Two guides to a good life The genealogy of vertue and the nathomy of sinne. Liuely displaying the worth of one, and the vanity of the other.

THat captain that looks for victorie, will striue to knowe the number, strength and fortifica∣tion of his enemies, the better to prepare his force against them: the like may be saide of a Christian Souldier, in the conflict of this life, when he once per∣ceiueth the sleights and oppugnations wherewith his enemies, the world, the Flesh, and the Diuell astaile him hee will prouide himselfe accordinglye, to withstand their violence: This cannot better be performed, than by consul∣tation, first, to vnderstand what sinne is, and the diuers braunches thereof,

and then to bee well acquainted with his opposites.

What Sinne is.

SInne may bee definde to bee the transgression of the Lawe, his Ca∣pitall heads are in number seauen: namely, Pride, Couetousnesse Luxury, Enuie, Gluttony, Wrath, and Idlenes: which are auoided by seauen contrary vertues: as humilitie, liberalitie, Cha∣stitie, Charitie, Abstinence, Patience, and Deuotion.

Thus knowing what sinne is, wee must next seeke and study how to shun it, which cannot better bee effected then by learning how to detest it.

How to detest Sinne in general.

COnsider that it is as venemous as Hydra, as prodigious as the head

of Gorgon, as infectious as the bloud of Nessus, as fatall as the Night Rauē, as loathsome as the Leprosie, as full of torment as the heart of Titius, as gree∣die as the Iawes of a hungrie Lion, and as deuouring as the deepe sea. Beside all this, the World erected to vs for a blessing, through sin becoms a cursse: that created to the Image of God, tho∣rough sinne, we are made as ouglie as Diuels; that so often as wee sinne wee strike our maker on the face, & finallie being adopted heires of heauen, tho∣rough sinne, we are cast out as bonde∣men for hell.

How to auoide Sinne in generall.

THe first remedie against sinne, is pouertie, because Riches are the Winges and armes of Concupis∣cence, which being clipt and restrai∣ned by want, wee cannot so easilie flie

into the bosome of pleasure, nor appre∣hend her dalliance: prouided that it be true and godlie pouertie, which neuer diuerts from Faith, vpon anie extremi∣tie whatsoeuer.

The second remedie is comtempt of the World, least opening our eares to the vaine praises of mens lips, or aduan¦ced to sudden honour and estimation, our hart sucke in the poison of selfe con¦ceit, whereby we thinke our own ex∣cellencie a sufficient dispensation for sinne.

The third remedie, is to make elec∣tion of such a State of life, as offereth the least occasion of il; for whosoeuer followeth the common course of the World, can hardlie performe anie ac∣tion tending to the sinceritie of life.

The fourth remedie, is the auoiding of peruerse companie, for the wicked will infect the godlie, as one bough of a tree, being set on fire, consumeth the rest.

The fift remedie, is to shun the op∣portunity of time and place, as he that sees not riches, nor commes into the house of Luste, is lesse troubled with their seuerall temptations.

The sixt remedie, is the breath of of∣ten and deuout praier, which like vnto a sharpe Northeast wind, nips sinne in the verie springe and blossome of his strength.

The seuenth remedie, is tribulation and aduersitie, for as blacke pitch be∣ing brused becomes white, so the spots gotten by sinne, are purged cleane a∣way by tribulation.

The eight and last remedie, is a con∣tinuall meditation, that wee muste all once die, and after come to iudgment, where euerie one shall bee rewarded according to his works, they that haue done well with eternal happinesse, and they that haue done ill, with torments that neuer shall haue end.

Of vertue in generall.

VIrtue, is a proportion and vpright∣nesse of life agreeable to reasonne, and consisteth in mediocritie, as Vice doth in excesse or defect: It is neither subiect to Fortune, sclander, sicknesse, olk-age, aduersitie, or tyrannie.

Of vertues there are two kindes, con∣templatiue and morrall: contempla∣tiue, which is a quiet and setled behol∣ding of all those good things gathered together by reason, and approoued by iudgement: and morrall, which consi∣steth in the practise and dispersing of those good thinges to the benefite of humane societie; so that it is not suffi∣cient to thinke well, but to doe well. And the bodie of vertue is of that na∣ture, that it must be complet, not found of one lim, and lame of another.

For if either chastity shall be without humility, or humilitie without chasti∣tie,

when god doth as well detest pride as vncleannes, by what meanes shall proud chastitie be acceptable in his sight, or vnclean humility, good things are not pleasing to God, which are spotted with the commixture of euill: as for example, to liue soberly, and to be asleepe to good workes, or to exe∣cute good works and liue licentiously are both vaine.

Therefore the tree of vertue muste florish in euerie brāch, In which sence it will be as a shelter in time of neces∣sitie, and a hauen of peace to the con∣science. Nowe to the particuler wea∣pons, wherewith synne assaileth the sacred person of vertue.

Of vice in particular, and first of pride.

PRide is saide to be the tympanie of the soule, because it is a puffing vpp of the heart and mind, proceeding frō the opinions of some good thinge in vs

more then in others.

The roote of pride is riches, Nobili∣tie, Fame, Knowledge, Strength, Ho∣nor, Beautie, good successe, Delicate feeding, fine clothing, Health, sharpe∣nesse of wit, and such like.

His companions are Enuie, Anger, Impatience, Indignation, Selfe-will, Obstinacie, &c.

Pride is said to be full of Enuie, be∣cause the proud man thinketh himselfe onlye the worthiest, and that euerie mans greatnesse is a hindrance to his. Of Anger by supposing himself neuer so well thought of as he deserues.

Of Impatience, in that hee will not suffer himselfe to be reproued, but will haue his vices accounted vertues, and looke to be commended for them.

Of Indignation, as esteeming (in cō∣parison of himselfe) euerie man vnwor¦thy of any good that befals him.

Of Obstinacie, by stiffely holding of his owne opinion, notwithstanding

anie authoritie or proofe alleadged to the contrarie.

Those men are most subiect to pride, that are most rude, most abiect, moste inconsiderate, moste hastie and head∣strong: for such as are wise, sharpewit∣ted, considerate and well staied, doo looke into themselues, and finde no∣thing in them worthye to make them swell or looke bigge with pride.

This sinne of all other sinnes is the most dangerous, because other sinnes proceed from euill deedes, but pride is to be feared, euen in good & vertuous actions.

Of pride there are nine branches.

PResumption, Obstinacie, Hypocri∣sie, Boasting, Ingratitude, contempt of others, Disobedience, Ambition, and Curiositie, and of euery of these in particular.

Presumption what.

Presumption is taken three maner of waies. First, when a man rashlie by a∣ny interiour qualitie or exteriour acte, doth enterprise a worke that is aboue his skill or calling.

Secondly, when a man thinketh him selfe better, or more wise or worthy of temporall gifts than another.

Thirdly, when a man will not be re∣prehended by another, of any thinge that he hath either done or said amisse, but blindly goeth on in his sinnes, and thinketh himselfe most safe, when hee is in most danger.

Obstinacie what.

OBstinacie is, where a man esteming himselfe better than another, hol∣deth his own opinion hard (as it were) by the teeth, and will not submit vnto the iudgement of the wiser.

Obstinacie is of two sorts: first, whē a man refuseth to confesse his falt, how

grose or palpable soeuer it be.

And secondly, when hee striueth to make it lighter than it is, or lay it vpon the backe of another.

Hypocrisie what.

HYpocrisie is, when a man is inward¦ly in himselfe wicked, & yet would outwardly seeme vertuous.

Hypocrisie is of three sorts: first whē a man for feare of worldly shame, seeks to couer and dissemble the circūstance of his synne, when hee ought rather to confesse it.

Secondly, when a man dooth accuse himselfe in the ptesence of others for a notable synner, that so hee may seeme deuout, religious, and humble, when as in hart he is full of deceipt, violence and craft.

And thridly, when a man will inde∣uour himselfe to doe good workes, to no other end but to be praised of the World.

Boasting what.

BOasting, is to extoll our selues in wordes more than cause is, or that we are worthy of.

Boasting is of three sortes, first, when we do shew our selues proud and arro∣gant in respect of temporall goods, as of wealth, great offices, costly raimēt, or in respect of giftes of the bodie, as of beautie, strength, health, and such like: or in respect of the guiftes of the mind, as of knowledge, sharpenesse of wit, perfection of memory, &c.

Secondly, when we make a repeti∣tion of our good workes, or graces, more for vaine-glorie and to winne re∣putation in the worlde, then for good example or to the glorie of God.

And thirdly, when wee publish out of our owne mouthes in ostentation, how rich we are, of what authoritie & dignitie, thereby to terrifie others and

make them to submit vnto vs, which kind of pride is most odious, insomuch as God hath not bestowed those bles∣sings vpon vs to boast of, but to relieue the wantes of others, and to defende their necessities and wrongs.

Ingratitude what.

INgratitude is a sinne, whereby wee suffer the remembrance of a benefite or good turne to slide away or bee for∣gotten.

Ingratitude is of twoe sortes, firste when we neither acknowlegde nor re∣quite a good turne.

And secondly, when wee are not so contented, but wee hate and secke to hurt him that hath done vs good: for this we need no further example then of those, that neither acknowledge nor giue God thankes for his benefites bestowed vpon them, but go about to returne his loue with blasphemie and contempt.

Contempt of others what.

COntempt of others, is to despice all men in respect of our selues.

Contempt is of two sorts, first when through a certaine nicenesse wee con∣temne such as are poore sickely, igno∣rant and sinners, because we are not, or at least thinke we are not touched with any such imperfection.

But to checke this kinde of pride, let vs consider & we shal find these things ordinarily incident to al men, and that we either haue or may be subiect vnto them as well as others.

Secondly, when wee depise the au∣thority of our superiors: and to check this kind of pride, we may take the ex∣ample of brute beastes, the horse will acknowledge his rider, and the dogge will feare his maister.

Ambition what.

AMbition, is an inordinate desire to enioy honour, dignitie and great places, therby to be predominant and aboue others, not for their good, but to the satisfieng of our owne priuate appetite: it was a thing that Christ and his Apostles hated, and therefore wee ought to take heed of it.

Ambition is of two sortes, one when priuate men contend for superioritie, another when princes aspire.

The fruites of ambition are sedition, warre, ruine, bloudshed and cruelty.

Curiositie what.

CVriositie is an vnusiall precisenesse, or vnnecessarie superexcellence in any thing.

There are six kindes of curiosity, first when we couet pretious ornaments ex∣ceeding our estate and calling: or whē we couet them in superfluity, or with a greater care then we ought.

Secondly, when through a vanity of spirit we striue to find out the vnderstā∣ding and sence of friuolous matters, which when we know, doe vs more hurt then good.

Thirdly, when we spend more time or take more delight in amorous and ydle Pamphlets, or in the works of po∣ets and Phylosophers, than in the book of God.

Fourthly, when wee presume to in∣terpret the holie Scriptures after our owne fantasies, and not according to the auncient Fathers of the church.

Fiftlie, when we prie narrowlie into the life and doings of other men neuer so much as once looking backe into ourselues.

And lastlye, when wee presume to search into the secrets of God, which in no wise belong vnto vs.

Disobedience what.

DIsobedience, is a neglecting of that which is commanded, or a wilfull spurning against authoritie.

Disobedience is of three sortes, ei∣ther when we despise our Prince, Pa∣rents, maisters or gouernors, or when we depraue their worth by our malici∣ous words, or when we wishe or prac∣tise their ruine, so to procure an altera∣tion in the state.

The contrary to this is Obedience, which is of two sorts: actiue, in doo∣ing all such thinges as are commanded (so they concur with vertue) and pas∣siue, in suffering patiently whatsoeuer is imposed vpon vs, not repugning the honour of God and the health of our soules.

How to detest Pride.

PRide if we consider the cause there∣of, is fluxiue, momentarie and verie vncertaine: for if it proceed from Ri∣ches,

who knowes not riches may wast either by sureti-ship, riot, loste by Sea or Land?

If from Nobilitie or great birth, it may be stained.

If from knowledge, knowledge is full of error: If from strength, strength may sonne decay; If from honor, Ho∣nor is but a ceremonie: If from beau∣tie, age may wrinckle it: If from good successe, Fortune may alter it: If from daintie food, it may breede surfetting, and surfetting commonly brings death

If from cloathing, what is it but the skins, wool, nay the verie excrements of brute beasts and stones of the earth? If from health, sicknesse may destroy it

If from multitude of friends, are they not like water brookes, that in summer become drie, and in winter frozen?

If from sharpnesse of wit, Semel infa∣niuimus omnes, there is no man liuing but is guiltie of Follie.

Pride likewise considered by his ef∣fects,

will appeare far more dangerous, as the thing that bringes with it, con∣tempt both of God and men: contēpt of God, as appeares by his worde and by his iudgments: By his word, in that he saith, He will resist the Proude and giue grace to the humble: By his iudg∣ments, in that he spared not his glori∣ous Angels, but for their pride threwe them out of heauen to the bottome of hell. Amongst mortall men also, how seuerelie hath he punished pride? Pha∣rao and his hoast for that sin were drow¦ned in the Red sea, Iessabel hadde her bloud lapped vp of Dogges, the King of Babell for seauen yeares space, was companion with bruite beastes, and Hammon executed vpon the same gib¦bet, which he had prepared for Mardo¦cheus, the prouerbe is, Pride goes be∣fore, and shame followes.

Among men there is nothing like∣wise more odious: for whom doe wee more despise, more feare, more grudg

or repine againste, than the haughtie and intollerable humor of proud men. Naye it makes vs hatefull to our owne selues, when looking backe into our corrupt nature, we finde nothing wher¦of to be proud: for our conception is sin, our birth paine, our life labour, and our death necessitie.

How to auoide Pride.

The only and chiefe remedy against pride, is humilitie; for as by pride wee are banished from the presence of god so by humilitie we are recald vnto him againe, because without humilitie, no other vertue whatsoeuer is acceptable in his sight.

What humilitie is.

HVmilitie is the contempt and loa∣thing of proper excellence: of hu∣militie there are three degrees.

The first is, to submit our selues vnto our superiors, and not presume aboue our equals. The second is, to submitte our selues to our equals, and not to pre sume aboue our inferiors; The third is, to submit our selues to our inferiours, and to presume aboue no bodie; The humility likewise of Christ and his ho∣lie saintes, being sette before our eies, may serue as a powerful remedy against the infection of pride. For when wee consider that our sauiour Christ for our sakes left heauen for earth, of God be∣came man, of a Lord a seruant, and of the most almighty and most honoura∣ble, suffered himselfe to be trodē down and crucified of the most abiect, vile and base; what reason haue we to bee puft vp with arrogancie, knowing that if wee meane to raigne with him, wee must likewise suffer with him.

Finis pride.