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<DATE>2014-05-19</DATE>
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<NAME>Olivia Bottum</NAME>
<RESP>MURP</RESP>
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<ITEM>Proofed text and corrected markup.</ITEM>
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<IDG S="marc" R="UM" ID="B15223">
<STC T="S">19587</STC>
<STC T="C">S114365</STC>
<BIBNO T="umi">99849591</BIBNO>
<VID>177755</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1">
<P>A SVMME OF MORALL PHILOSOPHY SVCCINCTLY GATHERED, ELE|gantly Compo&s;ed, and Methodically <HI>handled,</HI> BY THAT LEARNED SCHOLLER AND WORTHY DIVINE <HI>WILLIAM PEMBLE</HI> M^r of Arts and late Commoner of <HI>Mag. Hall.</HI></P>
<Q><P>Mores hone&s;ta verbis, verba Moribus.</P>
<P><GAP DESC="foreign"></P></Q>
<P><HI>AT OXFORD.</HI> Printed by <HI>Iohn Lichfield</HI> Printer to the Famous Vni|ver&s;ity, for <HI>Edward Forre&s;t. An. Dom.</HI> 1632.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>To the Reader.</HEAD>
<P>_BEhold (vnpartiall and courteous) reader, I pre|&s;ent vnto thee one whom I need not name the whole booke &s;o fully &s;peakes him, it being the character of him, who&s;e name the Fronti&s;pice beares: here he yet liues although dead, for the booke breathes that which he once was &amp; when he was, he liued that which the book teacheth, for &s;uch was his admirable compo&s;ure, that his very actions were a morall Lecture, hauing exacty learned that of <HI>Minutius, non loqui Mag|na &s;ed viuere.</HI> I will not make any elogy of the Author, nor encomium on the booke, when as the one de&s;erues rather the rege&s;tring in annales, then the light torch of a ru~ning pen; for the other vnle&s;&s;e my gue&s;&s;e fayle me to a Iudici|ous braine, and a well &s;ea&s;oned heart, it will commend it &s;elfe, it having a mixture of learning &amp; delight, where|by it will both in&s;truct and plea&s;e the reader, and to &s;ay truth &s;uch was his dexterity, that by rhetoricke he could in&s;inuate to a per&s;wa&s;io~, &amp; by &s;olidity of argume~t evince thee to a&s;&s;ent. But if perhaps the booke in all points an|&s;were not the worth of the Man, or thy expectation, let it not detract from his de&s;erts, or beget a preiudice in thy conceipt, &s;ince the worke is <HI>Po&s;thumus,</HI> and (I am per|&s;waded) neuer by the author intended for the publique cen&s;ure; neyther is the Printer much to be blamed, &s;ince he is &s;o carefull to pre&s;erue any of thy ble&s;t reliques <HI>(Pemble)</HI> yet vn&s;laine, from the vnhappy fate of the vrne. La&s;tly &s;ince to offend is <HI>humanae &s;ortis,</HI> what&s;oever errors thou may&s;t find either in Author or Printer, the one thou maye&s;t in thy Iudgement correct; the other in humanity condone. So maye&s;t thou in &s;ome &s;ort vindicate the Author, and gratifie the Printer. <HI>Farewell.</HI></P>
</DIV1>
<DIV1 TYPE="summary">
<PB REF="3">
<P>All di&s;cplines are
<LIST>
<ITEM>1 Theoricall
<LIST>
<ITEM>1 Reall
<LIST>
<ITEM>1 Meta|phy&s;i|call
<LIST>
<ITEM>1 In&s;pired as Divinity contained in the Bible.</ITEM>
<ITEM>2 Acquired of which write
<LIST>
<ITEM><HI>Ari&s;totle</HI></ITEM>
<ITEM><HI>Avicenna</HI></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>2 Mathema|ticall
<LIST>
<ITEM>1 Arithmeticke.</ITEM>
<ITEM>2 Geometry.</ITEM>
<ITEM>3 Mu&s;icke.</ITEM>
<ITEM>4 A&s;tronomy.</ITEM>
</LIST></ITEM>
<ITEM>3 Phy&s;icall concerning
<LIST>
<ITEM>Princi|ples</ITEM>
<ITEM>Genera|tion
<LIST>
<ITEM>Of Na|turall things</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>2 Rationall
<LIST>
<ITEM>1 Grammer.</ITEM>
<ITEM>2 Rhetoricke.</ITEM>
<ITEM>3 Logicke.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>2 Practicall
<LIST>
<ITEM>1 Actiue
<LIST>
<ITEM>1 Oeconomickes.</ITEM>
<ITEM>2 Ethickes.</ITEM>
<ITEM>3 Politickes.</ITEM>
</LIST></ITEM>
<ITEM>2 Factiue as skill in
<LIST>
<ITEM>1 Nauigation.</ITEM>
<ITEM>2 Hunting.</ITEM>
<ITEM>3 Husbandry.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB REF="3">
<HEAD>A SVMME OF Morall Phylo&s;ophy.</HEAD>
<DIV2 N="1" TYPE="part">
<HEAD>1. <HI>Ethickes.</HI></HEAD>
<P>MOrality is the Art of behauiour, pre&s;cribing directions for manners ari&s;ing out of v&s;e and cu&s;tomary conver|&s;ation.</P>
<P>Manners are either
<LIST>
<ITEM>1 Reall, making a good man <GAP DESC="foreign">.</ITEM>
<ITEM>2 Complementall, making a faire con|ditioned man <GAP DESC="foreign">.</ITEM>
</LIST></P>
<P>The Vertues ari&s;ing out of both <GAP DESC="foreign"> Goodne&s;&s;e is Po&s;itiue. Complement varies according to
<LIST>
<ITEM>1 Time.</ITEM>
<ITEM>2 Place.</ITEM>
<ITEM>3 Per&s;on.</ITEM>
</LIST></P>
<P>The one nece&s;&s;ary, the other indifferent, if v&s;ed there is a grace and ornament, if not the impeach is not great.</P>
<P>Goodne&s;&s;e is wrought by actions of Vertue.</P>
<P>Naturall for men to worke: or life tearmed by the <HI>Pytha|goreans</HI> <GAP DESC="foreign">, a fardle of Actions: Bea&s;ts are dull and at command, <HI>aguntur non agunt:</HI> men only are Actiue, as hauing
<LIST>
<ITEM>Wit for Iudging.</ITEM>
<ITEM>Will for pro&s;ecuting.</ITEM>
</LIST></P>
<P>Actions are to be perfected by
<LIST>
<ITEM>Vertue for directions.</ITEM>
<ITEM>Fortune for &s;ucce&s;&s;e.</ITEM>
</LIST></P>
<P>Vertue is lame without Fortune, and Fortune blinde|heady and headle&s;&s;e without vertue
<PB N="2" REF="4"> Our working is either
<LIST>
<ITEM>1 In a &s;tate Politicke.</ITEM>
<ITEM>2 In a family Oeconomicke.</ITEM>
<ITEM>3 In private touching our &s;elues only Ethicke.</ITEM>
</LIST></P>
<LIST>
<HEAD>In Ethicks are foure cau&s;es of Actions.</HEAD>
<ITEM>1 The Finall, the vtmo&s;t is felicity, the &s;peciall and imme|diate end, any particular good being in &s;hew or &s;ub&s;tance good.</ITEM>
<ITEM>2 The Formall as
<LIST>
<ITEM>Vertues</ITEM>
<ITEM>Vices</ITEM>
</LIST> making our
<LIST>
<ITEM><HI>Bonum</HI>
<LIST>
<ITEM><HI>&V;erum.</HI></ITEM>
<ITEM><HI>Apparens.</HI></ITEM>
</LIST></ITEM>
</LIST> Actions
<LIST>
<ITEM>Good</ITEM>
<ITEM>Bad,</ITEM>
</LIST></ITEM>
<ITEM>3 Materiall, as Pa&s;&s;ions, whereon our vertues mu&s;t worke.</ITEM>
<ITEM>4 Efficient as
<LIST>
<ITEM>Wit that makes prudence.</ITEM>
<ITEM>Will that makes prae election.</ITEM>
</LIST></ITEM>
</LIST>
<P><HI>This is your Subiect of all Ethicks.</HI></P>
</DIV2>
<DIV2 N="2" TYPE="part">
<HEAD><HI>II,</HI> Of Particular Ends.</HEAD>
<P>NO Action &s;o &s;uddaine, but propo&s;eth &s;ome end: As acti|ons are &s;undry, &s;o are particular ends: Our appetite af|fects them as either in &s;hew or &s;ub&s;tance good.<NOTE PLACE="marg">Omnia appe|runt Bonum.</NOTE></P>
<P>De&s;ire naturally is for pre&s;ervation; Evill as it is evill is an enimie to being: Hence the ayme of all Appetite mu&s;t bee &s;ome good Appetites are either
<LIST>
<ITEM>1 Naturall, as common Inclinations to a gene|nerall good of being: as for the Earth to beare downewards, the fire vpwards,</ITEM>
<ITEM>2 Sen&s;itiue called <HI>appetitus &s;en&s;itivus,</HI> who&s;e i&s;&s;ues are, to wit
<LIST>
<ITEM>Griefe for things to to be avoided.</ITEM>
<ITEM>2 Plea&s;ure for things to be pro&s;ecuted.</ITEM>
</LIST></ITEM>
<ITEM>3 Rationall, partly from the Vnder&s;tanding, that iudges the good: partly from the will that affects it: this is in men only, the other in bea&s;ts.</ITEM>
</LIST></P>
<PB N="3" REF="4">
<P>Hence ari&s;eth three &s;orts of Good, <HI>viz.</HI>
<LIST>
<ITEM>1 <HI>Bonum Entis:</HI> The obiect proper to the naturall.</ITEM>
<ITEM>2 <HI>Bonum &s;en&s;us:</HI> Who&s;e &s;atisfactio~ is delight.</ITEM>
<ITEM>3 <HI>Bonum Moris:</HI> Who&s;e manager is Rea&s;on.</ITEM>
</LIST></P>
<P>If rea&s;on be gouerne&s;&s;e, we apprehend true good.</P>
<P>If lead by Pa&s;&s;ion, we follow appearances.</P>
<P>Pa&s;&s;ion &s;ets a colour on Evill, &amp; per&s;wades the good of it.</P>
<P>Hence are all vitious de&s;ires.</P>
<P>Our way for &s;uch obiects is with <HI>Annibal</HI> to beare the gilded pillars in <HI>Iuno's</HI> Temple,<NOTE PLACE="marg">Cic. 1. Divin.</NOTE> before we venter to fea&s;t on them.</P>
<Q><L>&mdash; &V;erispeciem digno&s;cere calle</L>
<L>Ne qua &s;ub arato mendo&s;um timeat auro.</L></Q>
<P>Things are de&s;ired, ei|ther as
<LIST>
<ITEM>1 V&s;efull only to others, not for them&s;elues, &s;o riches in them&s;elues are nothing, but are de|&s;ired for v&s;e only.</ITEM>
<ITEM>2 V&s;efull both for others, &amp; de&s;irable in them|&s;elues: &s;o Virtues of them&s;elues are comely, and are as meanes to happine&s;&s;e.</ITEM>
<ITEM>3 De&s;irable only for them&s;elues, not for others as felicity the la&s;t good, <GAP DESC="foreign">, <HI>finis fini|um.</HI></ITEM>
</LIST></P>
<P>That we often fayle of the end intended, is for the want of either
<LIST>
<ITEM>1 Iudgen ent in choice of the right meanes.</ITEM>
<ITEM>2 Ability in not pro&s;ecuting that we haue cho&s;en.</ITEM>
<ITEM>3 Con&s;tancie in not per&s;evering in what wee haue cho&s;en, and began to pro&s;ecute.</ITEM>
</LIST></P>
<P>The excellency of one end aboue another is knowne,</P>
<P N="1">1 If that end haue the mo&s;t worthy meanes directing to it</P>
<P>Hence the end of Policy is aboue others as hauing the meanes of other Practick ends &s;ubalternate to it.</P>
<P N="2">2 If it comprehend the &s;peciall end intended by actions of le&s;&s;e worth, as the art of Hor&s;e-man-&s;hippe is referred to art Military.</P>
<P>Hence the end of one is more excellent then the other.</P>
<P>Felicity is the be&s;t of ends: our &s;oule affecteth it: Vertues
<PB N="4" REF="5"> worke it: Con&s;tancy in goodne&s;&s;e perfects it: It &s;elfe is the vp-&s;hot of all practicke ends.</P>
</DIV2>
<DIV2 N="3" TYPE="part">
<HEAD><HI>III.</HI> Of &V;niver&s;all Ends. Felicity.</HEAD>
<P>FElicity is the propo&s;all of the be&s;t good.</P>
<P>We propo&s;e our good either as informed by pa&s;&s;ion or judgement: Pa&s;&s;ion goes by opinion, an as opinion is &s;tag|gering, &s;o mu&s;t &s;uch propo&s;als be. Hence, to &s;ome plea&s;ure, to others wealth, to others honour is Felicity; all are plea&s;ures for the time, but content not.</P>
<P>This Felicity is not true, but forged.</P>
<P>True felicity is from an vprightne&s;&s;e of judgement.</P>
<P>That we may finde it out, &s;eeke we what in a man can be Of
<LIST>
<ITEM>1 Greate&s;t perfection.</ITEM>
<ITEM>2 Sole &s;ufficiencie.</ITEM>
<ITEM>3 Quietne&s;&s;e of minde.</ITEM>
</LIST></P>
<P N="1">1 Perfection is required to all goods, but the height of perfection to the be&s;t goods.</P>
<P N="2">2 Sole &s;ufficiency that there be
<LIST>
<ITEM>1 Contentation in what we enioy</ITEM>
<ITEM>2 No want of what wee enioy not</ITEM>
</LIST> This keeps vs from re|pining.</P>
<P N="3">3 Quiet of mind that there bee
<LIST>
<ITEM>1 Integrity towards God.</ITEM>
<ITEM>2 True dealing with men Body or fortune</ITEM>
<ITEM>3 Not doting on the goods of Body or fortune</ITEM>
<ITEM>4 Stopping extravagancy of pa&s;&s;ions.</ITEM>
</LIST> But v&s;ing them al|waies as helps not as ends.</P>
<P>A breach in any of the&s;e marres tranquillity.</P>
<P>In a man we con&s;ider a double carriage, either as
<LIST>
<ITEM>1 Liuing in this life only Morall.</ITEM>
<ITEM>2 Preparing him&s;elfe for a future life, Chri&s;tian.</ITEM>
</LIST>
<PB N="5" REF="5"> Hence Stoicks and Platonickes held, we were free of two Cit|ties
<LIST>
<ITEM>1 The greater,&mdash;Heaven.</ITEM>
<ITEM>2 The le&s;&s;er, &mdash;The World.</ITEM>
</LIST></P>
<P>This world as it beares the image of the Heauenly, and is the way of our iournying thither: So the actions of the one truely morall, are not in oppo&s;ition to the Chri&s;tian Each of the&s;e liues haue in their end
<LIST>
<ITEM>1 Greate&s;t perfection.</ITEM>
<ITEM>2 Sole &s;ufficiency.</ITEM>
<ITEM>3 True&s;t quietne&s;&s;e of minde.</ITEM>
</LIST></P>
<P>The felicity of the one is pre&s;ence of all good, when the &s;oule is &s;eparated.</P>
<P>The meanes to get this generall is Religion.</P>
<P>The felicity of the other is pre&s;ence of all good, whil&s;t we liue.</P>
<P>The meanes to get it, is common hone&s;tie, or vniver&s;all ju&s;tice.</P>
<P>Liuing in this world our worke is either in
<LIST>
<ITEM>Soule only.</ITEM>
<ITEM>Soule and Body.</ITEM>
</LIST></P>
<P>The worke of our &s;oule only is immanent.</P>
<P>The perfection of it is contemplation.</P>
<P>The obiect and ayme of it is Truth.</P>
<P>The &s;atisfaction is content and quietne&s;&s;e of minde.</P>
<P>The meanes to attaine it, is Sapience and Pondering.</P>
<P>That is an habit generally wrought by two particulars
<LIST>
<ITEM>1 Vnder&s;tanding for conceit, and appre|hen&s;ion of principles.</ITEM>
<ITEM>2 Science for inference of conclu&s;ions.</ITEM>
</LIST></P>
<P>This true fe|licity, &s;ith in it is
<LIST>
<ITEM>1 True perfection,</ITEM>
<ITEM>2 Sole &s;ufficiencie,</ITEM>
<ITEM>3 Quietne&s;&s;e of mind</ITEM>
</LIST> is tearmed <HI>Felicitas contemplatiua.</HI></P>
<P>Our worke both in Soule and Body is tran&s;ient, &s;o called becau&s;e the action of the &s;oule were &s;ecret were it not, that the &s;preading of the body di&s;plaied it: The operations of the &s;oule properly are punctuall and indiui&s;ible: As they partake of the body, &s;o they open them&s;elues both to the view, and v&s;e of others: Hence ari&s;e actions of practi&s;e, their &s;peciall
<PB N="6" REF="6"> ayme is the good of others,<NOTE PLACE="marg">Homo animal politicum.</NOTE> and &s;ith we are not for our &s;elues only, but to be v&s;efull to others, &amp; &s;ociety ari&s;es out of com|munity of nature our &s;peciall felicity, for v&s;e mu&s;t bee prac|ticke.</P>
<Q>Felicitas Practica.</Q>
<P>There are two &s;peciall Felicities then.</P>
<P>As &s;inne and vice being in all a double mi&s;ery
<LIST>
<ITEM>1 Darkne&s;&s;e of vnder&s;tanding for di&s;cerning truth.</ITEM>
<ITEM>2 Depravation of will for affe|cting goodne&s;&s;e.</ITEM>
</LIST></P>
<P>So to remedy the&s;e our perfection mu&s;t be
<LIST>
<ITEM>Contemplatiue for the one.</ITEM>
<ITEM>Practicke for the other.</ITEM>
</LIST></P>
<P>The&s;e come not of the &s;trength of men, &s;ith the blind can|not iudge of colours, the perver&s;e cannot will goodne&s;&s;e.</P>
<P>They are giuen of God, if any gift comes from aboue to man, &s;aith Ari&s;totle; <GAP DESC="foreign">.</P>
<P>It is mo&s;t fit it &s;hould bee our felicity, <GAP DESC="foreign">.</P>
<P>The &s;terne to manage the&s;e mu&s;t be faith.</P>
<P>Without it
<LIST>
<ITEM>Contemplation is curio&s;ity.</ITEM>
<ITEM>Good actions but fa&s;hion, &amp; vaine-glory</ITEM>
</LIST> This is the aime of the heathen goodne&s;&s;e.</P>
<P>With it
<LIST>
<ITEM>Contemplation is wi&s;dome.</ITEM>
<ITEM>Action is
<LIST>
<ITEM>1 Duty to God.</ITEM>
<ITEM>2 Charity to our neighbour</ITEM>
<ITEM>3 Salvation to our &s;elues.</ITEM>
</LIST></ITEM>
</LIST> This a|lone is mans felicity.</P>
</DIV2>
<DIV2 N="4" TYPE="part">
<HEAD><HI>IV.</HI> Temporall happine&s;&s;e de&s;cribed.</HEAD>
<P><NOTE PLACE="marg">Felicita<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> e&s;t Actio.</NOTE>THe perfection of things is in their operation: Idlene&s;&s;e, and want of Action proceeding from Impotency: Hence Felicity being the perfection of man is action.</P>
<P>To will and intend &s;uffices not, but doing is requi&s;ite,</P>
<P>In ma&s;teries the crownes are not given to the likelie&s;t in per&s;on, but to the be&s;t in performance. <HI>Arist. Ethic.</HI> 1. <HI>c.</HI> 8.</P>
<PB N="7" REF="6">
<P>Actions is a power common to all; communities com|mend not, &s;ith commendation aymes at a &s;peciall, and pre|ferring before others: Thence Felicity the highe&s;t of goods mu&s;t be a &s;peciall action of man, that proceeds from the &s;oule not as it is vegetatiue,<NOTE PLACE="marg">Animi.</NOTE> and &s;en&s;itiue (&s;o agreeing with Bea&s;ts and Plants) but as it is rationall, only proper to man.</P>
<P>In the rea&s;onable Soule we con&s;ider two parts, the one
<LIST>
<ITEM>Governing.<NOTE PLACE="marg">Secundum Virtutem.</NOTE></ITEM>
<ITEM>Governed.</ITEM>
</LIST></P>
<P>The governing part is by
<LIST>
<ITEM>Wit,</ITEM>
<ITEM>Will regulating our &s;oules actions, and &s;topping their vnwarrantable excur|rence: This called <HI>Recta Ratio,</HI> or <HI>Virtus.</HI></ITEM>
</LIST></P>
<P>The part to be gouerned is the &s;eat of Pa&s;&s;ions.</P>
<P>Though they naturally &s;prout from the &s;temme of rea&s;on, and are proper to men only, yet in them&s;elues they are wild and vnruly, but &s;trength of rea&s;on mu&s;t order them, Our perfection is not
<LIST>
<ITEM>in the latter which mu&s;t obey.</ITEM>
<ITEM>but in the former, which mu&s;t gouerne.</ITEM>
</LIST></P>
<P>Rea&s;ons in &s;trength and actions of Vertue are nothing,<NOTE PLACE="marg">In vita p<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">rfe|cta.</NOTE> vnle&s;&s;e they are continued: Perfection of good mu&s;t bee with out Ruptures: The intercedents of an after evill marres the glory of the precedent good actions: Hence felicity mu&s;t be a worke of hone&s;ty to the end of our daies.</P>
<P>This felicity ends with our life, and therefore temporall.</P>
<P>The other beginnes after death, and is eternall.</P>
</DIV2>
<DIV2 N="5" TYPE="part">
<HEAD><HI>V.</HI> Things required to temporall Happine&s;&s;e.</HEAD>
<P>HAppine&s;&s;e is a Vertue common not for our &s;elues only, but for the good of others.</P>
<P>An happy mans imployment mu&s;t be beneficence: his re|ward e&s;teeme and credit among the people.<NOTE PLACE="marg">Tria bono<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">um genera req<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">i|run<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters"> ad <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e|licitatem.</NOTE></P>
<P>That he may be be&s;t in perfor|mance, and highe&s;t repute, he mu&s;t haue the goods of
<LIST>
<ITEM>Minde.</ITEM>
<ITEM>Body.</ITEM>
<ITEM>Fortune.</ITEM>
</LIST></P>
<PB N="8" REF="7">
<P>The mind as mo&s;t inward, &s;o affordeth goods mo&s;t pro|per to felicity; A man for morall goodne&s;&s;e is to be iudged for the goods within: Things outward as of the Body and Fortune are often changeable. They are not ouermuch to bee de&s;ired, yet if offered they are to be receaued; we take them for continency, not nece&s;&s;ity, as v&s;efull to &s;et forth our Ver|tues both to the good and view of others.</P>
<P>Riches and the goods of Fortune &s;erue for the weale of the body, the body for the &s;oule, the &s;oule for God. <GAP DESC="foreign">.</P>
<P>Thus the goods outward are in direction to the goods in|ward: they make not a man happy, but adorne him; they giue his lu&s;ter, not his being.</P>
<P>The thing that makes happine&s;&s;e properly and principally is vertue; yet Fortune mu&s;t grace it; as the Stones &amp; Timber make the hou&s;e, yet for &s;ight we could wi&s;h it pargetted, be|fore we dwell in it: And though a man can foot it well, yet he need not refu&s;e a Coach if offer be made. <HI>Seneca.</HI></P>
<P>Vertue without Fortune is like a King that hath a &s;ure Coun&s;ell, though his vnderlings be rebellious; Hee is able to keepe him in guard, though abroad there be mutinies; Hee may bee happy in him&s;elfe in de&s;pite of Fortune: like as a &s;trong man can beare, if a greater weight &s;hould be laid vp|on him, and can &s;uffer cold, though in the interim his teeth chatter.</P>
<P>An happy man v&s;eth ill fortune, as a good Captaine bad armes, though vnframable, yet v&s;ing them according to art military, or as a skilfull craft&s;man &s;hewing his art on a &s;hooe of bad leather, both may doe well, but better, if their meanes were better.</P>
<P>The goods of the mind are either
<LIST>
<ITEM>1 Wit for iudging.</ITEM>
<ITEM>2 Will for choo&s;ing, what we haue iudged.</ITEM>
<ITEM>3 Power for pro&s;ecuting what we haue cho&s;en.</ITEM>
<ITEM>4 Ability for ordering our Pro&s;ecutions,</ITEM>
</LIST></P>
<P>Habits are the lowe&s;t gifts of the minde.</P>
<P N="1">1 They are gotten by v&s;e and cu&s;tome, the other art natu|rall.</P>
<P N="2"><PB N="9" REF="7">2 They worke on pa&s;&s;ions, who&s;e grounds is &s;en&s;e.</P>
<P>The other are with|out &s;en&s;e, &s;ith
<LIST>
<ITEM>1 Pro&s;ecution</ITEM>
<ITEM>2 Choice.</ITEM>
<ITEM>3 Iudgement</ITEM>
<ITEM>4 Power</ITEM>
<ITEM>5 Wit.</ITEM>
<ITEM>6 Will.</ITEM>
</LIST> are in&s;eparate &s;ub|&s;tances.</P>
<P>Habits are only for the corporall.</P>
<P>Their kinds are
<LIST>
<ITEM>Intellectuall,</ITEM>
<ITEM>Morall.</ITEM>
</LIST></P>
<P>The intellectuall, &s;ome by doctrine, &amp; in&s;tinc|tion, and are 5, to wit,
<LIST>
<ITEM>1 Vnder&s;tanding for conte~platio~</ITEM>
<ITEM>2 Science for conte~platio~</ITEM>
<ITEM>3 Sapience. for conte~platio~</ITEM>
<ITEM>4 Prudence. for action,</ITEM>
<ITEM>5 Arte for action,</ITEM>
</LIST></P>
<P>The morall come by v&s;e, and cu&s;tome, <HI>viz</HI>
<LIST>
<ITEM>If ruling pa&s;&s;ion, it is Vertue.</ITEM>
<ITEM>If ruled by it, it is Vice.</ITEM>
</LIST></P>
<P>Their properties are
<LIST>
<ITEM>1 To be begotten by vs.</ITEM>
<ITEM>2 Being gotten long to continue with vs.</ITEM>
</LIST></P>
<Q>Qualitas acqui&s;ita difficult&egrave;r mobilis.</Q>
<P>The difference betwixt the worke of nature, and of man|ners is, Nature fir&s;t begins with the habit, then comes to the action, as fir&s;t we haue the power of laughing, before the act: Manners are fir&s;t in action, then in habit.</P>
<P>The goods of the Body are
<LIST>
<ITEM>1 Health.</ITEM>
<ITEM>2 Strength.</ITEM>
<ITEM>3 Grace of per&s;on.</ITEM>
</LIST></P>
<P>Though Vertue could appeare in deformity, yet it is more honourable in a comely per&s;onage; as the Ruby planted in Iron hath his lu&s;ter, yet it &s;parkles more in a bed of Gold.</P>
<P>The goods of fortune are
<LIST>
<ITEM>1 Wealth.</ITEM>
<ITEM>2 Worth of birth.</ITEM>
<ITEM>3 Reputation and credit.</ITEM>
<ITEM>4 Friends.</ITEM>
<ITEM>5 Goods of Po&s;terity.</ITEM>
</LIST></P>
<P N="1"><PB N="10" REF="8">1 Goods either in
<LIST>
<ITEM>Money.</ITEM>
<ITEM>Goods.</ITEM>
<ITEM>Lands.</ITEM>
</LIST></P>
<P>The v&s;e and end
<LIST>
<ITEM>1 For nece&s;&s;ity principall.</ITEM>
<ITEM>2 Then for plea&s;ure
<LIST>
<ITEM>1 Not of pampering.</ITEM>
<ITEM>2 But of recreation.</ITEM>
</LIST></ITEM>
</LIST></P>
<P>It is requi&s;ite for pourveiance: Poverty and Want are re|pining: nece&s;&s;ity of hauing armeth to Importunity and im|pudency in procuring: Thence the beggers life, though mo&s;t to be pittied for want, yet de&s;erues lea&s;t favour for their boldne&s;&s;e. The <HI>Pythagoreans</HI> would haue an happy man wealthy, but not in abundance: That much pro&s;perity is like over-much light, it quels the eye-&s;ight. That wee mu&s;t wi&s;h for no more pro&s;perity, then may fit vs for action, as the Pi|lot takes not the &s;hippe of mo&s;t weight, but of mo&s;t conveni|ence for coa&s;ting: That the evills of much pro&s;perity are greater, then they of adver&s;ity; as in the body &s;uperfluities worke more dangerous di&s;ea&s;es, then defects: That as afflicti|on compells our minde; &s;o height of wealth puffes it vp, and empties it: Hence we &s;ee the rich often iniurious and in|croaching: A happy man by wi&s;dome prevents the&s;e.</P>
<P N="2">2 Worth of birth, this is requi&s;ite, that there be no &s;taine of blood. Low birth deiects the minde.</P>
<P>Ba&s;tardy is di&s;honourable, as debarring inheritance to the common rites of a Citizen.</P>
<P>Lewdne&s;&s;e of parents is a di&s;paragement to the child, as Diogenes &s;eeing a boy wantonly giuen, gaue this the rea&s;on of it, that &s;urely his father was drunken, when he begot him: Contrarily it was <HI>Diophantes</HI> brag, that he could prevaile in any demand with the <HI>Athenians,</HI> &s;ith his father <HI>Themi&s;tocles</HI> could doe &s;o before him.</P>
<P N="3">3 Reputation is either <HI>viz:</HI> in
<LIST>
<ITEM>Height of place, as preferments.</ITEM>
<ITEM>Good opinion of our fellow Cittizens.</ITEM>
</LIST></P>
<P N="1">1 Preferments are properly due to the be&s;t: Lewd gouer|nours come in rather by intention then right: <HI>Optimates</HI> is an attribute to tho&s;e, that for the common good &s;o carry the~|&s;elues,
<PB N="11" REF="8"> that <HI>Sud con&s;ilia optimo cui&abque; debentur:</HI> They are defi|ned by <HI>Tully, Optimates &s;unt, qui nec nocentes &s;unt,</HI><NOTE PLACE="marg">Cicero pro Sextio.</NOTE> <HI>nec natur&acirc; improbi, nec furio&s;i, nec malis dome&s;ticis impediti:</HI> Hence hee ranges even ru&s;ticks and trade&s;-men, &s;o they be hone&s;t.</P>
<P>The rea&s;on may be, the ground of evill &s;ociety mu&s;t be re|ligion, and ju&s;tice; without it can neither bee re&s;traint from injuries, nor puni&s;hment of evill doers, nor reward for the well de&s;eruing. Wealth and Power make a Society &s;pracke, and pa&s;&s;able, but iu&s;tice informes, and acts it: This is as the &s;oule to quicken it, that as the Organe to vent and &s;pread it: Hence the right of gouernance principally is due to the be&s;t in life.</P>
<P N="2">2 Good opinion in the minds of others is proper to the Vertuous.</P>
<P>It opens it &s;elfe in
<LIST>
<ITEM>Words</ITEM>
<ITEM>Works</ITEM>
</LIST> of &s;er|vice.</P>
<P>Three things breed in a man credit
<LIST>
<ITEM>Wi&s;dome.</ITEM>
<ITEM>Hone&s;ty.</ITEM>
<ITEM>Loue and kindne&s;&s;e.<NOTE PLACE="marg">Ari&s;t. 2. Rhet.</NOTE></ITEM>
</LIST></P>
<P>The &s;peciall of the&s;e is Hone&s;ty: for a man truely hone&s;t hath that wi&s;dome, that he can di&s;tingui&s;h the good from the bad; to follow the one and avoid the other: and his loue is &s;uch, that he will labour to benefit all, and iniurie none: This repute for good actions common and ordinary opens it &s;elfe into prai&s;e for actions extraordinary, into honour, glory and admiring: honour and admiration a&s;cends vpward, and is the title due to the extreame point of goodne&s;&s;e: We yeeld it to things of mo&s;t di&s;tance, &amp; farthe&s;t out of our compa&s;&s;e: Hence all things mo&s;t admired are mo&s;t perfect: for the per|&s;ons mo&s;t admiring are of the lowe&s;t condition; therefore <HI>Pythagoras</HI> boa&s;ted he had got his good by Philo&s;ophy, that he had learned to wonder at nothing, &s;ith admiration pro|ceeds rather out of the gaze of ignorance, then from a true view of iudgement.</P>
<P>As in Nature there is exce&s;&s;e and defect, as in mon&s;ters, &s;o in manners al&s;o.</P>
<PB N="12" REF="9">
<P>Things honoured and admired are out of the reach of Envy.</P>
<Q>In vicina ver&s;amur invidi&acirc;, &s;implicius longe po&s;ita miramur</Q>
<P>Hence good cannot be envied, &s;ince Envy is not at lower perfections: Prai&s;e is a title due to vertue, and is the reward of it; we attribute it not &s;imply, but in compari&s;on; nor is a man &s;o much prai&s;ed for his ab&s;olute good, as becau&s;e in that good he exceeds others, that are in compari&s;on wor&s;e then him&s;elfe: Hence prai&s;e &s;tands in a proportionate preferring before others: <HI>Non vt optimis par &s;it, &s;ed vt malis melior.</HI></P>
<P>Glory is &s;imply without reference to defects of others: it admits no proportion by rea&s;on of di&s;tance: prai&s;e may bee given and taken of equalls: Glory is for a &s;uperiour onely; prai&s;e recants downe-wards to conferre with defects, and af|ter conference to extoll the better de&s;erts of the other: Glo|ry admits not of comparing, but is a title ab&s;olute.</P>
<P>Hence <HI>Felicitas bonum</HI>
<LIST>
<ITEM><HI>Honorable.</HI></ITEM>
<ITEM><HI>Non laudabile.</HI></ITEM>
</LIST></P>
<P N="4">4 Goods of po|&s;terity as of
<LIST>
<ITEM>Children</ITEM>
<ITEM>Kindred</ITEM>
</LIST> &s;omewhat to be re&s;pected of an happy man.</P>
<P>It followes him after death as a complement of his glory, yet &s;o that it nothing detracts from him, if the contrary hap|pen.</P>
<P N="5">5 Friends are requi&s;ite to happine&s;&s;e partly for
<LIST>
<ITEM>V&s;e.</ITEM>
<ITEM>Comfort.</ITEM>
</LIST></P>
<P N="1">1 For v&s;e, &s;ith a man cannot rely vpon the purcha&s;e of his owne hands only, but he often requires an helpe: Manage|ment of things are &s;undry, and &s;ith they mu&s;t each haue their &s;everall di&s;patch, they cannot &s;o well be compa&s;&s;ed by one.</P>
<P N="2">2 For comfort, &s;ith a man is pliable to vtter him&s;elfe to &s;ome one of tru&s;t: Troubles are incident to all; and there is ea&s;e in revealing them. &mdash;<HI>Strangulat inclu&s;us dolor.</HI> Againe our nature abandoneth &s;olitarine&s;&s;e: Pre&s;ence of friends keepes vs from feeding on our owne hearts, like <HI>Bellepheron</HI> in the wilderne&s;&s;e.</P>
<Q>Ip&s;e &s;uum cor edens hominum ve&s;tigia vitat.</Q>
<PB N="13" REF="9">
<P>To friend&s;hip three things are required,
<LIST>
<ITEM>1 <HI>Virtus, vt pulchrum.</HI></ITEM>
<ITEM>2 <HI>Con&s;uetudo, vt iucundum.</HI></ITEM>
<ITEM>3 <HI>&V;&s;us, vt nece&s;&s;arium.</HI></ITEM>
</LIST></P>
<P>Vertue the ground, that mu&s;t b<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gin it.</P>
<P>Plea&s;ure, and conver&s;ation, that continue it.</P>
<P>V&s;e and helpe, that mu&s;t &s;hew, vtter and exerci&s;e it.</P>
<P>As it is the prop and &s;tay of mans life, and followes imme|diatly from the &s;ociablene&s;&s;e of his nature, &s;o it relies on three goods</P>
<P>The end of all appetites
<LIST>
<ITEM><HI>Bonum honestum.</HI></ITEM>
<ITEM><HI>Bonum vtile.</HI></ITEM>
<ITEM><HI>Bonum iucundum.</HI></ITEM>
</LIST></P>
<P>Friends mu&s;t not be
<LIST>
<ITEM>&s;uddenly gotten.</ITEM>
<ITEM>many in multitude.</ITEM>
</LIST></P>
<P N="1">1 Suddaine friends haue but &s;mall root of loue.</P>
<P>It was <HI>Zeuxis</HI> an&s;were when hee was reprehended for &s;loe painting, that hee mu&s;t be&s;towe time in drawing tho&s;e lines, which he hoped &s;hould continue for ever. Ob&s;ervance of their pa&s;&s;ions and qualities mu&s;t precede, before we enter to cl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e with them.</P>
<P N="1">1 Whether they be agreeable in manners to vs.</P>
<P N="2">2 Whether they incroach not too fa&s;t into our acquain|tance, for towardne&s;&s;e of this is an occa&s;ion of &s;u&s;pect: for &s;uch a one is either a common friend and &s;o le&s;&s;e intire, or he comes to you but for advantage and &s;o for advantage will betray you.</P>
<P N="2">2 Multitude of friends empties affection, as the channell mu&s;t haue many &s;hallowes, that is cut into &s;undry &s;treames. One bragged to <HI>Chilo,</HI> that he knewe not many his enimies: he replied that by that he knewe not many was his friends. Friend&s;hip is a tenure preci&s;e, and proper to one, not to bee enlarged to multitudes: <HI>Age&s;ilaus</HI> would v&s;e all in courte|&s;ie, but he was familiar and friendly but to few.</P>
<P>The Giant that had 50 bellies, was faine to haue an 100 hands, and had by this no more benefit of &s;u&s;tenance, then they that to one belly haue but two hands. <HI>Amicitia tan|tum inter dues.</HI></P>
<PB N="14" REF="10">
<P>Men of worth haue many fellowes, few friends.</P>
<P>Friend&s;hip is when they follow principally for Vertue.</P>
<P>When they follow for goods outward
<LIST>
<ITEM>Countenance.</ITEM>
<ITEM>Power.</ITEM>
</LIST></P>
<P N="1">1 Countenance: It is greatne&s;&s;e of retinue v&s;efull to men of place. <HI>In pace decus, in bello prae&s;idium.</HI></P>
<P N="2">2 Power: It is faction, and by it they rai&s;e them&s;elues, de|pre&s;&s;e their adver&s;aries. In gouerment it is good to v&s;e men of one ranke equally: for to countenance &s;ome extraordina|rily is to make them in&s;olent, and the re&s;t di&s;content. In fa|vour it is be&s;t to v&s;e men with much difference, and election for it makes the per&s;ons preferred more carefull, and the re&s;t more officious.</P>
</DIV2>
<DIV2 N="6" TYPE="part">
<HEAD><HI>VI.</HI> The Stoicks tenent of Happine&s;&s;e.</HEAD>
<P>HAppine&s;&s;e being the perfection of man mu&s;t bee in things that mo&s;t honour him, nothing &s;o worthy of him as vertue. It proceeds immediatly from his &s;oule, as perta|king both of wit and will.</P>
<P>Hence as bea&s;ts are devoid of both the&s;e, &s;o they cannot be &s;tyled
<LIST>
<ITEM>Vertuous.</ITEM>
<ITEM>Happy.</ITEM>
</LIST></P>
<P>To liue according to vertue, and the pre&s;cript of nature is accounted all one. The Rea&s;ons are three.</P>
<P N="1">1 Nature is the finger of God in creatures, who&s;e worke is for the be&s;t, and vertue is naught but the perfection of God.</P>
<P N="2">2 Man by nature an image of God, as Vertue and Good|ne&s;&s;e flowes immediatly from the one, &s;o ought from the o|ther.</P>
<P N="3">3 Our &s;oule hath will and wit: Wit the apprehender of Truth, and will of Good: the conioyning of both is mans na|ture, which of it &s;elfe mu&s;t both iudge and affect true good: this only is vertue. Vertue is tearmed by them any &s;peciall action proper to any &s;peciall nature: Heavens, Elements, and dead bodies are by nature actiue, and vertuous: As things
<PB N="15" REF="10"> are mo&s;t materiall, &s;o are they le&s;&s;e quicke: Hence &s;oules are mo&s;t vertuous, and this vertue is their felicitie.</P>
</DIV2>
<DIV2 N="7" TYPE="part">
<HEAD><HI>VII.</HI> Of Pa&s;&s;ions in generall.</HEAD>
<P>PA&s;&s;ions are the matter of Vertue.<NOTE PLACE="marg">Materia Vir|tutis.</NOTE></P>
<P>They are the nailes, that fa&s;ten &s;oule and body together.</P>
<P>In them we note their
<LIST>
<ITEM>1 Ri&s;ing and increa&s;e.</ITEM>
<ITEM>2 I&s;&s;ues and con&s;equence.</ITEM>
<ITEM>3 Prevention and &s;topping.</ITEM>
</LIST></P>
<P>Their ri&s;ing partly from
<LIST>
<ITEM>1 The &s;oules nature.</ITEM>
<ITEM>2 The occurrences of obiects.</ITEM>
</LIST></P>
<P>The &s;oule growes in pa&s;&s;ion
<LIST>
<ITEM>1 Not by the vnder&s;tanding part.</ITEM>
<ITEM>2 But by the &s;en|&s;itiue part, which
<LIST>
<ITEM>1 Iudgeth a Truth.</ITEM>
<ITEM>2 Induceth a colour of Truth.</ITEM>
</LIST></ITEM>
</LIST></P>
<P>The &s;en&s;itiue works for pa&s;&s;ion
<LIST>
<ITEM>Abroad by the fiue outward &s;en&s;es.</ITEM>
<ITEM>Within by the imagination or fancy.</ITEM>
</LIST></P>
<P>The worke of the phanta&s;ie is to re&s;ume what the memo|ry hath retained, and the common &s;en&s;e iudged, and out of them to make collections of appearances.</P>
<P>The&s;e appearances goe ma&s;|ked vnder the habit of
<LIST>
<ITEM>Truth.</ITEM>
<ITEM>Good.</ITEM>
</LIST></P>
<P>If of truth, they per&s;wade a weak vnder&s;tanding &amp; &s;o breed, <HI>viz.</HI>
<LIST>
<ITEM>1 Curio&s;ity</ITEM>
<ITEM>2 Folly</ITEM>
<ITEM>3 Giddines</ITEM>
</LIST> and hence are
<LIST>
<ITEM>1 Here|ticks.</ITEM>
<ITEM>2 Poets</ITEM>
<ITEM>3 Fond &s;tude~ts.</ITEM>
</LIST> the&s;e erre in the The|ory.</P>
<P>If of good they per&s;wade a weake will, and breed &s;ome pa&s;&s;ions, which make men vicious and erre in the practike: That which makes a fancy ventrous &amp; re&s;olued in the&s;e col|lections, is opinion proceeding naturally from the &s;oule, and as phanta&s;ie is a part of it, &s;o opinion mu&s;t be the i&s;&s;ue of it.</P>
<P>Hence ari&s;e the tenents again&s;t the Stoickes.</P>
<P N="1">1 Pa&s;&s;ions are a naturall part of the &s;oule.</P>
<P N="2">2 They may be moderated well from their excurrence, but cannot be throughly barred of their exi&s;tence in vs.</P>
<P N="3"><PB N="16" REF="11">3 They are not in them&s;elues evill, but in their degrees.</P>
<P N="4">4 They are often profitable, and meanes to further vertue, as feare teaches vs to avoid evill, &s;elfe-loue to pro&s;ecute our good, Mercy and pitty teaches a King: Clemency and anger wheteth our valour.</P>
<P N="5">5 Their exce&s;&s;e is not po&s;itiuely evill, but vpon circum&s;tan|ces, as with my friend I may be angry for his fault, but bee reconciled againe: with my foe I may be more implacable.</P>
<P N="6">6 Though &s;trengthned by opinion, yet not proceeding from without vs, but naturall apprehen&s;ions within.</P>
<P N="7">7 In a man two parts
<LIST>
<ITEM>Vnder&s;tanding</ITEM>
<ITEM>Sen&s;e</ITEM>
</LIST> both in reluctance to the other.</P>
<P N="1">1 Vnder&s;tanding takes the good of mo&s;t worth for hone|&s;tie.</P>
<P>Hence ari&s;eth con&s;cience, or <GAP DESC="foreign">.</P>
<P N="2">2 Sen&s;e takes the good of mo&s;t
<LIST>
<ITEM>Plea&s;ure.</ITEM>
<ITEM>Profit</ITEM>
</LIST> hence are pa&s;&s;ions.</P>
<P>The will hath two inclinations to follow, either
<LIST>
<ITEM>Rea&s;on, or</ITEM>
<ITEM>Sen&s;e.</ITEM>
</LIST></P>
<P>In iudgement we often condemne, what in pa&s;&s;ion wee pro&s;ecute.</P>
<Q><L>&mdash;Video meliora, probo&abque;.</L>
<L>Deteriora &s;equor&mdash;</L></Q>
<P>obiects that moue our phanta&s;ie are
<LIST>
<ITEM>Evills to be avoided.</ITEM>
<ITEM>Goods to be followed.</ITEM>
</LIST></P>
<P>The ground that per&s;wades our &s;oule to appehend the&s;e obiects, is &s;elfe-loue.</P>
<P>This as it is
<LIST>
<ITEM>1 Ruled by rea&s;on is good: and the duty of man.</ITEM>
<ITEM>2 Ruled by Sen&s;e is bad: and nur&s;eth pa&s;&s;ions.</ITEM>
</LIST></P>
<P>It may be defined,&mdash;An inordinate inclination of the affe|cting too much plea&s;ure of the body again&s;t the pre&s;cript of right Rea&s;on.</P>
<P>The i&s;&s;ues of pa&s;&s;ions are
<LIST>
<ITEM>Generall.</ITEM>
<ITEM>Speciall,</ITEM>
</LIST></P>
<P N="1">1 The Generall are.</P>
<P N="1">1 Rebellion again&s;t rea&s;on.</P>
<P N="2"><PB N="17" REF="11">2 Divi&s;ion in them&s;elues.</P>
<P N="3">3 In&s;atiable in their extent.</P>
<P N="4">4 Importunate for action. Hence they worke headine&s;&s;e, and &s;uddaine re&s;olution.</P>
<P N="5">5 De&s;irous of things
<LIST>
<ITEM>1 Fooli&s;h.</ITEM>
<ITEM>2 Inconvenient,</ITEM>
<ITEM>3 Impo&s;&s;ible.</ITEM>
</LIST></P>
<P N="6">6 Incon&s;tancy of pro&s;ecution.</P>
<P N="2">2 The &s;peciall are.</P>
<P N="1">1 Driuing the body to di&s;temper by
<LIST>
<ITEM>1 Rai&s;ing the humors.</ITEM>
<ITEM>2 Altering the Complexion.</ITEM>
<ITEM>3 Forecing new motions.</ITEM>
</LIST></P>
<P>As in feare the blood chilleth, in anger boyles, in griefe the heart clo&s;eth, in ioy opens.</P>
<P N="2">2 Blinding the Iudgement; The Rea&s;on is,</P>
<P>The Vnder&s;tanding receiues her notice from the fancyes impre&s;&s;ion: which befriending Pa&s;&s;ion repre&s;enteth often to the Iudgement not true and reall, but apparent and concei|ted &s;hapes.</P>
<P N="3">3 Perverting our will.</P>
<P>The will inclines oftner to pa&s;&s;ion, then Iudgement, be|cau&s;e pa&s;&s;ion is giuen more to choice and liberty.</P>
<P>The Iudgement is preci&s;e and &s;etled to one part.</P>
<P>The prevention of pa&s;&s;ions is to
<LIST>
<ITEM>Di&s;couer</ITEM>
<ITEM>Temper</ITEM>
</LIST> them</P>
<P N="1">1 Di&s;couery is had,</P>
<P N="1">1 From the v&s;e of company; as Augu&s;tus judged of his two daughters <HI>Iulia</HI> and <HI>Livia,</HI> finding one delighted to con|ver&s;e with graue men, the other with yong&s;ters; pronoun|ced the one &s;taid, the other light.</P>
<P N="2">2 From the view of complections; as the Cholericke breeds anger; the &s;anguine plea&s;ure, &s;legme, &s;loth; melancho|ly, &s;adne&s;&s;e.</P>
<P N="3">3 From the v&s;e of talke, as if it be
<LIST>
<ITEM>1 Suddaine.</ITEM>
<ITEM>2 Often.</ITEM>
<ITEM>3 Per&s;onally impeaching.</ITEM>
<ITEM>4 Cen&s;uring.</ITEM>
</LIST></P>
<P N="2"><PB N="18" REF="12">2 To di&s;couer our &s;elues ob&s;erue we what our enimies &s;peake of vs. They are ready to &s;eize on what is faulty in vs, when our &s;elues are blinded with &s;elfe-loue.</P>
<P>After the di&s;couery ou<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Pa&s;&s;ions mu&s;t be tempered.</P>
<P>The temper of them mu&s;t be rea&s;on, and wi&s;dome check|ing the &s;ence, and &s;topping the Excurrence of Phanta&s;ie.</P>
<P>Men by rea&s;on teach birds to &s;peake, dogs to hunt, hor|&s;es to curveat, though &s;en&s;e per&s;wade the contrary.</P>
<P>And we di&s;charge our &s;elues of the meat wee haue eaten with plea&s;ure, when we heare it was polluted or forbidden.</P>
<P>The way to temper them is not to roote out but to prune them, as the taming of Hor&s;es is not to take away their mo|tion, but their skips: and <HI>Lycurgus</HI> &s;hould not &s;o much cut downe the vines ro barre drunkenne&s;&s;e, as haue planted ce|&s;terns of water to haue allayed the heat thereof. It was <HI>Zeno</HI> his &s;aying of mu&s;icall in&s;truments, that euen barren wood &amp; dead guts would &s;peake, if &s;trained to their pitch, and ranked in order.</P>
<P>Wi&s;edome mu&s;t be our A&s;trolabe to take the height and elevation of our pa&s;&s;ions, if they ouer-grow.</P>
<P>Our waies to &s;lacke them are,</P>
<P N="1">1 To bend to the other extreame; as if my &s;ight be &s;catte|red by view of white, I mu&s;t regather it by viewing a black obiect: And <HI>Epamminandas</HI> way to &s;top his &s;urfet on &s;weet meats, was to clo&s;e his banquet with a draught of Vineger.</P>
<P N="2">2 Ab&s;tinence from things hurtfull, though lawfull.</P>
<P N="3">3 Stop all occa&s;ions, that are motiues to &s;et pa&s;&s;ion on head.</P>
<P N="4">4 Barre &s;elfe conceits, and fancifull apprehen&s;ions.</P>
<P N="5">5 Yeeld not to incon&s;tancy and fleeting.</P>
<P N="6">6 Labour to mortifie the Fle&s;h.</P>
<P>If pa&s;&s;ion be too violent, that we cannot &s;lack it, our la|bour mu&s;t be,</P>
<P N="1">1 To &s;tay execution; As <HI>Archytas</HI> profe&s;&s;ed to his baylife that carele&s;ly kept his ground, that were he not angry, hee would tell him part of his minde: And <HI>Plato</HI> would not him|&s;elfe
<PB N="19" REF="12"> beat his man, while he was moued, but gaue him vp to <HI>Spen&s;ippus</HI> to be handled by him.</P>
<P N="2">2 To conceale it in what we may; for it breeds di&s;re&s;pect, if wee open our yeelding to it: this made <HI>Plutarch</HI> to be vp|braided by his &s;ervant, when he could not di&s;&s;emble his an|ger that it was a &s;hame for him to be angry, &s;ith he had writ|ten a booke to the contrary.</P>
<P>A man (&s;aith <HI>Plato</HI>) is &s;ometimes his owne lord, when rea&s;on rules him; &s;ometimes his owne va&s;&s;all, when &s;ence and pa&s;&s;ion.</P>
</DIV2>
<DIV2 N="8" TYPE="part">
<HEAD><HI>VIII</HI> The divi&s;ion and number of Pa&s;&s;ions.</HEAD>
<P>THe bent and aime of all pa&s;&s;ions are either,
<LIST>
<ITEM>The gaining of a good:</ITEM>
<ITEM>The avoidance of evill.</ITEM>
</LIST></P>
<P>Good &amp; evill are gained avoided by 2 inclinations of the &s;oule
<LIST>
<ITEM>1 The concupi&s;|cible that affects.</ITEM>
<ITEM>2 The ira&s;cible that pro&s;ecuts &amp; venters on what we affect.</ITEM>
</LIST></P>
<P>Both the&s;e haue their obiects
<LIST>
<ITEM>Good.</ITEM>
<ITEM>Evill.</ITEM>
</LIST></P>
<P>The attainment of the
<LIST>
<ITEM>Good breeds plea&s;ure.</ITEM>
<ITEM>Evill breeds griefe.</ITEM>
</LIST></P>
<P>Thence
<LIST>
<ITEM>Plea&s;ure</ITEM>
<ITEM>Griefe</ITEM>
</LIST> are the heads of all pa&s;&s;ion.</P>
<P>The pa&s;&s;ions aiming at good are either
<LIST>
<ITEM>1 Loue.</ITEM>
<ITEM>2 De&s;ire.</ITEM>
<ITEM>3 Hope.</ITEM>
<ITEM>4 Boldne&s;&s;e.</ITEM>
<ITEM>5 Plea&s;ure.</ITEM>
</LIST></P>
<P>The good pre&s;ented is affected fir&s;t by
<LIST>
<ITEM>Loue</ITEM>
<ITEM>De&s;ire</ITEM>
</LIST> the&s;e proceed from the concu|pi&s;cible,</P>
<PB N="20" REF="13">
<P>Then it is pro&s;ecuted for attainment by
<LIST>
<ITEM>Hope</ITEM>
<ITEM>Boldne&s;&s;e</ITEM>
</LIST> the&s;e proceede out of the <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ra&s;cible.</P>
<P>Then being attained there re&s;orts plea&s;ure: this only for the good pre&s;ent, the other for the Good ab&s;ent.</P>
<P>The pa&s;&s;ions aiming at the avoidance of evell are.</P>
<P N="1">1 Hate oppo&s;ite to loue.</P>
<P N="2">2 Abomination or dete&s;ting, oppo&s;ite to de&s;ire being but the vehemence or high degree of hate, as de&s;ire is of Loue,</P>
<P N="3">3 De&s;paire oppo&s;ite to hope.</P>
<P N="4">4 Feare to boldne&s;&s;e.</P>
<P N="5">5 Paine or Griefe the I&s;&s;ue of all, when the evill is in pre&s;ence.</P>
<P>As
<LIST>
<ITEM>Goods</ITEM>
<ITEM>Evills</ITEM>
</LIST> come
<LIST>
<ITEM>Nearer or</ITEM>
<ITEM>further of</ITEM>
</LIST> their attainment, &s;o they partake more or le&s;&s;e
<LIST>
<ITEM>Plea&s;ure of</ITEM>
<ITEM>Griefe,</ITEM>
</LIST></P>
<P>The&s;e 10 Pa&s;&s;ions are &s;imple, &s;eeing they partake either of Plea&s;ure alone, or Griefe alone,</P>
<P>There are &s;eauen mixt pa&s;&s;ions.</P>
<P>The&s;e worke either
<LIST>
<ITEM>on our &s;elues.</ITEM>
<ITEM>or on others.</ITEM>
</LIST></P>
<P N="1">1 They that worke on our &s;elues are 2.</P>
<LIST>
<ITEM>1 Shamefa&s;tne&s;&s;e</ITEM>
<ITEM>2 Repentance mixt of
<LIST>
<ITEM>1 Feare for infamy.</ITEM>
<ITEM>2 Sorrow for fault.</ITEM>
<ITEM>3 De&s;ire of Amendment</ITEM>
</LIST></ITEM>
</LIST>
<P N="2">2 They that worke on others, are either
<LIST>
<ITEM>for them</ITEM>
<ITEM>or again&s;t them.</ITEM>
</LIST></P>
<P N="1">1 For them are 2.</P>
<P N="3">3 Pitty who&s;e obiect is the evill of another, which wee would haue remoued.</P>
<P>Mixt of
<LIST>
<ITEM>Griefe for the evills befalling</ITEM>
<ITEM>De&s;ire for the removall of them.</ITEM>
</LIST></P>
<P N="4">4 Zeale, conceaved in the behalfe of one we loue.</P>
<P>Mixt of
<LIST>
<ITEM>1 Griefe for the wrongs done.</ITEM>
<ITEM>2 Anger again&s;t the party wronging.</ITEM>
<ITEM>3 Loue to the party wronged.</ITEM>
<ITEM>4 Boldne&s;&s;e to right him in what we may.</ITEM>
</LIST></P>
<PB N="21" REF="13">
<P>The pa&s;&s;ions that worke again&s;t another either
<LIST>
<ITEM>In thought only.</ITEM>
<ITEM>Or in deed.</ITEM>
</LIST></P>
<P N="1">1 In thought, 1.</P>
<P N="5">5 Iealou&s;y or &s;u&s;pition mixt with
<LIST>
<ITEM>Griefe.</ITEM>
<ITEM>Anger.</ITEM>
<ITEM>Feare.</ITEM>
<ITEM>Hate.</ITEM>
</LIST></P>
<P N="2">2 In deed, 2.</P>
<P N="6">6 Anger mixt with either
<LIST>
<ITEM>1 Griefe for wrongs.</ITEM>
<ITEM>2 Hate again&s;t the party wronging.</ITEM>
<ITEM>3 De&s;ire of revenge.</ITEM>
<ITEM>4 Boldne&s;&s;e in venturing.</ITEM>
</LIST></P>
<P N="7">7 Maligning: this is different from anger, &s;ith anger is moued vpon wrong done: This without that motiue: only becau&s;e it is well with another.</P>
<P>This containes
<LIST>
<ITEM>Envy muttering at anothers good.</ITEM>
<ITEM><GAP DESC="foreign">, ioying at others fall.</ITEM>
</LIST></P>
<P>The former mixt of
<LIST>
<ITEM>Hate</ITEM>
<ITEM>Griefe.</ITEM>
<ITEM>De&s;ire of falling.</ITEM>
</LIST></P>
<P>The latter of
<LIST>
<ITEM>Hate.</ITEM>
<ITEM>Ioy for the Evill fallen.</ITEM>
</LIST></P>
<P><HI>This of Pa&s;&s;ions in generall.</HI></P>
</DIV2>
<DIV2 N="9" TYPE="part">
<HEAD><HI>IX</HI> Of loue the fir&s;t Pa&s;&s;ion.</HEAD>
<P><MILESTONE UNIT="Obiectum."> THe obiect of Loue is goodne&s;&s;e; the i&s;&s;ue ioy and con|tent.</P>
<P>It is either with or without pa&s;&s;ion.</P>
<P N="1">1 Without Pa&s;&s;ion it's in
<LIST>
<ITEM>God</ITEM>
<ITEM>Angells</ITEM>
</LIST> both haue wills which are the affectors of good and this affecting is Loue.</P>
<P N="1">1 Gods loue is partly in
<LIST>
<ITEM>Reflexe to him&s;elfe.</ITEM>
<ITEM>Communicating good to others.</ITEM>
<ITEM><HI>viz.</HI> the creatures.</ITEM>
</LIST></P>
<P N="1"><PB N="22" REF="14">1 By reflex into him&s;elfe, he views his owne goodne&s;&s;e: &amp; goodne&s;&s;e is the Load&s;tone of Loue.</P>
<P N="2">2 He communicates to creatures goods of
<LIST>
<ITEM>Nature.</ITEM>
<ITEM>Grace.</ITEM>
</LIST></P>
<P N="1">1 Nature is generall to all, &amp; comprehends the Workes of
<LIST>
<ITEM>Creation</ITEM>
<ITEM>Pre&s;ervation</ITEM>
<ITEM>temporall.</ITEM>
</LIST> In this is the true <HI>Bonum Entis,</HI> which God loues.</P>
<P N="2">2 Grace is &s;peciall to &s;ome and compre|hends the &s;piritual acts of his loue as
<LIST>
<ITEM>Redemption</ITEM>
<ITEM>Satisfaction</ITEM>
<ITEM>Glorification</ITEM>
</LIST> In this is the true <HI>Bonum moris,</HI> and this is Gods loue.</P>
<P N="2">2 Angells loue is by con|templation of
<LIST>
<ITEM>God.</ITEM>
<ITEM>the Workes of God.</ITEM>
</LIST></P>
<P>They &s;ee in all perfection of good, the fountaine is God, the &s;treames &s;catter into each part of the world: things they cannot hate, only &s;inne they hate, which is as nothing.</P>
<P>This loue hath the&s;e tenents.</P>
<P N="1">1 It is in the be&s;t natures, and the perfection of them.</P>
<P N="2">2 As the be&s;t things are mo&s;t louely, &s;o they are mo&s;t in im|parting their loues to others.</P>
<P N="3">3 It is Impotence to bee hating, envying, murmuring, all which are oppo&s;ite to Loue.</P>
<P N="4">4 It cannot be perfect in man, it is true&s;t in God, &amp; nature; the&s;e are not interrupted by Pa&s;&s;ions.</P>
<P N="5">5 The bond of matrimonie hath not truely this loue, &s;ith it is &s;piced with lu&s;t: we may rather terme it the Vnion of af|fections willed by God for Avoidance of further evill.</P>
<P N="6">6 It workes for the be&s;t things with reluctance to &s;en&s;e.</P>
<P N="2">2 Loue with Pa&s;&s;ion is either
<LIST>
<ITEM>Proper</ITEM>
<ITEM>Improper.</ITEM>
</LIST></P>
<P N="1">1 Loue improper is in bea&s;ts, <GAP DESC="foreign">, the Empre&s;&s;e of Na|ture.</P>
<P>Birds build their nea&s;ts, and &s;pare their owne crawes to fill their young ones: the Partridge flags before the Faukner, and ventures the taking, that her young ones may e&s;cape. The mo&s;t timorous creatures grow mo&s;t re&s;olute in the&s;e
<PB N="23" REF="14"> combats: In the wor&s;t natures are &s;ome &s;parkles of loue: As in Gold-mines among&s;t much earth &s;hines a lu&s;ter, and in bea&s;t are rude lines of mans naturall affection; As in wild figs and oliues are the &s;pices of the &s;weete, though in har&s;her man|ner:</P>
<P N="2">2 Loue proper is in men alone.</P>
<P>It is either of
<LIST>
<ITEM>our &s;elues.</ITEM>
<ITEM>or others.</ITEM>
</LIST></P>
<P N="1">1 Loue of our &s;elues called <GAP DESC="foreign"> either
<LIST>
<ITEM>1 True according to rea&s;on, or</ITEM>
<ITEM>2 Fancied according to Sen&s;e.</ITEM>
</LIST></P>
<P N="1">1 True &s;elfe-loue apprehends that which is &s;imply good, both in pre&s;ent and future.</P>
<P>It re&s;pects the goods of the &s;oule before tho&s;e of the Body.</P>
<P>It choo&s;es the le&s;&s;e good of mo&s;t durance before the grea|te&s;t good of le&s;&s;e continuance.</P>
<P>It is the Well-head of Charitie.</P>
<Q>&mdash;Charitas incipit a &s;eip&s;o.</Q>
<P>And the &s;purre of Vertue, &s;ith by it we benefit our &s;elues.</P>
<P N="2">2 The propertyes of it are
<LIST>
<ITEM>Wi&s;hing</ITEM>
<ITEM>Working</ITEM>
</LIST> the be&s;t to our &s;elues.</P>
<P N="3">3 Con&s;ent with our owne parts, as of
<LIST>
<ITEM>Rea&s;on.</ITEM>
<ITEM>Pa&s;&s;ion.</ITEM>
</LIST></P>
<P N="4">4 Louing to retire into our owne thoughts.</P>
<P N="5">5 Ioying at our owne good, and grieuing at the contrary.</P>
<P>Hence it is the attribute only of good men.</P>
<P N="2">2 The evill follow &s;howes, and opinatiue good, which failing breeds &s;orrow: the good man aimes at truth, and therein contents him&s;elfe.</P>
<P N="2">2 Con&s;cience &s;uffers not the evill to view their owne thoughts, they are at oddes with them&s;elues; Sen&s;e and Rea|&s;on are hard at combate with them: Loue cannot be there, where there is difference.</P>
<P N="3">3 Selfe-loue cau&s;eth Ioy; Evill men, though they haue ioy of &s;en&s;e, they haue griefe of Rea&s;on, and their ioy is not for durance, but ends in Repentance.</P>
<P N="4"><PB N="24" REF="15">4 Intemperance is the badge of Euill men, who&s;e worke is to breed di&s;ea&s;es in
<LIST>
<ITEM>Soule.</ITEM>
<ITEM>Body.</ITEM>
</LIST></P>
<P>A good man &s;o loues him&s;elfe, that he will either &s;top ray&s;ing or labour their allaying.</P>
<P N="5">5 As goodne&s;&s;e is wi&s;dome, &s;o Evill is Folly, which blind|eth vs that wee cannot di&s;tingui&s;h the good from the Evill, but choo&s;e at randome, and &s;o proue our &s;elues without &s;elfe-loue.</P>
<P>The oppo&s;ite of &s;elfe loue is either a &s;tupid neglect, or a de&s;perate hate of him&s;elfe, they that mangle them&s;elues, are of this ranke: Selfe-loue fancyed according to &s;en&s;e is the badge of Fooles; It is the &s;eed-plot of Pa&s;&s;ion, the bathe of Flatterers, the nur&s;e of vices in manners reall, of Phanta&s;ticke humors, in manners of Complement.</P>
<P>It ari&s;eth from 3 heads, <HI>viz.</HI>
<LIST>
<ITEM>1 Blindne&s;&s;e of vnder&s;tanding.</ITEM>
<ITEM>2 Ea&s;yne&s;&s;e of comparing our &s;elues with o|thers.</ITEM>
<ITEM>3 Partiallity in iudging to our owne &s;ide.</ITEM>
</LIST></P>
<P>The I&s;&s;ues of it are 4.</P>
<LIST>
<ITEM>1 Admiration of our &s;elues.</ITEM>
<ITEM>2 Arrogancy of Speech.</ITEM>
<ITEM>3 Ea&s;y excu&s;ing our owne faults.</ITEM>
<ITEM>4 De&s;pi&s;ing of others admonition, and coun&s;ell.</ITEM>
</LIST>
<P>The waies to re&s;traine it are.</P>
<P N="1">1 Pri&s;e the Act of any aboue thine owne particular, as ma|ny eys &s;ee more then one, and many hands make better rid|dance.</P>
<P N="2">2 Amplifie others vertues depre&s;&s;ing thine owne.</P>
<P N="3">3 Be &s;paring in Vauntes, &s;eldome in excu&s;es.</P>
<P>This &s;elfe-loue barres the admittance of goodne&s;&s;e; it comes not, vnle&s;&s;e it be taught. Sought it cannot be, vnle&s;&s;e it be acknowledged wanting; Selfe-loue barres this acknow|ledgement.</P>
<Q><L>Multi ad &s;olidam eruditionem perveni&s;&s;ent</L>
<L>Ni&s;e &s;e perveni&s;&s;e iam puta&s;&s;ent.</L></Q>
<PB N="25" REF="15">
<P>Loue to others is directed either to
<LIST>
<ITEM>God. or</ITEM>
<ITEM>our Neighbours.</ITEM>
</LIST></P>
<P N="1">1 Loue to God is only in a &s;anctified will none can truly hate him but &s;inners: The rea&s;on is becau&s;e, God is Loue, and &s;inne is in oppo&s;ition to God.</P>
<P N="2">2 Loue to our Neighbours is either to
<LIST>
<ITEM>Enimyes or</ITEM>
<ITEM>Freinds.</ITEM>
</LIST></P>
<P N="1">1 Loue to our Enimies is one of the cunning'&s;t Poynts of <HI>Charit<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</HI> and an imitation of the divine nature.</P>
<P N="1">1 Pardoning them, if they repent, as the Lions doe the bea&s;ts, that &s;ubmit them &s;elues.</P>
<P N="2">2 Pardoning them, though per&s;i&s;ting, and being without &s;ubmi&s;&s;ion.</P>
<P N="3">3 Not pardoning them only, but working a good for them.</P>
<P>The Nece&s;&s;ity of this Loue is,</P>
<P N="1">1 Becau&s;e God loueth vs being his enimyes, and we mu&s;t doe, as we would be done vnto.</P>
<P N="2">2 There is none &s;o bad but hath &s;ome what excellent in him, and none &s;o harmed vs now, but he may doe vs good here|after; and for this is to be loued.</P>
<P N="2">2 Loue to our freindes is either
<LIST>
<ITEM>for publicke re&s;pect. or</ITEM>
<ITEM>private, and particular.</ITEM>
</LIST></P>
<P N="1">1 Loue for publicke re&s;pect is the loue of our Countrey, that is the duty of all; but it is mo&s;t &s;plendent in heroickes, who pawne their life for it.</P>
<P>It was que&s;tioned, whether this loue was ingrafted by nature, or a&s;&s;umed by cu&s;tome?<NOTE PLACE="marg">Ob Lip&s;ius.</NOTE></P>
<P N="1">1 If it come by nature, why doth not the poore loue as well as the rich?</P>
<P N="2">2 How comes it, that many for gaine leaue their country, never to returne, &s;ith, where we loue, we loue to conver&s;e: Some haue beene Traytors again&s;t it, and Neroes to fire it.</P>
<P>We an&s;were, Nature cannot be &s;o &s;tricte, right, and even,
<PB N="26" REF="16"> but &s;ometime &s;he breeds Mon&s;ters: gaine may withdraw mens hearts, and fa&s;ten them to forraine Coa&s;tes.</P>
<P>The Poore loue their home, but rich men more, becau&s;e they reape the goodnes of their countrey in a larger man|ner.</P>
<P>Mens loue of countrey is fir&s;t for them&s;elues, as we feare &s;tormes, lea&s;t our &s;elues pinch for them, and we quench a fire, lea&s;t our owne &s;oules be fired by it.</P>
<P N="2">2 Loue for priuate re&s;pects is either
<LIST>
<ITEM>1 A&s;cending to our Superiours.</ITEM>
<ITEM>2 De&s;cending to our inferiours.</ITEM>
<ITEM>3 Betwixt equalls.</ITEM>
</LIST></P>
<P N="1">1 That in decent is farre more hearty then that in a&s;cent. Hence fathers are more louing to children, then children to fathers:</P>
<P N="2">2 That betwixt Equalls &s;tands vpon more Indifferency of Points; and in the be&s;t counterpoy&s;e of either they may fall to Iarringe: Hence Brothers and Si&s;ters fall to Iarring, and freinds haue many di&s;ta&s;tes.</P>
<P>The&s;e Loues are linked either by bonde
<LIST>
<ITEM>Naturall, or</ITEM>
<ITEM>Civill.</ITEM>
</LIST></P>
<P N="1">1 The Naturall bonde is threefold,</P>
<P N="1">1 Vnder God to parents, who challenge of vs
<LIST>
<ITEM>1 Honour.</ITEM>
<ITEM>2 Maintenance, if need &s;o require.</ITEM>
</LIST></P>
<P>It was <HI>Solons</HI> law, that none &s;hould be free from their du|ty, but tho&s;e that had learned no trade of their fathers.</P>
<P>Parents are either of
<LIST>
<ITEM>1 Blood, that frame vs in body.</ITEM>
<ITEM>2 Manners, that by direction frame vs in Soule; &s;uch are teachers.</ITEM>
</LIST></P>
<P>It was <HI>Socrates</HI> his tenent, that by nature both the&s;e had challenge of Loue: it is al&s;o doubted by many, whether <HI>A|lexanders</HI> debt was not as ample to <HI>Aristotle</HI> his mai&s;ter, as to <HI>Philip</HI> his father.</P>
<P N="2"><PB N="27" REF="16">2 Our bond of na|ture is to
<LIST>
<ITEM>Brethren</ITEM>
<ITEM>Si&s;ters.</ITEM>
</LIST></P>
<P>They challenge of vs,</P>
<P N="1">1 Coun&s;ell.</P>
<P N="2">2 Liberty of Conference.</P>
<P N="3">3 Plea&s;ure of Conver&s;ation.</P>
<P N="4">4 Helpes of Fortune; So we wronge not our &s;elues over|much in furni&s;hing them:
<Q><L>&V;ivet extento Proculeius aevo</L>
<L>Notus in fratres animi paterni.</L></Q></P>
<P>Brothers loue is
<LIST>
<ITEM>1 Honoured by our freinds.</ITEM>
<ITEM>2 Envied and feared of our enimyes.</ITEM>
<ITEM>3 V&s;efull to our &s;elues.</ITEM>
<ITEM>4 Ioyous to our Parents.</ITEM>
</LIST></P>
<P><HI>King Eumenes</HI> his Mother profe&s;&s;ed her &s;elfe happy in this, that of 4 Sonnes 3 yonge&s;t &s;quired the body of the el|de&s;t, and that <HI>Eumenes</HI> was nothing iealous or mi&s;tru&s;tfull of them: Nature hath made them in a family feete to beare vp our body both in equality and proportion; If they exceed, they cau&s;e halting, if they trip at one another, they cau&s;e fallinge.</P>
<P>A <HI>Lady</HI> of <HI>Per&s;ia</HI> made it a great di&s;pute, whether they were better to loo&s;e her brother, or her &s;onne; &s;he &s;ayd they could get a new &s;onne, but a brother, &s;ith her Parents were dead, they could not.</P>
<P>Brothers di&s;like (it may bee) often admits remedy, but their hate is inreconcileable: As the Ioyntures of Art, though riuen with rents, may be glewed againe, but Natures breach cannot.</P>
<P>The &s;peciall Motiues of their di&s;like are 2.</P>
<P N="1">1 If we leaue their commerce, and follow &s;trangers as if wee &s;hould cut off our fle&s;h and inch in the roome of it a &s;trange peece: And the <HI>Arcadian</HI> Poet in <HI>Homer,</HI> when hee had lo&s;t his legge, for his be&s;t help was to hoppe on a legge of Wood; &s;trangers wilbe di&s;tru&s;tfull of vs, &s;ith we leaue our owne.</P>
<PB N="28" REF="17">
<P>Can you &s;tile youre freind brother, when you cannot account a brother youre freind: as ab&s;urd a thing, as if you mangled his naturall body: but hang'd his Idoll with laces and Garlands.</P>
<P N="2">2 If we are always checking, and thwarting their cour&s;es, as <HI>Laco</HI> &s;ayd by his &s;hort wife, of 2 Evills, the lea&s;t is to bee cho&s;en: So if our brother be bad, rather let him haue his fourth, then demerite his hate.</P>
<P>Though the dog bite and the hor&s;e throw vs, yet wee keepe them, and wee &s;uffer Apes, Catts and Lyons, though &s;ometimes harmfull.</P>
<P>Wincking at faults in companie is v&s;uall, when we would not di&s;plea&s;e, though it be not &s;o hone&s;t, yet for avoydance of further Evills, it may be tolerated.</P>
<P>Wee mu&s;t bee our Brothers Freind, not his Iudge,</P>
<P N="3">3 Our bond of Nature is to our kinne either of
<LIST>
<ITEM>Blood, or</ITEM>
<ITEM>Marriage.</ITEM>
</LIST> both galling offices of loue proper to the familie. as Invitation to
<LIST>
<ITEM>Marriage fea&s;ts.</ITEM>
<ITEM>Funeralls.</ITEM>
</LIST></P>
<P N="2">2 The civill bond of loue is to
<LIST>
<ITEM>1 Citizens.</ITEM>
<ITEM>2 Countrey-men.</ITEM>
<ITEM>3 Strangers.</ITEM>
</LIST> As particular re|&s;pects vary, &s;o this order varies.</P>
<P>It is the engaging of man vnto man in heart began by v&s;e and acquaintance: It acteth, as one Soule in 2 Bodyes.</P>
<P>There are 2 branches of it
<LIST>
<ITEM>1 Wi&s;hing.</ITEM>
<ITEM>2 Indeauouring the be&s;t for another not for his owne but the others &s;ake.</ITEM>
</LIST></P>
<P>The maine motiues of it are the 3 goods
<LIST>
<ITEM>1 Plea&s;ure.</ITEM>
<ITEM>2 Profit.</ITEM>
<ITEM>3 Hone&s;ty.</ITEM>
</LIST></P>
<LIST>
<ITEM>1 Plea&s;ure are the aymes of <HI>Epicures;</HI> loues as they are di|ver&s;e, and fancifull, &s;o &s;uch loues mu&s;t bee.</ITEM>
<ITEM>2 Profitte are the aymes of <HI>Epicures;</HI> loues as they are di|ver&s;e, and fancifull, &s;o &s;uch loues mu&s;t bee.</ITEM>
<ITEM>3 Hone&s;ty makes loue more &s;etled: it appeares not as Al|cibiades
<PB N="29" REF="17"> changing his coate to the fa&s;hion of the Place, but as <HI>Socrates</HI> keepes his tenor.</ITEM>
</LIST>
<P>This loue gets his growth by 3 knots
<LIST>
<ITEM>1 Affecting.</ITEM>
<ITEM>2 Acquaintance.</ITEM>
<ITEM>3 Tru&s;t.</ITEM>
</LIST></P>
<P>The Twine to wind and fa&s;ten it mu&s;t be a Re&s;emblance of Manners.</P>
<P>Motiues to make me effect one</P>
<P N="1">1 I &s;ee him &s;ympathize with my
<LIST>
<ITEM>Ioy</ITEM>
<ITEM>Greife</ITEM>
</LIST> befreinding <HI>Brutus.</HI></P>
<P N="2">2 He accounts my friends his and my enimies his; So <HI>Cicero</HI> loued <HI>App<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">us Pulcher</HI> for <HI>Brutus</HI> his &s;ake, and by it bound <HI>Brutus</HI> the more to him.</P>
<P N="3">3 He is plea&s;ant-hearted and ie&s;ting; If I ie&s;t with him hee takes it not ami&s;&s;e.</P>
<P N="4">4 He reportes well of me behind my backe and rather in &s;e|cret &s;hew his mind then in publike it &s;hould be told me.</P>
<P N="5">5 Hee delights in my Company.</P>
<P N="6">6 Hee goes neate, but curious in apparell: this was <HI>Demo&s;|thenes</HI> and <HI>Horten&s;ius</HI> his tricke to get them favorites, when they fir&s;t began pleadinge.</P>
<P N="7">7 He liues peaceably with others, which per&s;wades me, hee will doe &s;o with me too.</P>
<P>The&s;e things may moue affecting in me not acquaintance, &s;ith the
<LIST>
<ITEM>Flatterer</ITEM>
<ITEM>Di&s;&s;embler</ITEM>
</LIST> may doe as much</P>
<P>Motiues to moue me to acquaintance.</P>
<P N="1">1 Hee reports well of me before myne Enimies, and if they except, he defends me.</P>
<P N="2">2 I &s;ee him hone&s;tly given, not giddily.</P>
<P N="3">3 He doth me a good turne, &s;o it be noe preiudice to him|&s;elfe.</P>
<P N="4">4 He is noe bu&s;ie-medler in my matters.</P>
<P N="5">5 He overthwartes me not in talke, e&s;pecially being either &s;erious or angrie.</P>
<P N="6">6 He keepes the 7 former motiues without di&s;&s;imulation.</P>
<P>The&s;e moue acquaintance, and I would tru&s;t him in mat|ters
<PB N="30" REF="18"> obvious, and ordinary, but in things &s;ecret, and nearly touching me, I may not, vnle&s;&s;e he had Wi&s;dome ioyned to his Hone&s;ty.</P>
<P>Motiues to moue me to tru&s;t him.</P>
<P N="1">1 He hath all the 7 former circum&s;tances without di&s;&s;imu|lation and the 6 latter with wi&s;dome.</P>
<P N="2">2 He is wary, that he be not felt by others to open him&s;elfe by Ignorance.</P>
<P N="3">3 He doth me a good turne though to his owne Preiudice.</P>
<P N="4">4 If I haue wronged him, he will not revenge it, though hauing opportunity.</P>
<P N="5">5 He &s;uffers wrong for my &s;ake.</P>
<P N="6">6 He di&s;clo&s;eth to me his hart, opens his faults, &s;heweth me his hopes and feares.</P>
<P>This makes the vp &s;hot of loue, and the Bond of Freind|&s;hip. As the Diamond engraues the Diamond, and fire en|crea&s;es fire: &s;o his loue encrea&s;eth my loue, and makes vp an Vnion betwene vs.</P>
<Q>Saris de Amore prim&acirc; Pa&s;&s;ione.</Q>
</DIV2>
<DIV2 N="10" TYPE="part">
<HEAD><HI>X.</HI> Of De&s;ire the <HI>2.</HI> Pa&s;&s;ion.</HEAD>
<P>DE&s;ire is the &s;toppe, and &s;cale of Loue: it addes vehemen|cy to our a&s;&s;ecting.</P>
<P>The obiect of it is &s;ome plea&s;ing good; The i&s;&s;ue delight.</P>
<P>Goods are made plea&s;ant vnto vs either by
<LIST>
<ITEM>Nature or</ITEM>
<ITEM>Cu&s;tome.</ITEM>
</LIST></P>
<P N="1">1 By nature are &s;uch as in them &s;elues haue no Paine.</P>
<P N="2">2 By Cu&s;tome the hunts-man affectes the cold winters-walkes, and the &s;tudent loueth his watchings, and they are de&s;irable to him, though in them&s;elues are painfull, but are plea&s;ant for the End.</P>
<P>De&s;ire is partly
<LIST>
<ITEM>with Hope.</ITEM>
<ITEM>without hope.</ITEM>
</LIST></P>
<P N="1">1 If a thing de&s;ired be within compa&s;&s;e of attainement wee
<PB N="31" REF="18"> ray&s;e vp our powers within, and watch helpes abroad to gaine it, then de&s;ire is ioyned with Hope.</P>
<P N="2">2 If it be not likely to be gained, it leaues hope, and &s;pends it &s;elfe only in wi&s;hing.</P>
<P>Thus we de&s;ire
<LIST>
<ITEM>Mines of Gold</ITEM>
<ITEM>Managements of States</ITEM>
</LIST> though there bee noe hope or expectance of it</P>
<P>About De&s;ire are the&s;e Tenents</P>
<P N="1">1 It is a note of want, and Impotency. Thence the covetous are &s;ayd alwayes to bee wanting in their greate&s;t Abun|dance.</P>
<P N="2">2 It is never but with greife, till the thing be obtained, and in the attainement it cea&s;es. Hence it cannot be in God, &s;ee|ing in him is noe Want, Greife, or Pa&s;&s;ibility of Nature.</P>
<P N="3">3 We cannot de&s;ire things, we know not.</P>
<P N="4">4 It is limited only by &s;atisfaction; without it growes eager importunity.</P>
<P N="5">5 It is grounded only vpon Sence: Angells properly haue it not nor Plantes.</P>
<P N="6">6 It appeares fir&s;t in bea&s;ts: In a more pregnant manner it is in men, &s;eeing in them the &s;en&s;ible part is more various, as hauing opinion to floate and to ca&s;t their de&s;ires to infinite re&s;olutions, which bea&s;ts want.</P>
<P>De&s;ire is either
<LIST>
<ITEM>Proper, or</ITEM>
<ITEM>Improper.</ITEM>
</LIST></P>
<P N="1">1 The Improper is an Inclination to the regaining of a Good; this is called <HI>Appetitus naturalis,</HI> by which the Earth beareth downeward, the fire vpward, and by it appeares in all Naturall Bodies.</P>
<P N="2">2 The Proper is in men principally.</P>
<P>This is for the bettering either of the
<LIST>
<ITEM>Rea&s;onable part, or</ITEM>
<ITEM>Sen&s;ible part.</ITEM>
</LIST></P>
<P N="1">1 For the rea&s;onable, there is a de&s;ire of knowledge naturally in-grafted in the Soule.</P>
<P N="2"><PB N="32" REF="19">2 For the &s;en&s;itiue part, the de&s;ires are either nece&s;&s;ary as of
<LIST>
<ITEM>Meates.</ITEM>
<ITEM>Drinkes.</ITEM>
</LIST></P>
<P>Naturall not nece&s;&s;ary, as Venery, which though it be ne|ce&s;&s;ary to man in <HI>Specie,</HI> yet is not to this or that man in <HI>In|dividuo:</HI> Neither naturall, nor nece&s;&s;ary, as are all Phanta&s;ies, and conceited Appetites.</P>
<P>The 2 former is common to men with bea&s;tes.</P>
<P>The la&s;t comes by an Opinatiue apprehen&s;ion of Colou|rable goods it openes it &s;elfe mo&s;t in Exce&s;&s;e of things: It growes boundles and infinite, for as opinion is infinite, &s;o the&s;e de&s;ires brooded, and hatched by it mu&s;t be infinite.</P>
<P>Fancied De&s;ires are either.
<LIST>
<ITEM>Extraordinary</ITEM>
<ITEM>Ordinary.</ITEM>
</LIST></P>
<P N="1">1 The Extraordinary are cau&s;ed by di&s;ea&s;es, as the chole|ricke de&s;ires hony, the Fever-&s;icke Wine, others eate chalke, coales &amp;c. or are incident to great bellyes, who&s;e longing proceedes from a raw cold Humour; If they faile of it, they either endanger them&s;elues,<NOTE PLACE="marg"><HI>Livinus</HI> lib.</NOTE> or their infants; it comes e&s;peci|ally, when they travell for Wenches. The Low-countrey-wo|men of all others are mo&s;t giuen to the&s;e de&s;ires, becau&s;e of their coldne&s;&s;e of Temper.</P>
<P N="2">2 The ordinary ari&s;eth from Voluntary Pa&s;&s;ions.</P>
<P>They bend either to
<LIST>
<ITEM>Plea&s;ure.</ITEM>
<ITEM>Profit.</ITEM>
</LIST></P>
<P N="1">1 The de&s;ires bending to Plea&s;ures are mainly to &s;ooth the 5. Sences. The&s;e are crauing and exce&s;&s;iue all ioyned make vp luxury. <HI>Cleopatra</HI> in her Voyage to Anthony had all the&s;e, odours for her &s;mell, Mu&s;icke for her Eares, cakes for her ta&s;t, co&s;tly hangings and &s;oft-Pillowes for her &s;ight and touch.</P>
<P>The like was noted of <HI>Antiochus</HI> in his warre again&s;t the <HI>Romans.</HI></P>
<P>The 2 &s;peciall &s;ences that Luxurie &s;eekes to plea&s;e are
<LIST>
<ITEM>Touching.</ITEM>
<ITEM>Ta&s;ting.</ITEM>
</LIST></P>
<P>From th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;e ary&s;e 2. importunate ones
<LIST>
<ITEM>1 Lu&s;t for Venery.</ITEM>
<ITEM>2 Liquo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ou&s;enes for
<LIST>
<ITEM>Meates.</ITEM>
<ITEM>Drinkes.</ITEM>
</LIST></ITEM>
</LIST></P>
<PB N="33" REF="19">
<P>The Excurrences of both the&s;e are a certaine &s;igne of a corrupt, lewd, and intemperate Soule.</P>
<P N="1">1 Lu&s;t is in bea&s;ts, but exceedes in men.</P>
<P N="1">1 Bea&s;ts haue it but at &s;et times, men at their Plea&s;ure, <HI>ad Libitum.</HI></P>
<P N="2">2 Bea&s;ts haue it le&s;&s;e violently, men, &s;o, that many haue wrought their deathes for it.</P>
<P>The only way to allay it, and to excell bea&s;ts is
<LIST>
<ITEM>Right rea&s;on.</ITEM>
<ITEM>Religion.</ITEM>
</LIST></P>
<P>Our Caueats again&s;t it mu&s;t be to avoyd wanton
<LIST>
<ITEM>1 Wordes.</ITEM>
<ITEM>2 G<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;tures.</ITEM>
<ITEM>3 Meates.</ITEM>
</LIST></P>
<P>It neuer admits moderation, and warrantize, but only in the bond of Marriage.</P>
<P N="2">2 Liquorou&s;nes for meates and drinkes aimes not at nece&s;|&s;ity, but pampering: thence it cannot be truely in bea&s;ts, who feed not but for hunger.</P>
<P>This De&s;ire is &s;eene in vs either
<LIST>
<ITEM>Eating overmuch.</ITEM>
<ITEM>Too greedily for the Time.</ITEM>
<ITEM>In&s;ea&s;onably at all times.</ITEM>
<ITEM>Feeding rather on delicates, then &s;trong meates.</ITEM>
</LIST></P>
<P>It is <HI>Seneca's</HI> &s;aying of the Belly. <HI>Parvo contentus e&s;t, &s;i des illi quod debes, non quod potes.</HI></P>
<P N="2">2 De&s;ires ayeming at profit are either of
<LIST>
<ITEM>Wealth, as Covetou&s;nes.</ITEM>
<ITEM>Honour, as Ambition.</ITEM>
</LIST></P>
<P N="1">1 Covetou&s;nes is for the Pur&s;e, it gapes after mony, either to haue it only in po&s;&s;e&s;&s;ion, this is Par&s;imony: or to haue it for V&s;e, and purveyance, not of natures, but of Superfluities: This de&s;ire may be termed Vaunting, or o&s;tentation.</P>
<P>Par&s;imonie is only to haue, not to V&s;e; It is the true&s;t note of Poverty.</P>
<P>Increa&s;e rather feedes, then allayes it: he that &s;till drinkes,<NOTE PLACE="marg">Plutarch.</NOTE> and cannot be &s;atisfied, needs rather purging, then filling.</P>
<P>The&s;e extort from others not to benefit them&s;elues: but wee rather hate the Viper, that &s;tings only to kill, then the
<PB N="34" REF="20"> Beare or Lyon, that kill only to eate.</P>
<P>They make others to want: yet them&s;elues are like the Bath-ma&s;ters A&s;&s;es, that carry on their backes the Rubbers and the clean&s;ing Towells, yet they them&s;elues are all miry with filth: They neuer profit, but by their death. As a kind of mice feeding in the gold-mines eate the Oare, yet redeliver it not till they be exenterated.</P>
<P>This De&s;ire growes infinite, and ari&s;eth from 3. heads</P>
<P N="1">1 Imitation of them, whom we &s;ee to pro&s;per and we wi&s;h to be as they are.</P>
<P N="2">2 We make Wealth our End, not our meanes <HI>Concupi&s;cen|tia finis &s;olum infinita;</HI> meanes to Ends are bounded, &s;ith the end is beyond them.</P>
<P N="3">3 Riches are for V&s;e; they are not of them&s;elues good; As man cannot be &s;ure of his e&s;tate, but he may require helps from them, and as lo&s;&s;es are ever imminent, Soe riches are e|ver de&s;ired for prevention: De&s;ire of mony for O&s;tentation aimes wholy at &s;uperfluity: if at nece&s;&s;aries, the poore might equall the rich in this Kind: And <HI>Diogenes</HI> might by this as well vaunt him&s;elfe in his Tubbe, as <HI>Alexander</HI> in his Throne. One came to <HI>Scopa The&s;&s;alus,</HI> but to beg &s;ome of his &s;uperfluous &s;tuffe, his an&s;wer was that the grace of his Wealth was &s;eene in &s;uperfluities rather, then in nece&s;&s;aries. If <HI>I&s;meni|as</HI> at <HI>Thebes,</HI> and <HI>Callias</HI> at <HI>Athens</HI> both the riche&s;t of their times bare no greater port, then <HI>Epamminondas,</HI> or <HI>Socrates,</HI> we might terme their Wealth blind, and hartles: Therefore <HI>Telemachus</HI> in <HI>Homer</HI> pa&s;&s;es over <HI>Nestors</HI> hou&s;hold, where all was frugall, nothing &s;uperfluous, but amplifies in rich termes the gaudie and co&s;tly furniture of <HI>Menelaus.</HI></P>
<P>This De&s;ire Ends in Expence, as the former in keeping,</P>
<P>They are oppo&s;ed as Logicke and Rhetoricke, the one re|&s;embles the hand in &s;preading, the other in clo&s;eing.</P>
<P>Logicke is for the Couetous to learne to count <GAP DESC="foreign"> <HI>computo.</HI> As Rhetoricke for the Vaunter to Vent, and vtter him&s;elfe: this is the cheife factor for gaines both to antique, and moderne pleaders.</P>
<Q><PB N="35" REF="20">
<L>&mdash; Ciceroni nemo ducentos</L>
<L>I am dederit nummos, ni&s;i ful&s;erit annulus ingens, &amp;c.</L></Q>
<P>The way to &s;top both the&s;e golden de&s;ires is contentati|on in our pre&s;ent e&s;tate: this is called by <HI>Socrates</HI> the Soules riches.</P>
<Q>Brevi&s;&s;ima ad divitias per contemptum divitiarum via.<NOTE PLACE="marg">Seneca.</NOTE></Q>
<P N="2">2 De&s;ires of honour ter|med Ambition is either of
<LIST>
<ITEM>Low and competent</ITEM>
<ITEM>Highe&s;t, and be&s;t</ITEM>
</LIST> Honors.</P>
<P>It ari&s;eth from 2. heades.</P>
<P N="1">1 Pre&s;umption of our owne worth.</P>
<P N="2">2 Pride over others.</P>
<P>The abates of it are
<LIST>
<ITEM>Humility in re&s;pect of our &s;elues.</ITEM>
<ITEM>Charity in re&s;pect of others.</ITEM>
</LIST></P>
<P>As we may not meerely want this de&s;ire, &s;o wee mu&s;t not let it exceed in vs; The Exce&s;&s;e breedes Enuy in all; the defect is faultie only in tho&s;e, which haue de&s;ert, occa&s;ion, and fitte meanes to game their honour.</P>
<P>Men of Worth to extenuate their goodes, and giftes, when nece&s;&s;ity requires their tryall, is to bury their goods with them, and to wrong the Weale publicke</P>
<P>This de&s;ire in the meane is only allowable.</P>
<P>If it be of lower Honors it is termed Mode&s;ty, if it perch to the highe&s;t, it is magnanimity, and is only for great hartes, and the be&s;t perfections.</P>
<P>Both the&s;e are grounded on foure conditions.</P>
<P N="1">1 That we challenge no more honor, then what in the o|pinion of the be&s;t we haue de&s;erued.</P>
<P N="2">2 That we get them by lawfull meanes, not by out-&s;trip|ping others.</P>
<P N="3">3 That we re&s;t without &s;eeking more, hauing gotten the former,</P>
<P>Vnle&s;&s;e they bee
<LIST>
<ITEM>Ea&s;ily offered.</ITEM>
<ITEM>Forciblie put on vs.</ITEM>
</LIST></P>
<P N="4">4 That we keepe our Place, and defend it again&s;t all back|biters, and murmurers.</P>
<Q>Satis de cupiditate Secund&acirc; Pa&s;&s;ione.</Q>
</DIV2>
<DIV2 N="11" TYPE="part">
<PB N="36" REF="21">
<HEAD><HI>XI.</HI> Of Hope the <HI>3.</HI> Pa&s;&s;ion.</HEAD>
<P>AS Loue and De&s;ire is to affect good, &s;o
<LIST>
<ITEM>Hope.</ITEM>
<ITEM>Boldnes.</ITEM>
</LIST> to pro&s;ecute it.</P>
<P>The 2. former come from the concupi&s;cible, as a Lord to will.</P>
<P>The 2. latter as a &s;teward to purvey, and proceedes from the Ira&s;cible.</P>
<P>Loue is the ba&s;e, to De&s;ire; &s;o Hope to Boldne&s;&s;e.</P>
<P N="1">1 It is alwaies the apprehender of Good.</P>
<P N="2">2 The goods mu&s;t not be in pre&s;ence, but in future.</P>
<P N="3">3 It mu&s;t be of a thing not ea&s;ie, and without &s;earch, but hard to compa&s;&s;e.</P>
<P N="4">4 It mu&s;t not be &s;o hard, but it mu&s;t apparantly be in po&s;&s;i|bility to attaine.</P>
<P>It hath the&s;e Tenents.</P>
<P N="1">1 It is neither without a&s;&s;urance, though not of the thing, yet of per&s;wa&s;ion.</P>
<P N="2">2 It makes vs take delight in things painefull.</P>
<P N="3">3 The &s;urer the hope is, the greater is the Ioy, when the thing is attained.</P>
<P N="4">4 It brings &s;ecuritie, and barreth feare.</P>
<P N="5">5 The Adiunct of it is Expectation; herein is &s;ome greife &s;ith we yet want the good, which we would haue in pre&s;ence.</P>
<P N="6">6 It is a note of imperfection of being: whence it is only for this life, it goes not beyond.</P>
<P N="7">7 It moues our powers of
<LIST>
<ITEM>Bodie</ITEM>
<ITEM>Soule</ITEM>
</LIST> for atchiuements.</P>
<P>The Per&s;ons giuen to Hope are,</P>
<P N="1">1 They that rather haue de&s;erued, or intend to de&s;erue well of vs.</P>
<P N="2">2 They that haue potencie of friends and be&s;t meanes.</P>
<P N="3">3 They that haue hotte, and quicke &s;pirits, which enlarge our harts to attemptes.</P>
<PB N="37" REF="21">
<P>Hence young men, and Drunkards are mo&s;t given this way.</P>
<P>Old men are lea&s;t hoping
<LIST>
<ITEM>1 For the coldne&s;&s;e of temper, making them vnfit to attempt.</ITEM>
<ITEM>2 For their experience of many dangers, and &s;toppages, which contrary, and cro&s;&s;e their hope.</ITEM>
</LIST></P>
<P N="4">4 They that quickly apprehend the good, but fore ca&s;t not the &s;toppage in the way, that hinders the good: Thence Fooles, and Incon&s;iderate per&s;ons build only vpon Hope.</P>
<P>The kindes of Hope.</P>
<P>Hope is either
<LIST>
<ITEM>1 Naturall.</ITEM>
<ITEM>2 Supernaturall or Theologicall.</ITEM>
</LIST></P>
<P N="1">1 The Supernaturall is a Vertue only infu&s;ed by God.</P>
<P>The &s;econd Si&s;ter to
<LIST>
<ITEM>Faith.</ITEM>
<ITEM>Charitie.</ITEM>
</LIST></P>
<P N="2">2 The Naturall is either
<LIST>
<ITEM>Improper.</ITEM>
<ITEM>Proper.</ITEM>
</LIST></P>
<P N="1">1 Improperlie it is in bea&s;ts: As the Dog &s;prings the Deere within Compa&s;&s;e of attaineing, hopes to take him: So the Hauke the Pattridge.</P>
<P><MILESTONE UNIT="Object:"> How &s;hould bea&s;t haue hope, &s;ith hope comes from the Vnder&s;tanding?</P>
<P>Bea&s;tes haue their naturall in&s;tinct which proceedes from God, and vnder&s;tanding without them:<NOTE PLACE="marg">Sol:</NOTE> by it they Iudge of things future, as the Emmot fore&s;ees the cold Winter, Mice leaue the hou&s;e, when it begins to fall, and Ravens oft fore|tell weather.</P>
<P N="2">2 Hope Proper is in men only.</P>
<P>It is either of things.
<LIST>
<ITEM>Nece&s;&s;ary that mu&s;t be.</ITEM>
<ITEM>Po&s;&s;ible, that may be otherwi&s;e.</ITEM>
</LIST></P>
<P N="1">1 Things nece&s;&s;ary are hoped for: as the Iewes calling, the worlds End, the Re&s;urrection, which cannot be otherwi&s;e, becau&s;e God hath appointed it.</P>
<P>Things Po&s;&s;ible are attained
<LIST>
<ITEM>Partly by our&s;elues.</ITEM>
<ITEM>Partly by others.</ITEM>
</LIST></P>
<PB N="38" REF="22">
<P>Then our Hope relyes much on others helpe.</P>
<P>Motiues to rai&s;e hope.</P>
<P N="1">1 Shew the meanes to be &s;trong and pregnant.</P>
<P N="2">2 That the Evills feared are not in proportion to the goodes expected.</P>
<P N="3">3 That to men of religion we mu&s;t not vrge the generall only but the particular Providence of God.</P>
<P N="4">4 To graue men v&s;e rather few and &s;trong rea&s;ons, then many and weake: To the common &s;ort v&s;e probabilities ra|ther of circum&s;tance then realties of &s;ub&s;tance, becau&s;e of Ignorance they are ledde mo&s;t with coniectures.</P>
<Q>Satis de Spe <HI>3^a.</HI> Pa&s;&s;ione.</Q>
</DIV2>
<DIV2 N="12" TYPE="part">
<HEAD><HI>XII.</HI> Of Boldnes the <HI>4^t^h.</HI> Pa&s;&s;ion.</HEAD>
<P>BOldnes hartens our Hope, as de&s;ire doth our loue.</P>
<P>Its obiect is mixt
<LIST>
<ITEM>Evils to be remoued</ITEM>
<ITEM>Goods to be attained.</ITEM>
</LIST></P>
<P>It goes vnder the name of Con&s;cience and Courage: It be|gins with reluctance, and &s;trugling, but ends with Victory.</P>
<P>Courage is either
<LIST>
<ITEM>Suddaine vpon Sence.</ITEM>
<ITEM>Deliberate vpon Rea&s;on.</ITEM>
</LIST></P>
<P N="1">1 That vpon Sence grounds only vpon a pre&s;uming hope, Weighes not every occurrence of danger, begins with re&s;o|lution, but &s;eeing dangers ari&s;e vnlooked for, &s;lackes and of|ten failes, before it overcome: Thus quicke in the on&s;et, but &s;low in the I&s;&s;ue.</P>
<P N="2">2 That vpon rea&s;on begins &s;lowly, endeth ventrou&s;lie, viewes every circum&s;tance, fore-layes the vttermo&s;t of dan|gers: If it happens le&s;&s;e then his account, it heartens him the more, he re&s;olues to conquere by out-faceing danger.</P>
<P>An example of both is &s;eene in <HI>Lucius Paulus,</HI> and <HI>Teren|tius &V;arro</HI> the 2. Roman Generall at the overthrow of <HI>Cannae.</HI></P>
<PB N="39" REF="22">
<P>Courage hath his 2, Extreames
<LIST>
<ITEM>Heady ra&s;hnes.</ITEM>
<ITEM>Ba&s;e cowardize.</ITEM>
</LIST></P>
<P>The parties mo&s;t couragious are.</P>
<P N="1">1 Who&s;e temper of Body is &s;uch, that they are hot &s;pirit|ted; which happens in three &s;orts of men,</P>
<P N="1">1 Who&s;e heart is litle, becau&s;e of combring and clo&s;ing of &s;pirits, whereas in the larger hartes their diffu&s;ion cau&s;eth feare.</P>
<P N="2">2 Who&s;e lunges are greate&s;t and fulle&s;t of blood: This ar|gues plenty of heate, and much quicknes.</P>
<P N="3">3 Who are heated with much Wine: Thence the <HI>Germans</HI> v&s;ed it principally in their con&s;ultations of Warre: And <HI>A|lexanders</HI> drinking was thought to adde &s;ome-what to his courage.</P>
<P N="2">2 They that haue many and &s;trong helpes, are ventrous.</P>
<P N="3">3 They that be mo&s;t &s;ubiect to choller.</P>
<P N="4">4 They that rely on Gods promi&s;es, and ca&s;t their hopes vpon him.</P>
<P>Hence it is, That Martyrs are mo&s;t re&s;olute.</P>
<P N="5">5. They that haue a Con&s;cience of their Innocency: on the contrary they are mo&s;t fearfull, which haue beene mo&s;t in|jurious.</P>
<P N="6">6 They that haue oft e&s;caped dangers: hence old Souldiers are more ventrous, then fre&s;h-water-men.</P>
<P N="7">7 They that &s;ee not inconveniencies, and &s;tops: Hence the wi&s;er &s;ort are more cautelous, and none &s;o de&s;perate, as he, that fore-&s;ees lea&s;t.</P>
<P N="5">5. Motiues to make couragious.</P>
<P N="1">1 Shew the Excellence of the Victory: The meanes ea&s;y, and pre&s;ent, that mu&s;t compa&s;&s;e it.</P>
<P N="2">2 If our equalls and inferiors haue overcome: why &s;hould not we hope the like? It was <HI>Cicero's</HI> argument to per&s;wade the &s;ufferance of Evill: If children at <HI>Sparta</HI> could endure &s;troakes without groaning, why &s;hould not men? And a|mong&s;t men if the barbarous vaunt before their enimies, why &s;hould the learned trembl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</P>
<P N="3"><PB N="40" REF="23">3 Set them into anger: this makes a boyling of their blood, and by con&s;equence courage: Anger is wrought by laying open their wrongs, and di&s;graces offered without a cau&s;e.</P>
<P N="4">4 Shew the
<LIST>
<ITEM>Paucity</ITEM>
<ITEM>Weaknes</ITEM>
</LIST> of their enimies, that they either
<LIST>
<ITEM>Will not</ITEM>
<ITEM>Dare not</ITEM>
</LIST> oppo&s;e them.</P>
<P N="5">5 That in former combates they haue had &s;ucce&s;&s;e, and why not in the&s;e &s;tanding in the &s;ame proportion.</P>
<P>Our maine worke mu&s;t be to
<LIST>
<ITEM>Per&s;wade hope.</ITEM>
<ITEM>Excell feare</ITEM>
</LIST></P>
<Q>Satis de Fiduci&acirc; <HI>4^a.</HI> Pa&s;&s;ione.</Q>
</DIV2>
<DIV2 N="13" TYPE="part">
<HEAD><HI>XIII</HI> Of Plea&s;ure the <HI>5^t^h.</HI> Pa&s;&s;ion.</HEAD>
<P>THis is the aime and vp-&s;hot of the 4. former Pa&s;&s;ions:
<LIST>
<ITEM>Love</ITEM>
<ITEM>De&s;ire</ITEM>
</LIST> are like the qualities of lightnes in fire, which inclineth it to make
<LIST>
<ITEM>Hope.</ITEM>
<ITEM>Boldnes.</ITEM>
</LIST> like the motion or Pa&s;&s;age of it.</P>
<P>Plea&s;ure re&s;ultes as the quietnes and re&s;t of the Soule in her obiect: it is neuer hearty before the goods are in pre|&s;ence.</P>
<P>It is generally in men and bea&s;ts; it is tearmed properly plea&s;ure, or delight: As it is in men by Opinion, it is called Ioy, <HI>Gaudium.</HI></P>
<P>This in men hath 2.<NOTE PLACE="marg">Aquenas.</NOTE> operations, <HI>&s;c:</HI>
<LIST>
<ITEM>1 Enlarging the hart: hence proper|ly it is called <HI>laetitia, qua&s;i latitia.</HI></ITEM>
<ITEM>2 Forcing outward ge&s;tures, and &s;o it is called <HI>Exultatio.</HI></ITEM>
</LIST></P>
<P>The Tenents touching it are,</P>
<P N="1">1 Noe Pa&s;&s;ion is &s;o vehement: So that many haue dyed of it; the rea&s;on is becau&s;e it opens the hart, and being overmuch pa&s;&s;es out the &s;pirits, that keepe in life.</P>
<P N="2">2 The greater Ioy, the greater content, and in men it is the con&s;equent of happines.</P>
<P N="3"><PB N="41" REF="23">3 It is neuer true, and of continuance, but where there is Peace of Con&s;cience.</P>
<P N="4">4 It is the Adjunct of Vertue.</P>
<P N="5">5 It is increa&s;ed by Variety of objectes.</P>
<P N="6">6 It purifies the Soule, helpes concoction, expelles &s;uper|fluities, hence the merry haue
<LIST>
<ITEM>Good wittes.</ITEM>
<ITEM>Faire complexions.</ITEM>
</LIST></P>
<P N="7">7 It is for goods pre&s;ent: though we joy for remembrance of things pa&s;t, or for hope of things future, yet they are ap|prehended by vs in a &s;ort of Pre&s;ence.</P>
<P>Motiues to ray&s;e delights in a man are,</P>
<P N="1">1 Per&s;wade him to a
<LIST>
<ITEM>Loue</ITEM>
<ITEM>De&s;ire</ITEM>
</LIST> of tho&s;e things, we would haue him delighted in.</P>
<P N="2">2 Marke his inclination, &s;ort, profe&s;&s;ion, and frame your &s;elfe to the like practi&s;es.</P>
<P N="3">3 Amplifie the goodnes of the thing, we would haue him delight in, not by de&s;cribing it in gro&s;&s;e, but viewing every particular: Thence Poets in their loue-legends de&s;cribe eve|ry part of their M^r^s th<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> more to delight.</P>
<P N="4">4 Shew the continuance of this Ioy, that it breeds not af|ter-repentance Variety c<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">u&s;eth delight, and vniformity ray|&s;eth loathing.</P>
<P>Plea&s;ure is
<LIST>
<ITEM>Comon to men with bea&s;tes</ITEM>
<ITEM>Proper to men alone.</ITEM>
</LIST></P>
<P N="1">1 That in common is the I&s;&s;ue of Sence, and comes from a naturall appetite,</P>
<P>It is
<LIST>
<ITEM>Negatiue for the avoydance only of trouble.</ITEM>
<ITEM>Po&s;itiue for the gaining of &s;ome reall good.</ITEM>
</LIST></P>
<P>This grounded on 2 conditions, <HI>viz.</HI>
<LIST>
<ITEM>1 The attaineing of a good convenient.</ITEM>
<ITEM>2 The per&s;wa&s;ion that we haue attained it.</ITEM>
</LIST></P>
<P N="2">2 That proper to men is voluntary and hatched by Opi|nion.</P>
<P>It is either of
<LIST>
<ITEM>Mind or</ITEM>
<ITEM>Body</ITEM>
</LIST> The Plea&s;ures of the mind are be&s;t, yet all
<PB N="42" REF="24"> not warrantable, as the
<LIST>
<ITEM>Prone</ITEM>
<ITEM>Malicious</ITEM>
</LIST> take delight in their pa&s;&s;ions, yet their minds are corrupt: the&s;e begin in hope, but end in &s;hame and Griefe.</P>
<P>The true&s;t delight of the mind without repentance is
<LIST>
<ITEM>1 Meditation on God, and heavenly things.</ITEM>
<ITEM>2 The view of learning.</ITEM>
</LIST></P>
<P><HI>Eudoxus</HI> wi&s;hed to be burn'd with <HI>Pha&euml;ton,</HI> &s;o he might &s;tand neere the &s;unne to contemplate the nature of it: And <HI>Archimedes</HI> left not his drawing of lines, till a &s;word was drawen through his body.</P>
<P>Plea&s;ures of the body are &s;en&s;uall, and quickly Exceed Mea&s;ure.</P>
<P>The Properties of them are
<LIST>
<ITEM>1 Incon&s;tancie and fleeting.</ITEM>
<ITEM>2 Saciety, &amp; cloying like rancke meate.</ITEM>
<ITEM>3 Ending in repentance.</ITEM>
<ITEM>4 They quench the thir&s;t no more then Salt water, that wets the palate, but in|flames the &s;tomacke.</ITEM>
</LIST></P>
<P>They are per&s;waded by three Enimyes.
<LIST>
<ITEM>1 World.</ITEM>
<ITEM>2 Fle&s;h.</ITEM>
<ITEM>3 Devill.</ITEM>
</LIST></P>
<P>The Word|lings take
<LIST>
<ITEM>Pre&s;ent</ITEM>
<ITEM>Apparent</ITEM>
</LIST> Ioy for future, and reall payne.</P>
<P>The good had rather &s;uffer here, and play hereafter.</P>
<P>Sen&s;uall plea&s;ures proceed from the diver&s;e affecting of the Sences, as Mu&s;icke, and odors affect the Eare and Smell, pictures the Eye, &amp;c. The &s;tronge&s;t delight comes from the Sence of touching, The rea&s;on is, Delight is cau&s;ed of Loue: we loue tho&s;e things, that mo&s;t be&s;teed vs, of all the Sences touching is mo&s;t v&s;efull; without which it is impo&s;&s;ible we &s;hould liue: And as the goods affected by it are more deare; &s;o the plea&s;ure, when it is attained, mu&s;t be more moving.</P>
<P>The&s;e bodily exerci&s;es in their Exce&s;&s;e di&s;tract the minds, and hinder the v&s;e of right rea&s;on.</P>
</DIV2>
<DIV2 N="14" TYPE="part">
<PB N="43" REF="24">
<HEAD><HI>XIIII.</HI> Of Hate and Dete&s;ting.</HEAD>
<P>THe&s;e are the 2. oppo&s;ites of
<LIST>
<ITEM>Loue.</ITEM>
<ITEM>De&s;ire.</ITEM>
</LIST> Hate begins the di&s;like, de|dete&s;ting is the vehemen|cy of it.</P>
<P>The obiect of both is evill: It is either of the
<LIST>
<ITEM>Thinge.</ITEM>
<ITEM>Per&s;on.</ITEM>
</LIST></P>
<P N="1">1 The thing hated principally is Sinne, and for it we di&s;like of the Per&s;on</P>
<P>Sinne is again&s;t the law of
<LIST>
<ITEM>1 Nature this breeds the hate of either
<LIST>
<ITEM>Morali&s;ts.</ITEM>
<ITEM>Heathens.</ITEM>
</LIST></ITEM>
<ITEM>2 Grace, this breeds the hate of Chri&s;tians.</ITEM>
</LIST> &s;ith all partake of nature, and are bound to its laws.</P>
<P N="2">2 The Per&s;on we may not &s;imply hate. It is proper to <HI>&V;bicun&abque; homo e&s;t, ibi benificio locus e&s;t.</HI><NOTE PLACE="marg">Seneca</NOTE></P>
<P N="3">3 heads of Sin moue <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ate
<LIST>
<ITEM>1 Irreligion towards God.</ITEM>
<ITEM>2 Inju&s;tice towards men.</ITEM>
<ITEM>3 A &s;elfe inclination to evills without outward motiues.</ITEM>
</LIST></P>
<P>If the&s;e heads grow &s;tronger, and are done wilfully, it tran&s;cends hate, and mov<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s dete&s;tation.</P>
<P>The principle obiect of it is Athei&s;me.</P>
<P N="1">1 It is the ground-plot of all other &s;innes.</P>
<P N="2">2 It is an evill of Will, not of Vnder&s;tanding; we cannot alledge Ignorance for that, which the creature reveales. It is voluntary pre&s;umption.</P>
<P N="3">3 Athi&s;ts are mo&s;t vnfit for Society.</P>
<P>Their commerce is either
<LIST>
<ITEM>1 Scoffing.</ITEM>
<ITEM>2 Impudency.</ITEM>
<ITEM>3 Vaine.</ITEM>
</LIST> of that Con&s;titution, as is mo&s;t contrary to wi&s;dome, and morall gravity.</P>
<PB N="44" REF="25">
<P>The&s;e things moue the greate&s;t dete&s;tation.</P>
<P>Hate is either
<LIST>
<ITEM>In common again&s;t &s;tates.</ITEM>
<ITEM>Particular for private re&s;pects.</ITEM>
</LIST></P>
<P N="1">1 That in com|mon ary&s;es, if
<LIST>
<ITEM>Their religion be in opo&s;ition to ours.</ITEM>
<ITEM>Their lawes be again&s;t nature.</ITEM>
<ITEM>Their oft iniuries done be without hope of righting.</ITEM>
</LIST></P>
<P N="2">2 Hate for pri|vate re&s;pects, is
<LIST>
<ITEM>1 Again&s;t a wronger of many, as
<LIST>
<ITEM>1 Tyrants</ITEM>
<ITEM>2 Extortioners.</ITEM>
</LIST></ITEM>
<ITEM>2 Again&s;t a wronger of him&s;elfe only for the indignity of his per&s;on.</ITEM>
</LIST></P>
<P>This is &s;et downe by its life
<LIST>
<ITEM>1 Towards God.</ITEM>
<ITEM>2 Towards him&s;elfe.</ITEM>
<ITEM>3 Towards his Neighbour.</ITEM>
</LIST></P>
<P>His entry into the World is &s;hamefull, his &s;tay, and depar|ture hence with mi&s;report, like a &s;nuffe leauing a &s;tincke, when the light is out.</P>
<Q>Satis de odio, &amp; detestatione.</Q>
</DIV2>
<DIV2 N="15" TYPE="part">
<HEAD><HI>XV.</HI> Of De&s;payre a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">d Feare.</HEAD>
<P>THe&s;e 2. are oppo&s;ite to
<LIST>
<ITEM>Hope.</ITEM>
<ITEM>Boldnes.</ITEM>
</LIST></P>
<P>Their &s;peciall Art is in avoyding the future evill, which &s;eeing they cannot ma&s;ter, they yeild.</P>
<P N="1">1 De&s;paire ari&s;eth from fayle of helpes.</P>
<P N="2">2 Feate from the Imminence of evills.</P>
<P>The tenents of de&s;paire are 3.</P>
<P N="1">1 It deiecteth the minde.</P>
<P N="2">2 It makes venterous to try the vtmo&s;t of dangers.</P>
<P N="3">3 It is deepe&s;t in them, who before had greate&s;t hopes.</P>
<P>The tenents of feare are 3.</P>
<P N="1">1 It is never moved, but where &s;ome &s;pice of hope is, for things without remedy are rather de&s;paire, then feare.</P>
<P N="2">2 The greater the things feared, and of long continuance,
<PB N="45" REF="25"> the greater is the feare.</P>
<P N="3">3 It prepares Patience, awakes indu&s;try whereas de&s;paire is only in &s;uffring.</P>
<P>It ari&s;eth from 3 heads
<LIST>
<ITEM>1 The debility of the per&s;on.</ITEM>
<ITEM>1 The greatnes of the danger.</ITEM>
<ITEM>3 The certainety and imminency thereof</ITEM>
</LIST></P>
<P>Feare is either of a
<LIST>
<ITEM>Per&s;on.</ITEM>
<ITEM>Thinge</ITEM>
</LIST></P>
<P N="1">1 Of a Per&s;on it is either
<LIST>
<ITEM>1 Filiall, which is properly loue.</ITEM>
<ITEM>2 Servile, which is only for e&s;cape.</ITEM>
</LIST></P>
<P>The per&s;ons mo&s;t feared by vs are.</P>
<P N="1">1 Great men offended with vs.</P>
<P N="2">2 Lewd men made powerfull.</P>
<P N="3">3 They who &s;tand in bodily feare of vs.</P>
<P N="4">4 High &s;tomackes wronged by vs.</P>
<P N="5">5 They, who haue our life and credit in their hands</P>
<P>We feare them either
<LIST>
<ITEM>1 As in them&s;elues faithle&s;&s;e.</ITEM>
<ITEM>2 To be provo|ked <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y
<LIST>
<ITEM>1 Gaine.</ITEM>
<ITEM>2 Threates.</ITEM>
<ITEM>3 Danger on their part, want of &s;ervice in our part</ITEM>
</LIST></ITEM>
</LIST></P>
<P>Per&s;ons not <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">uch to be feared are.</P>
<P N="1">1 They that are &s;oone angry, and &s;oone plea&s;ed.</P>
<P N="2">2 They which open them&s;elues too much in menaces and threats.</P>
<P N="3">3 They that di&s;clo&s;e their purpo&s;es. They clo&s;e heart con|cocts malice. <HI>Vly&s;&s;es</HI> is &s;ayd to di&s;&s;emble his di&s;&s;like for the Woers ryot; but revenged them at occa&s;ion. <HI>Anthony</HI> and <HI>Dolabella</HI> frayd not <HI>Coe&s;ar,</HI> though they con&s;pired again&s;t him: Hee an&s;wered he feared not tho&s;e fatte, and open fact <HI>Traytors,</HI> but two leane ones <HI>Brutus</HI> and <HI>Ca&s;&s;ius</HI> which pro|ved his death&s;-men. <HI>Demi&s;&s;os animo, &amp; tacitos vitare meme~to.</HI></P>
<P N="2">2 Things feared are evills bringing either
<LIST>
<ITEM>1 De&s;truction to the whole man, or</ITEM>
<ITEM>2 Baine to any part of him.</ITEM>
</LIST></P>
<P>Evils are of
<LIST>
<ITEM>1 Sin, <HI>malum culpae.</HI></ITEM>
<ITEM>2 Puni&s;hment, <HI>malum paenae.</HI></ITEM>
</LIST></P>
<P N="1"><PB N="46" REF="26">1 The former is feared by the be&s;t men.</P>
<P N="2">2 The latter is feared by the wor&s;t.</P>
<P>The parties mo&s;t fearfull are,</P>
<P N="1">1 They, who&s;e quantity of heart is &s;uch, that it diffu&s;eth the &s;pirits.</P>
<P N="2">2 They, that know their owne weaknes, and others ablenes to hurt.</P>
<P N="3">3 They, that amplifye on the Evills feared.</P>
<P>The parties lea&s;t fearefull are, The
<LIST>
<ITEM>Wi&s;e</ITEM>
<ITEM>Iu&s;t</ITEM>
</LIST> who count no euill but
<LIST>
<ITEM>Sinne</ITEM>
<ITEM>Di&s;grace</ITEM>
</LIST> which they endea|vour to avoyd.</P>
<P N="1">1 The mo&s;t couragious.</P>
<P N="2">2 They that preferre honour before their liues.</P>
<P N="3">3 They that haue &s;trength of meanes to backe them.</P>
<Q>Satis de de&s;peratione, &amp; metu.</Q>
</DIV2>
<DIV2 N="16" TYPE="part">
<HEAD><HI>XVI</HI> Of Greife.</HEAD>
<P>GReife is the End of the former Pa&s;&s;ions, and ari&s;eth from the pre&s;ence of evill.</P>
<P>It is of
<LIST>
<ITEM>Body.</ITEM>
<ITEM>Minde.</ITEM>
</LIST> that of the min<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> is more dangerous.</P>
<P>The Tenents of it are;</P>
<P N="1">1 It neuer touches things of ab&s;olute perfection, as God, Angells, &amp;c. but is there mo&s;t frequent, where is mo&s;t plen|ty of evills, as in hell.</P>
<P N="2">2 It dryeth the Body and ingendereth melancholy by cold blood.</P>
<P N="3">3 It makes one vnfit for Action.</P>
<P>It growes vpon vs by
<LIST>
<ITEM>1 Yeilding too much to plea&s;ures.</ITEM>
<ITEM>2 Entertayning a conceit of evils pre&s;ent.</ITEM>
</LIST></P>
<P>The Way to re&s;i&s;t it in our &s;elues.</P>
<P N="1">1 Propo&s;e to your &s;elues examples of Patience, as of <HI>Ma|rius. Ita tulit dolorem; vt vir &amp; vt homo maiorem ferre &s;ine cau&s;a nece&s;&s;ari&acirc; noluit.</HI></P>
<P N="2"><PB N="47" REF="26">2 Re&s;olue to re&s;i&s;t evills. As that Souldier, that &s;tands it out, often winnes, when the coward dies by flight. <HI>Animi conten|tio Sola officij tanquam cu&s;todia.</HI></P>
<P N="3">3 That the euills now are not &s;o great, but the goods en&s;ue|ing counterpoy&s;e them.</P>
<P>The way to allay it in others is comfort
<LIST>
<ITEM>Per&s;wa&s;ion of a good to come.</ITEM>
<ITEM>Removall of an evill pre&s;ent.</ITEM>
</LIST></P>
<P>In it are 2. things.</P>
<P N="1">1 The time to apply it, when the greife is ripened, not new|ly begun; As Surgeons fir&s;t let the &s;ore &s;often, before they be|gin to draw it.</P>
<P N="2">2 The manner of applieing it is
<LIST>
<ITEM>Generall.</ITEM>
<ITEM>Speciall.</ITEM>
</LIST></P>
<P N="1">1 The Generall by the&s;e places.</P>
<P N="1">1 Shew how greater evills haue happened to others, then we now &s;uffer. It was <HI>Socrates</HI> his &s;aying, if of all mens evils heaped together all &s;hould haue equall &s;hare, each would re&s;t content with their pre&s;ent e&s;tate.</P>
<P N="2">2 Our evills be ordinary, and do what we can, we &s;hall haue
<LIST>
<ITEM>1 Cares of minde.</ITEM>
<ITEM>2 Di&s;ea&s;es of Body,</ITEM>
</LIST></P>
<P N="3">3 If the thing be <GAP DESC="illegible" RESP="KEYERS" EXTENT="4 letters">eable, &s;hew the meanes of regaining it; if not, yet it is a folly <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> mourne for it:</P>
<P N="4">4 That God &s;ees, wha<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> is better for vs, then we for our &s;elues.</P>
<P N="2">2 The &s;peciall is according to the maine motiues of Griefe.</P>
<P N="1">1 The&s;e are
<LIST>
<ITEM>Death.</ITEM>
<ITEM>Temporall misfortune.</ITEM>
</LIST></P>
<P N="2">2 Our comfort death is.</P>
<P N="1">1 It is vnavoydable by fate, and all men mu&s;t, and do ta&s;t of it.</P>
<P N="2">2 It is noe Evill, but a pa&s;&s;age to a better life.</P>
<P N="3">3 Our life hath many troubles, and angui&s;hes, death is the quiet of them.</P>
<P N="4">4 If we greiue for the dead, then either, becau&s;e they are not or becau&s;e they are in torment; If they are not, why greiue we more for their now not-being, then for our children yet
<PB N="48" REF="27"> vnborne; If they be in torment, it is &s;eene, they were evill, we were the better rid of them.</P>
<P>Of deaths they are mo&s;t greveous, that are
<LIST>
<ITEM>Suddaine.</ITEM>
<ITEM>Vntimely.</ITEM>
</LIST></P>
<P>Again&s;t the&s;e our comforts are 3.</P>
<P N="1">1 We ever beare Corruption in our fle&s;h, that in a moment may kill vs.</P>
<P N="2">2 Dying yonge makes vs le&s;&s;e fixt to the world, and fitter for God. <GAP DESC="foreign">. He calles vs hence as from a banquet, le&s;t ouermuch &s;itting &s;hould make vs &s;urfeit.</P>
<P N="3">3 The thing cannot be &s;uddaine, &s;ith we are euer lyable to evill. We ought euer to expect it.</P>
<P N="2">2. Our comfort for temporall misfortunes.</P>
<P N="1">1 They come from Gods decree, and &s;o are nece&s;&s;ary to fall on vs.</P>
<P N="2">2 They are profitable vnto vs, and debarre our in&s;olence.</P>
<P N="3">3 They may befall any as well as vs.</P>
<P N="4">4 Shall we greiue euer or leaue at la&s;t? If ever, to great a mi&s;ery we impo&s;e on vs: if we will l<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ue, why re&s;olue we not at fir&s;t.</P>
<P>The Per&s;ons mo&s;t giuen to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">fe are 3.</P>
<P N="1">1 Who&s;e temper of Body is Mela<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">cholie.</P>
<P N="2">2 Weomen, becau&s;e of their ea&s;ines in yeilding.</P>
<P N="3">3 They, who haue giuen them&s;elues to ouermuch Ioy: This falling mu&s;t end in depth of Griefe.</P>
<Q>Satis de dolore.</Q>
</DIV2>
<DIV2 N="17" TYPE="part">
<HEAD><HI>XVII.</HI> Of Samefacenes.</HEAD>
<P>It is a mixt pa&s;&s;ion joyned with
<LIST>
<ITEM>Feare of infamy.</ITEM>
<ITEM>Loue of Hone&s;ty.</ITEM>
</LIST></P>
<P>It ari&s;eth partly
<LIST>
<ITEM>before a fault.</ITEM>
<ITEM>After a fault.</ITEM>
</LIST></P>
<P>It is only in good natures, but vn&s;teddy, &s;oone fayling, and ea&s;ily revoked by councell: It it commendable in youth,
<PB N="49" REF="27"> but not in the Aged.</P>
<P>The Effects of it are 2.</P>
<P N="1">1 It moues to vertue; thence termed <HI>Purpura virtutis.</HI></P>
<P N="2">2 It calls blood into the face. Rea&s;on and Pa&s;&s;ion moue the heart; the heart, the &s;pirits, the &s;pirits the blood.</P>
<P>Now &s;hame con+&s;i&s;ts of 2 pa&s;&s;ions
<LIST>
<ITEM>1 Feare, that gathers blood to the hart.</ITEM>
<ITEM>2 Loue, that &s;ends it abroad to the outward parts.</ITEM>
</LIST></P>
<P>If we feare only di&s;grace, and haue no loue to good, our blood keepes within: This is the &s;igne of a bad nature, which being convicted of faults lookes not redde; but pale in the Face.</P>
<P>If we feare not only di&s;grace, but loue and de&s;ire amend|ment, our blood &s;preadeth outward, and cau&s;eth blu&s;hing. <HI>Ari&s;toteles</HI> his daughter being asked, what &s;he counted the fayre&s;t colour, an&s;wered the ruddy cau&s;ed by an ingenuous blu&s;h.</P>
<P>It is a note of the be&s;t natures, and fitte&s;t for Coun&s;ell.</P>
<P>The rea&s;on, why t<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> blood &s;heweth it &s;elfe mo&s;t in the face is, becau&s;e as the blo<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters"> is moued by the &s;pirits &s;o the &s;pirits are mo&s;t quicke, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> animate the organ of &s;ence; and the Organs of &s;ence princi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ally are about the face.</P>
<P>The Extreames of &s;hame are
<LIST>
<ITEM><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="foreign">, an overba&s;hfulnes</ITEM>
<ITEM>2 Impudence, the defect of &s;hame.</ITEM>
</LIST></P>
<P>Ba&s;hfulnes in it &s;elfe is not evill, but may often be a pro|vocation to evill. It is grounded vpon an overlenity of na|ture, and ea&s;ines of yeilding. The object of it is feare of infamy. The per&s;ons whom it may hurt are 5.</P>
<P N="1">1 Young men as leading them to an vn&s;et'led and floating carriage in manners.</P>
<P N="2">2 It makes them ea&s;ie to &s;uitors, without re&s;pect of their choyce.</P>
<P N="3">3 Incontinent per&s;ons; It makes them vnable to re&s;i&s;t evill-motions, though in the yeilding they greiue at it.</P>
<P N="4">4 It debarreth their courage in puni&s;hing faults, and makes them loth to di&s;plea&s;e.</P>
<P N="5"><PB N="50" REF="28">5 They, which are rich, powerfull, kind-hearted, and haue many helps to further others.</P>
<P N="1">1 It makes the rich
<LIST>
<ITEM>Ra&s;h lenders.</ITEM>
<ITEM>Heady &s;uretys.</ITEM>
</LIST></P>
<P N="2">2 The kind har|ted by it either
<LIST>
<ITEM>1 Follow the riot of bad company.</ITEM>
<ITEM>2 Beare fal&s;e witnes for their Ac|quaintance.</ITEM>
<ITEM>3 Soone take paines for others.</ITEM>
<ITEM>4 Ioyne their to vnworthy men.</ITEM>
</LIST></P>
<P N="3">3 The powerfull haue many &s;uitors, and by it are made ea&s;ie to yeild to any demand, and profer without election.</P>
<P>The way to barre it is to acquainte our &s;elues with re&s;i|&s;tance to motions, denialls of &s;uits, if they be not hone&s;t, and convenient, but hurtfull to the granter.</P>
<P>The Inhabtants of <HI>A&s;ia</HI> were all &s;laues, becau&s;e they could not pronounce this word <GAP DESC="foreign">. And <HI>Brutus</HI> &s;aid.</P>
<P>Impudence pa&s;&s;es not feare of Infamy.</P>
<P>The difference betwixt it and ba&s;hullne&s;&s;e is, that the ba&s;hfull retaine a loue of vertue; the Impudent doe not.</P>
<Q><L>Perijt, cui perit pudo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">,</L>
<L>Satis de pudore.</L></Q>
</DIV2>
<DIV2 N="18" TYPE="part">
<HEAD><HI>XVIII</HI> Of Repentance.</HEAD>
<P>REpentance is an act of Con&s;cience ari&s;ing from the thought of an evill done.<NOTE PLACE="marg">What it is</NOTE></P>
<P>It is either
<LIST>
<ITEM>1 Theologicall, becau&s;e of offences done again&s;t the law of Grace.</ITEM>
<ITEM>2 Morall becau&s;e of things done again&s;t the law of nature, or common Hone&s;ty.</ITEM>
</LIST></P>
<P N="1">1 Repentance theologicall is in Chri&s;tians alone.</P>
<P N="2">2 Morall is in Heathens.</P>
<P>It is rai&s;ed by three motiues
<LIST>
<ITEM>1 Infamy.</ITEM>
<ITEM>2 Puni&s;hment.</ITEM>
<ITEM>3 Hate of vice.</ITEM>
</LIST></P>
<P N="1"><PB N="51" REF="28">1 That ari&s;ing from feare of Infamy, and puni&s;hment is &s;laui&s;h, and incident to the mo&s;t.</P>
<P N="2">2 The be&s;t repent for the hate of vice: For as they loue good for the good, not for reward: So they hate evill for the Evills &s;ake, not for the puni&s;hment.</P>
<P>The parts of repen|tance are 2.
<LIST>
<ITEM>1 Hate of the evill done.</ITEM>
<ITEM>2 Re&s;olution of amendment.</ITEM>
</LIST></P>
<P>It is de&s;cryed 3. wayes
<LIST>
<ITEM>1 By contrition of the hart.</ITEM>
<ITEM>2 By confe&s;&s;ion of the mouth.</ITEM>
<ITEM>3 By &s;atisfaction by good workes.</ITEM>
</LIST></P>
<P>Its propertyes are three.</P>
<P N="1">1 Repentance mu&s;t be with vehemency of greife, lea&s;t, while our greife for the fault &s;lackenes, our care for amend|ment &s;lackenes al&s;o.</P>
<P N="2">2 It mu&s;t not be for a time, but for continuance, &s;ith evill is ever to be hated, and good ever to be re&s;olued vpon.</P>
<P N="3">3 It mu&s;t not be deferred, lea&s;t delay breed cu&s;tome of evill, and cu&s;tome hardnes of hart.</P>
<P>The &s;tops of repentance are 7.</P>
<P N="1">1 Shame to confe&s;&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> our faults, or pride in not acknowledg|ing them.</P>
<P N="2">2 Delighting in our &s;innes.</P>
<P N="3">3 Hope of longe life.</P>
<P N="4">4 De&s;paire of obtaining grace.</P>
<P N="5">5 Pre&s;umption of Gods mercy.</P>
<P N="6">6 Longe cu&s;tome of &s;inning.</P>
<P N="7">7 Examples of bad men, which haue longe flouri&s;hed, yet never repented.</P>
<P>The tenents of repentance are 5.</P>
<P N="1">1 Repentance cannot be in a nature meerely good, as God, nor meerely bad, as the Deuill; but in &s;uch only as are partly good, and partly bad, as in men.</P>
<P>The&s;e are
<LIST>
<ITEM>Bad by nature; hence they offend.</ITEM>
<ITEM>Good by grace; hence they amend.</ITEM>
</LIST></P>
<P N="2">2 It is only in things, that we to fall: Bea&s;ts haue it not: tho&s;e actions are not voluntary, but nece&s;&s;ary, which cannot
<PB N="52" REF="29"> be repented off.</P>
<P N="3">3 It ari&s;eth from a knowledge, and ta&s;t of &s;inne committed: thence children haue it not.</P>
<P N="4">4 It groundeth on hope: They that dye de&s;perate haue it not, &s;ith the de&s;perate are &s;wallowed vp with greife: The re|pentant receiue greife for the evill pa&s;t, but ioy for the future good, and future things more moue then tho&s;e pa&s;t.</P>
<P N="5">5 Repentance is ioyned with &s;hame, as Impenitence is ioyned with jmpudence.</P>
</DIV2>
<DIV2 N="19" TYPE="part">
<HEAD><HI>XIX.</HI> Of Pitty.</HEAD>
<P>Pitty lookes outwardly to the Evills of others, but by re|flexe to our owne.</P>
<P>It is mix|ed with
<LIST>
<ITEM>Greife for the Evills fallen.</ITEM>
<ITEM>De&s;ire for their remedy.</ITEM>
</LIST></P>
<P>Evills that rai&s;e pitty are 4
<LIST>
<ITEM>1 Greife <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f minde.</ITEM>
<ITEM>2 Tortu<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">f Body.</ITEM>
<ITEM>3 Dan<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">r of others death.</ITEM>
<ITEM>4 Mis fortune in goods.</ITEM>
</LIST></P>
<P>The Evills moue mo&s;t
<LIST>
<ITEM>1 If they are &s;o neare to fall, that we feare them.</ITEM>
<ITEM>2 If &s;o lately fallen, that we fre&s;hly remember them.</ITEM>
<ITEM>3 If their then pre&s;ent falling barres our Ex|pectance of contrary profit.</ITEM>
</LIST></P>
<P>The ground of pitty is our communion of nature.</P>
<P>The extent of it is a De&s;ire to helpe.</P>
<P>This de&s;ire hath 2 conditions
<LIST>
<ITEM>If we we are able to helpe.</ITEM>
<ITEM>If iu&s;tice permit.</ITEM>
</LIST></P>
<P N="1">1 Greiuing for &s;uch as lawes, and Iu&s;tice will haue bani&s;h|ed, is womani&s;h.</P>
<P N="2">2 For tho&s;e we are not able to remedy, it is fruitle&s;&s;e.</P>
<P>The Tenents of pitty are 4.</P>
<P N="1">1. The better nature, the more it is inclinable to it.</P>
<P N="2"><PB N="53" REF="29">2 It is meanes to provoke charity.</P>
<P N="3">3 It compares the evill fallen with the de&s;ert, and concluds the per&s;on vnworthy to &s;uffer it.</P>
<P N="4">4 It brings vs to acknowledg our owne misfortunes.</P>
<P>The parties mo&s;t pittying are 5.</P>
<P N="1">1 Old men partly
<LIST>
<ITEM>As not being &s;o &s;tomackefull, as the yonge.</ITEM>
<ITEM>As hauing more experience of Dangers.</ITEM>
</LIST></P>
<P N="2">2 Weak|lings
<LIST>
<ITEM>Weomen</ITEM>
<ITEM>Children</ITEM>
</LIST> they thinke for their infirmity, they may &s;oone &s;uffer the like.</P>
<P N="3">3 Schollers, as being by bookes accquainted with many examples of dangers.</P>
<P N="4">4 They that haue felt former evills, and now are ridde of them.</P>
<P N="5">5 They that haue opinion of anothers worth, they count it below his de&s;erts to be in evills.</P>
<P>The parties lea&s;t pittying are 5.</P>
<P N="1">1 Who are mo&s;t giuen to
<LIST>
<ITEM>Anger</ITEM>
<ITEM>Boldnes</ITEM>
</LIST> they recount not the evills, that may befall them.</P>
<P N="2">2 Scoffers and they who are readie to wrong others.</P>
<P N="3">3 They that are in ex<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">remitie of di&s;tre&s;&s;e: As in Cityes be|&s;eiged parents eate their owne children; whereas otherwi&s;e they v&s;ed to pitty them. Their care is for the remedy of their owne harmes, little for others: thence they that feare immi|nent dangers, pitty not others, but care for them&s;elues.</P>
<P N="4">4 They that are in height of fortune not likely to fall. Thence tyrants and rich men pitty lea&s;t,</P>
<P N="5">5 They that haue prejudice again&s;t others behaviour, what befalls them, they count it de&s;ert, and doe le&s;&s;e greiue at it.</P>
<P>The per&s;ons, whom we pitty mo&s;t, are 4.</P>
<P N="1">1 Acquaintance rather then &s;trangers.</P>
<P N="2">2 Our equalls either in
<LIST>
<ITEM>1 Yeares.</ITEM>
<ITEM>2 Manners.</ITEM>
<ITEM>3 Profe&s;&s;ion.</ITEM>
<ITEM>4 Office.</ITEM>
<ITEM>5 Stocke.</ITEM>
</LIST></P>
<P N="2">2 They who &s;uffer tho&s;e evills, which wee our &s;elues feared,</P>
<P N="4"><PB N="54" REF="30">4 Men bearing their harmes with
<LIST>
<ITEM>1 Patience</ITEM>
<ITEM>2 Courage</ITEM>
</LIST> by it we count them vnwor|thy of them, &amp; &s;o pitty them.</P>
<P>The way to rai&s;e pitty for others.</P>
<P N="1">1 Shew the valour, and the worth of the per&s;on, that &s;uffers.</P>
<P N="2">2 The greivou&s;nes of the Evills befallen.</P>
<P N="3">3 The like may happen either to them, or their freinds.</P>
<P>Con&s;cience of a mans owne ca&s;e moues it.</P>
</DIV2>
<DIV2 N="20" TYPE="part">
<HEAD><HI>XX.</HI> Of Zeale and Iealou&s;ie.</HEAD>
<P N="1">1 ZEale is a Pa&s;&s;ion grounded on loue.</P>
<P>It is
<LIST>
<ITEM>1 Griefe for a fault committed.</ITEM>
<ITEM>2 De&s;ire for a good intended.</ITEM>
</LIST></P>
<P>It borders on repentance, and is the i&s;&s;ue and effect of it.</P>
<P>It is ever with fervency: It is mo&s;t dangerous, vnle&s;&s;e it be regulated with knowledge.</P>
<P>It is either for a
<LIST>
<ITEM>Good quality.</ITEM>
<ITEM>the good of a per&s;on.</ITEM>
</LIST></P>
<P N="1">1 The former is in the be&s;t, who<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">re <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ealous of good for goodnes it &s;elfe.</P>
<P N="2">2 The latter comes from the re&s;pect of a per&s;on conceiued in the behalfe of one, we loue.</P>
<P>It &s;uppo&s;eth
<LIST>
<ITEM>Wrong done to our freind</ITEM>
<ITEM>De&s;ire of remedy</ITEM>
</LIST> or griefe for it.</P>
<P N="2">2 Iealou&s;y is a pa&s;&s;ion conceiting an Evill in another, that perhaps is guiltles of it: it comes only by conjectures.</P>
<P>It proues often injurious.</P>
<P>It breeds trouble in our&s;elues, and di&s;tru&s;t to our freinds.</P>
<P>The way to barre it is, not to skanne the actions of o|thers, but with a favourable interpretation.</P>
</DIV2>
<DIV2 N="21" TYPE="part">
<PB N="55" REF="30">
<HEAD><HI>XXI.</HI> Of Anger.</HEAD>
<P>ANger is a compound of &s;undry pa&s;&s;ions: As 1. Plea&s;ure in revenge. 2. Greife in recounting the wrongs. 3. In&s;o|lence in ouerbearing 4. Envy in repining at the welfare of o|thers: The proper Act of it is de&s;ire of hurting.</P>
<P>The tenents of it are 5.</P>
<P N="1">1 A ju&s;t injury requires as ju&s;t anger; and it is &s;tupidity not to be moued with it.</P>
<P N="2">2 It is not bent again&s;t men in generall, but to &s;ome in &s;pe|ciall only. Thence <HI>Timon</HI> is not &s;ayd to be angry with all but hate all.</P>
<P N="3">3 Noe pa&s;&s;ion is more indi&s;creet then it: thence it's ridicu|lous, and to be contemned, none more violent, thence terri|ble, and to be feared.</P>
<P N="4">4 Being moderate it whets Valour; but over-earne&s;t it weakens revenge.</P>
<P N="5">5 To be &s;uddai<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters"> moved is a &s;igne of weaknes; hence it a|grees more to the &s;icke, then the &s;ound, to old folkes then to yonge: And to Women.</P>
<Q><L>&mdash; Quippe minuti</L>
<L>Semper &amp; infermi est animi exigui&abque; voluptas.</L>
<L>&V;ltio continuo; &s;ic collige, Quod vindicta</L>
<L>Nemo magis gaudet qu&acirc;m faemina.&mdash;</L></Q>
<P>Adjuncts of an|ger are the&s;e <HI>viz.</HI>
<LIST>
<ITEM>1 Vexation of mind.</ITEM>
<ITEM>2 Ignorance of his owne &s;trength.</ITEM>
<ITEM>3 Vndecency of ge&s;ture.</ITEM>
<ITEM>4 Wrongefull opinion of others.</ITEM>
</LIST></P>
<P>The cau&s;es rai&s;ing it are
<LIST>
<ITEM>Generall.</ITEM>
<ITEM>Speciall.</ITEM>
</LIST></P>
<P N="1">1 The generall di&s;re&s;pect &s;hewed 4 wayes.
<LIST>
<ITEM>1 By deri&s;ion in words.</ITEM>
<ITEM>2 Injury in deeds, as again&s;t.
<LIST>
<ITEM>Body.</ITEM>
<ITEM>Goods.</ITEM>
<ITEM>Name.</ITEM>
</LIST></ITEM>
<PB N="56" REF="31">
<ITEM>3 Ingratitude for good turnes
<LIST>
<ITEM>1 Freinds.</ITEM>
<ITEM>2 Inferiours either in
<LIST>
<ITEM>1 Blood.</ITEM>
<ITEM>2 Authority.</ITEM>
<ITEM>3 Wealth.</ITEM>
<ITEM>4 Vertue.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>4 Want of due ob|&s;ervance from our.</ITEM>
</LIST></P>
<P N="2">2 The &s;peciall are according to the nature of &s;peciall per&s;ons.</P>
<P N="1">1 If we haue too &s;etled a per&s;wa&s;ion of tho&s;e we conver&s;e with, if they fayle in the contrary to our expectation, our choller ri&s;eth: Hence credulity inflames anger.</P>
<P N="2">2 Curio&s;ity inflames it, if we bu&s;ie our &s;elues too much in loue, and frivolous matters: Cro&s;&s;es in either of them fret vs.</P>
<P N="3">3 If we delight in one thing more then another, when we &s;hould v&s;e either with indifferency: As in an hou&s;hold, if our &s;tuffe of this fa&s;hion like vs better then that, and we take plea&s;ure in it, the lo&s;&s;e or the mi&s;laying of it frettes vs</P>
<P>The waies to allay anger in others.</P>
<P N="1">1 Proue the wronge done vpon
<LIST>
<ITEM>Ignorance.</ITEM>
<ITEM>Con&s;trainte.</ITEM>
<ITEM>Suddaine P<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;&s;ion.</ITEM>
<ITEM>Mi&s;chance.</ITEM>
</LIST></P>
<P N="2">2 That it was done to our owne harme, a&s;well as his.</P>
<P N="3">3 Shew &s;orrow for it, for outfacing growes of Impudency, that of di&s;re&s;pect, the nur&s;e of Anger.</P>
<P N="4">4 Be not oppo&s;ite in talke.</P>
<P N="5">5 Di&s;&s;emble our Humility, and feare: the angred by this are le&s;&s;e prone to revenge.</P>
<P N="6">6 Seeme to be &s;erious for his good, and overcome this wronge with other pa&s;&s;ages of kindnes.</P>
<P N="7">7 Speake not again&s;t men of his &s;ort and quality though their per&s;ons greiue him not.</P>
<P N="8">8 Scoffe at none what&s;oeuer, but be affable to all. <HI>I&s;ocrates. ad Daemon.</HI></P>
<P>To beare anger in our &s;elues the waies are 4.</P>
<P N="1">1 V&s;e noe hart greife but
<LIST>
<ITEM>Sports.</ITEM>
<ITEM>Games.</ITEM>
<ITEM>Merriments</ITEM>
</LIST> yet bar in&s;olent delights, &s;ith the&s;e are ouerbearing, and an|ger others.</P>
<P N="2"><PB N="56" REF="31">2 Re&s;olue to re&s;i&s;t choler by not ea&s;ilie accepting di&s;re|&s;pects.</P>
<P N="3">3 A &s;uddaine feare, or greife vnex&s;pected allayeth ones an|ger.</P>
<P N="4">4 If a wrong be offered, rather contemne the offerer as wanting witte, then thinke our &s;elues di&s;gra&s;ed by it.</P>
<P>How to behaue our &s;elues in anger. 3.</P>
<P N="1">1 Bend our &s;elues to a contrary pa&s;&s;ion; as <HI>Socrates</HI> with his freind laboured to looke mo&s;t plea&s;antly on him.</P>
<P N="2">2 Retire we our &s;elues from Company till the pa&s;&s;ion hath &s;pent it &s;elfe.</P>
<P N="3">3 Not to revenge before our anger be pa&s;t.</P>
<P>Per&s;ons mo&s;t giuen to anger. 4.</P>
<P N="1">1 Weaklings, as Children, weomen, &s;icke men, old folkes.</P>
<P N="2">2 They, that are ambitious, and &s;tanding for offices.</P>
<P N="3">3 They, that require much awe and reverence of others.</P>
<P N="4">4 They, that know their de&s;erts well, yet are &s;corned.</P>
<P>The partyes, with whom we are lea&s;t angry.</P>
<P N="1">1 They, who reuer<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nce vs which argues, they doe not di&s;|re&s;pect vs.</P>
<P N="2">2 We cannot be a<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">gry with him, whom we feare; &s;ith an|ger implyes hope of revenge: feare not.</P>
<P N="3">3 Men doing things vpon choller, le&s;&s;e anger vs.</P>
<P N="4">4 Anger cannot be again&s;t tho&s;e, whom we cannot hurt, as gods, and kings, that are out of our reach.</P>
<Q>Satis de Ira.</Q>
</DIV2>
<DIV2 N="22" TYPE="part">
<HEAD><HI>XXII.</HI> Of Maligninge.</HEAD>
<P>THis Pa&s;&s;ion hath 2 partes
<LIST>
<ITEM>1 Envy greiving at another Good.</ITEM>
<ITEM>2 <GAP DESC="foreign">, ioying for anothers evill.</ITEM>
</LIST></P>
<P N="1">1 It is in the wor&s;t-natures, and is oppo&s;ite to common &s;ociety.</P>
<P N="2">2 It is principally betwixt equalls, as men of the &s;ame &s;ort: hence we envy not tho&s;e, that are in eminency aboue vs: A
<PB N="57" REF="32"> common &s;ouldier neuer envies <HI>Alexander;</HI> one of his neare&s;t captaines may.</P>
<P N="3">3 It aymes e&s;pecially at the goods of
<LIST>
<ITEM>Honour.</ITEM>
<ITEM>Fortune.</ITEM>
</LIST></P>
<P N="4">4 It eates vp a mans hart by fretting at others.</P>
<P N="5">5 It ari&s;eth from pride of our owne de&s;erts.</P>
<P>The way to avoyd it in our &s;elues is to thinke that there mu&s;t not be an equallity of Gifts and goods in all: that as men are diuer&s;e, &s;oe they mu&s;t haue di&s;tinction of place, and if any excell, we ought not to repine.</P>
<P>Great men avoyde the Envy of others 3. waies.</P>
<P N="1">1 Let them &s;hew them&s;elues gentle, and affable to all.</P>
<P N="2">2 Imploy their goods to the v&s;es of others.</P>
<P N="3">3 They mu&s;t not thinke to be &s;ingular in any thing, &s;ith that is envious. <HI>Nemo de nobis vnus excellat,</HI> This is the law of the <HI>Ephe&s;ians,</HI> who therefore bani&s;hed <HI>Hermadorus.</HI></P>
</DIV2>
<DIV2 N="23" TYPE="part">
<HEAD><HI>XXIII</HI> The Efficient cau&s;e of vertue.</HEAD>
<P>VErtue is effected by 3. things
<LIST>
<ITEM>1 Nature</ITEM>
<ITEM>2 Precept.</ITEM>
<ITEM>3 Practize.</ITEM>
</LIST></P>
<P>Nature begins the inclination; Precept directs it; Practi&s;e perfecteth it.</P>
<P>Nature workes ver|tue either from the
<LIST>
<ITEM>Soule only.</ITEM>
<ITEM>Temperature of the Body.</ITEM>
</LIST></P>
<P>In Soule are 2 Partes
<LIST>
<ITEM>Vnder&s;tanding.</ITEM>
<ITEM>Will.</ITEM>
</LIST></P>
<P>The vnder&s;tanding is either <HI>viz.</HI>
<LIST>
<ITEM>1 Speculatiue, working for contemplatio~: the I&s;&s;ue of this is Sapie~ce or pondering.</ITEM>
<ITEM><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Practicke, working for action: The I&s;|&s;ue of it is Hone&s;ty or Morall Vertue.</ITEM>
</LIST></P>
<P N="1">1 The Actes proper to <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">he practicke Vnder&s;tanding are 3
<LIST>
<ITEM>1 Con&s;cience.</ITEM>
<ITEM>2 Con&s;ultation.</ITEM>
<ITEM>3 Prudence.</ITEM>
</LIST></P>
<PB N="58" REF="32">
<P>The&s;e judge things to be
<LIST>
<ITEM>Good.</ITEM>
<ITEM>Evill.</ITEM>
</LIST></P>
<P>Then the will records them
<LIST>
<ITEM>1 For affecting it if it be good.</ITEM>
<ITEM>2 For avoyding it, if it be evill.</ITEM>
</LIST></P>
<P>Of practicke vnder&s;tanding.</P>
<P>As the Speculatiue is the di&s;cerner of truth from fal&s;e|hood: So the practicke of good from evill: Both judge from principles, &amp; vndoubted opinions: The practicke judges on|ly of morall principles ari&s;ing out of the law of nature: Grounds, that <HI>Athei&s;ts</HI> a&s;&s;ent vnto in the generall; though they will not follow them in particular.</P>
<P>The principles of the&s;e are,</P>
<P N="1">1 Honour God.</P>
<P N="2">2 Loue hone&s;ty.</P>
<P N="3">3 Obay
<LIST>
<ITEM>Parents.</ITEM>
<ITEM>Magi&s;trates.</ITEM>
</LIST></P>
<P N="4">4 Loue our Country.</P>
<P N="5">5 Hurt no man, but doe, as you would be done by.</P>
<P N="6">6 Yeild every man his owne.</P>
<P N="7">7 V&s;e all &s;ociably, and in freind|&s;hip, as far as &s;tands with our
<LIST>
<ITEM>Credit.</ITEM>
<ITEM>Benefit.</ITEM>
</LIST></P>
<P N="8">8 Execute common malefactors for the common quiet &s;ake.</P>
<P N="9">9 Suffer di&s;tinction of Lord&s;hips, lands, bounds, mens pri|vate po&s;&s;e&s;&s;ions, &amp;c.</P>
<P>The&s;e rules all nations a&s;&s;ent vnto, and from the&s;e in&s;titute their common weales, <HI>Ius gentium.</HI> The breach of the&s;e is ac|cu&s;able by nature, and this accu&s;ation is termed Con&s;cience.</P>
</DIV2>
<DIV2 N="24" TYPE="part">
<HEAD><HI>XXIIII</HI> Of Con&s;cience.</HEAD>
<P>COn&s;cie~ce is the immediate act of our &s;oule, ari&s;i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">g from a naturall apprehen&s;ion of good, and avoydanc<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> of evill: It cannot be totally extingui&s;hed in any.</P>
<PB N="59" REF="33">
<P>It bring vs
<LIST>
<ITEM>To know our faults.</ITEM>
<ITEM>To condemne them.</ITEM>
<ITEM>To haue will to pro&s;ecute the contrary.</ITEM>
</LIST></P>
<P>It is either of
<LIST>
<ITEM>faults pa&s;t; &s;o it
<LIST>
<ITEM>Checkes.</ITEM>
<ITEM>Condemnes.</ITEM>
</LIST></ITEM>
<ITEM>future, &s;o it retaines.</ITEM>
</LIST></P>
<P>It is be&s;t in the meane, and mo&s;t dangerous, when it is to
<LIST>
<ITEM>Large.</ITEM>
<ITEM>Nice.</ITEM>
</LIST></P>
<P N="1">1 The former calls evill good, and breeds pre&s;umption.</P>
<P N="2">2 The latter counts of the be&s;t good as evill, and breeds de&s;paire.</P>
<P>It grounds vpon this Syllogi&s;me.</P>
<P>Noe evill is to be committed:</P>
<P>This particular is evill, Ergo.</P>
<P>Not to be committed.</P>
<P>The Maior is drawne from the practicke vnder&s;tanding out of the rules of Nature. The minor ari&s;eth from view of particulars, which are variable, and may often deceiue; if our apprehen&s;ion of them bee fal&s;e, our Con&s;cience mu&s;t needs erre.</P>
<P>Error of con&s;cience proceeds from the&s;e heads.</P>
<P N="1">1 From ignorance, if we know not what is to be
<LIST>
<ITEM>Cho&s;en.</ITEM>
<ITEM>Refu&s;ed.</ITEM>
</LIST></P>
<P N="2">2 Negligence in not fitting our &s;elues, and getting directi|on from others, if we find our owne weake.</P>
<P N="3">3 Pride in not humbling our conceits to others, that are
<LIST>
<ITEM>Wi&s;er.</ITEM>
<ITEM>Hone&s;ter</ITEM>
</LIST> then vs.</P>
<P N="4">4 Singularity in following our owne priuate &s;pirit.</P>
<P N="5">5 Pa&s;&s;ion, that inclines con&s;cience to follow appetite. <HI>Perit omne iudicium, cum res tran&s;it in affectum.</HI></P>
<P N="6">6 Pu&s;illanimity in di&s;tructing all things, and fearing to ven|ture on any thinge, lea&s;t we offend: If we doe any thing a|gain&s;t con&s;cience, be it good or bad; the act vtterly is &s;infull.</P>
</DIV2>
<DIV2 N="25" TYPE="part">
<PB N="60" REF="33">
<HEAD><HI>XXV.</HI> Of Con&s;ultation.</HEAD>
<P>COn&s;ultation is grounded on the&s;e rules.</P>
<P N="1">1 It is not touching the End, but of the meanes dire|cting to it.</P>
<P N="2">2 Things pa&s;t are not to be con&s;ulted off, but things future.</P>
<P N="3">3 Not nece&s;&s;ary things, but contingent.</P>
<P N="4">4 Things nothing appertaineing to vs are not to be con|&s;ulted off.</P>
<P>Our con&s;ultation is either
<LIST>
<ITEM>By our &s;elues alone.</ITEM>
<ITEM>By others.</ITEM>
</LIST></P>
<P N="1">1 We con&s;ult with our|&s;elues if the matter be
<LIST>
<ITEM>1 Of a great &s;ecrecy.</ITEM>
<ITEM>2 Suddainly befallen.</ITEM>
<ITEM>3 If we haue not a freind to im|part it.</ITEM>
</LIST></P>
<P N="2">2 To con&s;ult with others ob&s;erue them to bee
<LIST>
<ITEM>Hone&s;t.</ITEM>
<ITEM>Wi&s;e.</ITEM>
<ITEM>Faithfull.</ITEM>
</LIST></P>
<P>The que&s;tion in our con&s;ultation is,</P>
<P N="1">1 Whether the thing be convenient for vs,</P>
<P N="2">2 Whether po&s;&s;ibly to be compa&s;&s;ed.</P>
<P N="1">1 It is iudged con|venient if it be, <HI>viz.</HI>
<LIST>
<ITEM>1 Safe for vs, not di&s;commodious.</ITEM>
<ITEM>2 Not again&s;t the 4. rules of Hone&s;ty.
<LIST>
<ITEM>Prudence.</ITEM>
<ITEM>Iu&s;tice.</ITEM>
<ITEM>Temperance.</ITEM>
<ITEM>Fortitude.</ITEM>
</LIST></ITEM>
</LIST></P>
<P N="2">2 Po&s;&s;ibility of compa&s;&s;ing it found out from view of all the&s;e meanes, we mu&s;t v&s;e in working that end.</P>
<P>The particular wayes of Con&s;ultation are.</P>
<P N="1">1 Whether the thinge be profitable, or di&s;profitable.</P>
<P N="2">2 Whether hone&s;t, or di&s;hone&s;t.</P>
<P N="3">3 When 2. profits are propo&s;ed, we que&s;tion, which is greate&s;t,</P>
<P N="4">4 If 2. things be hone&s;t, which is mo&s;t hone&s;t.</P>
<P N="5"><PB N="61" REF="34">5 When one part is only hone&s;t, the other only profitable, which is rather to be pro&s;ecuted.</P>
<P>In morality, the lea&s;t hone&s;ty countervayles the mo&s;t profit and is to be prefer'd before it: In Politickes or per&s;wa|&s;ion mu&s;t be according to the auditory, with whom wee deliberate.</P>
<P>Before the Vulgar our con&s;ultation mu&s;t be mo&s;t inclining to profit, &s;ith they are mo&s;t addicted that way; before the better &s;ort &s;tand rather for hone&s;ty and Honour.</P>
</DIV2>
<DIV2 N="26" TYPE="part">
<HEAD><HI>XXVI</HI> Of Prudence.</HEAD>
<P>PRudence is a &s;peciall quality of a morali&s;t, being the &s;ole directre&s;&s;e, and gouerne&s;&s;e of all his actions.</P>
<P>It is only in things ambiguous, and borders on Con&s;ulta|tion.</P>
<P>It con&s;i&s;ts in
<LIST>
<ITEM>Choyce.</ITEM>
<ITEM>Iudgement.</ITEM>
<ITEM>Fitne&s;&s;e of Application.</ITEM>
</LIST></P>
<P>It longe con&s;ulteth, and quickly executeth.</P>
<P>It corrects things pa&s;t, directs the pre&s;ent, fore&s;ees the future.</P>
<P>The &s;peciall rule of it, is &s;ilence in revealing our purpo&s;e.</P>
<P>The waies to get it are.</P>
<P N="1">1 Indu&s;trie in
<LIST>
<ITEM>Di&s;puting</ITEM>
<ITEM>Reading</ITEM>
</LIST> matters practicke.</P>
<P N="2">2 Ob&s;ervations of mens carriages.</P>
<P N="3">3 Noting what effects proceed out of what cau&s;es.</P>
<P N="4">4 Acquaintance with &s;undry po&s;itiue lawes e&s;pecially of our owne land.</P>
<P N="5">5 V&s;ing to invent much of our owne, not to &s;tand &s;trictly on authority of others.</P>
<P>The partes requi&s;ite to prudence are.</P>
<P N="1">1 Memory for retaining experiences pa&s;t.</P>
<P N="2">2 Vnder&s;tanding for judging morall principles.</P>
<PB N="62" REF="34">
<P>This gotten by&mdash;
<LIST>
<ITEM>Hearing.</ITEM>
<ITEM>Inventing our &s;elues.</ITEM>
</LIST></P>
<P N="3">3 That wee may be ready to heare is required docility, our readines to learne.</P>
<P N="4">4 For invention is required, <HI>Solertia,</HI> a ripenes of finding out meanes.</P>
<P N="5">5 When we haue
<LIST>
<ITEM>Learned,</ITEM>
<ITEM>Experie~ced,</ITEM>
<ITEM>Invented,</ITEM>
</LIST> wee mu&s;t conferre one thing with another, and di&s;cour&s;e of the con|venience of it. Hence to prudence is required rea&s;oning.</P>
<P><HI>Ra<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">io.</HI></P>
<P N="6">6 Out of this di&s;cour&s;e ari&s;e precepts for action.</P>
<P>The&s;e ob&s;erue 3. things.</P>
<P N="1">1 Direction for fit meanes to fit Ends. Hence is required Providence.</P>
<P N="2">2 Weighing each circum&s;tance of the bu&s;ines: Hence Cir|cum&s;pection is required.</P>
<P N="3">3 Avoyding all &s;topps, and impediments: Hence is required Caution for evill.</P>
</DIV2>
<DIV2 N="27" TYPE="part">
<HEAD><HI>XXVII.</HI> Of the Will.</HEAD>
<P>THe &s;eate of the Will is the Heart, where pa&s;&s;ions re&s;ide</P>
<P>As the braine is the &s;eate of the Vnder&s;tanding.</P>
<P>The will pro&s;ecutes what the vnder&s;tanding judges.</P>
<P>The object of it is Good: Of the vnder&s;tanding Truth.</P>
<P>Will without pa&s;&s;ion choo&s;eth the true good: with pa&s;&s;ion the forged and apparent only.</P>
<P>If goods be evident, it affects &s;imply without pray&s;e; if doubted, there is fir&s;t deliberation.</P>
<P>It hath 2 partes, <HI>viz.</HI>
<LIST>
<ITEM>1 Approbation, or willing.</ITEM>
<ITEM>2 Refu&s;all, or nilling.</ITEM>
</LIST></P>
<P>For execution it com|mandes in men
<LIST>
<ITEM>Pa&s;&s;ions.</ITEM>
<ITEM>Faculty of motions.</ITEM>
</LIST></P>
<P N="1">1 The former it rules by per&s;wa&s;ion, as by an Ari&s;tocracy
<PB N="63" REF="35"> or &s;tate regiment, whereby goverment is not &s;o ab&s;olute, but the re&s;t may interpo&s;e.</P>
<P N="2">2 The latter it rules by command, as a Lord ouer his &s;er|vant, without relent in the one, or reluctance in the other.</P>
<P>The tenents of the will are 2.</P>
<P N="1">1 It affectes nothing, but what the vnder&s;tanding hath weighed fir&s;t and contrarily the Vnder&s;tanding conceits no|thing, but the will per&s;wades; their offices are joynt and mu|tuall.</P>
<P N="2">2 It cannot be con&s;trained being of greate&s;t freedom and liberty: Though we haue not freedome of will, to come from wor&s;e to better, in matters of grace, yet in matters ciuill we haue, &s;ith it comes from a common motion of goodnes con|ceiued by the practicke Vnder&s;tanding.</P>
</DIV2>
<DIV2 N="28" TYPE="part">
<HEAD><HI>XXVIII.</HI> The Former cau&s;es of &V;ertue.</HEAD>
<P>TO examine this we enquire what is the
<LIST>
<ITEM>1 Nature.</ITEM>
<ITEM>2 Properties.</ITEM>
<ITEM>3 Seuerall kindes of Vertue.</ITEM>
</LIST></P>
<P N="1">1 Its nature is to moderate the pa&s;&s;ionate part of the Soule, It is tearmed by <HI>Plutarch,</HI> A di&s;po&s;ition of the vnder&s;tanding part, according to Rea&s;on.</P>
<P>This rea&s;on either
<LIST>
<ITEM>1 Rules the pa&s;&s;ionate parte, &s;o tearmed vertue.</ITEM>
<ITEM>2 Yeilds vnto it: &s;o it nurces vp vice.</ITEM>
</LIST></P>
<P><NOTE PLACE="marg">Defin. Habitus.</NOTE>Ari&s;totle defines it thus.</P>
<P N="1">1 It is not connaturall, but bred by cu&s;tom, thence termed Habit.</P>
<P N="2">2 Of Habits &s;ome
<LIST>
<ITEM>1 Inforciue as the vnder&s;tanding, that com|pelles vs to a&s;&s;ent vnto an evident truth.</ITEM>
<ITEM><NOTE PLACE="marg">Praelectivus</NOTE>3 On choyce, and praelection, and &s;uch a one Vertue is.</ITEM>
</LIST></P>
<P N="3"><NOTE PLACE="marg">In medio con&s;i&s;ten.</NOTE>3 Praelection and choyce may be of things vtterly nought, as when 2 evills &s;tand compared, and in competition, but the choyce of vertue mu&s;t rely on the meane for his Center:
<PB N="64" REF="35"> whereas evills &s;pread to the extreames, and multiply degrees: Goodnes acknoledges one only point of perfection, The golden mediocrity.</P>
<P>Mediocrity changes according to circum|&s;tance of
<LIST>
<ITEM>1 Time.</ITEM>
<ITEM>2 Place.</ITEM>
<ITEM>3 Per&s;on.</ITEM>
</LIST> if it were &s;et, and defini|tiuely one.</P>
<P>It were vertue for all to v&s;e it alike, but the begger may not be liberall of his pur&s;e, though a king may; And <HI>Milo</HI> the wra&s;tler may eate large meales, when the weakeling taking the &s;ame proportion may be termed riotous: The &s;pitle of a man to a man is whol&s;ome, but to a Serpent death: and what is vertuous to one, may proue a vice to a nother. This Medi|ocrity is to bee ruled by Iudgement of each circum&s;tance, which prudence mu&s;t prae&s;cribe.</P>
<P>Directions how we &s;hall attaine the meane.</P>
<P N="1">1 Of the 2. Extreames &s;ee which is mo&s;t oppo&s;ite to vertue, and avoyd it.</P>
<P N="2">2 Sift out the vice, our nature is mo&s;t prone to, and labour to avoyd it, by taking the other extreame: As a man being giuen to be prodigall let him labour to be couetous. <HI>Ab ex|tremo ad extremum non pervenitur ni&s;i per medium.</HI> So wee &s;traighten &s;tickes by bending them as much the contrary way, as they are bent the other way.</P>
<P N="3">3 Re&s;olue to re&s;i&s;t bodi<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">y plea&s;ures, and embrace them of the minde. 2 The properties, and notes of vertue.</P>
<P N="1">1 No morrall vertue, but is placed between 2 vices.
<LIST>
<ITEM>1 The Exce&s;&s;e to be depre&s;&s;ed:</ITEM>
<ITEM>2 Defect to be ray&s;ed.</ITEM>
</LIST></P>
<P N="2">2 Its ever in action, and the action mu&s;t be with 3. conditions
<LIST>
<ITEM>1 Knowledge. <HI>Scient&egrave;r.</HI></ITEM>
<ITEM>2 Per&s;euerance. <HI>Con&s;tant&egrave;r.</HI></ITEM>
<ITEM>3 Willingnes. <HI>Volent&egrave;r.</HI></ITEM>
</LIST></P>
<P N="3">3 Delight in goodnes is a &s;igne of the vertue gotten.</P>
<P>&mdash; Sorrow argues, we do it unwillingly.</P>
<P N="4">4 Vertue is conver&s;ant e&s;pe|cially about the Moderating of &s;ith the&s;e are the grounds and ends of all the re&s;t.
<LIST>
<ITEM>Greifes.</ITEM>
<ITEM>Plea&s;ure.</ITEM>
</LIST></P>
<P N="5">5 It is exerci&s;ed about the highe&s;t, and harde&s;t imploy|ments.</P>
<P N="6"><PB N="65" REF="36">6 It is amiable to all men, even to &s;trangers, and enimies.</P>
<P>The grounds of vertue 3.
<LIST>
<ITEM>1 Religion towards God.</ITEM>
<ITEM>2 Charity to our neighbours.</ITEM>
<ITEM>3 Cheri&s;hing our &s;elues according to rea&s;on.</ITEM>
</LIST></P>
<P>The comprehen&s;ion of all vertue is vniver&s;all Iu&s;tice: by it we yeild our duty to
<LIST>
<ITEM>God.</ITEM>
<ITEM>Neighbours.</ITEM>
<ITEM>our &s;elues.</ITEM>
</LIST></P>
</DIV2>
<DIV2 N="29" TYPE="part">
<HEAD>XXIX. The Seuerall Kindes of vertues.</HEAD>
<P>VErtues are either
<LIST>
<ITEM>1 common to all.</ITEM>
<ITEM>2 Speciall to &s;ome per&s;ons.</ITEM>
</LIST></P>
<P N="1">1 The common are requi&s;ite to all, though perhaps few haue them.</P>
<P>They are either
<LIST>
<ITEM>1 Proper, or full vertues</ITEM>
<ITEM>2 Improper or halfe vertues.</ITEM>
</LIST></P>
<P N="1">1 Full Vertues are directed either
<LIST>
<ITEM>1 To our priuate good only.</ITEM>
<ITEM>2 To the good of others.</ITEM>
</LIST></P>
<P N="1">1 Our priuate good is gotten by the gouernance of 2 pa&s;&s;ions
<LIST>
<ITEM>1 De&s;ire.</ITEM>
<ITEM>2 Feare.</ITEM>
</LIST></P>
<P N="1">1 Our de&s;ire is of things
<LIST>
<ITEM>Naturall.</ITEM>
<ITEM>Adv<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ntitious.</ITEM>
</LIST></P>
<P N="1">1 Naturall
<LIST>
<ITEM>Of nouri&s;hment: The vertue that tempers this is Sobriety.</ITEM>
<ITEM>Of Venery: the vertue, that allaies this is Cha&s;tity,</ITEM>
</LIST></P>
<P>The conjoyning of both is called Temperance.</P>
<P N="2">2 Goods ad|ventitious, as of
<LIST>
<ITEM>Wealth; the Vertue for this is content.</ITEM>
<ITEM>Honour; the Vertue for this mode&s;ty, or a decent competition, of what we de&s;erue.</ITEM>
</LIST></P>
<P N="3">3. Our feare is allayed by Fortitude.</P>
<P N="2">2 Vertues directed to the good of others are.</P>
<P N="1">1 Iu&s;tice of
<LIST>
<ITEM>Exchange.</ITEM>
<ITEM>Di&s;tribution.</ITEM>
</LIST></P>
<P N="2"><PB N="66" REF="36">2 Be&s;towing of guifts for the
<LIST>
<ITEM>Greate ones, termed Magnificence.</ITEM>
<ITEM>Smaller &s;ort, Liberality.</ITEM>
</LIST></P>
<P N="3">3 Courte&s;y, and plea&s;antnes of Conver&s;ation.</P>
<P N="2">2 The halfe and im|perfect vertues are
<LIST>
<ITEM>1 Veracity, or a habit of telling truth</ITEM>
<ITEM>2 Grace of carriage.</ITEM>
<ITEM>3 Aemulation.</ITEM>
<ITEM>4 Continence.</ITEM>
<ITEM>5 Patience.</ITEM>
</LIST></P>
<P N="2">2 The vertue &s;peciall to &s;ome per&s;ons is the Heroicall &s;pirit, which cannot be incident to all, but only to the highe&s;t, and be&s;t perfections.</P>
</DIV2>
<DIV2 N="30" TYPE="part">
<HEAD><HI>XXX.</HI> Of Temperance.</HEAD>
<P>THis con|taines
<LIST>
<ITEM>1 Sobriety touching
<LIST>
<ITEM>Meats</ITEM>
<ITEM>Drinks</ITEM>
</LIST> both the&s;e haue their
<LIST>
<ITEM>1 Propertys.</ITEM>
<ITEM>2 Effects.</ITEM>
</LIST></ITEM>
<ITEM>2 Cha&s;tity, tamer of lu&s;tes.</ITEM>
</LIST></P>
<P>The propertys of Temperance.</P>
<P N="1">1 With moderation to de&s;ire ab&s;ent delights, and to v&s;e them pre&s;ent hone&s;tly.</P>
<P N="2">2 To affect only &s;uch as are lawfull, and hone&s;t.</P>
<P N="3">3 For attaining, or inioying them to doe nothing, that may prejudice
<LIST>
<ITEM>1 Health.</ITEM>
<ITEM>2 Credit.</ITEM>
<ITEM>3 Priuate E&s;tate.</ITEM>
</LIST></P>
<P>The effects of Temperance
<LIST>
<ITEM>1 Soundnes of body.</ITEM>
<ITEM>2 Strength of vnder&s;tanding.</ITEM>
<ITEM>3 Promptnes of both acquiring, and exer|ci&s;ing all other vertues.</ITEM>
</LIST></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e.</CELL>
<CELL ROLE="label">Meane.</CELL>
<CELL ROLE="label">Defecte.</CELL>
</ROW>
<ROW>
<CELL>Intemperance that vnbridles our appetites, and giues the on&s;et to all kind of vice.</CELL>
<CELL>Temperance</CELL>
<CELL>Stupidity, the vtter refu&s;all of all naturall nece&s;&s;ary de|lights; a fault &s;o &s;eldome, that the Ancients could invent, no name for it.</CELL>
</ROW>
</TABLE></P>
<Q><PB N="67" REF="37">Aut Deus est, aut Truncus iners, qui ne&s;cit amare.</Q>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Sobriety</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL>In
<LIST>
<ITEM>Meates, Glutony.</ITEM>
<ITEM>Drinkes, Drunkene&s;&s;e</ITEM>
</LIST></CELL>
<CELL>meane.</CELL>
<CELL>Overmuch ab&s;tinence from nece&s;&s;ary
<LIST>
<ITEM>Meates</ITEM>
<ITEM>Drinkes</ITEM>
</LIST></CELL>
</ROW>
</TABLE></P>
<P><HI>Ca&s;titas</HI>
<LIST>
<ITEM>1 <HI>Caelibatus</HI></ITEM>
<ITEM>2 <HI>Coniugij.</HI></ITEM>
</LIST></P>
<P>Of Cha&s;tity.</P>
<P>Cha&s;tity is the containing of bodily lu&s;t to the vnmarried moderateing of them to the married.</P>
<P>It is in
<LIST>
<ITEM>Mind.</ITEM>
<ITEM>Body.</ITEM>
</LIST></P>
<P>The breach of it is not from the act only, but from the thought and affection of defiling.</P>
<P>The Integrity of mind and body is termed Virginity, the Quee<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">e of Vertues. If we ab&s;taine in body but with relu|ctance of mind, it is termed Containing, A vertue Ciuill, &s;ith law cannot take hold of vs, but not full Morall.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e.</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL>Vncha&s;tity in
<LIST>
<ITEM>1 Words.</ITEM>
<ITEM>2 Ge&s;ture.</ITEM>
<ITEM>3 Actions.</ITEM>
<ITEM>4 Thoughts</ITEM>
</LIST></CELL>
<CELL>Cha&s;tity</CELL>
<CELL><P N="1">1 Defrauding our bo|dys of plea&s;urs lawful: This is vicious.</P>
<P N="2">2 In none, but the married, which mu&s;t not defraud one an|other.</P></CELL>
</ROW>
</TABLE></P>
<P>It effecteth 3 things
<LIST>
<ITEM>1 Di&s;ea&s;es to the body.</ITEM>
<ITEM>2 Deformities.</ITEM>
<ITEM>3 Corruption to the mind.</ITEM>
</LIST></P>
</DIV2>
<DIV2 N="31" TYPE="part">
<HEAD><HI>XXXI.</HI> Of Content.</HEAD>
<P>THis vertue moderates the de&s;ire of wealth.</P>
<P>There are <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. parts of it
<LIST>
<ITEM>1 A gratefull acceptance of our pre&s;ent e&s;tate</ITEM>
<ITEM>2 Barring de&s;ires of more, then benefits our v&s;e.</ITEM>
</LIST></P>
<PB N="68" REF="37">
<P>The propertyes of it are.</P>
<P N="1">1 It breeds quietnes, and Tranquillity of minde.</P>
<P N="2">2 It cannot be incident to fooles, and ambitious men.</P>
<P N="3">3 It is a token of a good nature, and wi&s;e di&s;cretion to know &s;ufficiency.</P>
<P N="4">4 It is the true&s;t riches; whereas the inioying of the greate&s;t po&s;&s;e&s;&s;ions with de&s;ire to get more, is the true&s;t Pouerty.</P>
<P N="5">5 It ventures not wealth in ra&s;h mi&s;pending, but keeps what is gotten with out feare, till occa&s;ion, and v&s;e force him to &s;pend.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect</CELL>
</ROW>
<ROW>
<CELL><LIST>
<HEAD>Covetou&s;nes, who&s;e effects are 2.</HEAD>
<ITEM>1 A de&s;ire of gaine.</ITEM>
<ITEM>2 It per&s;wades vs to all vice for the attaining it.</ITEM>
</LIST></CELL>
<CELL><GAP DESC="foreign"></CELL>
<CELL><P>Neglect of our &s;tate tem|porall.</P>
<LIST>
<HEAD>The effects hereof are 2.</HEAD>
<ITEM>1 Idlenes in our Voca|tion.</ITEM>
<ITEM>2 Extremity of Want.</ITEM>
</LIST></CELL>
</ROW>
</TABLE></P>
</DIV2>
<DIV2 N="32" TYPE="part">
<HEAD><HI>XXXII.</HI> Modesty, and Magnanimity.</HEAD>
<P>BOth the&s;e are conuer&s;ant about honour: The ground of them is de&s;ert.</P>
<P>Their proprietys. 3.</P>
<P N="1">1 To &s;ue for honour de&s;erued.</P>
<P N="2">2 To accept it offered.</P>
<P N="3">3 To &s;tand for his place, when his honour is de&s;eruedly yeilded to him.</P>
<P>Their difference.</P>
<P>Mode&s;ty is of lower, and le&s;&s;e honour, as our de&s;ert is low|er, and of le&s;&s;e things.</P>
<P>Magnanimity is for the mo&s;t generous hart, to de&s;ire the be&s;t, as his vertue is in &s;upereminency aboue others.</P>
<P>Mode&s;ty hath the&s;e rules.</P>
<P N="1">1 It argues, that both our &s;elues and others haue fit appro|bation of our vertue.</P>
<P N="2"><PB N="69" REF="38">2 It is re&s;olute again&s;t carpers, and wrongfull imputers.</P>
<P N="3">3 It is humble in not acquiring further, then &s;hall benefit vs.</P>
<P N="4">4 It &s;hews it &s;elfe in
<LIST>
<ITEM>Words</ITEM>
<ITEM>Ge&s;tures</ITEM>
</LIST> either for the
<LIST>
<ITEM>Wi&s;hing what we de|&s;erue.</ITEM>
<ITEM>Refu&s;all of what we de&s;erue not.</ITEM>
</LIST></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL>Ambition hatched by pre|&s;umption</CELL>
<CELL>mode&s;ty</CELL>
<CELL>Ouer-&s;eruilenes cal'd <GAP DESC="foreign">. It a|ri&s;eth from Ignorance of our owne worth, not daring to &s;hew our &s;elues in the world.</CELL>
</ROW>
</TABLE></P>
</DIV2>
<DIV2 N="33" TYPE="part">
<HEAD><HI>XXXIII</HI> Of Magnanimity.</HEAD>
<P>MAgnanimity is for the highe&s;t perfectio~. It aymes at the be&s;t honour, &s;o (Whereas Honour is the repute of the Multitude) the perfection of it is great&s;t, when that repute is mo&s;t tran&s;cendent and generall. Thence the per&s;on truely magnanimous mu&s;t haue the whole fardle of vertues, that he may benefit all, that &s;peake well of him, and hurt none to avoyd Ignominie.</P>
<P>The Adjunct of Magnanimity mu&s;t be the highe&s;t place, and office.</P>
<P>The Rules are. 8.</P>
<P N="1">1 The per&s;on haueing it counteth his honour receiued due vnto him both for others good, and his owne de&s;ert.</P>
<P N="2">2 He cares not for common cen&s;ures.</P>
<P N="3">3 He rather giues then takes rewards.</P>
<P N="4">4 He remembers not Injuries.</P>
<P N="5">5 He is plyable to all &s;orts of per&s;ons, with &s;atisfaction to them, and credit to him&s;elfe.</P>
<P N="6">6 He admires not others
<LIST>
<ITEM>Words,</ITEM>
<ITEM>Deeds,</ITEM>
</LIST> &s;ith he him|&s;elfe on
<LIST>
<ITEM>Plea&s;ure</ITEM>
<ITEM>Occa&s;ion</ITEM>
</LIST> is able to doe the like.</P>
<P N="7">7 He is &s;paring in cen&s;uring others, yet liuing.</P>
<P N="8"><PB N="70" REF="38">8 He puts not him&s;elfe vpon voluntary dangers, yet vnder|goes the vtmo&s;t, if it be put on him.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect</CELL>
</ROW>
<ROW>
<CELL>Pride</CELL>
<CELL>Magnanimity</CELL>
<CELL>Pu&s;illanimity, or vnfit, di|jection called <GAP DESC="foreign"></CELL>
</ROW>
</TABLE></P>
<P>Pride is in
<LIST>
<ITEM>1 Vaunting our owne parts.</ITEM>
<ITEM>2 Suffering others to attribute more to vs then we de&s;erue.</ITEM>
</LIST></P>
<P>It ari&s;eth from philauty.</P>
<P>It betrayes it &s;elfe in
<LIST>
<ITEM>Words.</ITEM>
<ITEM>Ge&s;ture.</ITEM>
<ITEM>Apparell.</ITEM>
</LIST></P>
<P>It hath the&s;e tenents. 5.</P>
<P N="1">1 A proud man admireth none but him&s;elfe.</P>
<P N="2">2 The way to abate him is to let him know, that wee &s;corne him.</P>
<P N="3">3 He is vniu&s;t, as attributing all to him&s;elfe, and derogating from others.</P>
<P N="4">4 It is mo&s;t inclining, and mo&s;t dangerous in falling.</P>
<P N="5">5 It is hatefull in all, but dete&s;table in poore folke.</P>
<P>Pu&s;illanimity doth vndervalue our worth.</P>
<P>The rules of it are. 4.</P>
<P N="1">1 It is ingratitude towards God to receiue guifts, and by our re&s;ervednes to le&s;&s;en them.</P>
<P N="2">2 It makes other jealous of our parts, when we our &s;elues di&s;tru&s;t them.</P>
<P N="3">3 It is the mother of Idlenes.</P>
<P N="4">4. It defrauds other, that may get by vs.</P>
</DIV2>
<DIV2 N="34" TYPE="part">
<HEAD><HI>XXXIIII</HI> Of Fortitude.</HEAD>
<P>THe Pa&s;&s;ions that exer|ci&s;e this vertue are
<LIST>
<ITEM>1 Care to be ray&s;ed.</ITEM>
<ITEM>2 Boldnes to be repre&s;&s;ed.</ITEM>
</LIST></P>
<P>It is the Indu|rance of Euill for
<LIST>
<ITEM>Honour</ITEM>
<ITEM>Hone&s;ty</ITEM>
</LIST> &s;ake</P>
<PB N="71" REF="39">
<P>Evills are
<LIST>
<ITEM>Internall from our&s;elues, as Vices.</ITEM>
<ITEM>Externall, as dangers falling from without vs.</ITEM>
</LIST></P>
<P N="1">1 The internall the mo&s;t valiant ought to dread: his feare mu&s;t be to nothing but &s;inne.</P>
<P N="2">2 The eter|nall are
<LIST>
<ITEM>1 Extraor|dinary as
<LIST>
<ITEM>Prodigies.</ITEM>
<ITEM>Strange
<LIST>
<ITEM>Lightnings</ITEM>
<ITEM>Thunders &amp;c.</ITEM>
</LIST> from God</ITEM>
</LIST></ITEM>
<ITEM>2 Ordinary, and befalling in common.</ITEM>
</LIST></P>
<P N="1">1 The former none contemne, but
<LIST>
<ITEM>Athei&s;ts.</ITEM>
<ITEM>Fooles.</ITEM>
<ITEM>Madmen.</ITEM>
</LIST></P>
<P N="2">2 The valiant mans vertue is only in contemning the latter.</P>
<P N="2">2. euills ordinarie are
<LIST>
<ITEM>1 Generall to all as, Death &amp;c.</ITEM>
<ITEM>2 E&s;peciall, to &s;ome as
<LIST>
<ITEM>Exile.</ITEM>
<ITEM>Di&s;ea&s;es.</ITEM>
<ITEM>Misfortu~es.</ITEM>
</LIST></ITEM>
</LIST></P>
<P>Death is the principall object of fortitude, &s;ith 'tis the mo&s;t terrible of all other evills.</P>
<P N="1">1 As barring vs from the exerci&s;e of all morall vertues: the vp&s;hot of all goods.</P>
<P N="2">2 As bereauing vs of all temporall commodities, the objects of our delights in this world.</P>
<P>All death is not properly the object of fortitude, but the mo&s;t honourable, as dying in warre.</P>
<P N="1">1 Sith it is with highe&s;t honour.</P>
<P N="2">2 With mo&s;t good to the publicke wealth.</P>
<P>The effects of fortitud are 3.</P>
<P N="1">1 To triumph ouer our enimies.</P>
<P N="2">2 To keepe our owne &s;tate quiet from the wrong of o|thers.</P>
<P N="3">3 To a&s;&s;ure vs in extremityes.</P>
<Q>&mdash;Aut cita mors venit, aut victoria laeta.</Q>
<P>The Incourages of this vertue are 5.</P>
<P N="1">1 Words of cheering from the honourable, and wi&s;er &s;ort.</P>
<P N="2">2 Examples of others &s;hewing their words by their deeds.</P>
<P N="3"><PB N="72" REF="39">3 Excerci&s;e in skirmi&s;h.</P>
<P N="4">4 Hope of reward; if not of &s;poyle, yet of Glory.</P>
<P N="5">5 The Enimies weakene&s;&s;e, and vnprovi&s;ion.</P>
<P>The Tenents of Fortitude are 3.</P>
<P N="1">1 The danger that it vndergoes mu&s;t haue 3. conditions.</P>
<LIST>
<ITEM>1 They mu&s;t be honourably vndertaken; not on &s;ud|daine pa&s;&s;ion, or re&s;olution.</ITEM>
<ITEM>2 They mu&s;t be in &s;hew, that they may be commen|ded by the weale publicke.</ITEM>
<ITEM>3 They mu&s;t not bee for priuate re&s;pects, but for publike.</ITEM>
</LIST>
<P N="2">2 The Valorous mu&s;t not be &s;tocki&s;h but haue &s;ome feeling of wounds, yet voluntary he endures them for his ends &s;ake.</P>
<P N="3">3 It is not lawfull for him to kill him&s;elfe, &s;ith he doth it for avoydance of further euill, which is cowardize, <HI>nam</HI>
<Q>&mdash;Timidi est optare necem, Ovid metam.</Q></P>
<P N="5">5 &s;orts of men &s;eeme to haue fortitude, yet haue not.</P>
<P N="1">1 They that vnder|goe dangers only
<LIST>
<ITEM>on hope of reward for feare of puni&s;hment.
<LIST>
<ITEM>As pre&s;&s;ed Souldiers.</ITEM>
</LIST></ITEM>
</LIST></P>
<P N="2">2 They that warre only, becau&s;e they haue had experience in the warre, and cannot &s;hew their skill otherwi&s;e.</P>
<P N="3">3 They that run to skirmi&s;h in hot blood.</P>
<P N="4">4 They that ouercame often, and for hope of like &s;ucce&s;&s;e venture more,</P>
<P N="5">5 They, that weigh not the extent of the danger, they are &s;oone re&s;olute.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL>Ra&s;hnes of venturing this grounds mo&s;t on the pa&s;&s;ion of boldnes.</CELL>
<CELL>Fortitude</CELL>
<CELL>Cowardize. This grounds mo&s;t on the Pa&s;&s;ion of feare.</CELL>
</ROW>
</TABLE></P>
</DIV2>
<DIV2 N="35" TYPE="part">
<HEAD><HI>XXXV.</HI> Of Iu&s;tice.</HEAD>
<P>IV&s;tice is the mother, and foundre&s;&s;e of other Vertues: it <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 word"> in every con&s;titution of &s;tate
<LIST>
<ITEM>Publike.</ITEM>
<ITEM>Private,</ITEM>
</LIST></P>
<PB N="73" REF="40">
<P>It is grounded in proportion and valuing.</P>
<P>It is either
<LIST>
<ITEM>Vniver&s;all comprehending all vertues.</ITEM>
<ITEM>Particular for &s;ome e&s;peciall
<LIST>
<ITEM>State,</ITEM>
<ITEM>Per&s;on.</ITEM>
</LIST></ITEM>
</LIST></P>
<P N="1">1 Vniver&s;all 2. parts
<LIST>
<ITEM>Di&s;cretion to yeild each his due.</ITEM>
<ITEM>Obedience to the law.</ITEM>
</LIST></P>
<P>The lawes are either
<LIST>
<ITEM>Written, <GAP DESC="foreign">.</ITEM>
<ITEM>Vnwritten, <GAP DESC="foreign">.</ITEM>
</LIST></P>
<P N="1">1 The written are the po&s;itiue lawes of the land grounded on the
<LIST>
<ITEM>Law of
<LIST>
<ITEM>Nature.</ITEM>
<ITEM>Nation.</ITEM>
</LIST></ITEM>
<ITEM>Cu&s;tomes of places.</ITEM>
</LIST> and they are
<LIST>
<ITEM>Publicke.</ITEM>
<ITEM>Priuate.</ITEM>
</LIST></P>
<P N="1">1 Publicke
<LIST>
<ITEM>Endicted by the whole &s;tate, as Statutes.</ITEM>
<ITEM>Proceeding from the King alone, as edicts, and Proclamations.</ITEM>
</LIST></P>
<P N="2">2 Private is for &s;peciall contract; as lea&s;es, bonds, deedes, and all which haue force of law.</P>
<P N="2">2 The not-written is the law of
<LIST>
<ITEM>Nature.</ITEM>
<ITEM>Nations.</ITEM>
</LIST></P>
<P>The precepts of this Iu&s;tice are, <HI>viz.</HI>
<LIST>
<ITEM>1 Liue hone&s;tly.</ITEM>
<ITEM>2 Wronge none.</ITEM>
<ITEM>3 Yeild every man his right.</ITEM>
</LIST></P>
<P N="2">2 Particular Iu&s;tice is.
<LIST>
<ITEM>Di&s;tributiue de&s;igne|ing to each man
<LIST>
<ITEM>Office</ITEM>
<ITEM>Rewards,</ITEM>
<ITEM>Puni&s;hments</ITEM>
</LIST> accor|ding to de&s;ert.</ITEM>
<ITEM>2 Commutatiue in matter of exchange, and bargaine betweene man and man.</ITEM>
</LIST></P>
<P>The breach of the
<LIST>
<ITEM>Former is fauour, an acception of per&s;ons, <GAP DESC="foreign">.</ITEM>
<ITEM>Latter, deceipt.</ITEM>
</LIST></P>
<P N="4">4 things prevent both kinds of Iu&s;tice
<LIST>
<ITEM>1 Loue of mony.</ITEM>
<ITEM>2 Fauour to the per&s;on.</ITEM>
<ITEM>3 Feare to di&s;plea&s;e great ones.</ITEM>
<ITEM>4 Rancor, and malice.</ITEM>
</LIST></P>
<PB N="74" REF="40">
<P>Iu&s;tice of di&s;tribution con&s;iders 2 things.
<LIST>
<ITEM>Reward for the per&s;on de&s;eruing.</ITEM>
<ITEM>Puni&s;hment for the per&s;on offending.</ITEM>
</LIST></P>
<P>The objects of it are either
<LIST>
<ITEM>Honour to the good.</ITEM>
<ITEM>Reward to the good.</ITEM>
<ITEM>Cha&s;tening to the bad.</ITEM>
</LIST></P>
<P>Its tenent is.</P>
<P>It is not po&s;itiue but varies according to the quality of the per&s;on: As in any army all mu&s;t haue their pay, but the cap|taine more then the common Souldier: And it were inju&s;tice to make them equall in reward, that are vnequall in de&s;ert. The like in puni&s;hments.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL>Inju&s;tice in di&s;pen&s;ing to vs aboue our de&s;ert</CELL>
<CELL>Iu&s;tice</CELL>
<CELL>Inju&s;tice in yeilding vs le&s;&s;e then our de&s;ert.</CELL>
</ROW>
</TABLE></P>
<P>Both are tearmed Injury.</P>
<P>The exce&s;&s;e is Injury to others, and robbing them of their due, and be&s;towing on vs that de&s;erue it not.</P>
<P>The defect is Injurie to our &s;elues &s;ith others can haue, and wee not.</P>
<P>The Rule of Injury is.</P>
<P N="1">1 That it is &s;uffered &s;till with repining and vnwillingnes: thence a man cannot doe him&s;elfe Injury, &s;ith as he receiues the wrong, he is repining, and as he offers it, he is voluntary: And we cannot will and nill at one time the &s;ame thinge.</P>
<P>Iu&s;tice of Exchange re&s;pecteth not the quality of the per|&s;on but the worth of the thinge: It is principally in buying and &s;elling and in all matters of contract.</P>
<P>This differs from the other, for this goes vpon quality (&s;o much for &s;omuch) that not: They are in trades, thus is Mer|chandize, the meane is mony.</P>
<P>In ancient time they v&s;ed to giue wares for wares: after|wards they gaue Metals by weight for them. Now for more Convenience of portage they haue invented mony, to wit, metall in &s;tampe and by it they exchange commodities.</P>
<P>The extreame in generall is vniu&s;t exchange.</P>
<PB N="75" REF="41">
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect,</CELL>
</ROW>
<ROW>
<CELL>When we &s;ell for more then its worth</CELL>
<CELL>Iu&s;tice com|mutatiue</CELL>
<CELL>when wee &s;ell for le&s;&s;e then it is worth.</CELL>
</ROW>
</TABLE></P>
<P>In the former we wronge the buyer, and it is the greater fault; In the latter we wrong our &s;elues, and it is more tolera|ble, &s;ith our &s;elues are the cau&s;e of it.</P>
<P>The meane rule for this Inju&s;tice is.</P>
<P N="1">1 He is more in fault, that doth the wrong, then he that takes it, It was <HI>Socrates</HI> his &s;aying. <HI>Aul. Gell Noct. Att. l.</HI> 2. <HI>c.</HI> 9</P>
</DIV2>
<DIV2 N="36" TYPE="part">
<HEAD><HI>XXXVI</HI> Of Liberality, and Magnificence.</HEAD>
<P>THe act of this Vertue is releiuing others wants, without prejudice to our owne.</P>
<P>Their dif|ference is
<LIST>
<ITEM>Liberality is for le&s;&s;e guifts.</ITEM>
<ITEM>Magnificence is for greater.</ITEM>
</LIST></P>
<P>The Object of both is mony or mony-worth.</P>
<P>Liberality is of lower abilityes.</P>
<P>In it are con&s;idered 2. Conditions
<LIST>
<ITEM>End.</ITEM>
<ITEM>Manner.</ITEM>
</LIST> of giuing.</P>
<P>The end only is to benefit others in hone&s;t &s;ort.</P>
<P>They that giue
<LIST>
<ITEM>1 To receiue
<LIST>
<ITEM>Like</ITEM>
<ITEM>Greater</ITEM>
</LIST> profit</ITEM>
<ITEM>2 Vpon o&s;tentation.</ITEM>
<ITEM>3 On long importuning and &s;uite.</ITEM>
</LIST> are not counted liberall</P>
<P>The manner of giving is bounded circum&s;tances
<LIST>
<ITEM>1 Who the
<LIST>
<ITEM>giver,</ITEM>
<ITEM>receiuer,</ITEM>
</LIST> is.</ITEM>
<ITEM>2 The time that the guift ought to come.</ITEM>
<ITEM>3 The place where:</ITEM>
<ITEM>4 The quality of it.</ITEM>
<ITEM>5 The quantity of it.</ITEM>
</LIST></P>
<P N="1">1 The Per&s;on mu&s;t be
<LIST>
<ITEM>Freehearted to any.</ITEM>
<ITEM>Wi&s;e to be&s;tow on the worthie&s;t.</ITEM>
</LIST></P>
<P N="1"><PB N="76" REF="41">1 Though the receiuer be lewd, yet, if he be in pouerty, his pouerty makes him worthy of releife.</P>
<P N="2">2 The time mu&s;t be without pau&s;e. <HI>Bis dat, qui cito dat.</HI></P>
<P N="3">3 The place mu&s;t be con&s;idered of
<LIST>
<ITEM>1 If we giue only for hone&s;ty &s;ake, take a publike place, that others may witne&s;&s;e it, &s;ith fame is the Trumpet of Vertue.</ITEM>
<ITEM>2 If for pouerty and Almes blow no trumpet; a place of mo&s;t priuacy makes the guift mo&s;t acceptable, <HI>Vbicun&abque; e&s;t homo ibi benificio locus est. Seneca.</HI></ITEM>
</LIST></P>
<P N="4">4 The quality mu&s;t be &s;uch, that it be not to the hurt of the receiuer: it mu&s;t rather be for profit, then for plea&s;ure.</P>
<P N="5">5 The quantity with modera|tion betweene either
<LIST>
<ITEM>Too much.</ITEM>
<ITEM>Too litle.</ITEM>
</LIST> drawne from con&s;ideration of the want of the receiuer, pre|&s;ent v&s;e of the giuer, that by giuing he not di&s;furni&s;heth him|&s;elfe for his owne imployments.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL>Prodigality in wa&s;ting a mans priuate e&s;tate</CELL>
<CELL>Liberality</CELL>
<CELL>Avarice, or Niggardize: this is willing to receiue all, giue not.</CELL>
</ROW>
</TABLE></P>
<P>Avarice is wor&s;e then Prodigality.</P>
<P N="1">1 It is further remoued from liberality, who&s;e acte is in giuing, &s;ith the niggard giues nothing and the prodigall giues too much.</P>
<P N="2">2 The niggard defraudes both him&s;elfe and others: The pro|digall harmes him&s;elfe only, and benefits others.</P>
<P>Magnificence is a Vertue only for great ones.</P>
<P>The Magnificent mu&s;t be high aboue others in
<LIST>
<ITEM>1 Blood,</ITEM>
<ITEM>2 Office,</ITEM>
<ITEM>3 Vertue.</ITEM>
</LIST></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL><P>Riotous mi&s;pending.</P>
<P>The
<LIST>
<ITEM>End of it o&s;tentatio~</ITEM>
<ITEM>Cau&s;e
<LIST>
<ITEM>1 Folly.</ITEM>
<ITEM>2 Neglect of our private e&s;tate.</ITEM>
</LIST></ITEM>
</LIST></P></CELL>
<CELL>Magni|ficence</CELL>
<CELL>Sordide Par&s;imony fear|ing to &s;pend when
<LIST>
<ITEM>Honour</ITEM>
<ITEM>Nece&s;&s;ity</ITEM>
</LIST> require</CELL>
</ROW>
</TABLE></P>
</DIV2>
<DIV2 N="37" TYPE="part">
<PB N="77" REF="42">
<HEAD><HI>XXXVII.</HI> Of courte&s;y and Vrbanity.</HEAD>
<P>THis vertue &s;hewes it &s;elfe in
<LIST>
<ITEM>Serious</ITEM>
<ITEM>Sporting</ITEM>
</LIST> Conver&s;ation.</P>
<P>The acte of it is plea&s;ure, and plyablenes of behauiour.</P>
<P>The End of it to
<LIST>
<ITEM>plea&s;e others.</ITEM>
<ITEM>Demerit their good opinion.</ITEM>
</LIST></P>
<P>It hath 2 parts
<LIST>
<ITEM>Ea&s;ines of Acce&s;&s;e.</ITEM>
<ITEM>Slowne&s;&s;e to take offence.</ITEM>
</LIST></P>
<P>The &s;terne to guide it is Gravity, lea&s;t our affability turne to lightnes.</P>
<P>It was &s;ayd of <HI>Cato Maior: Erat in illo viro comitate con|dita grauitas.</HI></P>
<P>The rules of it are 3.</P>
<P N="1">1 It is mo&s;t honourable in high per&s;ons.</P>
<P N="2">2 It is Varied according to the circum&s;tance of
<LIST>
<ITEM>Time.</ITEM>
<ITEM>Place.</ITEM>
<ITEM>Per&s;on.</ITEM>
</LIST></P>
<P N="3">3 It intends our
<LIST>
<ITEM>Owne Hone&s;ty.</ITEM>
<ITEM>Anothers profit.</ITEM>
</LIST></P>
<P>For courte&s;y in &s;erious matters the extreames are.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL><P N="1">1 Popularity in great ones.</P>
<P N="2">2 Soothing in the low|er ranke.</P></CELL>
<CELL>Comitie</CELL>
<CELL>Moro&s;ity, as &s;eeking neither to plea&s;e any in hone&s;t cau&s;es, nor be di&s;plea&s;ed by any.</CELL>
</ROW>
</TABLE></P>
<P>Affability in &s;ports is called vrbanity for
<LIST>
<ITEM>Taking</ITEM>
<ITEM>Giuing</ITEM>
</LIST> je&s;ts.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL>Securrility for abu&s;e</CELL>
<CELL>Vrbanity</CELL>
<CELL>Ru&s;ticity making not able to giue, not Willing to take je&s;ts.</CELL>
</ROW>
</TABLE></P>
</DIV2>
<DIV2 N="38" TYPE="part">
<PB N="78" REF="42">
<HEAD><HI>XXXVIII.</HI> Of Grace of Carriage.</HEAD>
<P>THis vertue makes not a man
<LIST>
<ITEM>Reall for hone&s;ty.</ITEM>
<ITEM>But complementall.</ITEM>
</LIST></P>
<P>Its rules are
<LIST>
<ITEM>Generall</ITEM>
<ITEM>Speciall</ITEM>
</LIST> for fa&s;hion.</P>
<P N="1">1 Generall. 7.</P>
<P N="1">1 Goe cleanly in apparrell.</P>
<P N="2">2 Keepe our body from loath&s;omnes.</P>
<P N="3">3 Haue a fit com|po&s;ure of
<LIST>
<ITEM>Ge&s;ture, e&s;pecially for
<LIST>
<ITEM>Head.</ITEM>
<ITEM>Hands.</ITEM>
</LIST></ITEM>
<ITEM>Gate, and all with out affectation, and nicenes.</ITEM>
</LIST></P>
<P N="4">4 Haue conuenience of &s;peech for
<LIST>
<ITEM>Fitnes of words.</ITEM>
<ITEM>Di&s;cretion of reply.</ITEM>
<ITEM>Moderation of &s;ound; that it be not.
<LIST>
<ITEM>Over-loud.</ITEM>
<ITEM>Affected.</ITEM>
<ITEM>Har&s;h.</ITEM>
</LIST></ITEM>
</LIST></P>
<P N="5">5 Barre in&s;olent
<LIST>
<ITEM>1 Ge&s;ture.</ITEM>
<ITEM>2 Shrickes in <GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ughter; let not that be often, but as occa&s;ion is offered: and that not &s;o much ap|prehended by vs, as the company al&s;o.</ITEM>
</LIST></P>
<P N="6">6 V&s;e due reuerence to our betters, ob&s;eruance to &s;trangers, plea&s;ure to our Acquaintance, Courte&s;y to our inferiors.</P>
<P N="7">7 Take meate and drinke mannerly.</P>
<P>Speciall rules are had from con&s;ideration of each
<LIST>
<ITEM>Per&s;on.</ITEM>
<ITEM>Degree.</ITEM>
<ITEM>Quality.</ITEM>
</LIST></P>
<P>Per&s;ons differ in
<LIST>
<ITEM>1 Sexe 2 yeares.</ITEM>
<ITEM>3 Manners 4 Fortune.</ITEM>
</LIST></P>
<P>Towards all our Carriage mu&s;t be hone&s;t and plea&s;ing.</P>
<P N="1">1 Hone&s;t plea&s;ure is made by
<LIST>
<ITEM>Speech.</ITEM>
<ITEM>Ge&s;ture.</ITEM>
</LIST></P>
<P N="1"><PB N="79" REF="43">1 Twixt difference of &s;exe this be|hauiour is requi&s;ite: women mu&s;t be
<LIST>
<ITEM>Little &s;peakers not forward for action.</ITEM>
</LIST></P>
<P>Men mu&s;t take vp the talke.</P>
<P>Their talke mu&s;t be &s;erious of
<LIST>
<ITEM>Learning.</ITEM>
<ITEM>Not things &s;orrowfull, but of mirth, and obvious pa&s;&s;ages.</ITEM>
</LIST></P>
<P>Their ge&s;ture is learned by dancing.</P>
<P N="2">2 Difference of yeares is either in, <HI>&s;c.</HI>
<LIST>
<ITEM>Youth.</ITEM>
<ITEM>Midle Age.</ITEM>
<ITEM>Old Age.</ITEM>
</LIST></P>
<P>Wayes to be gracefull with younge.</P>
<P N="1">1 They are &s;oone angry: Cro&s;&s;e them not in
<LIST>
<ITEM>Word</ITEM>
<ITEM>Deed</ITEM>
</LIST> to ray&s;e pa&s;&s;ion in them</P>
<P N="2">2 Enquire not of his faults: If a friend, tell him in priuate, if a &s;tranger, he &s;corneth thy rebuke.</P>
<P N="3">3 Tell them of good hopes, and great adventures. Yong men are credulous and confident: and if you per&s;wade them to the hope of a good, they will love you for it.</P>
<P N="4">4 Our &s;peech mu&s;t rather be of plea&s;ure, then profit.</P>
<P N="5">5 Bee merry and je&s;ting, and &s;eeme to like of their com|pany.</P>
<P N="3">3 To be gracefull with old men 5 wayes.</P>
<P N="1">1 Be not re&s;olute in tenents di&s;cour&s;ing with them: they are &s;oone te&s;ty, if they be cro&s;te, and loue rather a yong man doubtfull in controver&s;ies, then ouer-holding; &s;ith they know the hardnes of finding out a truth, and the earne&s;tnes of youth in holding a po&s;&s;ible fal&s;hood.</P>
<P N="2">2 They are &s;u&s;picious, wee may not grow in too fa&s;t with them, or force into their company.</P>
<P N="3">3 Our &s;peech mu&s;t rather be of profit, then hone&s;ty, &s;ince they are generally couetous.</P>
<P N="4">4 Shew reuerence to age, not for fa&s;hion, but as &s;pying &s;ome &s;parkes of authority in their per&s;ons.</P>
<P N="5">5 They are talkatiue, feed them with &s;peech, but rather &s;e|cond them in their conceits, then to &s;ift them from contradi|ctions, take heed of often replyes, they mu&s;t rather be forced by Que&s;tion, then they proceed voluntarily.</P>
<PB N="80" REF="43">
<P>To aske them que&s;tions, &s;aue only of things nece&s;&s;ary, and pertaining to them&s;elues is again&s;t good manners.</P>
<P>The midle aged keepe an indifferent tenour betwixt both
<LIST>
<ITEM>Yong.</ITEM>
<ITEM>Old.</ITEM>
</LIST></P>
<P>Our way to be gracefull with them is to keepe the middle &s;traine for
<LIST>
<ITEM>Hone&s;ty, which likes yong men.</ITEM>
<ITEM>Profit, which likes old men.</ITEM>
</LIST></P>
<P>Difference of manners is &s;eene according to the difference of pa&s;&s;ions and the way to behaue our &s;elues in &s;uch a ca&s;e is from the ob&s;ervance of his
<LIST>
<ITEM>Pa&s;&s;ion.</ITEM>
<ITEM>Age.</ITEM>
</LIST> which haue bin for|merly de&s;cribed.</P>
<P>Difference of fortune is &s;eene in
<LIST>
<ITEM>Nobility of birth.</ITEM>
<ITEM>Height of office.</ITEM>
<ITEM>Riches.</ITEM>
</LIST></P>
<P>Our beha|viour to the&s;e mu&s;t be
<LIST>
<ITEM>Yeilding in word,</ITEM>
<ITEM>Submi&s;&s;ion in body</ITEM>
<ITEM>A&s;&s;igning titles,
<LIST>
<ITEM>this is mo&s;t hone&s;t for vs.</ITEM>
<ITEM>Plea&s;ing for the<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</ITEM>
</LIST></ITEM>
</LIST></P>
</DIV2>
<DIV2 N="39" TYPE="part">
<HEAD><HI>XXXIX.</HI> Of Aemulation.</HEAD>
<P>AEMulation &s;tirs vs vp to Vertue and heartens vs to Imitation.</P>
<P>The object of it is a good quality in others and at|taineable by vs.</P>
<P>It is with greife, that others haue out-&s;tript, and with hope of over-taking them.</P>
<P>It differs from Envy; &s;ith that is in the wor&s;t; this in the be&s;t natures: <HI>Licurgus</HI> in <HI>Sparta</HI> commended it to youth, naming it the nur&s;e of Vertues.</P>
<P>In it &s;elfe it is profitable, but in exce&s;&s;e ray&s;es
<LIST>
<ITEM>Hate.</ITEM>
<ITEM>Envy.</ITEM>
</LIST></P>
<P>The parties mo&s;t giuen to it are,</P>
<P N="1">1 Yonge men, &s;ith they are euer in ri&s;ing.</P>
<P N="2"><PB N="81" REF="44">2 They, who haue equality of
<LIST>
<ITEM>Trades.</ITEM>
<ITEM>Profe&s;&s;ions.</ITEM>
<ITEM>Abilitys.</ITEM>
</LIST> as the Roman aemulates the <HI>Athenian</HI> the &s;choller, the <HI>Carthaginian</HI> the Merchant, &amp;c.</P>
<P N="3">3 They, who count them&s;elues of worth, and hope to at|taine to as much perfection as another.</P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL>Indignation for anothers ri|&s;ing.</CELL>
<CELL>Aemulation</CELL>
<CELL>Abjection of mind, as not weighing, whether wee bee out &s;tript or noe.</CELL>
</ROW>
</TABLE></P>
</DIV2>
<DIV2 N="40" TYPE="part">
<HEAD><HI>XL.</HI> Of Continency.</HEAD>
<P>THis is conver&s;ant a|bout the re&s;traint of
<LIST>
<ITEM>De&s;ires</ITEM>
<ITEM>Plea&s;ures</ITEM>
</LIST> e&s;peci|ally of
<LIST>
<ITEM>Nouri&s;hment.</ITEM>
<ITEM>Venery.</ITEM>
</LIST></P>
<P>The difference betweene a continent and temperate man is: The temperate hath his pa&s;&s;ion of de&s;ire &s;ubdued within The continent not without foyle and reluctance; pa&s;&s;ion dwelling within like a dangerous Citizen: though &s;topt from ri&s;ing, yet euer feared.</P>
<P>Hence Continency is not properly a vertue, &s;ith pa&s;&s;ion is not brought to con&s;ent with rea&s;on: And incontinence is not properly a Vice, &s;ith it doth that fact, but in Iudgement con|demnes it.</P>
<P>The Intemperate doth it, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">nd approues i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, &s;ith his
<LIST>
<ITEM>Will is corrupted</ITEM>
<ITEM>Iudgment is blinded.</ITEM>
</LIST></P>
<P>The oppo&s;ite of Continence is Incontinence:</P>
<P>The Incontinent before the act hath knowl<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">dge of what is right and fit to be done: in the Act he is carried by Pa&s;&s;ion, which blinds him that hee cannot applye that knowledge: After the Act he remembers the fault; and begins to repent.</P>
<P>He falls into this vice by
<LIST>
<ITEM>Heedle&s;nes, as not willing to foreca&s;t his dan|ger,</ITEM>
<ITEM>Infirmity, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s not able to re&s;i&s;t his Pa&s;&s;ion.</ITEM>
</LIST></P>
<PB N="82" REF="44">
<P>Falls from infirmity are le&s;&s;e curable, then falls of headines, &s;ith the one comes from a debility of nature; the other but from an heat of Pa&s;&s;ion.</P>
</DIV2>
<DIV2 N="41" TYPE="part">
<HEAD><HI>XLI.</HI> Of Patience.</HEAD>
<P>THis differs from Fortitude, as Continence from Tempe|rance: The Act of it is bearing of harmes, but with greife, and trouble of mind.</P>
<P>Hence it is noe perfect Vertue, &s;ith vertue mu&s;t be
<LIST>
<ITEM>with Ioy.</ITEM>
<ITEM>Voluntary.</ITEM>
</LIST></P>
<P><TABLE>
<ROW>
<CELL ROLE="label">Exce&s;&s;e</CELL>
<CELL ROLE="label">Meane</CELL>
<CELL ROLE="label">Defect.</CELL>
</ROW>
<ROW>
<CELL>Stocki&s;h obduration: The Spartans v&s;ed their children to it in beating them, yet not &s;uffering them to lament.</CELL>
<CELL>Patience</CELL>
<CELL>Impatience: A womani&s;h yeild|ing to vnavoyda|ble Evills.</CELL>
</ROW>
</TABLE></P>
</DIV2>
<DIV2 N="42" TYPE="part">
<HEAD><HI>XLII.</HI> Of the Heroicall Spirit.</HEAD>
<P>THis ri&s;eth a degree of Eminence aboue the re&s;t.</P>
<P>It differs from other vertues as heate from Warmth.</P>
<P>It extends it &s;elfe to a 3 fold eminence
<LIST>
<ITEM>Of vnder&s;tanding: &s;o that famous lawgi|vers and &s;peciall &s;ages are Heroicall.</ITEM>
<ITEM>Of Grace; &s;o Excellence of faith is Hero|icall. Of Morall behauiour.</ITEM>
</LIST></P>
<P>It is ground+ed on a
<LIST>
<ITEM>Stronge compo&s;ure, &amp; temperature of Body.</ITEM>
<ITEM>Stronge compo&s;ure of mind.</ITEM>
</LIST></P>
<P>It is &s;et forth by 3 helpes
<LIST>
<ITEM>Many abilities for Action.</ITEM>
<ITEM>Con&s;tancy of continuance.</ITEM>
<ITEM>Pro&s;perou&s;nes of Succe&s;&s;e.</ITEM>
</LIST></P>
<P>The oppo&s;ite of it is Sauagenes, A generall falling from all good duty without Iudgement to know, or will to wi&s;h the contrary.</P>
<P>The&s;e are the Catalogues of vertue. Vertue tempers Pa&s;&s;ion.</P>
<P>Pa&s;&s;ion gets his meane from Wit, and Will. And the&s;e in|tend for their felicity.</P>
<EPIGRAPH>
<Q><L>Detur in offen&s;ae vitae mihi tangere metam.</L></Q>
</EPIGRAPH>
<TRAILER>Finis. Anno Domini: <HI>1624. 9^o</HI> Decembri<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"></TRAILER>
</DIV2>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="table of contents">
<PB REF="45">
<HEAD>Jndex.</HEAD>
<LIST>
<ITEM><HI>1</HI> VVHat Ethickes is?</ITEM>
<ITEM><HI>2</HI> Of the particular end of Ethickes.</ITEM>
<ITEM><HI>3</HI> Of vniuer&s;all ends thereof,</ITEM>
<ITEM><HI>4</HI> Temporall happines.</ITEM>
<ITEM><HI>5</HI> Things required to Tempo|rall Happines.</ITEM>
<ITEM><HI>6</HI> Stoickes tenent of Happines.</ITEM>
<ITEM><HI>7</HI> Of Pa&s;&s;ions in generall.</ITEM>
<ITEM><HI>8</HI> The divi&s;ions and number of Pa&s;&s;ions.</ITEM>
<ITEM><HI>9</HI> Of Loue the fir&s;t Pa&s;&s;ion.</ITEM>
<ITEM><HI>10</HI> Of De&s;ire the <HI>2^d</HI> Pa&s;&s;ion.</ITEM>
<ITEM><HI>11</HI> Of Hope the <HI>3^d</HI> Pa&s;&s;ion.</ITEM>
<ITEM><HI>12</HI> Of Boldnes the <HI>4^t^h</HI> Pa&s;&s;ion.</ITEM>
<ITEM><HI>13</HI> Of Plea&s;ure the <HI>5^t^h</HI> Pa&s;&s;ion.</ITEM>
<ITEM><HI>14</HI> Of Hate and dete&s;ting.</ITEM>
<ITEM><HI>15</HI> Of De&s;paire and Feare.</ITEM>
<ITEM><HI>16</HI> Of Greife.</ITEM>
<ITEM><HI>17</HI> Of Shamefa&s;tne&s;&s;e.</ITEM>
<ITEM><HI>18</HI> Of Repentance.</ITEM>
<ITEM><HI>19</HI> Of Pitty.</ITEM>
<ITEM><HI>20</HI> Of Zeale and Iealou&s;y.</ITEM>
<ITEM><HI>21</HI> Of Anger.</ITEM>
<ITEM><HI>22</HI> Of Maligning:</ITEM>
<ITEM><HI>23</HI> The efficient cau&s;e of Vertue</ITEM>
<ITEM><HI>24</HI> Of Con&s;cience,</ITEM>
<ITEM><HI>25</HI> Of Con&s;ultation,</ITEM>
<ITEM><HI>26</HI> Of Prudence:</ITEM>
<ITEM><HI>27</HI> Of the Will:</ITEM>
<ITEM><HI>28</HI> The Formall cau&s;es of Ver|tue.</ITEM>
<ITEM><HI>29</HI> The Severall kindes of Ver|tue.</ITEM>
<ITEM><HI>30</HI> Of Temperance.</ITEM>
<ITEM><HI>31</HI> Of content,</ITEM>
<ITEM><HI>32</HI> Of Mode&s;ty,</ITEM>
<ITEM><HI>33</HI> Of Magnanimity,</ITEM>
<ITEM><HI>34</HI> Of Fortitude,</ITEM>
<ITEM><HI>35</HI> Of Iu&s;tice.</ITEM>
<ITEM><HI>36</HI> Of Liberallity and Mag|nificence,</ITEM>
<ITEM><HI>37</HI> Of Courte&s;y and vrbanity,</ITEM>
<ITEM><HI>38</HI> Of the grace of Carriage,</ITEM>
<ITEM><HI>39</HI> Of Emulation,</ITEM>
<ITEM><HI>40</HI> Of Continency.</ITEM>
<ITEM><HI>41</HI> Of Patience,</ITEM>
<ITEM><HI>42</HI> Of the Heroicall &s;pirit,</ITEM>
</LIST>
<TRAILER>FINIS.</TRAILER>
<PB REF="45">
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
