
adore
,
Are
not
cald
goods
if
we
them
truely
name
.
Subiect
they
are
to
change
,
for
euermore
:
But
vertue
onely
,
still
persists
the
same
.
Wherefore
it
is
,
that
the
liberty
and
freedome
of
the
wise
mans
soule
(
that
knoweth
the
natures
and
qualities
of
external
goods
)
is
neuer
troubled
with
their
pensiue
perplexitie
;
beeing
certainely
assured
that
his
felicity
is
not
a
iot
the
greater
,
nor
his
content
any
thing
increased
,
by
beeing
inuironed
on
euery
hand
,
with
an
infinite
masse
of
riches
and
treasures
,
if
he
haue
not
the
fruition
of
that
true
ioy
and
comfort
,
which
only
proceedeth
from
the
soules
tranquillity
.
But
because
we
ought
not
to
liue
in
the
world
,
like
idle
droanes
wee
are
bound
by
duty
to
imploy
the
talent
which
God
hath
bestowed
on
vs
,
to
the
commodity
of
diuers
others
besides
ourselues
,
indeauouring
to
augment
the
same
by
all
iust
and
honest
meanes
,
without
the
dommage
&
preiudice
of
any
;
that
wee
may
heereby
bee
true
imitatours
of
the
painfull
Bee
,
conuerting
all
things
into
sweete
and
gentle
meeknes
,
contenting
our selues
with
that
which
is
necessary
,
and
spending
the
residue
to
helpe
and
succour
those
that
want
it
.
For
the
life
of
Man
,
with
his
industrious
paines
,
is
not
praised
because
he
is
rich
,
and
mighty
;
but
because
he
is
iust
and
friendly
,
and
hath
the
true
vse
of
the
riches
which
he
hath
gotten
:
forasmuch
as
liberality
is
the
excellent
vse
of
that
meanes
,
which
God
hath
placed
in
our
hands
,
to
be
a
helpe
and
succour
vnto
many
.
So
that
naturall
duty
(
which
wee
call
the
source
of
all
laudable
actions
,
and
foundation
of
honesty
)
obligeth
vs
,
to
do
nothing
against
the
commodity
of
the
common
good
,
nor
to
seek
after
any
thing
by
the
detriment
of
another
;
but
to
render
vnto
euery
one
with
a
good
will
and
a
cheerefull
countenance
,
such
things
as
rightly
appertaine
vnto
him
.
For
euen
as
our
duty
is
the
end
and
scope
whereunto
Vertue
tendeth
,
to
wit
that
wee
should
duly
respect
honesty
and
a
seemely
carriage
in
all
our
actions
:
Euen
so
it
is
necessary
and
requisite
,
that
the
commodity
which
accreweth
vnto
vs
by
the
mediation
of
our
industrious
and
painefull
endeauours
,
be
honest
and
profitable
both
together
:
because
there
is
nothing
profitable
that
is
separated
from
honesty
;
this
disiunction
beeing
the
fountaine
of
al
wicked
vices
.
So
that
whensoeuer
wee
see
profit
presented
vnto
vs
,
if
wee
perceiue
that
there
are
ingrediences
of
vice
mixt
with
it
,
we
ought
to
eschew
the
one
,
for
the
others
sake
:
thinking
it
to
be
as
full
of
annoyance
vnto
the
peace
of
the
soul
,
as
a
sweet
potion
mixt
with
poyson
,
to
the
safety
of
the
body
.
For
equity
and
reason
would
haue
some
distinction
betweene
duety
,
and
that
which
is
called
commonly
profit
,
there
beeing
as
great
a
difference
and
separation
betweene
them
,
as
there
is
betweene
honesty
and
this
profite
.
For
this
kind
of
profite
maketh
man
not
to
feare
to
violate
his
promise
,
and
to
profane
that
which
hath
been
both
ordained
by
the
law
of
God
,
and
confirmd
also
by
the
lawes
of
men
;
alwaies
prouided
that
it
bring
him
gaine
.
And
the
other
on
the
contrary
side
,
maketh
him
(
with
a
liberall
and
free
minde
)
to
imploye
his
goods
,
trauailes
and
industry
,
yea
whatsoeuer
lyeth
within
the
compasse
of
his
ability
,
to
make
them
profitable
and
auaileable
vnto
euery
one
;
not
incited
thereunto
through
a
certaine
hope
of
a
gainefull
recompence
:
although
indeed
such
as
receiue
any
thing
,
are
bound
also
by
dutie
to
bee
gratefull
to
their
benefactors
,
and
to
render
such
things
vnto
them
for
their
good
deedes
,
as
the
proportion
of
the
benefit
requireth
,
and
their
abilities
can
affoorde
.
Yet
howsoeuer
,
Vertue
obligeth
those
that
are
well
storde
,
to
doe
pleasures
vnto
others
more
freely
then
to
receiue
,
because
it
is
farre
more
honourable
to
oblige
then
to
bee
obliged
,
to
giue
then
to
take
,
forasmuch
as
hee
that
conferreth
rewards
on
others
,
exerciseth
a
very
good
and
an
honest
action
:
but
hee
that
receiueth
,
doth
onely
exercise
an
action
of
profite
.
And
profitable
is
much
lesse
gratious
then
honest
.
For
that
which
is
honest
is
stable
and
permanent
,
furnishing
him
that
giueth
,
with
a
constant
gratification
:
whereas
that
which
is
profitable
,
slideth
quickly
away
and
is
soone
lost
;
neither
is
the
remembrance
thereof
so
agreeable
and
pleasant
to
the
minde
.
And
againe
,
those
things
are
esteemed
the
more
pretious
by
how
much
the
dearer
they
are
.
Therefore
it
is
better
to
giue
then
to
receiue
,
because
giuing
costeth
more
then
receiuing
.
Wherefore
whosoeuer
hath
beene
obliged
by
receiuing
,
ought
to
redeeme
his
liberty
if
hee
can
possible
.
For
it
argueth
not
a
vertuous
and
a
valiant
spirit
,
to
remain
long
in
the
arrereages
of
curtesie
.
But
if
wee
haue
bin
beneficiall
vnto
any
,
by
the
friendly
performance
of
a
ciuill
curtesie
,
we●
should
desire
to
haue
that
obligation
stand
vncancelled
rather
then
to
haue
it
required
by
a
mutuall
recompence
,
sithence
the
mind
is
well
contented
with
the
honour
of
friendly
performances
:
which
commonly
coueteth
rather
to
deserue
something
and
not
to
receiue
,
then
to
receiue
and
not
to
merit
:
forasmuch
as
to
merit
is
honourable
;
but
to
haue
the
enioyance
of
its
desert
,
is
deemed
nothing
else
but
profitable
.
Yet
there
is
alwaies
a
regard
to
bee
had
(
in
actions
of
honesty
)
vnto
the
sort
and
quality
of
the
obligation
:
For
a
generall
good
,
ought
to
be
preferred
before
a
particular
,
&
a
man
of
merit
before
such
a
one
as
merits
nothing
.
Wherfore
,
it
is
,
that
this
desire
is
vniust
and
dishonest
,
which
indeauoureth
nothing
else
but
to
extract
profit
and
commodity
from
euery
one
,
without
doing
good
vnto
any
one
;
and
to
receiue
any
kindnesse
whatsoeuer
,
without
shewing
so
much
as
a
willingnes
to
reward
,
valuing
true
honour
and
glory
(
atchieued
onely
by
vertuous
actions
)
at
a
meane
reckoning
;
nay
,
scarce
accounting
eyther
of
them
of
any
esteeme
at
all
.
For
indeede
it
is
almost
impossible
for
such
,
as
vse
all
the
means
they
can
for
the
reaping
of
profit
,
to
do
that
vnto
Honour
which
is
her
due
:
Forasmuch
as
dishonest
gain
is
a
carelesse
regard
,
nay
an
absolute
despisall
of
true
glory
;
the
shining
splendour
whereof
euery
vertuous
heart
ought
to
be
iealous
to
preserue
,
not
suffering
it
to
bee
eclipst
by
the
obscure
clowds
of
base
actions
;
but
most
especially
the
nobler
sort
,
&
such
as
haue
bin
exalted
to
the
highest
dignities
,
whether
by
letter
,
or
Armes
.
For
Honour
exacts
the
performance
of
duty
so
much
the
more
seuerely
in
those
,
by
how
much
their
worths
and
dignities
haue
more
distinguisht
them
from
the
vulgar
.
Therefore
it
is
that
the
golden
Merchant
is
not
so
much
honoured
as
the
simple
Souldier
.
For
the
one
heapeth
vppe
a
mountaine
of
treasure
,
respecting
onely
his
owne
inriching
:
the
other
practiseth
but
few
meanes
,
and
those
also
as
instruments
of
Honour
:
and
the
onely
end
of
all
his
parsimony
,
is
wholly
referred
vnto
the
acquist
of
Glory
.
And
then
if
naturall
Duty
haue
obliged
all
sorts
of
men
,
to
doe
their
best
indeauours
(
in
their
seueral
vocations
)
to
accomplish
somthing
,
that
may
bee
profitable
to
the
publique
good
;
it
stands
with
greater
reason
,
that
shee
should
oblige
those
,
which
are
the
bright
lamps
,
and
glorious
starres
of
honour
,
(
eyther
by
place
or
parentage
)
to
the
end
that
they
might
enlighten
the
meaner
actions
of
other
men
,
by
the
shining
lustre
of
their
examples
.
Which
they
can
neuer
doe
,
but
by
clearing
first
their
owne
hearts
from
filthy
couetousnesse
;
forasmuch
as
that
is
the
principal
cause
,
which
maketh
men
forgetfull
of
those
thinges
which
appertaine
to
the
purchase
of
Honour
:
wholly
addicting
their
minds
to
riches
,
and
suffring
them
to
think
on
nothing
,
saue
that
alone
,
which
serues
for
increase
of
their
reuenues
:
wheron
being
wholly
bent
,
they
oft
times
practise
base
,
and
ignoble
actions
(
which
in
fine
,
procure
their
miserable
ruine
)
against
those
that
are
of
their
own
profession
.
Wherfore
it
is
very
expedient
for
him
that
desireth
earnestly
to
imbrace
vertue
,
to
propose
her
alwaies
before
his
eyes
,
as
the
onely
obiect
wherat
he
aymeth
,
and
not
to
esteem
of
any
profit
,
saue
onely
that
which
is
attaind
vnto
by
her
accord
.
For
how-soeuer
the
imposturous
hypocrite
,
and
dissembling
wretch
,
seeme
more
faire
in
his
affaires
,
according
to
the
censure
of
the
World
,
then
the
plaine
honest
and
open
hearted
man
;
yet
certainely
it
is
better
to
bee
vnrespected
with
the
last
,
then
with
the
first
to
be
in
great
esteeme
.
For
the
ends
of
such
are
alwaies
miserable
.
And
therefore
they
that
seek
after
nothing
but
their
owne
priuate
gaine
,
are
miserably
deluded
:
because
whatsoeuer
their
greedy
minds
induced
them
to
follow
,
was
false
riches
&
counterfeit
treasures
.
For
true
riches
are
not
gaind
,
but
by
the
performance
of
our
duties
,
grounded
on
Vertue
:
which
is
nought
else
but
the
practise
of
doing
wel
to
all
,
not
in
regard
of
gaine
,
or
hope
of
recompence
,
but
only
in
respect
of
Vertue
it selfe
:
which
is
,
&
ought
to
be
,
the
sole
profit
of
an
honest
man
.
She
it
is
that
maketh
all
things
profitable
.
And
hee
that
taketh
care
to
perform
his
duty
,
is
neuer
guerdor
less
.
For
the
obseruance
therof
being
wel
imployed
,
procureth
vs
esteem
&
credit
amongst
men
:
credit
preferres
vs
to
the
dignity
of
some
high
place
,
wherein
are
gained
orderly
and
quiet
riches
:
which
are
to
bee
accounted
of
,
farre
more
then
great
abundance
mischieuously
gotten
.
It
is
a
worthy
cement
that
firmely
vniteth
honest
and
profitable
.
For
if
they
bee
disioyned
,
Vtility
is
nothing
but
deluding
cosenage
:
and
Ouerreaching
,
an
irreligious
policy
:
which
seuerely
bindeth
the
trembling-guilty
conscience
to
answere
for
the
same
It
behooueth
therefore
euery
particular
man
,
to
bee
(
as
well
in
art
,
as
industry
)
constantly
resolued
,
and
resolutely
confirmed
,
in
three
especiall
points
,
before
the
atchieuement
,
or
execution
of
any
action
.
The
first
is
,
that
his
enterprize
bee
iust
.
The
second
is
,
that
the
meanes
which
he
practiseth
by
(
for
the
attainment
therof
)
be
lawfull
.
The
last
is
,
that
he
surpasse
not
the
bounds
of
his
owne
vocation
,
be
it
eyther
publique
or
particular
;
but
alwaies
containe
himselfe
within
its
limits
,
and
do
his
best
for
the
common
good
.
For
,
than
this
,
there
is
nothing
more
agreeable
vnto
God
,
nor
more
beseeming
an
honest
man
.
Let
vs
then
learn
our
deuoir
towards
men
,
to
the
end
that
wee
may
render
thanks
vnto
God
for
all
.
First
,
for
the
good
which
he
hath
giuen
vs
:
next
,
for
the
good
which
wee
haue
had
,
to
make
it
truly
profitable
,
&
for
the
prosperous
successe
thereof
:
and
lastly
,
for
the
reward
which
wee
are
sure
to
obtaine
:
I
mean
the
beatitude
&
felicity
,
which
is
the
true
ground
of
perfect
goodnes
.
We
haue
formerly
declared
,
what
are
Vertues
effects
in
man
,
(
making
him
to
loue
and
follow
her
)
besides
the
recompence
which
she
hath
in
her self
&
of
her
own
nature
.
And
because
recompence
hath
a
very
great
power
ouer
vs
,
and
is
able
to
cause
vs
to
affect
things
a
great
deale
the
more
,
Vertue
will
neuer
be
without
the
same
.
Now
,
by
how
much
the
more
her
excellency
surmounteth
the
worths
of
other
things
;
so
much
the
richer
,
and
more
pretious
are
the
salaryes
which
she
presenteth
to
vertuous
men
.
These
are
Honor
&
Pleasure
;
a
double
good
,
without
which
,
shee
neuer
marcheth
:
whereof
(
now
following
)
we
make
description
.
The
Description
of
true
Honour
:
and
how
it
ought
to
bee
acquired
.
CHAP.
VIII
.
ALl
our
actions
whatsoeuer
doe
vsually
tend
towards
Perfection
.
We
desire
her
for
her
own
sake
;
being
not
able
to
bee
contented
without
her
.
Imperfection
is
the
mother
of
displeasure
,
and
nurse
of
discontent
.
For
which
cause
,
as
many
as
haue
treated
of
beatitude
,
affirme
that
wee
ought
(
if
we
wish
for
true
content
,
true
felicity
)
to
desire
perfection
.
For
,
none
can
be
said
to
be
truely
happy
,
but
such
as
haue
attained
vnto
the
perfect
accomplishment
of
the
same
.
Her
supportance
hath
no
reference
to
the
goods
honours
and
pleasures
of
the
Body
:
because
perfection
is
not
found
in
them
,
being
fraile
,
inconstant
,
momentary
,
and
lyable
to
decay
,
through
times
tyranny
.
We
ought
therefore
to
seeke
after
Wisedome
,
and
imbrace
the
vertues
of
the
soule
:
whose
condition
beeing
permanent
,
and
estate
eternall
,
they
scorn
the
violence
of
alteration
;
whose
constancy
also
is
neuer
mooued
with
the
battering
storms
of
angry
fortune
.
So
then
if
all
things
labour
for
perfection
,
and
desire
that
which
is
good
&
agreeable
vnto
them
,
it
stands
with
greater
reason
that
the
soule
of
man
should
couet
that
which
is
not
onely
appertinent
,
but
wondrous
necessary
.
The
soule
then
being
an
immortall
essence
,
it
is
cleare
that
it
ought
not
to
appropriate
such
things
vnto
it selfe
,
as
are
fraile
and
full
of
change
:
but
ought
rather
to
be
richly
adorned
and
glorified
,
by
such
as
are
permanent
and
proper
only
to
its
owne
nature
.
Amongst
all
the
goods
and
treasures
of
the
soule
,
the
acquisition
of
the
Honour
which
proceeds
from
vertuous
actions
,
whether
ciuill
or
military
,
challengeth
the
highest
place
;
forasmuch
as
the
pleasure
&
glory
which
accompany
the
same
,
are
fully
accomplished
with
absolute
perfection
.
But
because
the
way
of
Vertue
(
through
the
which
such
as
would
attaine
vnto
perfection
,
are
to
passe
)
is
neere
adioyning
vnto
that
of
vice
into
the
which
,
poor
mortal
wights
(
being
miserably
deceiued
&
guld
)
doe
easily
slide
,
sithence
in
very
many
things
there
is
a
great
resemblance
twixt
vertue
&
vice
(
so
that
were
not
we
directed
by
the
infallible
guidance
&
safe-conduct
of
Reason
,
&
liuely
rouzed
out
of
dul
neglect
,
by
the
help
&
assistance
of
vertue
her selfe
)
we
shold
too
too
often
take
false
counterfeited
honor
in
fled
of
that
which
is
true
and
perfect
indeede
.
We
ought
therefore
to
take
an
especiall
care
,
that
our
slight
regard
in
the
election
,
cause
vs
not
to
erre
in
the
choice
thereof
.
For
true
Honour
is
neuer
atchieued
but
by
Vertue
and
performance
of
duty
,
which
are
as
it
were
its
legitimate
and
naturall
parents
:
without
the
which
,
Honour
can
no
more
bee
,
then
heate
without
fire
or
the
shadow
without
the
body
.
For
otherwise
it
would
bee
nothing
else
,
but
as
a
fantasie
of
Honour
,
or
a
bubble
of
vaine
glorie
:
which
is
oftentimes
ingendred
in
the
vaine
and
deluded
imagination
of
the
distempered
brain
of
him
which
liueth
for
the
world
only
;
without
hauing
any
respect
at
all
,
vnto
the
principall
end
of
his
beeing
heere
,
and
which
neuer
attaind
vnto
so
much
knowledge
,
as
to
be
able
to
discerne
what
true
Honour
is
,
much
lesse
to
know
how
it
may
and
ought
to
bee
atchieued
.
Let
vs
define
it
,
to
bee
the
shining
brightnes
of
a
vertuous
&
worthy
action
,
which
is
reflected
from
our
own
Conscience
,
vnto
the
sight
and
view
of
those
with
whom
we
liue
.
It
may
be
also
called
a
gracefull
respect
,
or
a
renowned
reputation
which
euery
one
ought
to
haue
,
in
recompence
of
his
merit
and
worthinesse
,
declared
vnto
the
world
by
many
great
and
glorious
deedes
,
approued
so
to
be
by
the
generall
acknowledgement
of
all
good
men
.
It
is
not
then
an
imaginary
fantasie
,
but
rather
a
splendent
brightnes
,
or
a
twinkling
light
,
which
maketh
him
that
is
the
subiect
heereof
,
and
with
whom
she
is
enamored
,
to
shine
as
the
sparkling
rayes
of
a
pretious
diamond
.
It
is
a
diuine
good
,
a
celestiall
treasure
,
to
whose
pure
nature
it
is
absolutely
contrary
,
to
permit
any
wicked
or
vicious
person
to
inioy
the
high-priz'd
title
,
and
appellation
of
Honourable
.
And
therefore
it
is
not
wonne
but
by
striuing
(
first
of
all
)
against
our
owne
affections
,
and
by
conquering
them
:
turning
fruitlesse
and
toyish
vanities
,
ouerweening
and
arrogant
presumptions
,
towring
&
to
pless
ambition
,
into
a
remote
and
an
eternall
banishment
:
yea
,
exiling
also
with
them
the
quenchless
desire
of
our
owne
priuate
gain
,
that
we
may
sincerely
tender
all
our
actions
,
all
our
industries
,
vnto
the
publique
good
of
other
men
;
but
most
especially
to
our
countries
good
.
For
those
that
are
born
to
bee
magnified
by
the
enioyance
of
honourable
&
glorious
appellations
,
do
neuer
desire
any
thing
more
ordinarily
,
more
earnestly
,
then
to
performe
as
many
profitable
and
worthy
actions
,
vnto
others
,
as
are
within
the
reach
of
their
abilities
;
and
to
sacrifice
their
tender
hearts
last
drop
of
bloud
to
redeeme
their
Country
from
an
imminent
danger
:
so
that
their
glory
beeing
thus
moystned
by
the
honourable
effusion
of
their
owne
bloud
,
it
shall
flourish
and
waxe
green
in
the
eternal
Spring-time
.
So
then
the
esteeme
and
reputation
which
men
shold
desire
,
consisteth
principally
in
two
points
.
The
first
is
,
that
we
bee
alwaies
found
sincere
and
vpright
as
well
towards
ourselues
as
to
all
other
men
;
to
the
end
that
the
testimony
which
commeth
from
our
owne
consciences
vnto
the
sight
and
view
of
those
with
whom
we
liue
,
may
serue
vs
in
stead
of
a
warrant
and
an
approbation
against
false
report
:
forasmuch
as
Verity
is
the
shield
of
Honor.
.
The
second
is
,
to
glorifie
our selues
rather
by
surpassing
others
in
euery
good
duty
,
and
office
towards
them
,
then
by
respecting
of
any
other
aduantages
whatsoeuer
for
our selues
;
be
it
eyther
worldly
reputation
or
particular
profit
.
For
it
is
in
this
duty
(
which
is
truely
vertuous
,
truely
charitable
)
that
generous
and
well
tempered
spirits
will
imploy
themselues
(
alwaies
confined
within
the
limits
of
their
owne
vocation
)
to
acquire
and
possesse
that
great
&
vnualuable
treasure
of
Honour
,
that
crowne
of
glory
,
whereof
(
hauing
once
merited
it
by
vertuous
deeds
)
they
neuer
are
depriued
againe
.
For
can
any
one
rebuke
those
that
dayly
accumulate
desert
vpon
desert
,
&
neuer
desist
from
inriching
the
former
good
deeds
,
by
seconding
them
with
the
like
?
shewing
themselues
to
bee
truely
seasoned
with
a
generous
disposition
,
wishing
alwaies
to
encounter
any
new
occasions
that
shall
bee
sortable
to
their
desires
:
greedy
of
no
other
glory
,
beside
the
testimony
of
their
owne
soules
:
disesteeming
vtterly
the
fauourable
Iudgement
of
other
men
.
For
euery
action
is
so
much
the
more
laudable
in
it selfe
,
by
how
much
the
farther
off
it
is
from
ostentation
,
or
desire
of
applause
.
And
although
it
bee
not
euery
ones
fortune
,
to
bee
able
to
attaine
vnto
the
height
and
top
of
Honour
,
or
to
establish
it
vnto
eternity
:
yet
they
must
not
therefore
bee
discouraged
and
exanimated
from
the
pursuit
thereof
;
but
thinke
that
there
is
no
one
how
mean
soeuer
,
but
ought
to
make
more
account
of
that
little
which
hee
can
attaine
vnto
,
in
his
owne
vocation
,
then
of
all
the
rest
of
his
whole
wealth
and
riches
;
because
(
in
such
a
case
)
Honor
cannot
be
made
altogether
immortal
,
by
reason
of
the
incapacity
of
the
subiect
:
yet
howsoeuer
;
it
is
the
greatest
,
the
most
illustrious
,
most
commendable
,
and
most
durable
of
all
the
goods
which
man
inioyeth
:
forasmuch
as
by
it
,
he
leaueth
vnto
the
world
a
good
testimony
of
his
life
,
and
to
his
owne
posterity
a
good
example
.
But
forasmuch
as
the
Qualities
,
Conditions
,
and
Resolutions
of
such
generous
&
noble
spirits
,
which
make
Armes
their
profession
,
are
different
from
other
estates
,
which
neuer
trauail
but
for
their
owne
particular
and
priuate
vtilities
;
whereas
these
heere
propose
especially
before
their
eyes
,
the
publique
good
of
the
common
wealth
,
assuring
them
a
quiet
peace
,
purchased
by
their
trauells
,
their
daungers
,
their
wounds
,
their
woes
,
their
greeuous
sufferances
,
and
conseruing
the
generall
good
by
their
industry
,
valiance
and
perseuerance
:
Honour
therefore
is
most
deseruedly
called
the
lawfull
guerdon
,
and
true
recompence
of
vertuous
actions
.
For
,
sithence
Vertue
participateth
of
a
diuine
nature
,
it
necessarily
followes
,
that
she
cannot
bee
recognized
or
sufficiently
rewarded
with
gold
or
siluer
;
but
rather
with
those
things
,
which
draw
neere
vnto
diuinity
:
such
as
are
Honour
and
reputation
,
rightly
appropriate
vnto
him
vnto
whom
it
iustly
appertaines
.
But
it
appertaineth
vnto
none
more
iustly
then
vnto
the
gentle
,
generous
,
and
valiant
Captaine
:
neither
shineth
it
so
magnificently
,
so
gloriously
,
in
any
affairs
,
as
in
the
courageous
attēpt●●
of
martial
enterprises
.
We
behold
continually
such
as
are
the
legitimate
sons
of
dantless
Mars
,
to
be
full
of
courage
and
stomacke
euen
in
their
swaddling
cloathes
and
afterwards
in
processe
of
time
to
be
wise
in
counsell
,
sober
in
necessity
,
patient
in
aduersitie
,
iust
in
the
midst
of
power
,
cautelous
in
execution
,
diligent
to
follow
wheresoeuer
fortune
leadeth
them
,
despising
ease
and
not
respecting
life
when
it
stands
vpon
the
point
of
Honour
,
not
setting
their
valiance
at
a
price
,
nor
his
vertuous
deedes
for
a
mercenary
stipend
;
eschewing
alwaies
euill
,
to
imbrace
what
is
good
,
not
through
fear
or
force
,
but
through
a
voluntary
and
free
respect
of
Vertue
onely
:
which
(
in
stead
of
recompence
)
doth
crown
them
with
glory
,
which
maketh
them
so
remarqueable
aboue
other
men
,
as
much
as
the
Diamonds
value
is
esteemed
aboue
other
pretious
stones
:
yea
as
much
as
the
sunne
surpasseth
in
glory
,
the
starry
tapers
of
the
firmament
:
yea
so
much
I
say
doth
Honour
out-strip
in
true
esteeme
,
al
other
earthly
treasures
whatsoeuer
:
whose
fraile
inioyance
the
world
permitteth
vs
to
haue
no
longer
,
then
for
the
continuance
of
a
fleeting
breath
.
But
Honour
maketh
those
that
are
absent
present
;
yea
the
dead
aliue
,
through
the
fresh
remembrance
of
their
noble
deedes
,
translated
carefully
from
age
to
age
,
carrying
with
it
still
in
triumphant
state
their
truly
vertuous
and
admired
actions
,
borne
on
the
golden
wings
of
purest
eloquence
,
that
neuer
moue
,
but
in
the
seruices
of
honourable
Personages
.
This
Crowne
,
therefore
,
is
lawfully
due
vnto
those
,
that
spend
their
liues
in
the
seruice
of
their
Prince
&
countrey
;
who
voluntarily
exposing
themselues
vnto
apparant
dangers
,
to
shield
the
same
from
forraine
inuasions
,
bring
backe
with
them
many
glorious
scarres
,
the
noble
emblemes
of
an
vndaunted
courage
;
together
,
with
a
minde-appeasing
testimony
in
their
consciences
,
of
performing
faithfull
seruices
vnto
their
Prince
,
and
of
doing
their
best
endeauours
,
for
the
preseruation
of
their
countrey
:
without
the
which
,
it
could
not
chuse
but
endure
a
miserable
languishment
.
For
how
could
life
haue
beene
any
way
gratefull
vnto
vs
;
hauing
lost
our
Religion
,
our
Lawes
,
our
Liberty
,
and
our
purity
of
life
,
which
are
,
next
to
God
,
the
necessary
maintenances
of
our
being
?
So
that
then
these
things
,
being
forcibly
rauished
from
vs
,
wee
cannot
wish
to
liue
any
longer
in
this
world
.
This
duety
,
this
seruice
(
which
they
performe
towards
their
countrey
)
being
of
so
great
importance
,
conferreth
on
them
a
deserued
Title
of
Nobilities
;
which
crowneth
them
with
such
shining
light
,
as
shall
reflect
a
splendent
brightnesse
to
posterity
.
For
sithence
neither
the
countrey
,
nor
the
liberty
thereof
,
can
bee
secured
,
but
vnder
the
protection
of
defensiue
armes
;
it
consequently
followes
,
that
such
as
make
profession
thereof
,
and
haue
assigned
themselues
therunto
,
for
the
common
good
and
safety
of
their
countrey
;
should
not
onely
be
respected
and
honoured
,
but
also
recompenced
with
an
eternall
guerdon
:
in
such
sort
,
that
the
vertue
and
prowesse
of
an
honourable
man
,
hath
alwayes
beene
accounted
the
subiect
of
his
Nobilitie
;
being
approued
(
in
all
ages
)
by
the
common
suffrage
of
euery
one
.
So
that
then
Honour
was
giuen
vnto
men
for
a
salary
,
a
recognizance
of
some
vertuous
deedes
,
being
a
glory
vnto
him
whiles
he
liued
,
and
afterward
a
grace
translated
by
descent
to
his
posterity
.
It
is
great
honor
from
illustrious
ligne
To
be
descended
,
by
our
Predecessours
:
But
greater
far
by
our
own
light
to
shine
,
(
Then
by
their
lustre
)
vnto
our
successors
.
It
behooueth
euery
one
therfore
to
haue
a
great
regard
,
that
wee
obscure
not
the
sparkling
lustre
of
that
glorious
sunne
,
by
degenerating
from
the
vertue
of
our
ancestors
,
whose
descending
Honor
hath
enlightned
vs
.
Into
which
loathsome
dungeon
of
base
ignominy
,
such
ordinarily
precipitate
themselues
,
as
beeing
respectless
of
their
deuoir
,
preferre
their
own
quiet
peace
,
before
their
princes
seruice
:
and
their
priuate
gaine
before
their
Countries
Honour
;
neuer
considering
that
Vertue
crownes
only
those
which
perseuere
vnto
the
end
.
And
that
man
cannot
immortalize
his
name
on
earth
,
that
giueth
way
to
drowsy
lazynes
:
it
being
vtterly
anent
reason
&
honesty
,
that
hee
which
changeth
vertue
into
vice
,
should
in
any
sort
bee
honored
&
respected
:
forasmuch
as
nobility
by
birth
,
can
stand
in
no
other
stead
vnto
such
as
shew
themselues
vicious
by
their
ignoble
deedes
,
but
to
condemne
their
folly
and
increase
their
shame
.
For
vice
is
so
much
the
more
deformed
and
vgly
,
in
those
of
noble
races
,
by
how
much
the
patternes
of
their
fathers
actions
are
more
eminent
.
In
such
sort
,
that
the
dead
bones
and
ashes
of
their
predecessours
which
bought
at
so
deare
a
price
that
splendent
light
,
whereby
they
shine
so
gloriously
in
the
world
,
will
rise
and
menace
cruell
torments
against
them
,
if
they
conioyne
themselues
with
vice
,
and
her
associates
,
to
bandy
against
vertue
and
her
adherents
:
seeking
vengeance
of
the
wrongs
which
they
receiue
by
the
participation
of
dishonor
imposde
on
them
and
on
their
family
,
in
recompence
of
that
honour
whereby
they
left
their
progeny
illustrious
.
Therefore
haue
armes
beene
permitted
vnto
noble
personages
,
that
they
might
beare
them
alwaies
,
as
the
recognizance
of
honour
,
vnder
the
confident
hope
,
that
those
(
hauing
bin
suckled
in
their
Cradles
with
the
milke
of
Honour
,
and
afterwards
growne
vp
in
vertue
,
by
the
mediation
both
of
Arte
,
traditions
,
and
examples
of
their
auncestors
)
would
not
make
a
league
with
any
that
should
bee
vertues
enemies
;
preferring
priuate
profite
,
before
the
seruice
of
the
Prince
;
and
priuate
gaine
before
their
Countries
good
.
For
the
order
of
Knighthood
was
instituted
in
auncient
time
,
to
fight
in
defence
of
Religion
,
to
defend
their
countrie
,
to
serue
their
Prince
faithfully
in
the
warres
;
being
sent
by
him
vnto
the
same
,
to
maintaine
the
wronged
causes
of
Widdows
,
Orphants
,
and
others
that
are
iniuriously
opprest
.
For
to
fight
for
Religions
cause
,
is
a
spirituall
acte
,
which
God
will
guerdon
in
the
life
to
come
.
To
defend
and
protect
the
countrey
wherein
we
liue
,
is
to
regard
the
conseruation
of
mankinde
.
To
doe
seruice
vnto
the
Prince
,
is
to
cancel
the
bonds
of
our
naturall
alleageance
.
To
redeeme
the
oppressed
from
afflictions
and
miseries
,
is
a
noble
deede
,
and
truely
vertuous
;
it
being
the
fruitfull
effect
of
godly
charitie
.
For
hee
that
deliuereth
not
the
wronged
from
oppression
,
nor
opposeth
himselfe
against
tyrannie
for
their
deliuerances
sake
(
hauing
meanes
,
power
,
limmes
,
and
al
opportunity
whatsoeuer
)
doth
infringe
the
knot
of
humane
society
,
which
ought
to
be
preserued
inuiolable
amongst
true
Christians
:
and
for
neglect
hereof
,
hee
ought
to
be
lyable
vnto
as
reproachfull
an
infamy
,
as
seuere
a
punishment
,
as
hee
that
hath
betrayed
his
parents
and
friends
vnto
a
cruell
death
.
Wherefore
Nobility
ought
to
be
in
continuall
exercise
,
as
well
in
the
middest
of
dangerous
hazards
,
in
time
of
warre
;
as
in
ciuill
and
honest
affairs
in
time
of
peace
,
but
principally
in
charitable
deedes
.
For
tilting
,
hunting
,
running
at
ring
,
and
the
like
,
are
not
sufficient
exercises
,
to
make
your
vertue
appeare
vnto
the
world
:
shee
passeth
by
such
without
respect
,
requiring
attempts
of
greater
aduenture
.
Great
Personages
haue
oftentimes
desired
occasions
ful
of
danger
to
present
themselues
vnto
them
;
that
they
might
by
such
vndertakings
giue
a
lustre
vnto
the
greatnes
of
their
vndaunted
courages
,
whose
light
may
bee
compared
vnto
the
sunne
it selfe
.
Moreouer
,
it
is
not
vnto
childish
apprentises
,
or
simple
ignorants
,
that
the
conduct
and
guidance
of
difficult
exploits
are
committed
;
but
vnto
those
rather
,
which
by
long
experience
,
haue
beene
made
fit
and
capable
of
the
same
.
For
Vertue
neuer
adorneth
any
one
with
wisedome
and
modesty
,
but
shee
also
accomplisheth
him
,
with
valiance
,
and
magnanimity
.
Shee
taketh
from
him
the
feare
of
danger
,
of
greefe
,
of
sorrow
and
of
death
,
making
him
to
triumph
boldly
,
treading
on
the
head
of
danger
,
with
the
foote
of
constancy
,
and
so
to
direct
all
his
actions
vnto
Honors
glorious
title
,
as
the
archer
his
arrow
to
the
white
.
Wherefore
if
we
be
men
&
not
monsters
in
nature
,
why
doe
not
wee
tend
towards
this
perfection
?
trampling
vnder
our
feet
with
courageous
harts
,
all
the
dangerous
difficulties
which
striue
to
diuert
vs
from
vertues
path
;
sithence
it
is
by
her
that
wee
are
truely
vertuous
,
truly
blessed
.
This
worthy
resolution
is
far
more
excellent
then
the
possession
of
all
the
treasures
and
honours
of
the
world
:
which
noble
and
heroick
minds
continually
despise
,
as
things
fraile
,
transitory
,
and
vaine
;
and
therefore
seeke
after
felicity
&
beatitude
in
things
more
dureable
&
permanent
.
For
these
two
,
are
in
the
soule
of
man
throgh
a
necessary
consequence
,
of
one
and
the
same
Verity
,
to
wit
to
bee
happy
and
to
bee
vertuous
:
the
last
is
as
necessary
vnto
man
,
as
the
first
is
naturally
desired
of
him
.
But
as
the
desire
of
being
happie
is
very
great
,
so
is
it
also
very
vaine
,
without
this
veritie
;
which
teacheth
vs
that
the
chiefest
science
in
the
world
is
to
be
an
honest
man
,
and
the
greatest
Honour
to
be
happy
.
For
Honour
,
not
conformable
to
vertue
,
to
our
duety
,
&
to
conscience
,
cannot
enioy
the
sweet
society
of
perfect
glory
,
&
permanent
felicity
.
And
therfore
it
is
nothing
else
,
but
a
windie
vapour
,
proceeding
from
swelling
pride
,
&
vain
presumption
;
whose
recompence
at
last
is
shame
,
hatred
,
&
the
derision
of
the
whole
world
,
and
vnspeakeable
punishment
in
the
world
to
come
.
But
that
which
proceedes
from
vertue
,
inciteth
euery
one
that
is
indued
with
a
generous
disposition
,
to
erect
vnto
himselfe
an
eternall
monument
,
by
glorious
atchieuements
,
&
heroicke
deedes
;
arming
him
with
an
inuincible
&
courageous
constancy
,
to
march
boldly
in
the
very
face
of
danger
it selfe
;
sustayning
infinite
labours
&
trauels
,
tearing
through
the
bryars
and
thornes
of
a
thousand
inconueniencies
,
aduising
him
not
to
court
Honour
,
eyther
through
ostentation
or
ambition
:
for
were
it
possible
for
him
to
attaine
vnto
the
end
whereat
he
aymeth
,
without
indurance
,
he
would
not
by
his
good
will
,
cast
himselfe
into
an
Ocean
of
perplexities
;
in
such
sort
then
that
he
thrusts
himselfe
forwards
,
onely
,
because
he
being
dull
and
grosse
,
cannot
bee
purified
of
these
great
incumbrances
,
but
by
the
fire
of
afflictions
.
But
hauing
opportunity
now
to
look
backe
on
the
manifolde
difficulties
which
hee
hath
surmounted
through
the
performance
of
his
deuoir
,
guided
by
the
aidance
of
a
iust
conscience
hee
arriues
vnto
the
field
of
Honor
:
where
his
Temples
are
crowned
with
a
Chapplet
of
liberty
;
as
truly
exempted
from
the
malice
both
of
death
and
obliuion
,
as
his
intention
was
remote
from
gaine
or
profite
,
onely
ayming
at
the
good
of
his
country
&
the
seruice
of
his
Prince
:
in
such
sort
,
that
he
hath
purchased
vnto
himselfe
a
renounced
memory
throughout
all
ages
.
So
that
then
the
soule
finding
it selfe
adorned
and
beautified
with
such
rich
&
in
estimable
treasures
,
reapeth
greate
ioy
from
this
great
felicity
:
which
being
rooted
in
the
very
bottome
of
his
hart
that
possesseth
her
(
and
not
in
externall
and
fraile
riches
)
accompanieth
the
soule
and
the
honour
thereof
,
vnto
the
highest
heauens
,
where
both
shal
be
immortalizde
togethers
.
Therfore
say
we
;
The
wings
of
Fame
mount
Honour
to
the
skie
;
Where
Vertue
crownes
it
with
Eternity
:
Whereas
the
Vertuous
,
'mongst
a
showre
of
darts
Sought
it
,
thrust-foorth
by
braue
and
noble
hearts
.
Backe
therefore
,
Epicure
,
in
sugred
pleasure
Bathing
thy
soule
:
Thou
shalt
be
crownde
by
leisure
;
Sith
shee
preserues
her
lawrells
for
such
spirits
,
As
duely
challendge
them
by
Vertuous
merits
.
Backe
,
Wanton
womans-man
,
which
without
paine
Would'st
purchase
Honour
:
Backe
.
Thy
hope
is
vaine
.
Fauours
auayle
not
:
labours
haue
the
price
;
And
those
which
for
her
sake
would
sacrifice
Their
bloud
,
their
limmes
,
their
liues
,
that
are
so
deare
,
Their
soules
;
nay
,
more
,
had
they
what
were
more
neare
.
The
description
of
false
Honour
;
the
true
subiect
and
ground
of
Quarrels
and
Contentions
.
CHAP.
IX
.
ALthough
vertue
be
contrary
vnto
both
the
extreames
of
vice
;
in
the
midst
of
which
she
hath
her
seate
:
yet
neuerthelesse
,
she
is
more
directly
opposed
vnto
one
of
them
them
then
to
the
other
,
and
beareth
greater
conformitie
with
the
one
then
with
the
other
.
For
,
Fortitude
inclineth
more
to
audacity
,
then
to
timidity
:
and
the
liberall
man
resembleth
more
the
prodigall
,
then
the
couetous
wretch
.
By
reason
whereof
,
such
as
cannot
discerne
the
true
from
the
counterfeit
,
by
the
aidefull
ministry
of
reason
,
are
easily
transported
into
one
of
the
extreames
,
according
to
the
inclination
of
their
affections
:
in
such
sort
,
that
vice
being
full
of
deceitfull
mischiefe
,
and
gaining
the
assistance
of
our
affections
;
besiegeth
the
vnderstanding
,
conquereth
our
reason
,
and
then
carrieth
the
wauering
soule
,
destitute
of
a
Pilote
,
according
to
the
inconstant
winde
of
euery
phantasticall
occasion
:
which
being
seduced
by
the
externall
senses
,
giues
way
vnto
the
flattering
charmes
of
a
deadly
foe
:
Which
as
a
Tyrant
,
proud
in
victorie
,
Giues
power
to
the
senses
o're
each
action
:
Whose
chiefest
comfort
and
triumphant
glorie
,
Is
to
see
reason
made
a
slaue
to
passion
.
As
oftentimes
it
falleth
out
in
a
point
of
Honour
:
whereof
the
greatest
part
of
men
make
a
vaunting
brauado
,
rather
through
a
vaine
ambition
of
seeming
greater
then
other
men
,
then
for
the
true
&
zealous
affection
which
they
beare
toward
vertue
,
which
they
vntruly
challenge
to
themselues
.
For
if
Honour
bee
nothing
else
but
the
resplendent
glory
of
a
vertuous
action
,
and
a
celestiall
good
that
cannot
,
nor
will
not
permit
,
that
any
euill
deed
should
be
adornde
with
honours
title
;
how
is
it
possible
that
a
man
may
be
called
vertuous
and
valiant
,
which
is
not
stomackfull
in
anything
saue
mischiefe
,
that
is
neuer
armed
but
to
oppress
the
innocent
,
neuer
doth
his
vttermost
but
against
the
iust
,
nor
enterprizeth
any
thing
saue
onely
that
which
is
quite
contrary
to
the
generall
designe
of
those
that
desire
peace
in
stead
of
warre
,
repose
in
stead
of
sedition
,
and
louing
amity
in
stead
of
enmitie
?
Without
all
question
such
valiance
and
adulterate
fortitude
,
whose
obiect
is
nothing
but
bloud
and
death
,
is
to
be
accounted
no
otherwise
then
a
sauage
brutishnesse
;
nay
,
farre
more
beastly
then
that
of
the
vnreasonable
creatures
;
which
are
neuer
offensiue
vnto
any
,
saue
those
twixt
whom
and
them
nature
proclaimes
a
perpetuall
Antipathie
:
but
such
as
are
of
the
same
species
,
doe
neuer
offend
their
owne
companions
.
But
amongst
other
shames
,
or
rather
most
ignoble
and
base
infamies
,
this
is
not
the
least
,
that
a
Gentleman
should
staine
his
Rapier
in
the
bloud
of
his
neighbour
;
nay
,
oftentimes
of
his
own
father
,
and
for
a
trifle
,
or
smaller
matter
:
of
such
a
one
(
I
say
)
with
whom
before
,
hee
made
but
one
bed
,
vsed
but
one
table
,
but
one
purse
.
Tell
me
,
I
pray
,
whence
proceedes
this
false
and
base
imagination
in
thee
,
that
thou
thinkest
true
Honour
to
consist
in
surpassing
others
by
strength
of
body
,
and
in
making
the
weake
to
tremble
at
thy
feete
?
Or
that
he
is
not
to
be
esteemed
valiant
,
that
insulteth
not
imperiously
ouer
another
,
or
assaulteth
not
anothers
life
,
or
sheds
his
bloud
?
False
and
counterfeit
Honour
,
is
the
father
of
those
adulterate
brats
.
For
ambition
also
;
being
one
of
false
honours
sonnes
,
is
neuer
quarrellesse
;
each
one
would
haue
the
place
,
and
euery
one
contests
with
his
companion
for
the
chiefetainity
;
striuing
with
euery
Oare
one
to
debase
another
;
in
such
sort
that
the
most
desperate
sticksneaging
Cauallier
,
is
held
with
them
to
be
the
stoutest
gallant
.
And
at
this
very
day
,
vertue
is
transformed
into
vice
,
and
true
valiance
into
rashnesse
;
not
without
the
approbation
of
all
;
or
(
at
least
)
the
most
part
,
apologizing
onely
in
this
manner
:
It
is
my
duety
to
defend
mine
honour
.
Aduise
your
incensed
gallant
,
to
any
other
course
besides
fighting
,
he
sweares
,
t
is
simple
,
base
,
cowardly
,
&
the
infallible
mark
of
a
Capon-harted
dastard
.
He
sweares
,
he
wil
be
reueng'd
:
&
the
furious
flames
of
his
distempered
mind
,
must
be
extinguished
with
his
friends
heart
bloud
:
take
this
,
and
take
all
;
his
Honour
is
more
pretious
then
his
life
:
he
had
rather
translate
his
name
vnto
posterity
vnblemished
,
then
liue
to
sucke
a
hundred
yeares
light
ayre
.
He
must
sacrifice
himselfe
vnto
his
owne
passion
,
&
serue
as
an
oblation
,
to
be
offred
vp
(
in
a
bloudy
duellum
)
vnto
the
diuel
himself
,
to
the
eternall
damnation
of
his
soule
.
This
mischiefe
proceeds
either
from
ignorance
,
or
from
the
contempt
of
the
knowledge
of
true
Honour
,
&
perfect
vse
of
vertue
;
which
teacheth
men
a
means
,
to
temper
the
violent
heate
of
●heir
vnbridled
furies
,
&
aduiseth
them
●ather
to
be
silent
,
then
not
to
speake
●el
,
rather
to
receiue
iniury
,
then
to
of●er
it
,
to
bestow
on
others
,
rather
than
to
●●ke
from
others
,
to
trauell
in
the
rough
●ay
of
vertue
,
not
to
wander
vp
&
down
〈◊〉
the
fruitlesse
pursuit
of
false
Honor
,
and
last
of
all
,
rather
to
pardon
all
disgracefull
wrongs
,
then
to
be
reuenged
on
any
one
.
For
the
greatest
reuenge
,
the
honourablest
victorie
that
we
can
gaine
ouer
our
enemies
,
is
,
to
surpasse
them
in
diligence
,
in
bountie
,
in
magnanimity
,
in
good
&
courteous
deedes
;
wherewith
they
will
sooner
know
and
acknowledge
themselues
conquered
,
and
constrained
to
shut
their
mouths
,
and
to
bridle
their
contumelious
tongues
,
then
by
any
other
forcible
courses
whatsoeuer
.
Wherefore
,
a
vertuous
man
is
not
to
consider
any
other
thing
in
all
his
intendments
,
but
whether
they
be
iust
,
or
vniust
,
good
,
or
euill
;
to
the
end
that
by
reasons
iudgement
,
he
may
be
able
to
discerne
the
truth
from
falshood
,
and
to
declare
,
that
he
proposeth
vnto
himselfe
,
no
other
end
,
but
iustice
and
equity
.
And
therfore
,
such
as
subiect
themselues
,
to
the
indurance
of
labours
and
trauels
,
for
iniust
causes
;
or
fight
desperately
for
peculiar
profite
,
vnder
what
pretence
soeuer
,
being
not
forwarded
through
the
sincere
loue
of
vertue
alone
;
cannot
brauado
it
,
or
swagger
it
out
(
but
falsely
)
that
they
are
indued
with
such
worthy
qualities
,
as
ar
truly
requisit
to
a
generous
mind
.
For
such
a
victory
,
as
is
bought
with
the
bloud
of
those
,
which
haue
very
slenderly
,
or
happely
scarce
offended
vs
at
all
,
is
an
exquisite
defeature
of
true
renowne
:
but
the
other
is
farre
more
noble
,
and
farre
(
beyond
comparison
)
more
commendable
,
in
that
he
knoweth
to
ouercome
himselfe
,
in
giuing
pardon
to
his
enemies
.
For
the
number
is
but
small
of
those
which
are
found
to
be
so
iust
,
that
they
can
easily
forget
,
and
slightly
ouerpasse
great
iniuries
receiued
;
that
being
a
peculiar
property
vnto
the
magnanimous
,
and
truely
noble
courage
:
which
shewes
himselfe
angry
with
him
alone
,
which
seeketh
to
staine
the
glory
of
his
Honor
,
by
the
iniurious
and
diuellish
imputations
of
ignoble
deedes
.
In
such
sort
,
that
to
pardon
these
insolencies
,
and
to
forget
such
apparant
wronges
,
acted
by
those
,
on
whom
hee
may
with
facility
reuenge
himselfe
,
is
a
deede
that
merites
noble
praise
,
and
is
onely
proper
to
a
vertuous
and
heroicke
spirite
;
who
is
both
able
and
willing
to
represse
the
fury
of
his
passions
,
crying
for
reuenge
,
and
not
to
recompence
ill
deeds
for
ill
.
Not
that
it
should
not
be
lawfull
for
a
Gentleman
or
a
Souldier
,
to
demand
a
reason
of
the
wrong
which
is
offered
vnto
him
,
and
most
especially
in
an
action
of
honour
,
which
was
gained
by
military
prowess
:
but
yet
too
,
he
ought
to
proceed
in
the
managing
hereof
in
such
sort
,
as
his
own
conscience
may
alwaies
serue
as
a
sufficient
testimony
of
the
truth
and
equity
of
his
quarrell
:
which
ought
alwaies
to
be
grounded
on
a
iust
cause
;
and
so
to
cleere
the
blemishes
of
his
reputation
by
lawfull
meanes
,
and
honourable
satisfactions
.
For
whosoeuer
groundeth
his
quarrell
on
no
reason
,
or
requireth
greater
satisfaction
then
he
ought
,
dishonoreth
himselfe
;
for
as
much
as
Honour
consisteth
in
the
entire
discharge
of
duetie
:
which
obligeth
vs
not
to
doe
any
thing
,
contrary
either
to
equity
or
our
owne
consciences
,
vnder
what
colour
or
pretext
soeuer
;
neyther
thorough
feare
of
torments
,
or
death
it selfe
;
but
to
continue
firme
and
constant
,
in
the
laudable
action
and
perfect
vse
of
vertue
,
addicting
our selues
wholly
to
such
things
as
are
iust
,
honest
,
and
seemely
for
their
owne
sake
,
and
beeing
not
prouoked
by
any
other
meanes
.
For
Honour
cannot
subsist
where
vertue
is
defectiue
:
neyther
can
vertue
iustifie
this
title
,
except
the
ground
thereof
bee
veritie
;
because
the
Court
of
verity
is
Honors
throne
.
In
such
sort
,
that
a
mans
honourable
reputation
is
much
blotted
,
if
when
hee
receiues
the
Lie
,
he
free
not
himselfe
of
that
ignoble
imputation
:
because
vertue
being
founded
on
veritie
,
it
followes
that
as
soone
as
verity
is
deficient
,
vertue
also
faileth
;
and
so
by
consequence
our
honour
is
lost
.
Therefore
a
man
without
verity
,
is
vnfurnished
of
Honour
;
but
hauing
it
,
can
neuer
be
dishonoured
,
by
what
wrong
soeuer
.
Wherfore
a
prudent
man
,
will
neuer
giue
the
Lie
,
without
mature
deliberation
;
knowing
full
well
,
that
he
should
preiudice
his
owne
reputation
,
if
hee
should
slaunderously
doe
it
,
without
a
necessary
and
iust
occasion
.
He
is
not
ignorant
that
the
sequele
of
such
a
word
vntimely
spoken
,
will
be
fighting
and
swaggering
,
or
rendering
some
other
sufficient
satisfaction
vnto
the
party
(
in
such
sort
)
abused
:
so
that
hee
will
temper
the
heate
of
his
choler
with
sober
meekenesse
;
doing
nothing
in
momentary
passion
,
which
afterwards
should
cause
him
to
repent
.
And
as
it
is
farre
from
his
intent
and
will
,
to
be
offensiue
vnto
any
,
eyther
in
word
or
deede
;
so
also
he
takes
especiall
regard
,
that
all
his
purposes
be
so
surely
founded
on
reason
and
verity
,
that
his
distastefull
wordes
doe
not
minister
iust
occasion
of
exception
,
vnto
any
of
those
,
with
whom
he
vsually
is
conuersant
.
For
although
such
a
one
,
to
whom
the
lye
is
giuen
iniustly
,
and
without
any
reason
,
cannot
absolutely
lose
his
Honour
and
reputation
;
yet
notwithstanding
it
preuaileth
oftentimes
so
farre
with
many
,
that
it
maketh
an
impression
in
their
phantasie
;
inducing
them
to
thinke
,
that
he
which
hath
in
such
a
manner
receiued
it
,
is
a
man
destitute
of
vertue
,
being
taxed
to
be
a
man
without
veritie
:
so
that
the
vulgar
(
which
vsually
are
more
inclinable
to
euill
,
then
vnto
good
)
cannot
bee
perswaded
,
to
imagine
any
other
thought
of
him
but
euill
,
as
long
as
these
his
wrongs
remaine
vnsatisfied
.
In
respect
whereof
,
the
Lye
vniustly
giuen
,
is
a
great
offence
,
both
to
the
heart
and
honour
,
of
him
that
receiued
it
.
For
to
speake
properly
,
and
within
the
tearmes
of
Reason
;
No
one
can
worke
another
mans
dishonour
,
except
he
first
dispoile
him
of
his
vertue
which
accompanieth
him
,
and
with
whom
Honour
dwels
continually
.
A
man
may
take
a
weapon
from
a
man
,
how
stout
and
valiant
soeuer
he
bee
,
and
so
disarme
him
:
he
may
receiue
a
boxe
on
the
eare
,
a
bastonado
,
or
a
crackt
crowne
;
because
these
are
chances
,
which
oftentimes
manhood
cannot
withstand
:
it
being
most
true
which
is
vsed
prouerbially
,
Qui
contemptor
est
vitae
sua
Dominus
est
alienae
:
That
he
that
regardeth
not
his
owne
life
,
becomes
by
his
desperatenesse
the
Master
of
another
mans
.
But
a
wise
&
prudent
man
cannot
bee
ouercome
,
arming
himselfe
with
vertues
shield
;
which
can
neuer
be
taken
from
him
that
doth
possesse
her
.
And
therefore
indeede
there
is
no
one
that
can
depriue
a
man
of
his
honour
;
saue
hee
himselfe
,
by
sequestring
himselfe
from
vertue
,
and
verity
,
to
addict
himselfe
wholly
to
vice
and
falshood
.
Be
thou
then
vertuous
,
&
thou
shalt
be
honoured
;
neither
shalt
thou
neede
to
feare
of
being
dishonored
by
yniust
disgraces
.
For
it
is
a
treasure
that
cannot
be
taken
away
from
the
vertuous
;
who
affect
not
praise
for
ostentations
sake
,
but
loue
.
Honour
onely
is
the
guerdon
of
their
merite
;
which
ought
alwaies
to
be
iudged
and
approued
by
the
graue
and
vertuous
,
and
not
by
the
vulgar
ignorants
;
much
lesse
by
the
vitious
and
quarrelling
Hacksters
:
because
the
opinions
of
such
are
still
suspected
;
as
well
because
they
want
iudgement
,
to
discerne
vertue
from
vice
,
as
also
because
the
affections
of
the
vulgar
are
so
full
of
corruption
,
that
ordinarily
they
loue
,
they
desire
euill
more
then
good
.
Wherein
all
the
ambtious
pursuers
of
false
Honour
,
doe
most
apparantly
bewray
these
follies
.
For
wee
should
account
him
a
senselesse
Idiot
,
that
should
question
a
blinde
man
concerning
the
colour
of
his
Cloake
;
and
yet
wee
doe
not
consider
,
that
when
we
depend
vpon
the
rash
approbation
,
and
brainlesse
censure
of
the
wauering
and
inconstant
multitude
,
wee
referre
the
iudgement
of
our
Honours
and
Liues
,
vnto
such
ignorant
Simplicians
,
as
haue
no
insight
at
all
in
things
,
that
are
worthy
eyther
of
praise
,
or
dispraise
.
Therefore
ought
we
onely
to
vndergoe
the
censures
of
the
vertuous
and
grauer
sort
of
men
;
who
consider
the
honour
of
another
,
as
if
it
were
their
owne
,
and
neuer
consent
that
any
shall
be
honoured
,
but
those
,
whose
vertue
duely
challeng'd
it
.
For
indeede
wee
erre
as
often
as
we
weigh
the
vertuous
actions
,
and
honourable
deedes
of
others
,
in
the
vniust
balance
of
our
owne
passions
:
and
therefore
wise
and
honest
men
ought
to
be
obseruant
of
the
merite
,
and
not
eyther
to
praise
or
dispraise
the
same
,
for
the
Actors
sake
;
because
our
passions
ouerthrow
our
iudgement
,
and
cause
our
censures
to
be
iustly
deemed
vniust
.
He
is
iudged
vnworthy
of
Honour
,
that
proffers
wrongs
and
iniuries
vnto
others
:
nay
,
he
is
the
Authour
of
his
owne
dishonour
;
declaring
by
his
actions
vnto
the
world
,
that
his
breast
enfoldeth
within
it
a
malignant
,
and
a
wicked
spirit
,
to
doe
such
deeds
as
want
the
supportance
and
patronage
of
Reason
.
For
all
circumstances
being
well
considered
,
there
can
be
no
sufficient
reason
found
,
why
men
should
wrong
and
iniure
one
another
:
sithence
God
hath
endued
man
with
iudgement
,
accompanied
with
reason
;
by
whose
helpfull
assistance
he
ought
to
decide
all
differences
whatsoeuer
,
and
not
to
conclude
them
with
reuengefull
crueltie
:
because
iniury
and
reuenge
is
properly
an
vniust
action
,
or
a
deede
without
reason
;
which
cannot
proceed
from
a
generous
minde
:
to
whom
it
is
more
agreeable
,
to
receiue
wrong
it selfe
,
then
to
proffer
iniury
and
disgrace
to
others
.
So
that
the
first
cause
,
which
instigateth
the
heart
of
any
to
be
iniurious
,
can
be
nothing
else
,
but
iniquity
and
base
villanie
;
which
is
the
true
source
of
vniust
and
dishonest
actions
.
Therefore
he
is
to
be
reputed
dishonest
and
most
vnworthy
of
honour
&
esteeme
,
that
is
the
willing
Author
of
anothers
vniust
disgrace
:
&
such
a
one
ought
to
be
disesteem'd
,
nay
,
despised
of
al
men
;
vnlesse
he
giue
iust
and
conuenient
satisfaction
vnto
the
partie
iniured
,
without
constrayning
him
to
right
himself
by
combat
in
the
field
.
Which
if
he
refuse
to
doe
,
it
is
most
certaine
that
the
iniury
and
disgrace
,
returneth
vnto
him
that
eyther
did
it
,
or
spake
it
;
euen
as
the
dust
flyeth
vp
into
the
eyes
of
him
that
bloweth
on
the
same
.
Yet
howsoeuer
,
as
euery
one
ought
to
haue
an
especiall
regard
,
not
to
vrge
any
with
iniurious
wrongs
,
&
then
to
raise
an
vniust
quarrell
on
such
vnlawfull
grounds
:
so
also
hauing
proceeded
so
farre
,
that
he
hath
vndertaken
it
,
he
must
be
careful
on
what
conditions
he
desist
therefrom
.
For
both
the
one
and
the
other
,
is
preiudiciall
to
his
honour
;
which
ought
alwayes
to
be
conformed
vnto
the
conscience
,
which
is
the
infallible
touch-stone
of
truth
:
in
such
sort
,
that
we
must
not
be
wilfully
obstinate
in
the
eager
pursuit
of
an
vniust
quarrell
,
being
accused
by
our
owne
consciences
.
For
sithence
verity
is
such
,
that
no
man
can
liue
vnfaulty
in
this
world
,
he
is
to
be
accounted
worthy
of
greatest
praise
,
that
most
carefully
obserueth
it
;
and
hauing
declined
,
redeemes
his
errour
,
by
rendring
due
and
rightfull
satisfaction
for
the
same
.
Wherfore
he
is
so
farre
from
meriting
any
blame
,
that
oftentimes
he
augmenteth
his
honour
and
reputation
,
because
like
a
man
he
gouernes
himselfe
by
the
lawes
of
reason
&
modesty
;
there
being
nothing
more
vniust
,
more
dishonest
,
then
scornfully
to
reiect
or
disesteeme
the
same
;
for
that
a
man
is
only
a
man
,
as
long
as
the
actions
of
his
life
are
guided
by
the
address
of
Reason
.
For
that
which
is
atchieued
by
her
helpful
directions
,
is
seemely
,
and
good
,
&
alwaies
praised
of
all
:
but
that
which
is
attempted
without
her
consent
,
is
vnseemely
and
naught
,
and
alwaies
blamed
of
all
.
Therefore
let
vs
say
:
True
Honour
,
that
on
vertue
grounded
is
,
Guerdoneth
man
with
true
felicity
:
But
what
on
vice
and
falshood
founded
is
,
Doth
wrap
him
in
distresse
and
miserie
.
The
pretended
ground
of
Quarrels
is
,
false
Honour
:
which
causeth
a
man
to
be
the
Author
of
his
owne
destruction
.
CHAP.
X.
A
Quarrell
is
the
complainte
of
an
offence
,
which
wee
pretend
to
haue
been
done
against
our
Honour
.
Honour
is
assaulted
eyther
by
word
or
deede
.
The
deede
lieth
in
the
violence
of
the
hand
of
him
,
that
is
offensiue
either
to
body
or
goods
.
Yet
notwithstanding
a
noble
mind
,
groundeth
not
his
quarrell
,
on
any
detriment
,
procurde
either
through
the
ransacking
of
goods
,
or
grieuance
of
a
blowe
receiued
;
but
on
the
offence
,
which
may
diuers
wayes
redound
thence
,
vnto
his
Honour
.
For
such
as
haue
the
enioyance
of
more
eminent
places
then
others
,
aduanced
thereunto
,
eyther
by
lineall
descent
,
or
their
proper
merites
,
make
small
or
no
account
at
all
of
wealth
,
but
as
it
is
the
instrument
of
glory
only
:
and
therefore
doe
not
thinke
eyther
losse
of
goods
,
or
other
afflictions
,
to
bee
iniurious
disgraces
,
as
long
as
their
Honour
is
not
interressed
.
For
if
iniury
be
properly
defin'd
an
vniust
action
;
and
in
that
vniust
action
bee
also
ransacking
of
goods
;
they
neuer
account
any
thing
vniustly
done
against
them
,
when
they
are
spoyled
of
nothing
,
which
they
rightly
tearme
their
own
goods
;
which
is
the
pretious
treasure
of
their
Honour
.
As
for
example
:
a
man
of
armes
,
addressing
himselfe
vnto
the
warres
,
incountreth
his
enemy
face
to
face
,
is
vanquished
,
is
exceedingly
abused
in
his
person
,
loseth
his
goods
,
receiueth
wounds
,
and
payes
a
ransome
:
yet
for
all
this
,
he
shall
not
make
a
particular
complaint
hereof
,
because
hee
hath
not
lost
any
thing
of
his
owne
;
that
is
to
say
,
which
hath
beene
preiudiciall
to
his
Honour
:
and
therefore
hauing
lost
nothing
of
his
owne
proper
and
principall
good
,
it
consequently
followeth
that
it
cannot
properly
be
said
to
be
an
action
of
iniury
.
But
if
his
Honour
be
reproached
,
and
his
reputation
defamed
,
hee
is
much
iniured
;
&
in
righting
himselfe
for
such
a
disgrace
,
he
seeketh
satisfaction
,
so
much
the
more
discreetely
,
the
more
worthily
,
by
how
much
his
courses
are
more
conformable
to
the
lawes
:
which
neuer
constraine
any
one
to
endure
that
,
which
is
a
blemish
vnto
his
name
,
and
a
spot
vnto
his
renowne
.
Yet
because
there
are
diuers
quarrels
,
which
arise
daily
amongst
young
brauing
gallants
;
whose
ground
is
only
the
damage
,
eyther
of
goods
or
body
(
when
the
preiudice
of
vertue
and
honour
onely
ought
to
be
the
finall
end
of
our
noble
resolution
)
the
first
causes
of
such
rash
and
foolish
quarrels
should
quickly
be
extinguished
(
as
a
fire
wanting
fewell
)
if
they
had
not
strength
of
body
to
swagger
it
,
&
great
meanes
to
contribute
vnto
the
charge
thereof
.
For
riches
and
treasures
are
honourable
,
being
imployd
in
vertuous
actions
,
which
is
Honours
mother
:
in
such
sort
that
the
greater
the
treasures
are
,
which
heauen
hath
profused
on
great
men
;
the
greater
is
the
glorie
wherewith
it
crowneth
them
.
For
fulnes
and
perfection
of
strength
is
generallie
reuerenced
by
the
Lawe
of
Nations
:
which
commandeth
vs
to
honour
those
,
which
can
doe
much
;
forasmuch
as
their
designes
are
so
much
the
more
excellent
,
by
how
much
they
are
more
able
to
effect
what
they
woulde
doe
.
Beholde
then
why
vertue
(
which
is
not
a
fained
or
an
imaginarie
point
)
is
touched
to
the
quick
,
when
as
anie
one
endammageth
the
meanes
of
her
performances
,
which
haue
dependaunce
on
the
bodie
and
goods
:
so
that
good
men
doo
exercise
their
vertues
when
as
they
vse
their
meanes
with
a
prudent
hand
,
and
conforme
the
actions
of
their
bodies
vnto
Temperaunce
,
Modestie
,
Magnanimitie
,
and
other
honorable
and
woorthie
imployments
;
making
both
the
one
and
the
other
to
appertaine
to
the
conseruation
of
their
honour
.
But
when
the
iniurie
by
deede
proceedeth
from
swaggering
,
brauadoing
,
and
audacious
temeritie
;
such
a
fantasticall
and
capricious
humour
is
so
irregular
,
so
immoderate
,
that
the
repression
thereof
deserues
no
meane
reward
:
and
then
speciallie
,
when
the
rebuker
shall
not
haue
anie
peculiar
interest
therein
.
But
when
the
disgrace
or
iniurie
is
directed
vnto
him
,
he
is
so
much
the
more
earnestly
prouoked
,
by
how
much
the
more
his
courage
&
manhood
is
called
into
question
by
the
ouerweening
faucines
of
the
offender
.
For
whether
this
audacious
swaggerer
,
desire
to
make
proof
therof
,
and
so
he
be
incited
through
the
disparagement
of
this
affront
:
or
,
whether
he
proceeded
so
rashly
,
that
he
imagineth
the
partie
that
incountreth
him
,
to
be
of
too
base
a
minde
,
to
dare
to
make
shew
of
reuenge
;
Both
the
one
and
the
other
intention
offendeth
,
and
giueth
sufficient
cause
of
complaint
,
because
the
honour
thereby
is
much
impeacht
.
This
ought
to
be
vnderstood
to
be
amongst
men
of
equall
strength
,
or
betweene
such
as
are
of
small
disparity
.
For
if
the
greater
outbraue
the
lesser
,
the
infamy
redounds
vnto
the
assaulter
;
because
the
inequalitie
of
strength
debarres
him
,
from
the
meanes
of
working
his
reuenge
.
And
no
action
that
is
constrained
,
can
beget
dishonour
;
no
more
then
an
action
can
be
honourable
that
is
not
free
.
Touching
the
iniury
by
word
;
it
is
eyther
reproachfull
detraction
,
or
gybing
foppery
:
for
both
the
one
and
the
other
,
hath
a
bitter
relish
in
the
ingenuous
apprehension
of
a
generous
spirit
.
The
first
,
which
is
detraction
,
plants
the
massacring
petard
of
a
slaunderous
obloquie
,
against
the
gates
of
vertue
;
to
batter
downe
the
Palace
of
Honor
:
he
sayes
that
honour
is
vnder
vice
,
and
so
confoundeth
the
glory
thereof
;
it
being
onely
maintained
by
the
supportance
of
vertue
.
And
although
this
aspersion
be
full
of
vntruthes
,
yet
notwithstanding
it
shakes
the
whole
Fabricke
;
in
such
sort
,
that
it
is
alwaies
ready
to
tumble
downe
,
and
cannot
easily
be
reduced
vnto
its
former
estate
againe
.
For
Honour
ought
to
be
still
preserued
so
pure
,
so
spotlesse
,
that
it
should
be
free
from
the
least
blot
or
blemish
whatsoeuer
.
For
this
reason
calumnious
imputations
were
vtterly
condemned
,
by
all
lawes
,
both
diuine
and
humane
.
And
because
malitious
detraction
hath
helpe
,
of
spuing
forth
its
venemous
poyson
,
as
well
by
writing
as
wording
;
all
defamatory
and
reproachfull
Libels
haue
alwayes
bin
seuerely
censured
.
The
second
,
which
is
gybing
mockery
,
are
words
which
very
much
offend
,
especiallie
being
spoken
by
a
scornefull
spirit
,
which
is
the
source
and
fountaine
of
disdaine
,
affording
argument
of
vice
and
mischiefe
,
and
consequentlie
much
abating
the
value
of
true
Honour
:
whether
because
a
person
that
is
well
borne
conceiues
thereby
a
sudden
shame
(
which
kindleth
his
passions
with
an
angrie
choler
,
being
as
yet
but
greene
in
yeeres
)
or
a
greater
indignation
;
hauing
through
the
maturitie
of
his
age
,
attainde
vnto
discretion
to
iudge
of
an
offence
:
which
is
then
indeede
when
wisedome
and
experience
should
furnish
him
with
so
much
vnderstanding
,
that
hee
should
not
giue
occasion
to
bee
flouted
at
.
Whosoeuer
,
then
,
is
prouoked
in
this
sort
,
cannot
chuse
but
conceiue
a
great
deale
of
discontent
.
For
indeede
if
it
bee
a
difficult
thing
to
a
man
of
worth
,
to
see
himselfe
not
priz'd
according
to
his
merite
;
what
spight
and
vexation
would
it
bee
vnto
him
,
to
see
whatsoeuer
hee
eyther
saide
or
did
,
to
bee
contemptuouslie
derided
at
.
Yet
notwithstanding
,
those
of
the
wiser
sort
,
doe
not
thinke
it
fit
to
take
euerie
worde
in
dudgeon
,
that
is
spoken
pleasantlie
,
because
it
is
not
the
worde
that
should
offend
,
but
the
intention
of
him
that
thrusteth
it
out
,
as
the
gun-powder
the
bullet
.
Wherefore
we
ought
to
obserue
that
,
more
then
the
worde
,
although
it
seeme
at
first
to
bee
outrageous
.
For
euen
as
praises
and
commendations
brought
out
in
a
scuru●e
fleering
manner
,
from
a
depraued
intention
,
and
a
malignant
spirit
,
doe
great
iniurie
,
and
giue
sufficient
occasion
of
quarrell
:
Euen
so
a
bitter
and
a
tart
iest
which
issueth
not
from
a
rancorous
disposition
,
should
not
prouoke
a
man
to
take
an
offence
too
suddainely
.
The
vprightnes
&
equity
of
a
quarrel
grounded
on
words
solely
dependeth
on
the
intention
of
the
speaker
;
because
it
is
it
that
determineth
al
our
actions
,
al
our
speakings
,
either
to
be
good
or
euill
.
For
euen
as
the
will
giueth
motion
vnto
the
members
,
whereby
they
stirre
and
doe
any
thing
:
euen
so
the
intention
is
the
first
beginner
,
of
eyther
the
good
,
or
the
euill
,
which
they
doe
.
Moreouer
,
beside
the
intention
,
this
equity
may
be
restrained
vnto
certain
circumstances
;
which
a
man
of
worth
,
and
great
esteeme
(
which
should
not
auoide
combate
onely
,
but
debate
also
and
contention
)
ought
to
consider
before
he
imbarke
himselfe
,
into
any
rash
and
vnaduised
quarrell
;
yea
,
although
the
wickednesse
of
the
intention
were
apparantly
discerned
.
For
he
that
speaketh
,
doth
oftentimes
vse
such
generall
termes
:
so
that
if
any
one
interpret
them
particularly
to
concerne
his
owne
person
,
hee
is
vniust
in
his
quarrell
,
and
offereth
iniury
vnto
himselfe
.
For
applying
them
to
his
owne
life
,
and
seeming
to
be
much
nettled
thereby
,
he
doth
nothing
else
but
proclaime
himselfe
culpable
by
his
owne
detection
;
and
induceth
others
to
beleeue
,
that
the
sting
of
his
owne
conscience
vrgeth
him
within
,
and
so
enforceth
him
to
search
outwardly
for
an
excuse
,
before
he
be
accused
.
Therfore
it
is
neyther
lawfull
nor
honourable
,
to
except
against
any
wordes
,
which
may
by
any
meanes
beare
an
interpretation
of
pleasant
mirth
.
But
aboue
all
wordes
of
base
disparagement
,
that
is
reputed
to
be
most
offensiue
,
which
accuseth
a
man
for
breaking
his
word
;
because
it
is
most
vnlawfull
for
vs
(
although
it
be
with
great
preiudice
)
to
violate
our
faith
,
or
to
faile
in
performance
:
for
(
our
priuate
intercourse
amongst
men
,
wholly
depending
thereon
)
he
that
falsifieth
his
faith
,
or
credite
,
doth
deale
treacherously
with
a
publique
society
,
and
dissolueth
all
the
bands
of
commerce
and
amity
.
Againe
,
hee
that
passeth
his
word
and
credit
,
and
yet
obserueth
them
not
,
maketh
himselfe
a
lyer
;
and
so
consequently
depriueth
himselfe
of
that
honour
,
which
no
man
but
himselfe
,
could
robbe
him
of
:
and
by
the
same
meanes
drawes
vnto
himselfe
a
note
of
cowardise
,
and
perfidious
treachery
.
Therefore
if
a
false
and
forged
imputation
be
a
sufficient
and
lawfull
cause
of
quarrelling
,
the
promise-breaker
then
giues
iust
occasion
of
the
like
reuenge
.
For
,
this
is
to
tax
him
with
an
argument
of
disestimation
,
whereof
it
concerneth
him
to
cleare
himselfe
.
And
therefore
a
man
being
accused
of
perfidiousnes
,
ought
to
doe
the
vttermost
that
hee
can
possible
to
make
the
contrary
appeare
vnto
the
world
through
iust
&
lawful
meanes
:
to
the
end
that
he
may
redeem
his
doubtful
reputation
from
so
foule
a
blemish
.
There
are
other
kinds
of
quarrells
which
are
grounded
only
on
iealous
surmises
,
which
oftentimes
are
found
amongst
your
vniuster
sort
.
For
the
first
motion
heereof
proceedes
from
enuie
,
which
neuer
harbours
in
a
noble
breast
,
and
such
a
one
as
is
generously
borne
:
whom
it
behoueth
to
excell
all
others
in
all
kinds
of
woorthy
qualities
,
and
to
loue
vertue
with
such
a
sincere
affection
,
that
all
such
as
are
indued
therewith
,
should
be
deare
and
pretious
in
his
sight
;
and
therefore
farre
from
contemptible
hatred
.
Hee
should
be
sorry
to
see
the
ignorance
,
brutishnes
,
and
miseries
of
another
,
and
not
grieue
to
behold
the
excellencie
,
wisedome
,
and
felicitie
of
his
companion
.
Whosoeuer
quarrelleth
with
any
through
enuie
,
is
a
testimonie
to
proue
(
against
his
owne
intention
)
the
honesty
of
him
with
whom
he
contendeth
;
and
giueth
thereby
a
sufficient
shew
vnto
the
world
of
the
wrong
,
which
he
offereth
him
,
forasmuch
as
no
one
can
iustly
complaine
against
a
vertuous
man
.
Behold
therfore
what
the
foundation
whereon
the
greatest
part
of
quarrells
are
whollie
grounded
.
I
haue
not
vndertaken
here
to
declare
vnto
you
the
order
&
maner
of
proceeding
in
them
,
nor
yet
the
reason
for
the
determination
of
them
being
entred
into
;
but
the
remedies
alone
of
auoiding
&
flying
from
them
aswell
in
not
departing
from
vertue
,
by
doing
such
things
as
are
contrary
to
duety
and
honesty
,
as
also
in
not
eyther
working
or
wording
that
,
which
may
enforce
vs
to
an
vnlawfull
combat
;
in
the
which
a
man
hazardeth
his
Honour
,
his
life
,
his
soule
,
in
sacrificing
himselfe
vnto
his
blinded
passion
.
For
there
is
no
greater
ignorance
,
or
folly
in
the
heart
of
man
,
then
to
bee
willing
to
make
God
the
Iudge
and
Vmpire
of
his
Duell
(
which
is
so
odious
and
abhominable
in
his
eyes
)
vnder
a
false
,
and
diuellish
kinde
of
hope
,
that
his
iust
iudgement
will
iudge
vniustly
,
to
fauour
vs
.
But
to
eschue
the
detestable
combats
(
which
shipwracke
our
soules
)
we
must
take
heede
of
the
tempestuous
gusts
(
that
driue
vs
so
vehemently
against
these
rockes
)
which
are
the
raging
stormes
of
our
owne
choler
:
whereof
I
presently
intend
to
speake
.
The
Description
of
Choler
;
of
the
euils
which
proceede
from
it
,
of
the
causes
which
produce
it
,
of
the
meanes
of
correcting
it
;
and
consequently
of
auoyding
contentions
and
debates
.
CHAP.
XI
.
CHoler
is
a
hood
that
blindeth
the
eyes
of
reason
,
and
hindereth
them
from
beholding
the
resplendent
lustre
of
true
Honor
:
it
inueagleth
man
in
so
strange
a
manner
,
that
he
embraceth
counterfeit
and
false
honour
,
and
inseparably
depriues
himselfe
of
the
reward
of
vertue
.
It
is
a
passion
,
that
disturbeth
not
onely
those
that
are
vassals
to
her
commaunding
sway
,
with
infinite
incumbrances
;
but
all
such
also
,
as
conuerse
with
them
.
So
that
there
is
no
place
or
region
within
the
bounds
&
limits
of
her
iurisdiction
,
where
loue
and
amitie
may
liue
together
,
secure
and
free
from
the
brutish
noise
,
and
hellish
molestation
of
contentious
brawles
.
It
is
a
raging
tempest
,
that
breaketh
downe
the
masts
and
rudders
of
our
liues
;
tumbling
and
tossing
our
fraile
barkes
,
in
the
soule-swallowing
surges
of
our
franticke
furies
;
renting
the
cardes
of
our
conuoye
,
and
taking
from
our
sight
the
starre
of
our
direction
,
and
leaueth
with
vs
neither
help
nor
hope
.
It
is
a
wild
fire
,
that
burnes
whatsoeuer
it
come
neere
vnto
:
whose
all-deuouring
flames
cannot
bee
extinguished
,
but
with
wondrous
difficultie
,
if
it
bee
permitted
neuer
so
little
time
to
diffuse
it selfe
.
In
such
sort
that
a
cholericke
and
angry
man
,
may
be
said
,
to
differ
nothing
from
a
madde
man
:
saue
only
in
regard
of
time
;
because
it
is
perpetuall
in
the
one
,
and
but
temporary
in
the
other
.
Which
ought
to
bee
an
incitation
vnto
all
those
that
doe
desire
a
peacefull
rest
in
their
owne
soules
(
and
not
to
be
a
raging
fire-brand
,
and
a
torturing
grieuance
vnto
others
)
to
be
marueilous
carefull
to
shunne
this
monstrous
passion
;
sithence
it
is
the
roote
,
and
source
,
of
the
greatest
part
of
contentions
,
causeless
brawles
,
and
bloudy
combats
,
which
set
the
world
in
a
confused
vprore
.
To
auoide
the
danger
of
this
hidious
monster
,
wee
are
first
to
consider
the
manifolde
inconueniences
and
mischieuous
euills
,
which
it
doth
beget
:
then
afterwards
the
chiefest
causes
:
and
last
of
all
the
meanes
and
remedies
,
of
conquering
it
.
As
for
the
euils
which
it
doth
beget
,
the
first
and
greatest
is
:
that
at
her
first
entrance
shee
quite
extinguisheth
the
light
of
reason
;
through
whose
depriuation
,
our
affaires
are
destitute
of
all
helpe
and
counsell
.
Shee
dealeth
like
a
bloud-thirsty
Tyrant
,
which
spoyles
the
State
,
and
taketh
away
all
counsell
from
the
kingdome
which
he
possesseth
,
suffering
no
one
to
remaine
aliue
,
which
may
contradict
,
or
oppose
himselfe
to
his
designes
;
to
the
end
that
all
things
may
bee
done
according
to
the
desires
of
his
depraued
wil.
For
hauing
after
this
maner
forceably
taken
,
from
vs
,
our
reason
,
our
counsell
,
and
our
iudgement
,
shee
vniustly
vsurpeth
ouer
our
persons
;
and
maketh
vs
to
proceede
vnaduisedlie
in
all
our
actions
,
by
the
violent
instigation
of
our
rash
,
disordered
and
ouerbearing
fury
.
Whence
it
may
bee
inferred
,
that
sithence
angry
and
impetuous
choler
bereaueth
vs
of
the
perfect
vse
of
Reason
,
it
is
the
subuersion
of
other
vertues
.
She
inuerteth
pietie
through
her
mischieuous
and
blasphemous
periuries
:
charity
,
through
brutish
&
inhumane
crueltie
:
iustice
,
through
violence
:
and
sober
modesty
,
through
raging
fury
.
Shee
hindreth
man
,
from
thinking
on
that
which
hee
ought
to
doe
;
and
will
not
permit
him
,
either
to
follow
or
beleeue
good
counsell
:
for
she
possesseth
him
,
with
such
an
ouerweening
presumption
,
that
he
accounteth
no
mans
counsell
to
bee
compar'd
vnto
his
owne
aduise
.
Moreouer
,
she
steeps
his
tongue
,
in
gall
and
vinegar
:
so
that
it
can
produce
nothing
but
that
,
which
may
bee
bitter
and
sharpe
to
others
;
and
so
hereby
maketh
him
liable
to
much
calamitie
.
For
from
wordes
they
proceede
to
blowes
,
from
blowes
to
combats
,
from
combats
to
lamentable
deaths
:
which
are
detested
,
both
of
God
and
men
.
The
causes
which
●eget
choler
,
are
pride
,
presumption
,
impatience
and
temerity
.
Pride
depriueth
vs
of
the
knowledge
of
our selues
:
and
not
only
that
,
but
bereaueth
vs
also
of
humilitie
,
which
is
necessarilie
requisite
vnto
a
vertuous
man
;
seruing
him
in
stead
of
a
curbing
bridle
,
to
moderate
the
violence
and
fury
of
his
Passion
;
disposing
it
orderly
vnto
the
course
of
reason
.
Presumption
obscureth
the
lustre
of
Prudence
,
which
should
enlighten
man
in
the
prosecuting
and
atchieuing
of
all
his
purposes
.
Impatience
destroyeth
Temperance
:
whose
helpfull
assistance
mans
necessitie
doth
very
earnestly
require
,
to
preserue
his
inclinations
,
and
desires
,
in
a
golden
meane
,
and
to
be
the
moderatrix
of
all
his
actions
.
Temeritie
is
the
accursed
inuerter
of
equity
and
iustice
in
man
,
constraining
him
both
to
doe
and
say
al
things
without
reason
,
al
things
without
counsell
.
Whosoeuer
is
subiect
vnto
this
vice
is
most
vnwoorthie
of
anie
great
command
.
Light
beliefe
is
also
an
especiall
cause
of
choler
.
For
it
often
falls
out
,
that
hee
that
hath
tender
cares
,
hath
bloudy
hands
:
because
detraction
and
obloquie
,
engender
much
discontent
in
the
mindes
of
those
,
that
desire
to
hear
them
.
Wherfore
to
enioy
a
peacefull
quietnes
,
wee
must
not
nourish
a
calumnious
flatterer
,
by
giuing
opportunitie
to
his
knauish
prattle
.
For
whosoeuer
is
facilely
inclin'd
to
listen
vnto
them
,
is
not
farre
from
choler
,
from
bloud
,
from
murther
.
The
meanes
of
remedying
this
passion
,
is
to
anticipate
our
choler
,
and
to
range
it
according
to
the
direction
of
reason
;
and
not
to
attend
it
till
the
rage
be
kindled
:
but
at
the
selfe
same
point
of
time
assoone
as
we
haue
any
sensible
perceiuance
of
any
alteration
in
our
spirits
,
or
that
the
pulses
of
our
hearts
haue
somewhat
a
nimbler
and
a
stronger
motion
then
appertaines
to
a
good
and
perfect
temperature
,
wee
ought
to
doe
vnto
it
as
to
a
fire
,
which
wee
quench
with
all
diligence
,
assoone
as
it
is
kindled
;
not
looking
on
it
,
till
it
hath
seised
on
the
ioysts
and
rafters
of
the
house
:
because
,
when
all
things
should
bee
imbraced
by
the
fearefull
and
mercilesse
flames
,
it
is
in
vaine
to
seeke
for
helpe
.
In
like
manner
wee
ought
not
to
deferre
the
application
of
our
remedy
,
till
such
time
as
wee
be
scorcht
,
and
burnt
,
with
the
furious
flames
of
our
incensed
choler
:
but
,
euen
when
we
perceiue
passion
within
vs
,
and
occasions
without
vs
,
egging
and
spurring
vs
forwards
to
this
fierie
rage
,
wee
must
at
the
very
instant
imploy
all
the
faculties
of
our
soules
,
to
mainetaine
our
safety
,
and
to
resist
the
violence
which
assaulteth
vs
.
For
there
is
a
meane
to
preserue
our selues
there-from
(
as
from
a
Tyrant
)
by
not
yeelding
obedience
at
first
,
nor
suffering
it
to
haue
any
power
or
authority
ouer
vs
.
But
if
we
giue
it
time
and
leasure
to
extend
and
fortifie
it selfe
,
it
will
get
the
start
of
vs
,
by
little
and
little
,
and
at
last
become
to
bee
inuincible
.
And
because
the
tongue
is
a
verie
dangerous
instrument
of
choler
,
it
importeth
vs
also
to
bee
marueilous
vigilant
,
and
carefull
to
obserue
,
what
&
how
great
faults
this
passion
makes
vs
guilty
of
by
talking
,
when
our
tongue
is
at
libertie
,
to
the
end
that
we
may
restraine
it
,
with
prudent
circumspection
,
within
the
railes
that
are
ordain'd
by
nature
,
as
its
prison
.
But
if
euery
one
would
remember
his
condition
&
qualitie
in
this
world
,
bidding
his
last
adieu
to
pride
and
presumption
,
through
humilitie
:
or
had
wee
reapt
so
much
profit
in
vertues
schoole
,
as
to
haue
brought
all
our
affections
subiect
vnto
reason
:
had
wee
learned
there
,
to
beare
with
iust
indifferencie
both
paines
and
pleasures
,
labours
and
rest
,
penury
and
plentie
,
griefe
and
gladnesse
,
and
to
haue
framed
al
our
conuersation
with
Temperance
;
without
all
contradiction
,
wee
should
not
haue
beene
so
propense
,
so
prone
,
to
be
enrag'd
with
choler
as
we
are
.
And
who
can
imagine
vs
able
to
vndergoe
any
great
imployments
,
or
to
sustaine
such
violent
passions
(
as
oftentimes
assaultes
a
vertuous
man
)
when
as
wee
are
so
easily
surmounted
and
ouercome
by
choler
?
and
that
pleasant
conceited
syllable
,
or
a
little
word
slipping
out
vnawares
,
should
so
waspe
vs
,
and
so
farre
transport
vs
beyond
our selues
,
that
wee
should
seeme
not
to
haue
asmuch
as
one
scruple
of
eyther
constancie
or
reason
?
Let
vs
therefore
learne
to
barracado
the
doores
of
our
hearts
,
against
the
forcible
assaults
of
choler
;
fortifiing
them
so
securelie
on
euery
quarter
,
that
it
may
haue
no
incouragement
to
attempt
to
enter
.
For
there
is
no
heart
more
valorous
,
or
courage
stouter
,
then
that
,
which
can
represse
the
fury
of
his
passion
:
nor
worthyer
trophies
them
those
,
which
maie
bee
procur'd
from
our selues
:
nor
triumphs
more
glorious
or
magnificent
,
then
when
our
reason
can
lead
our
conquered
affections
as
slauish
seruants
and
seruile
captiues
.
Which
if
they
could
preuaile
,
and
get
the
victorie
,
they
would
insult
like
bloudy
minded
Tyrants
ouer
vs
;
taking
away
by
cruell
violence
,
the
peacefull
tranquillitie
and
pleasures
of
the
soule
,
which
vertue
giues
to
Honour
,
as
solacing
associates
;
being
the
chiefest
,
the
comfortablest
companions
,
that
mans
heart
can
wish
for
.
And
of
these
I
meane
to
treat
in
this
chapter
following
.
The
description
of
true
rest
,
and
perfect
pleasure
,
wherwith
Vertue
accompanieth
Honour
;
accomplishing
man
,
with
all
felicitie
.
CHAP.
XII
.
ALL
men
naturally
desire
pleasure
and
ease
;
and
labour
in
the
world
to
no
other
end
,
but
to
settle
themselues
in
such
an
estate
,
as
may
crowne
their
affections
with
content
.
All
their
practises
and
indeauours
,
all
their
plots
and
counsells
,
all
their
restlesse
purposes
,
and
painefull
enterprises
,
aime
at
no
other
marke
but
this
.
But
who
is
it
that
findeth
what
hee
searcheth
for
?
Euerie
one
complaines
on
the
misery
of
his
owne
condition
,
and
bewailes
the
peruersitie
of
his
froward
fortunes
,
informing
the
world
by
these
his
dolefull
moanes
,
that
he
continues
still
vnsatisfied
.
The
reason
hereof
is
,
because
hee
seeketh
in
this
life
,
that
which
is
not
heere
;
and
therefore
it
is
impossible
to
be
found
.
They
search
with
watchfull
eyes
,
and
restlesse
hearts
,
that
celestiall
pearle
,
in
the
dunghill
of
the
world
,
which
is
reseru'd
in
heauen
,
for
those
that
will
exclaime
against
the
vanities
of
the
world
,
and
the
fraile
incertaintie
of
all
things
therein
:
for
those
(
I
say
)
that
bend
all
their
studies
,
to
extirpate
the
loue
and
liking
,
which
they
beare
towards
the
world
,
out
of
their
hearts
and
minds
,
presenting
them
by
the
assistance
of
vertuous
contemplations
,
vnto
the
GOD
of
heauen
;
In
whom
they
obtaine
(
as
in
a
hauen
of
securitie
)
that
sweet
repose
,
and
quiet
comfort
,
which
they
sought
in
this
life
,
with
an
earnest
&
vehement
,
but
a
fruitless
pursuite
.
For
we
learne
by
infallible
demonstrations
,
deduced
from
the
knowledge
of
our
owne
selues
,
that
this
life
on
earth
,
is
but
as
it
were
a
pilgrimage
,
a
short
(
yet
tedious
)
iourney
,
whereby
we
trauell
,
or
tend
towards
another
place
,
which
is
celestial
:
wherfore
wee
ought
to
demeane
both
our selues
,
and
substances
,
with
such
a
golden
moderation
(
whether
it
bee
in
giuing
satisfactions
to
our
vrgent
necessities
,
or
elss
in
our
pleasances
&
delightful
recreations
)
that
al
conspire
for
the
aduancement
of
vs
,
vnto
that
other
place
which
is
the
celestial
treasury
of
our
soueraigne
good
.
It
is
a
thing
maruailous
ful
of
difficultie
to
be
attain'd
vnto
:
but
being
gained
,
it
is
as
ful
of
profit
,
ease
,
and
pleasure
;
yea
such
a
thing
,
as
in
the
acquisition
whereof
,
no
paines
or
perills
should
seeme
hard
,
or
fearefull
.
For
,
this
is
a
prize
so
precious
,
that
the
least
and
meanest
particle
thereof
,
is
throughlie
sufficient
(
of
it selfe
)
to
recompence
a
worlde
of
paines
.
And
because
the
remonstrances
and
characters
which
may
bee
composed
,
setting
forth
vertues
beauty
and
excellencie
,
gentlie
inuiting
vs
to
imbrace
her
;
and
the
manifold
discourses
of
vice
shewing
vnto
the
world
her
vglie
,
monstrous
,
and
deformed
shape
,
enforcing
vs
to
detest
and
hate
her
;
are
not
sufficient
remedies
to
cure
our
depraued
passions
,
and
to
appease
the
perturbations
of
our
spirits
;
pleasures
and
paines
are
propos'd
vnto
vs
in
the
schoole
of
vertue
,
to
be
the
Directrices
of
al
our
actions
;
the
one
seruing
as
a
rewarde
and
salarie
to
encourage
vs
to
vertue
,
the
other
as
a
torture
to
deterre
vs
from
vice
:
for
there
are
no
intendments
,
or
actions
eyther
plotted
or
performed
,
but
it
is
through
the
consideration
and
respect
either
of
the
one
or
other
.
It
remaineth
therefore
,
in
the
conclusion
and
vpshot
of
this
little
tract
,
to
represent
vnto
you
,
what
and
how
wondrous
great
the
delectation
and
pleasure
is
,
which
a
vertuous
man
reapeth
in
the
inioyance
of
this
rich
and
great
treasure
of
honour
and
happines
,
which
vertue
endoweth
him
with
very
profusely
heere
in
this
life
,
but
most
aboundantly
in
the
life
to
come
.
Let
vs
therefore
knowe
,
what
pleasure
and
delectation
is
.
Wee
define
it
to
be
a
contentment
,
ful
of
pleasure
and
delight
,
proceeding
from
a
perfect
action
,
accompanied
with
the
knowledge
and
vnderstanding
thereof
.
Sensible
creatures
are
capable
of
action
:
but
because
it
is
without
the
vnderstanding
of
such
things
as
they
doe
,
they
cannot
haue
any
delectation
thence
.
Yet
notwithstanding
euery
action
,
done
with
knowledge
,
doth
not
beget
pleasure
and
delectation
.
It
must
bee
perfect
also
,
if
you
will
haue
it
pleasant
.
For
imperfection
,
and
defect
,
breede
alwayes
more
displeasure
,
then
content
.
Two
things
are
necessary
to
the
perfect
accomplishment
of
an
action
;
and
so
by
consequence
to
the
fruition
of
pleasure
.
A
good
constitution
,
in
the
faculty
that
worketh
,
and
in
the
obiect
also
whereon
it
worketh
.
There
is
small
comfort
in
looking
on
any
thing
,
when
the
eye
is
badde
,
and
the
obiect
worse
.
And
poore
content
(
God
knowes
)
shall
a
man
enioie
in
hearing
,
when
as
the
eare
is
(
almost
)
deafe
,
and
the
musicke
dull
:
But
if
the
prospectiue
which
we
beholde
,
be
full
of
glory
,
and
the
eye
good
,
the
musick
curious
,
and
the
eare
acute
,
then
shal
our
eie
content
vs
with
beholding
:
and
our
eare
with
hearing
.
The
like
may
bee
said
of
the
other
senses
.
Furthermore
all
delectation
is
not
indiuiduall
:
for
there
are
diuers
(
yea
as
manie
)
sorts
of
them
,
as
there
are
perfect
actions
done
with
vnderstanding
.
Euery
action
that
is
ioyn'd
with
knowledge
,
issueth
from
the
senses
,
and
is
perfected
by
them
.
Thence
it
is
,
that
there
being
in
man
two
sorts
of
senses
,
senses
of
the
bodie
,
and
senses
of
the
soule
:
there
are
also
found
in
him
,
two
sorts
of
actions
,
one
of
the
body
,
the
other
of
the
soule
:
and
two
kinds
likewise
of
delectations
;
the
one
corporeall
,
the
other
spirituall
.
The
delectation
of
the
body
,
is
externall
,
and
proceedeth
from
the
perfect
actions
of
the
externall
senses
,
which
are
fiue
in
number
(
euery
one
of
them
hauing
a
delectation
proper
vnto
it selfe
,
and
which
it
most
affecteth
)
to
weet
,
seeing
,
hearing
smelling
,
tasting
,
and
touching
:
so
that
there
is
nothing
more
admirable
amongst
the
workes
of
nature
,
then
the
senses
naturall
combination
,
and
their
subiection
to
the
body
.
The
spirituall
delectation
is
internall
,
and
issueth
from
the
perfect
action
of
the
faculties
of
the
soule
:
so
that
,
the
more
perfect
the
action
is
,
the
more
pleasant
is
its
delectation
:
And
by
how
much
also
the
facultie
is
more
excellent
,
and
the
obiect
more
perfect
,
so
much
the
perfecter
shall
the
action
bee
;
and
so
by
consequence
somuch
the
greater
shal
its
pleasure
be
.
Wherefore
it
followeth
,
that
the
delectation
which
proceedeth
from
the
perfect
actions
of
the
soule
,
doth
farre
surpasse
the
other
,
issuing
from
the
actions
of
the
body
:
because
the
powers
and
faculties
of
the
soule
are
farre
more
efficacious
and
excellent
then
those
of
the
body
,
according
to
the
proportion
of
the
soule
aboue
the
body
,
&
as
much
as
the
obiect
of
the
soule
(
which
properly
is
vertue
and
veritie
)
doth
surmount
in
excellency
all
the
obiects
of
the
corporeall
senses
:
so
that
the
true
ioy
,
true
peace
,
and
true
rest
of
the
soule
(
wherein
only
consisteth
true
and
perfect
pleasure
)
beare
great
correspondency
with
truth
&
vertue
.
There
is
no
delectation
then
,
which
is
truely
worthie
to
be
desired
by
man
,
but
that
which
proceedeth
from
the
actions
of
the
soule
;
that
onely
being
peculiar
vnto
him
,
sithence
beasts
participate
of
all
other
as
well
as
he
.
And
albeit
the
body
haue
its
distinct
pleasures
apart
from
the
soule
,
yet
they
cannot
be
either
truely
pleasant
or
laudable
in
man
,
if
they
be
not
contain'd
within
the
precincts
of
moderation
and
vertue
.
I
will
grant
a
man
to
haue
as
acute
an
eye
as
the
sharp-sighted
Lynx
,
and
that
hee
stand
contemplating
on
the
fairest
,
the
most
admired
obiect
of
the
world
,
hee
may
certainely
conceiue
some
pleasure
from
such
an
action
:
but
if
it
be
wanton
,
lewd
,
erronious
,
too
much
,
or
to
a
wicked
end
,
that
action
neither
is
,
nor
ought
to
be
imagin'd
laudable
.
For
their
is
no
true
and
laudable
pleasure
without
perfection
,
nor
any
perfection
but
within
the
lists
of
vertue
.
Furthermore
,
amongst
corporall
pleasures
some
are
natural
,
others
vicious
and
superfluous
.
The
naturall
pleasures
are
indifferent
,
and
are
either
good
or
bad
,
according
to
their
vse
and
end
vnto
the
which
they
are
referd
.
For
being
vsed
with
mediocritie
,
and
applyed
only
vnto
their
owne
proper
end
(
which
is
preseruation
of
health
,
and
continuance
of
the
bodies
perfect
disposition
)
they
are
then
(
without
question
)
worthy
to
be
prais'd
;
much
lesse
then
,
to
be
either
reiected
or
despised
.
Such
as
shew
themselues
to
bee
of
too
austere
and
rugged
a
disposition
,
in
the
inioyance
and
vse
of
naturall
pleasure
,
are
too
too
extreame
.
For
God
did
not
make
the
creatures
of
the
world
only
to
serue
vs
,
and
our
necessities
;
but
that
they
should
also
afford
vs
pleasure
and
delight
.
Which
may
easilie
be
proued
by
the
varietie
of
the
manifold
and
curious
colours
,
the
diuersity
of
harmonious
sounds
,
the
differences
of
pleasant
tastes
,
and
multiplicitie
of
fragrant
smells
,
which
hee
particularly
hath
appropriated
vnto
euery
kinde
of
creature
;
shewing
thereby
to
haue
had
more
regard
to
giue
content
&
pleasure
to
our
senses
,
then
food
and
sustenance
vnto
our
bodies
.
Whence
it
may
be
inferd
,
that
superfluity
(
which
is
both
vaine
and
vicious
in
all
things
being
eschewed
,
we
ought
not
to
refuse
or
shew
our selues
disdainfull
,
to
accept
the
honest
pleasures
and
moderate
delights
,
which
God
doth
offer
to
vs
in
his
Creatures
;
and
therefore
are
not
eyther
to
be
reiected
or
despised
.
The
seuere
Stoickes
(
which
would
haue
the
desires
of
men
euen
in
these
moderate
inioyances
of
delectation
,
to
be
stupid
and
senseless
)
are
as
sharply
censured
,
as
the
dissolute
and
loose
Epicures
,
which
take
from
their
strong-headed
affections
,
Reasons
bridle
;
being
alwayes
too
tractable
to
the
vaine
inducements
of
sensuall
appetite
.
For
such
as
would
depriue
man
of
his
naturall
affections
,
because
they
dispose
and
allure
him
vnto
certaine
vices
,
may
be
fitly
likened
vnto
those
,
that
obstinately
maintaine
,
that
none
ought
to
drink
wine
,
because
oftentimes
it
makes
some
men
drunk
;
or
that
a
man
should
not
ride
a
gallop
,
for
that
diuers
men
haue
beene
destroyed
thereby
.
But
what
should
become
of
vs
,
if
we
were
intirely
despoyled
of
our
naturall
affections
?
We
should
haue
no
more
power
to
turne
either
to
the
one
hand
,
or
the
other
,
then
if
a
dead
palsie
had
benumm'd
our
senses
.
The
affections
are
the
nerues
,
and
synnewes
of
the
spirit
:
which
serue
to
contract
,
to
slacken
,
to
lift
vp
,
to
lay
downe
,
to
stirre
and
settle
her
,
wheresoeuer
shee
will
;
euen
as
the
body
is
mooued
and
remooued
,
by
its
ligaments
.
Wherefore
they
ought
to
be
preserv'd
and
moderated
;
not
taken
away
and
vtterly
destroyed
.
We
are
to
imitate
in
this
a
wel
experienced
horseman
;
who
for
to
tame
and
manage
well
his
horse
,
will
not
take
from
him
agilitie
,
and
courage
;
but
endeauours
especially
to
bring
him
to
runne
,
to
turne
,
to
rise
,
to
curuct
,
to
stand
,
how
and
when
it
pleaseth
him
,
and
not
according
to
the
horses
will
:
Euen
so
when
as
we
perceiue
our
affections
inclining
to
stubborne
disobedience
,
we
must
correct
and
reforme
them
with
iudgement
&
reason
,
and
not
attempt
indiscreetly
wholly
to
mortifie
and
extinguish
them
.
We
must
not
then
disallow
,
and
reproue
naturall
pleasures
,
in
the
like
sort
as
we
doe
such
as
are
vicious
and
superfluous
,
nor
yet
condemne
the
desire
of
them
or
their
fruition
.
For
both
in
the
one
and
the
other
,
that
meane
may
be
observ'd
,
which
is
commended
in
all
things
.
Yet
howsoeuer
,
we
must
not
take
so
much
pleasure
and
delight
,
that
it
preiudice
the
health
and
safety
of
our
soules
;
nor
yet
so
little
,
that
our
bodies
growe
feeble
and
sickly
,
through
defect
thereof
.
In
so
doing
,
whosoeuer
recreateth
himselfe
with
the
moderate
delectation
of
an
honest
pleasure
,
shall
be
much
better
reputed
,
then
hee
that
voluntarilie
refuseth
so
great
a
good
,
which
freely
prostitutes
it selfe
to
his
acceptance
.
For
hee
neglecteth
it
,
eyther
through
despisall
,
superstition
,
or
arroganee
:
thinking
to
seeme
more
wise
in
refusing
,
then
his
Creatour
was
in
offering
it
.
As
for
vicious
and
dishonest
pleasures
,
they
are
to
be
detested
,
of
necessitie
:
sithence
such
as
are
ingendred
by
gourmandizing
and
ebrietie
,
doe
not
onely
make
men
like
to
beasts
,
but
a
great
deale
worse
.
For
they
neuer
eate
and
drink
with
such
a
greedy
insatietie
,
but
that
they
haue
alwayes
remembrance
and
power
to
retire
themselues
into
their
owne
nests
and
dennes
;
whereas
man
tunnes
such
disproportionate
measure
of
wine
into
his
belly
,
that
reason
and
iudgement
(
for
all
their
shifts
)
are
drowned
in
the
deluge
:
through
losse
of
whom
,
he
that
(
ere
whiles
)
was
rationall
(
but
now
insensible
)
vnknowes
his
friends
,
his
familiar
acquaintance
,
his
seruants
,
nay
himself
.
Moreouer
;
his
capacity
of
wine
destroyes
the
capacity
of
his
wit
,
&
makes
him
absolutely
vnfit
for
any
performances
;
beside
the
wrong
it
doth
vnto
his
reputation
,
to
the
health
of
his
body
,
and
(
which
is
worst
of
all
)
to
the
safety
of
his
soule
.
Voluptuous
sensualitie
,
and
worldly
delight
,
are
alwayes
inseparable
from
a
gluttonous
belly
;
which
haue
the
power
to
transforme
men
into
hogges
,
vtterly
depriuing
them
of
the
loue
and
knowledge
of
vertue
&
honesty
.
Such
as
hunt
after
them
,
are
induced
therevnto
by
an
apparant
resemblance
of
true
felicitie
promised
by
voluptie
:
but
they
find
themselues
(
incontinently
)
strangely
benumm'd
both
bodies
and
soules
;
in
such
sort
,
that
the
one
can
deliberate
and
determine
nothing
but
that
which
is
dishonest
:
&
the
other
is
as
impotent
in
the
execution
of
good
:
and
so
at
last
it
is
the
vtter
ouerthrowe
both
of
their
sense
and
reason
.
Volupty
is
not
a
iot
more
gracious
vnto
wealth
&
riches
,
than
it
is
vnto
the
soul
&
body
:
for
there
is
no
patrimony
or
inheritance
,
so
infinite
in
the
world
,
which
it
wil
not
deuour
in
a
little
time
.
The
greatest
treasury
that
euer
was
seen
or
heard
of
,
was
that
of
the
Romanes
.
For
beside
the
pillage
of
gold
&
siluer
which
they
rauaged
from
all
the
richest
cities
&
kingdoms
of
the
earth
,
the
reuenewes
also
of
the
Prouinces
were
yearly
brought
in
to
maintain
expences
&
supply
their
wants
:
And
yet
notwithstanding
,
the
voluptuous
prodigality
of
one
Heliogabalus
,
of
one
Commodus
,
of
one
Caligula
,
or
of
one
Nero
hath
clean
exhausted
it
within
2.
years
.
It
is
not
only
through
want
of
bread
and
wine
that
Venus
waxeth
cold
,
but
also
through
the
penury
of
gold
&
siluer
.
For
besides
the
heauy
expences
which
are
required
for
the
maintenance
of
volupty
;
what
&
how
many
disbursments
must
there
be
,
not
only
for
the
preparation
of
curious
feasts
and
banquets
,
but
also
for
inuesting
our
proud
selues
in
rich
&
gay
apparel
,
hoping
to
seeme
thereby
magnificent
?
Is
it
possible
(
vnles
men
were
bereav'd
of
the
vse
of
reason
,
nay
of
common
sense
)
that
they
should
buy
at
so
deare
a
rate
,
not
repentance
onely
,
but
pouertie
,
shame
,
derision
and
disdaine
?
what
doe
I
say
?
nay
:
the
indignation
of
Heauen
and
the
flames
of
hell
.
It
seemeth
(
all
things
considered
)
not
repugnant
to
reason
,
to
attribute
vnto
such
,
the
titles
of
forelorne
and
hopeless
castawayes
.
For
how
can
they
be
reputed
lesse
,
which
with
so
scornefull
a
hee
le
kicke
at
prudence
and
reason
,
contemne
vertue
and
honestie
,
neglect
their
soules
,
destroy
their
bodies
,
profuse
their
gold
,
their
siluer
,
their
substances
,
their
reuenues
,
and
whatsoeuer
else
is
theirs
,
with
so
prodigall
,
so
vaine
,
and
so
needlesse
a
lauishment
?
And
last
of
all
,
vtterlie
to
abandon
the
country
,
which
first
nourisht
them
?
Those
that
seeke
their
beatitude
in
vicious
,
wanton
,
and
worldly
pleasures
,
thinking
that
they
obtaine
the
same
when
they
enioy
them
;
are
they
not
exceeding
wide
from
what
they
aimed
at
?
yea
certainely
,
so
much
the
wider
,
for
that
their
mindes
being
prepossessed
by
the
cunning
seizure
of
false
perswasions
,
debarre
them
from
hearkening
vnto
that
,
which
would
willinglie
and
freelie
acquainte
them
with
their
transgressions
,
redeeme
them
from
that
misery
,
and
euidently
declare
vnto
them
wherin
true
and
perfect
beatitude
consisteth
.
For
indeede
we
cannot
be
crossed
with
greater
infelicitie
,
then
by
establishing
our
happiness
in
that
,
in
which
alone
consists
our
miserie
;
and
in
that
also
we
being
miserable
,
cannot
imagine
our selues
to
be
so
,
nor
credit
those
that
doe
perswade
the
same
.
Prosperitie
and
welfare
is
vntimelie
wisht
for
by
any
,
saue
only
those
that
are
capable
thereof
,
and
with
an
earnest
zeale
desire
the
same
.
Which
the
vicious
and
wicked
cannot
doe
;
because
the
way
which
they
perseuere
in
,
and
which
seemeth
vnto
them
faire
,
pleasant
,
and
spacious
,
doth
lead
them
to
perdition
.
Wherefore
hee
that
wanteth
that
which
he
loueth
,
cannot
be
called
happy
:
Neither
can
he
which
hath
that
which
he
loueth
,
if
that
which
he
hath
be
any
way
offensiue
:
Neither
may
he
be
accounted
happy
,
which
hath
that
which
is
singularlie
good
and
profitable
,
if
he
loue
not
that
,
which
he
hath
:
because
those
which
couet
that
,
wherevnto
they
cannot
attaine
,
doe
alwaies
rest
exceedingly
tormented
.
Such
as
haue
that
,
which
they
ought
not
to
desire
,
are
not
onelie
beguiled
,
but
much
abused
too
:
and
such
as
desire
not
that
,
which
is
requisite
to
the
accomplishment
of
their
felicitie
,
are
crazie
,
wey-ward
,
and
disdainefull
:
which
cannot
be
by
any
meanes
,
except
he
to
whom
it
happeneth
alwayes
remaine
a
miserable
wretch
.
Therefore
we
say
,
that
all
true
pleasure
and
delectation
proceedeth
from
an
action
that
is
perfect
.
And
the
spirituall
actions
of
the
soule
,
being
much
more
able
to
attaine
vnto
a
high
perfection
then
the
others
of
the
body
,
which
only
crawle
along
vppon
the
ground
;
It
behooueth
man
to
settle
his
pleasure
and
content
in
them
.
But
these
also
cannot
be
said
to
be
truely
perfect
(
and
so
by
consequence
not
delectable
)
except
they
beare
a
consenting
vniformitie
with
Reason
.
Wherefore
it
followeth
of
necessity
,
that
the
highest
and
heartiest
pleasure
is
found
in
the
inioyance
of
vertue
;
because
shee
perswadeth
vs
to
loue
and
imbrace
that
which
is
truely
good
.
But
there
is
no
good
,
so
good
as
God
.
He
is
the
beginning
,
source
,
and
fountaine
of
all
goods
,
that
are
within
the
reach
of
our
desires
.
Wherefore
it
importeth
vs
(
if
wee
wish
for
true
content
and
blessed
happines
)
to
extend
our
desires
euen
vnto
God
himselfe
.
He
is
the
sole
and
perfect
obiect
,
which
our
soules
ought
to
propose
vnto
themselues
.
He
is
the
ende
of
endes
,
and
the
last
marke
which
vertue
aimeth
at
.
He
is
the
delight
of
all
delights
:
He
giueth
delectatation
,
without
tedious
satiety
,
without
end
.
He
is
a
paradise
of
solide
pleasures
.
He
is
a
sunne
,
whose
glory
still
doth
shine
.
H'
is
water
,
sprinkling
our
hearts-sprouting
treasures
.
H'
is
such
,
whose
essence
no
one
can
define
.
What
is
it
then
,
that
hindreth
vs
from
being
inflamed
with
the
loue
of
Vertue
?
sithence
by
her
sweete
conduct
,
wee
gaine
the
possession
of
so
great
a
treasure
.
Shee
hideth
not
her selfe
from
our
beholdings
;
but
alwaies
obiecteth
vnto
our
eye
,
the
radiant
lustre
of
her
beautious
face
,
hoping
to
entice
our
dull
and
senselesse
hearts
,
to
be
enamored
with
the
accomplisht
perfection
which
is
reflected
on
vs
,
from
the
golden
rayes
of
her
resplendent
glory
.
There
is
no
remedy
:
we
must
needs
take
heart
,
and
courageously
surpasse
those
encountring
difficulties
,
which
stand
in
the
very
entrance
of
her
Temple
.
Nothing
that
is
rare
and
excellent
,
can
be
atchiev'd
without
paines
and
industrie
.
For
,
nature
hath
anexed
difficultie
vnto
greatnes
,
to
crown
the
atchieuement
with
the
greater
Honor.
.
Sithence
then
there
is
nothing
more
excellent
then
vertue
,
in
whose
right
hand
is
held
the
palme
of
Glory
,
and
in
whose
left
a
crowne
of
Honour
;
Let
all
our
designes
stand
on
tip-toe
to
reach
vnto
her
:
Let
vs
spare
no
labours
nor
paines
,
no
toyles
nor
trauailes
,
to
gaine
the
societie
of
so
gracious
a
Guide
;
sithence
by
her
,
only
we
mount
to
heauen
.
Wee
behold
her
alwayes
there
permanent
,
although
very
few
present
themselues
vnto
her
,
or
desire
inioyance
of
her
deerest
selfe
.
The
greatest
part
of
men
haue
a
farre
better
liking
of
the
faire
&
spacious
wayes
of
vice
;
preferring
her
silken
carpet
strewed
with
the
choisest
and
most
fragrant
sorts
of
flowers
,
before
the
rocks
and
thornes
of
vertues
path
:
whereby
we
shew
,
that
we
are
either
ignorant
in
chusing
;
or
that
we
chuse
peruersly
what
we
ought
not
to
chuse
.
Knowe
,
man
,
whatsoeuer
thou
art
,
that
vertue
can
onely
ennoblish
thee
with
honor
&
glory
,
to
accomplish
thee
with
true
goodnes
&
perfect
pleasures
,
to
exalt
thee
vnto
the
heauens
,
&
to
co-vnite
thee
&
thy
soule
with
God
.
Herein
consisteth
al
mans
felicity
:
and
vnto
this
is
referred
whatsoeuer
is
contained
in
the
Golden
Cabinet
of
true
Treasure
.
FINIS
LIBRI
.
Officium
beneuoli
animi
,
finem
non
habet
.