The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie.

Of the remedies against Pryde. CHAP. IIII.

WE handling in thys former part sinnes, & the re∣medies of them, will take our beginning from those seauen, which are called capitall, as it were the heads and fountaines of all other. For euen as the rootes of trees beeing cut vp, the boughes & branches, which receiue life from the rootes, doe foorth-with wither and perish▪ so those seauen generall & vniuersall rootes of all other vices beeing hewen in sunder, and vtterly eradicated, suddenly also the vices will dye, which are de∣riued from them. For this cause Cassianus with great diligence writ eyght bookes against these vices: in which kinde of studie, many other learned and graue men haue imitated him 〈◊〉〈◊〉 they did see that these enemies being ouerthrowne, others could not lift vp their heads. The reason of this is, because all sinnes doe originally flow from selfe-loue: because euery one of them is committed through the loue & desire of some particuler good, to desire which, this selfe-loue pricketh vs forwards. From this loue those three branches do spring, of which S. Iohn speaketh in his Canonicall Epistle: which are; The lust of the flesh, the lust

of the eyes, and the pride of life. Which (that I may expresse them by more known names) are the loue of carnall delights & plea∣sures, and the loue of riches and honours. These three loues are deriued from that first. For from the loue of pleasure three sins are engendered, Luxurie, Gluttony, & Idlenes. From the loue of riches, Cou••tousnes ariseth, and from the loue of honour, Pride. The other two, Wrath and Enuye, serue each one of these peruerse & corrupt loues. For Wrath proceedeth thence, that a man cannot obtaine that he desireth; and Enuye thence, that any one is preferred before vs, or that any one hath obtay∣ned that we desired.

Seeing therefore that these three are as the vniuersall rootes of all euils, from which all these seauen sinnes proceede, these seauen beeing destroyed, the whole Armie of other vices shall be ouerthrowen. Therefore all our studie ought to be to thys end, that we fight valiantly against these Gyants, if we will try∣umph ouer all other enemies, who possesse the Land of Pro∣mise. Among these vices Pryde is the most powerfull, which is an inordinate appetite of our owne excellencie. The Saints doe call this the Mother and Queene of all other vices. Wherefore, not without cause amongst many other instructions, holy Toby said to his sonne: Suffer not pride to raigne in thine hart, or in thy mouth: for in pride destruction tooke her beginning. Therefore, when as this pestilent beast doth assault thy hart, thou maist de∣fend thy selfe with the weapons following.

Consider first that horrible punishment, with which Luci∣fer and his Angels are punished, because they were proude: for in a moment, in the twinckling of an eye, hee with his Angels was cast from the highest heauen, downe to the deepest hell. See 〈◊〉〈◊〉 darke and blinde this vice made him, who was more cle•••• ••n the starres: who not onely was an Angell, but the Prince of Angels; but now is made not onely a deuill, but the wickedst and the filthiest of all deuils. If it could doe so much in Angels, what can it not doe in thee, who art dust and ashes? For God is not contrary to himselfe, neyther is hee an accepter of persons; and as he suffered not pryde in Angels, so also in men it dooth displease him, in whom he looketh for humilitie. Hence it is that Saint Augustine saith▪ Humilitie maketh men

like vnto holy Angels, & pride, of Angels maketh deuils. And that I may speake plainly, Pride is the beginning, end, & cause of all sinnes, because it is not onely a sinne, but that no sinne is, or hath been, or shall be without it. This saith he. And Bernard saith; Pride casteth downe from heauen to hell, Humilitie ray∣seth from the lowest place to the highest: an Angell falleth frō the loftiest height to the lowest pitte, and man ascendeth from out the world to heauen.

Then with this punishment let vs consider of the inestima∣ble example of the humility of the sonne of God, who for vs tooke vpon him the most abiect nature of man, and for vs in like manner was obedient to his father euen to the death of the Crosse. Learne therfore ô man to be humble; learne ô earth to obey; learne ô dust to be despised. Learne ô man of thy God, for he is meeke and humble in spirit. If it seemeth not honora∣ble inough vnto thee to imitate the example of other men, imitate the example of the God of Gods, who became man, not only that he might redeeme vs, but also that he might teach vs humility.

Cast thine eyes also vpon thy selfe, for in thy selfe thou shalt finde that may perswade humility. Consider what thou wast before thou wast borne, what thou art now being borne, and what thou shalt be after death. Before thou wast borne, thou wast filthy and obscene matter, not worthy to be named; now thou art dung couered ouer with snow; and a while after thou shalt be meate for wormes. Why then art thou proud ô man, seeing that thy natiuity is sinne, thy life misery, and thine end putrefaction and corruption? If the possession of temporall goods doe puffe thee vp, stay a while, and death will come, who maketh the begger equall with the King, and the cottage with the crowne. For as we are all borne alike and equall, as much as pertayneth to the condition of nature; so we all dye alike and equall by reason of the common necessity, that being excepted, that after death they haue the greater count to render, who here haue possessed more. Wherfore Chrisostome sayth excellently well: Looke into the Sepulchers of the dead, & seeke amongst them for tokens and notices of that magnificence, in which they ••••ned; seeke and enquire for their riches, seeke for the solaces of

this world, which they enioyed whilst they liued. Tell me where are now their ornaments, their precious and costly apparell, their delights and pleasures? they are all past away, all gone, all their magnificent and riotous banquets, laughters, sports, and all the mirth of this world is faded and vanished away. Come neerer to the Sepulcher of whom so euer thou wilt, and thou shalt find no other thing here but dust, ashes, wormes, and putrified bones. Here then is an end of all bodies, yea, although fed and nouri∣shed with the greatest delicates and dainties of the world. And I would to God that here were an end of al euils: but that which followeth is much more dreadfull; that is, the fearefull tribunal of the Diuine iudgement; the sentence that there shall be pro∣nounced; the weeping and gnashing of teeth, the vtter darknes without hope of light, and the gnawing worme of conscience, which neuer shall dye; and to conclude, the fire, that neuer shall be quenched.

Consider moreouer of the danger, which vaine glory the daughter of Pride bringeth with it, of which Saint Bernard thus speaketh: Feare an arrow, it flyeth lightly, and pierceth lightly, but I say vnto thee it maketh no small wound, it sodainly killeth. Vaine glory is this arrow. If men at any time doe prayse & ho∣nour thee, forth-with enquire, whether that be in thee, which they so magnifie and extoll: for if that be not in thee, thou art praysed in vaine, and gloriest without cause. But if perhaps this be found in thee, for which they prayse thee; say with the Apo∣stle: By the grace of God I am that I am. For thou mayst not be proud of it, but rather humbled, and giue the glory to God, to whom thou owest all that thou art, least perhaps thou makest thy selfe odious vnto God; for it is not to be doubted but both the honour, which is giuen vnto thee, and the cause for which it is giuen, are both of God, and belong vnto him. Therfore all the glory, that thou doost arrogate vnto thy selfe, thou stealest from God; but what seruant can be found more vnfaithfull then he, that stealeth the glory of his Lord?

Consider also what great folly it is, that thou shouldest e∣steeme of thine owne power and ability according to the iudg∣ment of men, in whose will it is to encline the ballance to whe∣ther side they will: for he that praysed thee ere while, now dis∣prayseth

thee; and he that now disprayseth thee, will soone af∣ter set forth thy prayse with great honour. If thou thinkest that thine honour dependeth of their tongues, thou shalt finde that somtimes thou shalt be extolled to the skie, and somtimes de∣pressed euen to hell, and thy glory euen beate to dust and pow∣der: euen as it shall please the mutable tongues of men. Ther∣fore neuer measure thy selfe by the prayses of men, which are giuen out of thee but according to that thou art, and which is in thy selfe: albeit men extoll and magnifie thee, yet looke thou into thy selfe, what is in thee, and what thy conscience telleth thee: Rather beleeue thy selfe, to whom thou art better known, then others, who see thee a farre of, and iudge of thee as it were by heare-say. Contemne therfore the iudgments of men, and commit all thy glory to the hands of the Lord, who is wise to keepe it; and faithfull to restore it.

Ponder also with thy selfe, ô thou vnhappy ambitious man, into what danger thou castest thy selfe, thou desiring to rule o∣uer others, who hast not yet learned to gouerne thy selfe. How canst thou giue an account for many, who canst not answer for thy selfe? Consider of the great danger, into which thou castest thy selfe headlong, by coueting to adde the sinnes of thy sub∣iects vnto thine own, and by putting thine and theyrs into thine owne reckoning. Wherfore the Scripture also sayth: An hard iudgement shall they haue that beare rule: For he that is most low is worthy mercy, but the mighty shall be mightily tormented. But who can recount the multitude of troubles, which they are encum∣bred with all, vnto whom the rule of others is committed. A certaine King of the Armenians very well vnderstood this, who when he was to be crowned, considering of the cares & paines, that Empire brought with it, taking in his hand that princely and dignified cloth, with which the Kings head was wont to be crowned, and long looking vpon it, sayd: O noble rather then happy cloath, which if any one throughly knew how stuffed it were with cares & dangers, he would not stoope to the ground to take it vp.

Acknowledge, ô thou proud man, that thy pride doth please no body, because thou thy selfe art acceptable to no body. Thou doost not please God; for he is contrary vnto thee, Hee

resisteth the proude, and giueth grace to the humble. Thou doost not please the humble, who without doubt doe exceedingly hate thee: for they abhorre all pride and ambition. Thou doost lesse please other proud men like vnto thy selfe: for by reason of that, that puffeth thee vp, thou art hatefull vnto them, for they cannot abide a greater then themselues. Neyther canst thou content thy selfe in this world, vnlesse thou repentest, and acknowledgest thy vanity and thy folly: and much lesse canst thou content and please thy selfe in the other world, where for thine execrable pride thou shalt be tortured with euerlasting torments. Wherfore the Lord sayth by the mouth of Saint Ber∣nard: O man, if thou well knewest thy selfe, thou wouldest displease thy selfe, and please me; but because thou doost not know thy selfe, thou pleasest thy selfe, and displeasest me. The time will come, in which thou shalt neyther please thy selfe, nor me. Thou shalt not please me, because thou hast sinned; thou shalt not please thy selfe, because for euer thou shalt burne in hell. Thy pride onely pleaseth the deuill, who when he was a most beautifull Angell, became a most terrible deuill. Wherefore naturally he is delighted with those that are lyke vnto him.

It will helpe thee also in the way of humility, if thou consi∣derest, how few thy merrits are before God, and how few or none thy seruices, which may be truly and purely called so: be∣cause there are many vices found in them, which haue a show of Vertue, and also vaine glory doth corrupt oftentimes many works which are good of themselues, neyther sildome is that vild in Gods eyes, which shineth most gloriously in the eyes of men. The iudgements of the most iust Iudge are of one sort, and ours of another; and are far vnlike to Gods: For an hum∣ble sinner lesse displeaseth God thē a proud iust man: although no man can be termed iust, who is proud. But if perhaps tho•• shalt doe any good worke, remember that it may so come 〈◊〉〈◊〉 passe, that whatsoeuer thou hast done may proue stark naug•••• Yea, although thy works be good, yet they are not without th•••• defects, so that it is more needful for thee to craue pardon, the•• to looke for a reward. Wherfore Saint Gregory sayth: If 〈◊〉〈◊〉 life of the righteous should straightly be examined, it would 〈◊〉〈◊〉

hold out for currant. For it may be, that those things, vvhich thou thinkest please God, doe offend him. For all our euill deeds are simply euil; but our good deeds are not simply good, seeing that they are mingled with many imperfections: and therfore it is more agreeable to reason, that thou shouldest ra∣ther suspect thy good works, then that thou shouldest glory in them: as holy Iob did, who sayd: I was afrayd of all my works, knowing that thou doost not spare the offender.

¶ Other remedies against Pride more particuler.

EVen as the knowledge of our selues is the foundation of all humility, so the root and fountaine of Pride is the ignorance of our selues: for he that desireth truly to be humbled, it is ne∣cessary that he should perfectly know himselfe, and so at length he shal be humbled. For how can it be, that a man should not humble his thoughts, who being enlightned with the brightnes of truth without flattery vnderstandeth himselfe to be loaden with sinnes, burdened with the masse of this mortall body, en∣tangled with earthly cares, infected with the dreggs of carnall concupiscence, blind, weake, inwrapped in many errors, expo∣sed to a thousand dangers, encompassed with a thousand ter∣rors, plunged in a thousand difficulties, prone vnto vices, and wayward vnto vertues. Whence cōmeth this lifting vp of thine eyes? and this casting vp of thine head? Therefore out of the knowledge of ourselues, humility the mother of saluation ari∣seth, sayth Saint Bernard. For if thou wouldest diligently search into thy selfe, thou shouldest see clearer then the noone day, that thou hast no cause in thy selfe to be proud.

There are some, who when they looke into themselues, are humbled; but if they behold others, they are swelled and puf∣fed vp: for vvhilst they compare themselues with others, they thinke that they are better and worthier then any other. These, that are thus puffed vp, must remember, that although in some things, they are better then others, yet in many things, if all things be iustly ballanced, they shal be found much worse then others. Therfore, ô thou proud dust and ashes, what matter ••o be proud of hast thou found in thy selfe, or that thou shoul∣••est contemne thy neighbour? Perhaps because thou art more

continent then he, & art thought to be stronger then he? Per∣aduenture although he be lesse continent then thou, or weaker, yet he is more humble then thou art, or wiser, or more patient, or more feruent in charity. Therefore, thou oughtest rather to consider what thou lackest, then what thou hast: and to looke rather vpon the vertues, which are in another, then those that are in thy selfe. For such a consideration will preserue thee in humility, and will stirre vp in thee a desire of perfection. But contrarily, if thou shalt cast thine eyes vpon that that thou hast, & which is wanting to another, thou wilt suppose thy selfe bet∣ter then he, and so thou shalt fayle in the study of Vertue. For when as thou shalt compare thy selfe to another, and shalt see that thou hast some-what in thy selfe, thou wilt be satisfied and contented therewith, and all desire to proceed any further, will be extinguished in thee. If at any time thy thoughts shal be ex∣alted through any good worke, then thou must watch diligent∣ly, least selfe-loue spoyle that good work, and vaine-glory cor∣rupt it, which is the plague and bane of all good works: but ar∣rogating nothing to thy selfe, or to thy deserts, ascribe all that thou hast receiued, to the Diuine fauour and clemencie, and chasten thy pryde, with the words of the holy Apostle, saying: What hast thou, that thou hast not receiued? But if thou hast rece••∣ued it, why reioycest thou, as though thou haddest not receiued it? For vaine-glory continually lyeth in waite to entrappe good workes.

When thou shalt feele thine hart swell and lifted vp, pre∣sently thou must apply the remedy, in remembring thy greatest transgressions, and by thys meanes one venim is expelled vvith another, as Phisitians vse to doe. And so after the manner of▪ Peacocks, looking to that which is the filthiest and foulest in thee, thou maist suddenly cast downe thy Peacocke plumes of vanitie. By how much greater thou art, by so much behaue thy selfe more submissiuely: For if thou beest an inferiour man, and one of lowe degree, it is not so materiall if thou beest humble: but if thou beest of high degree, and famous through great and noble dignities, and yet neuerthelesse shalt be humble and low∣ly, this is thank-worthy, and thou purchasest to thy selfe a great and a rare vertue. For humility in honour, is the honour of ho∣nour,

and the dignity of dignity: but if humility be absent, the dignity of it selfe perisheth. If thou wilt aspire to the vertue of humility; folow the way of humiliation: for if thou wilt not be made low, neither euer shalt thou be said to be humble. And al∣beit that many are made low & abased, who are not truly hum∣ble, yet it is certaine, that humiliation, as Bernard sayth, is the way to humility, as patience is the way to peace, and as reading to knowledge. Therefore, if thou desirest the vertue of humili∣tie, refuse not the way of humiliation. Therefore humble thy selfe vnto God, and, as Saint Peter admonisheth, vnto euery or∣dinance of God, for Gods sake.

Saint Bernard wisheth that three feares may alwayes dwell in our soules: Blessed art thou saith hee, if thou shalt fill thine hart with a triple feare, that thou mayst feare for grace receiued, but more for grace lost, and most of all for grace recouered a∣gaine. When it is present, feare, least thou proue thy selfe vn∣worthy of it: when it is gone, feare much more, because where grace fayleth, there thou faylest also: feare therefore grace bee∣ing taken away, as though thou shouldest presently fall; feare, because thy guard hath forsaken thee. But if grace shall be so propitious vnto thee, as againe to returne, then much more feare, least thou haue another relapse, which is exceeding dan∣gerous. And after this manner fearing, doe not presume any thing of thy selfe, being full of the feare of the Lord. Be pati∣ent in all thy persecutions: for in the suffering of iniuries true humility is tryed. Doe not despise the poore: for the misery of thy neighbor, rather deserueth compassion then contempt. Let not thy garments be curious; for they that loue precious and costly garments, are sildome humble in hart; and they that put them on, loue to be seene of men: for, sayth Gregory, no body will there be clothed with sumptuous and rich apparrell, where he may not be seene of others. Take heede also, that thy gar∣ments be not too vild and base, and vnworthy of thy degree; least while thou seekest to shunne vaine-glory, thou fall into it. Which thing happeneth to many, who willing to please men, doe showe, or rather doe dissemble▪ that they would not please them and whilst they seeme to flie the prayses of men, they most of all desire them.

Doe not refuse low and inferiour offices: for he that is tru∣ly humble, doth not disdaine to attend vpon the humble, yea he doth of his owne accord offer himselfe vnto them, as a man re∣puted in his owne iudgement most abiect.

Notes

• A simili∣tude.
• 1, Iohn, 2,
• Tob, 4.
• August. to a certaine Earle.
• Bernard in a certaine Sermon.
• Bernard in a Sermon.
• 1, Cor, 15.
• Wisdom, 6.
• A saying of Tigranes King of the Armenians.
• 1, Peter, 5.
• Greg. in the 9. book of his Morals. Chap. 11,
• Iob, 9.
• See Bernard in his 36, Sermon vp∣pon the Canticles.
• 1, Cor, 4.
• Ber. in his 88. Epistle.
• Ber. in hys 54. Sermon vpon the Canticles.
• Greg. in his 40. homily vpon the Gospels.