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.

THE FIRST PART OF THE SECOND BOOKE OF THE SINNERS GVIDE. VVhich entreateth of vices, and theyr remedies.

Of the firme and resolute purpose, which a Christian ought to haue, that he may not doe any thing hereafter, which is sinne. CHAP. III.

THE two former instructions being set downe as the principall foundations of this vvhole buil∣ding, the first and chiefest thing that a man must doe, that he may be disposed and fit to offer and consecrate himselfe to the Diuine worship,* 1.1 and to the exercise of Vertue, is to plant in his soule a firme and re∣solute purpose, that he will neuer heereafter fall into sinne, by which he might lose the fauour of his Sauiour, and the enioying of his blessings. This is the chiefest foundation of a spirituall life; this is that by which the friendship and fauour of God is kept, and the hope of the kingdome of heauen. In this Charity consisteth, and the spirituall life of the soule. This is that that maketh the sonnes of men the sonnes of God, temples of the holy Ghost, liuely members of Christ, and maketh them perta∣kers of all the spirituall blessings of the Church. So long as the soule perseuereth in this determination, it abideth in Charity, & in the state of saluation; but so soone as it steppeth back from it, it is blotted out of the booke of life, and is registred in the vo∣lume of perdition, and is transported to the kingdome of dark∣nes. So that this busines being well considered of, it seemeth, that as in all things as well naturall as artificiall there is a sub∣stance and an accident, betweene which there is this difference, that the accidents being changed the substance still remayneth; euen as the pictures of an house being defaced,* 1.2 and the furni∣ture spoyled, the house notwithstanding standeth firme on the

foundations, albeit not with the same perfection; but if the house fall, which is the substance, then nothing remayneth: af∣ter the same manner, as long as this holy and sanctified purpose standeth firme and fast in the soule, the substance of Vertue standeth vnmoueable; but if that faile, forth-with all things fall. The reason of this is, because the whole foundation of a godly life consisteth in Charity, which is to loue God aboue al things: but he loueth God aboue all things, who aboue all things hateth sinne: for only through sinne this charity and loue of God pe∣risheth. For euen as adultery is the most contrary thing to ma∣riage; so that which is most contrary to a godly and vertuous life is sinne: for this killeth Charity, in which this life consisteth. For this cause the Martyrs haue suffered so greeuous and hor∣rible torments, not refusing to be rosted, to be fleane, and to be cut in peeces, to be bowelled, to be racked, to be torne in peeces of wild beasts, rather then they would sinne, by which they might lose the fauour of God, yea, although it was but for a mo∣ment; not being ignorant in the meane time, but that they might repent after the offence done, and might be againe en∣tertayned into fauour: as Saint Peter was, after that hee had thrice denied Christ. Neuerthelesse, they had rather suffer all the torments of the vvorld, then for so short a time to want the Diuine fauour. Of this euery where we haue many examples, but amongst others of three vvomen; one of the old Testa∣ment, the mother of the seauen sonnes in the Machabees, and two vnder the new Testament, one of which is called Felicitas, the other Symphorosa, each of them in like manner the mother of seauen Sonnes. All these three were present, at the tortures and martyrdome of their sonnes, and seeing them to be rent and torne, and the flesh with the skinne to be pulld from the bones, vntill theyr bowels and intrals gushed out, they did not only not faynt, beholding so sorrowfull a spectacle, but they comforted their sonnes, and encouraged them, admonishing them to fight manfully for the fayth and obedience of God. At length they also with theyr sonnes for the same cause most constantly yeel∣ded vp their lifes.

But after these famous & illustrious examples, I will here set downe another, which is rehearsed of S. Ierome, in the life of

Paule the first inhabiter of the Wildernes.* 1.3 The Tyrant, saith he, commaunded another in the florish of his young yeeres to be brought into a most pleasant Garden, and there amongst the white Lillies and the redde Roses, where a bright Riuer made a delectable noyse, & the winde made a pleasant ruffling among the leaues of trees, he commaunded a soft bed of Downe to be made, and that he might not roule himselfe off from it, he cau∣sed him to be left lying vpon it, fettered with bonds of silke: to whom, when all the rest were departed, came a very beautifull harlot, who began to coll & kisse him, & vse al daliance to ripen lust, and that which is a shame to be spoken, shee dallied vvith his priuities, that his body beeing thus prouoked to lust, shee might gette the maistry ouer him. What this souldier of Christ might doe, and whether he might turne, he knew not: whom torments had not conquered, nowe pleasure ouercame. At length, beeing inspired from aboue, hee bit off his tongue, and spet it in the face of the harlot kissing him, and so he quenched the heate of his lust by the greatnes of his paine. Surely a deed maruailous heroick, and such an one as hetherto hath not been found eyther in the histories of the Greekes or Latines.

Let these suffise to shew, with howe cheerfull and manly a courage these Saints resisted sinne. I could also alledge other examples of them, who had rather be tumbled naked vppon thornes, and in the deepe of Winter be rouled vpon snow and Ice, then they would satisfie the lust of their flesh, which bur∣ned in them, the deuill blowing the coales. Wherefore, that man that determineth to enter into this way, ought firmely to fasten this purpose in his mind, more to esteeme the fauour of God, (as a iust Iudge of things) then all the treasures of thys world, and alwayes to renounce the lesser, that the greater may be kept, when he is in the like need. In this he ought to ground his life; this ought to be his obiect in all his actions; let him ear∣nestly craue thys of God in all his prayers; to this end he recei∣ueth the Sacraments of the Church. Let him gather thys out of Sermons, and out of the reading of godly Bookes: let him take this out of the creation of the world, & the forming of all crea∣tures: let him reape this fruite especially out of the passion of Christ, and out of the rest of the Diuine blessings; for the fruite

of these is not to offend him, to whom so great things are due: and according to the soundnes of this holy feare and determi∣nation, let him measure the quantitie of his profit, equalizing the strength and firmnes of his purpose according to the great∣nes of the profit, so that by how much that is greater or lesser, by so much his resolution may be greater or lesser. Further∣more, euen as he that would fasten a naile into a wall,* 1.4 is not con∣tent to haue giuen one, two or three strokes with a mallet, but he so long smiteth it and forceth it forwards, vntill it stick fast: so this purpose and resolution, ought not to be sufficient for a man, there to stay, let it be what it will, but he must daily labour and endeuour, that of all things that he seeth, heareth, readeth, or meditateth vpon, he take an occasion, whereby the loue of God may more and more increase in him, that hee may hate and ab∣horre sinne more and more. For by how much the hatred of sinne shall more and more increase in him, by so much shall he perceiue himselfe to haue profited and fructified in the Diuine loue, and consequently in all vertue.

But that hee may more firmely persist and continue in thys resolution, let him perswade himselfe, & assuredly beleeue, that if all the euils, paines, and sorrowes of the world, from that time it first began, to this present houre, were put in one ballance, to∣gether with all the punishments, which all the damned suffer in hell; and in the other ballance one onely sinne were put, it is certaine that he should rather preferre the escape from this sin, before all the rest, and flye from it more speedily then from all those tribulations and punishments; albeit the blindnes of thys Egipt, or of thys world is so great, that men thinke far otherwise. Neyther is it maruell, that the men of this world being blind, do not see this so great an euill, or that they being deade, doe not feele a wound so hideously gaping: for it is not giuen to blinde men to see any thing, although it be very great, neyther to the dead to feele a wound, albeit it be deadly.

Therefore, I beeing about to handle in this second Booke the doctrine of Vertue which hath sinne for her contrary, in the first part I will entreate of the irreconcileable hatred of sins, and specially of the remedies of them: for the rootes of sinnes beeing pluckt out of the soule, the plants of vertues may bee

more easily ingrafted, of which wee will speake in the second part.* 1.5 Neyther onely will we speake here of those sinnes, vvhich are accounted horrible and abhominable amongst men, but al∣so of those, which the world reckoneth not of, and which they make no scruple to commit. We will begin with those seauen mortall and deadly sinnes which are called capitall, because they are the heads and rootes of all other. This doctrine will be pro∣fitable, that a man, when he is mightily assaulted and tempted, may haue refuge and recourse to this doctrine, as to a spirituall defence, and that out of many remedies, which are set downe in this part, hee may select and choose those for himselfe, vvhich are more conuenient for his purpose. It is true that many of these remedies are common for all kinde of vices, yet some are particuler, sette downe for certaine vices, as when I say against Pryde, against Couetousnes, and so in the rest. Of these in this part we will speake, setting downe speciall remedies for euerie sinne, that the prouision and furniture of spirituall Armor may be in a readinesse alwaies for vs to vse at all needes.

We must consider & note in this place, that we haue no need of Hercules his strength to fight in this spiritual combat, neither of winged feete to flie away, but of cleere and bright eyes to see; for eyes are the chiefest weapons and instruments of this warre; for wee are not to fight against flesh & blood, but against most peeuish and peruerse deuils, who are spirituall creatures. The reason is; because the first roote of all sinnes, is the errour of the vnderstanding, which is the counsailour of the vvill. For thys cause our aduersaries doe especially labour this, that they may corrupt our vnderstanding; for the vnderstanding beeing cor∣rupted, the vvill also is corrupted, which is gouerned and guy∣ded of it; therefore they endeuour to colour euill with good, and to 〈◊〉〈◊〉 vice vnder the show and semblance of vertue, and so to hide the temptation, that it seemeth not temptation, but rea∣son. For if they assault any man by ambition, by couetousnesse, by wrath, or desire of reuenge, they perswade him, that it is al∣together agreeable vnto reason to desire this, that this or that af∣fection desireth; and that it is against reason not to lust after that, that it lusteth after. After this manner they pretend reason, that they may so much the more easily deceiue them, who are

ruled by reason. Wherefore, it is very necessary that we should haue sharpe-sighted eyes, that wee may see the hooke lurking within the baite, least wee be deceaued with the shadowe and likelihood of goodnes. Eyes also are necessary vnto vs, that wee may see the malignity, filthines, dangers and losses, which vices bring with them, that our desires may be restrained by this bri∣dle, & may feare to tast that, which being tasted bringeth death. Hence it is that those beasts in Ezechiell,* 1.6 which are the figures of holy men, were full of eyes round about, that thereby might be signified, howe necessary these spirituall eyes are for the ser∣uants of GOD, that they may defend themselues from vices. Therefore of this remedy we will in this tractate especially en∣treate, to which we will also adioyne all others, which seeme to bring any profit, as shall be more plainly seene in the discourse following.

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,* 1.7 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:* 1.8 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:* 1.9 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,* 1.10 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;* 1.11 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:* 1.12 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.* 1.13 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:* 1.14 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,* 1.15 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,* 1.16 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,* 1.17 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:* 1.18 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,* 1.19 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,* 1.20 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,* 1.21 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:* 1.22 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,* 1.23 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.

Of the remedies against Couetousnes. CHAP. V.

COuetousnesse is an inordinate desire of riches. Wherefore, not onely he that stealeth, but also he that desireth another mans riches with an inor∣dinate desire, and hee that inordinately keepeth them, is couetous. The Apostle condemneth this vice,* 1.24 when he sayth: They that will be rich, fall into tentation and snares of the deuill, and into many foolish and noysome lusts, which drowne men in perdition and destruction. For the desire of money, is the roote of all euill. The naughtines and malignitie of this vice, cannot be described more cunningly or curiously. For it is ma∣nifest by these words, that that vnhappy man, who is subiect to this euill, is the seruaunt and slaue of all other sinnes. Wherfore whē this vice doth assault thine hart, thou shalt defend thy selfe with these weapons following.

* 1.25First therefore, ô thou couetous man, consider, that vvhen the Lord and thy GOD descended from the highest heauen to the earth, he would not possesse riches, which thou so great∣ly desirest; yea he loued pouerty so wel, that he would take flesh of a Virgin most poore and lowly, and not of a Queene rich & mighty. When he was borne, he would not lodge in a stately and wealthy pallace; he would not lye vppon a soft bed; he re∣fused dainty swadling-clothes, & embraced for his cradle a hard Cratch. So long as he lyued in the world, he alwayes loued po∣uerty, and contemned riches; He chose his Apostles and his Embassadours, not Princes and great men, but base and abiect Fishers. What preposterous order then is this, that the most vild worme should seeke riches, which the Lord of al the world, and of all creatures, contemned for his cause.

Consider furthermore, the exceeding great basenes of thine hart, that when as thy soule is created according to the image &

similitude of God,* 1.26 and redeemed by his owne blood, in compa∣rison of which all the world is nothing, yet thou art not asha∣med to lose it for so small a gaine. God would not haue gyuen his life for the whole world, which notwithstanding he willing∣ly layd downe for the soule of man. Therefore thy soule is wor∣thier, and of more price then the whole world. True riches are not gold, nor siluer, nor precious stones: but they are found in Vertue, which a good conscience bringeth with it. Relinquish the false opinion of men, and thou shalt see that gold and siluer are no other things, but yellow and white earth, which through the errour of men is crept into so great credit. That which hath been despised by all the Phylosophers of the world, doost thou beeing a disciple of Christ so much esteeme it, that thou shoul∣dest make thy selfe a seruant and slaue vnto it? For as S. Ierome saith, he is a seruant vnto riches, who keepeth and tendeth them as a seruant; but he who hath cast off that yoke, deuideth them as a Lord.

Consider also what the Lord sayth in the Gospell:* 1.27 No man can serue two Maister, God and Mammon, that is, riches. The soule cannot freely serue God, if it follow and hunt after riches so greedily, and with so open a mouth. Spirituall delights, doe shunne a hart busied and occupied about earthly matters: ney∣ther doe things counterfeit and true, agree together, nor things hie and low, temporall and eternall, spirituall, and carnall, ney∣ther can any man reioyce and recreate himselfe, in them both together.

Consider in like manner,* 1.28 that by howe much more prospe∣rously earthly matters succeede with thee, by so much perhaps thou art more miserable, by reason of that pledge which here is giuen vnto thee; that thou maist relye vpon vaine felicity, which heere is offered vnto thee. Ah that thou knewest what great euils, and how many inconueniences thys small prosperity brin∣geth with it, thou shouldest see the loue of riches more to afflict by desire, then to delight by vse. For it enwrappeth the soule in diuers temptations; and bindeth it in infinite cares: it allureth it with sundry delights, prouoketh it to sinne, and disturbeth the quiet no lesse of the body then of the soule. And that vvhich is greater, riches are neuer gotten without trouble, nor possessed

without care; nor lost without griefe; and that which is wor∣ser, they are sildome gathered without sin and offence to God. Hence is that prouerbe; A rich man is eyther a wicked man, or the he••re of a wicked man.

Consider moreouer, how great an errour it is, without inter∣mission to desire those things,* 1.29 which albeit they be most plenti∣full, yet they can neuer satisfie the desire of man, yea they pro∣uoke it, and inflame it more, as drinke in a Dropsie is the cause of greater thirst; so that although thou hast, yet thou alwaies couetest that, which thou wantest, and alwaies couetest more and more. So that the miserable and wretched hart, wandering through all the things of this world, is wearied, but neuer satis∣fied: it drinketh, but the thirst is not quenched: for it estee∣meth not those things which it hath, vnlesse also it possesse in like manner those things, which further it may haue: and there is no lesse trouble for things, which it compasseth not, thē there is pleasure in things, which it possesseth; neyther is the heart more satisfied with gold, then the body with wind or ayre.

Wherefore, not without cause Saint Augustine maruelleth, saying:* 1.30 What greedines, sayth hee, of desire is this, seeing that the beastes haue a meane? For then they rauine, when they are hungry, but they spare the pray when they feele fulnes. Onely the couetousnes of riches is vnfatiable; it alwayes raueneth, and is neuer satisfied, neyther feareth GOD, nor reuerenceth man, neyther spareth Father, nor acknowledgeth Mother, neyther yeeldeth vnto brother, nor keepeth fayth with friend.

Consider that where much riches is, there are many that eate and deuoure them, many that couet them, and many that lye in waite to steale them.* 1.31 What hath the richest man of this world more of all his riches, then whereof he may necessarily lyue? & of thys yrksome care thou maist disburthen thy selfe, if thou wilt cast thy care vpon God, and commit thy selfe to his proui∣dence: for God neuer confoundeth them that trust in him. For whom God made, he will not suffer to die through hunger. He that feedeth the foules of heauen, and clotheth the Lillyes of the field, how is it possible that he should forsake man; especially, seeing that so small a thing sufficeth the necessity of man? The life is short, & death followeth at our heeles; what need is there

then of so great prouision for so short a iourney? What wilt thou doe with so much riches, especially seeing that the lesse thou hast, the more lightly and freely thou mayest walke? and when thou shalt come to the end of thy pilgrimage, if thou be∣est poore, thy estate shall not be worser, then rich mens, who are loaden with much gold. Yea it shall be much better: for thou shalt feele lesser griefe in forsaking this trash and pelfe of the world, and a smaller account is to be rendered before God. On the contrary part, rich men in the end of their iourney, leaue their mountaines of gold not without great griefe of hart, which they adored as GOD: neyther without exceeding great dan∣ger and hazard vnto them an account is to be rendered of those things they possessed.

Consider also,* 1.32 ô thou couetous man, for whom thou gathe∣rest so great riches: for it is most certaine that like as thou camst naked into this vvorld, so thou shalt depart naked hence: thou entrest poore, and shalt returne poore. These things are often to be meditated of thee. For he easily contemneth all things, sayth Ierome, who perswadeth himselfe that he shal dye. At the houre of death thou must leaue all temporal things, onely thy works, which thou hast done, whether they be good or euill, shal waite vpon thee: then thou shalt remember how thou hast changed eternal things for things temporal, in heaping vp of which thou hast consumed thy time, thy affections, and all thy labours. Then thy goods shal be deuided into three parts; thy body shal be giuen to the wormes, thy soule to deuils, and thy temporal goods shal fall to thine heires, which perhaps shal be vngrateful, spend-thrifts, and wicked. Therfore it is much bet∣ter and safer to follow the counsaile of our Sauiour, who willeth vs to deuide our goods amongst the poore, that they may pre∣pare an entrance into life for vs;* 1.33 as the Princes of this vvorld doe, who determining a voyage, doe send their furniture and treasure before them, and such prouision as would hinder theyr speede, and they themselues follow after. What greater folly and madnes I pray thee can be thought of, then to leaue thy treasure in a place, to the which thou shalt neuer returne againe: and not to send it before thee to that place, in which thou shalt alwayes abide?

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Consider moreouer of the great Gouernour and high di∣rector of this spacious Vniuerse, who like a wise Housholder hath so disposed of the goods of this vvorld, as he hath done of offices and degrees of estate, and hath so ordered all things, that one should rule, and another be ruled; that one should distri∣bute and deuide wealth, and another should receaue it. Seeing therfore that thou art one of those, on whom much wealth is bestowed to giue to those that neede, thine owne necessity be∣ing supplied, thinkest thou that it is lawfull to reserue it solely to thy selfe,* 1.34 which thou hast receaued for many? Heare what Am∣brose sayth: It is no lesser fault to deny that to the needy which he wanteth, thou being of ability to giue it, then it is to take by force from him that hath: It is the bread of the hungry that thou detaynest; the garment of the naked, which thou layest by thee; and the money and ransome of the captiue and misera∣ble, which thou hidest in the earth.* 1.35 Consider therfore, that those goods, which thou hast receaued of the Lord, are remedies and releefes of mans misery, and not instruments of pleasure and pride. Haue an eye, that seeing all things prosperously succeed with thee, thou remember him, who is the authour and giuer of them, and beware that the remedies of another mans misery doe not minister matter vnto thee of vaine glory. Doe not, ô my brother, more loue banishment, then thy Countrey; Let not the furniture and prouision of thy voyage be an hinderance and a burden to thy iourney. Doe not so loue the Moone-shine, that thou contemne the noone-sunne: doe not so liue, that the solaces of this present life minister matter of eternal death. Be content with the condition and estate, which is happened to thee being mindfull of that of the Apostle:* 1.36 Hauing foode and rayment, let vs there-with be content. For the seruant of God, as Chrisostome sayth, ought not to be clothed gorgiously, to fare deliciously, and to pamper his flesh delicatly, but only to satisfie his necessity. Seeke first the kingdome of God, and his righteousnes, and all other things shall be ministred vnto you: For God, who is willing to bestow great matters vpon thee, will not deny thee small. And if it please him, to giue thee pouerty, take it pati∣ently, for the poore are like vnto Christ, who when he was rich became poore for our sakes. They that are poore, and with pa∣tience

abide the Lords leysure, and doe not respect riches, which they haue not, these make their pouerty a vertue. And as the poore in their pouerty doe imitate Christ, and are fashioned like vnto Christ,* 1.37 so the rich bestowing and laying out their almes are renewed & reformed by Christ: for not only the poore sheep∣heards found Christ; but also the Wise-men that came from the East, and brought him their treasures. Wherfore thou that art rich, giue almes to the poore, which if thou dost, Christ him∣selfe receaueth them. And doubt not, but that almes that thou now giuest, shal be reserued for thee in heauen, where thy man∣sion shal be for euer: but if in this earth thou hidest thy trea∣sures, thou shalt not there finde any thing, where thou hast layd vp nothing. How then shal any man truly terme those goods, which cannot be taken away with vs, yea, which may be lost we looking on?* 1.38 What doe they profit me, sayth Ambrose, if they may not be with me after death? They are gotten heere, and here shal be left. But on the contrary part, spirituall goods are goods truly and in deede; for they neuer leaue nor forsake their Lord, neyther fayle in death, neyther can any man take them a∣way, we liuing and being against it.

¶ That no man ought to detayne goods that are not his owne, their Lord and Maister being eyther against it, or not know∣ing of it.

ABout this sinne a very great danger is to be considered of, which men oftentimes doe incurre in detayning other mens goods: for we must know, that it is not onely a sinne to steale other mens goods, but also to keepe them against their owners wils; neither is it sufficient to haue a determination at the length to restore them againe, if forth-with they may be restored. For we are not only bound to restore, but also forth-with to restore; If so be we be able; but if we be not able forth-with to restore, or not able to restore the whole, by reason of pouerty, in such a case we are not bound to the one, nor to the other. For God compelleth no man to performe impossibilities.

To the confirmation of this conclusion I think that we need not many words,* 1.39 for that of Saint Gregory will be sufficient, who writing to Iustinus, a certaine Pretor of Sicilia, sayth: Let

not any bribes or gaines allure and hale thee to iniustice, let no mans threatnings or friendship make thee to decline from the right and straight way. It is a thing diligently and seriously to be thought of, that we leaue all gaines and bribes here behind vs, and carry to iudgement onely the pleas and actions of harmfull and hurtfull gaines. What greater madnes is there then, then here to leaue the profit, and to carry the losse with thee? to doe another man a commodity, and to disprofit thy selfe? to pro∣cure mirth to another, and torment to thy selfe? vvhat is more foolish, then to suffer punishment for that in another life, which of others is consumed in this? Furthermore, it is an intollerable error, that any man should more esteeme his riches then him∣selfe, and rather make shipwrack of his soule then of his sub∣stance; & expose his body to the sword, that his garment might not be rent. Such an one whosoeuer he be, seemeth to me not much to differ from Iudas, who for a few pence sold iustice, sold grace, and sold his owne soule. To conclude, if it be cer∣taine (as we assuredly beleeue) that thou in the houre of death (if thou meanest to be saued) art bound of necessity to make restitution, what greater madnes can there be, then when thou art bound to restore and repay that thou owest, to persist and continue in sinne to the houre of death, to goe to bed in sinne, to rise in sinne, to liue and receaue the communion in sinne, and to lose all that he loseth, who perseuereth in sinne, rather then to restore forth-with? vvhat perdition can be greater in the vni∣uersal world? He seemeth to haue no iudgment, who slenderly accounteth of so great a losse.

Labour therfore, my brother, that thou mayst speedily and fully restore that thou owest, neyther hereafter offer iniury or loose to any man.* 1.40 Beware in like manner that the wages of thine hireling do not sleepe with thee til the morrow: Doe not cause him to come often vnto thee, and to depart heauy and sad from thee, before he receaue his stipend, least he lose more time in re∣ceauing then in earning it; which often-times cōmeth to passe through the iniury of euil pay-maisters.

* 1.41If thou beest the executour of any mans wil and testament, beware that thou deceauest not the soule of the deceased, least it proue another day a burden and clogge to thy soule.

If thou hast a family, and many accounts to cast vp, endeuor that they may be cleare and absolute, or at least whilst thou ly∣uest that they may be cleared: least when thou dyest, strife and contention fall amongst thy family.

All that thou canst doe for the finishing and perfecting of thine owne will and testament, passe it not ouer to the trust of another: for if thou shalt be negligent in thine owne busines, what thinkest thou others wil be in other mens?* 1.42 Reioyce if thou owest not any thing to another but charity: for then thou shalt sleepe securely, and thou shalt feele no prick of conscience: thy life shall be peaceable, and thy death in tranquility. But that thou mayst more be stirred vp to all these things, cast a bridle vpon thine appetites and desires, least thou giue the raynes vnto thy will, and so out-runne thine estate, dispose of thy diet and charges according to thy substance, measure thine expences not by thy will, but by thine ability, least thou be oppressed with the lone of other mens money. The burden of lones is drawne vpon vs by our owne affections; temperance alone is more worth, then many thousand of yeerely reuenues. Possesse those blessed and true riches,* 1.43 of which Paule speaketh: Godlines is great gaine. If men would be content with that estate, that God hath sent them, neyther murmur against the Diuine ordinance, they should alwayes liue in peace: but when they will ouer∣passe these bonds and limits, it is necessary that they should lose much of their tranquillity and quiet. For those things haue neuer a happy end, which are taken in hand against the will of the Lord.

Remedies against Luxurie. CHAP. VI.

LVxury is an ordinate desire of filthy and vnho∣nest pleasures. This sinne is very generall and common, and more violent then all the rest. For of all the combats and battailes, which Christi∣ans are to fight,* 1.44 the combat of Chastity is most difficult, for the wrastling is perpetuall, and the victory rare, as sayth Bernard. Therefore when as this soule and obscene vice

doth tempt thy minde, and thy flesh beginneth to tickle and prouoke thee, thou shalt meete these motions with the cogita∣tions following.

First and formost consider with thy selfe, that this vice doth not onely pollute and contaminate thy soule,* 1.45 which the sonne of God hath washed and beautified with his owne blood, but also it defileth thy body, which is a member of Christ, and the temple of the holy Ghost. But if it be a great wickednes to pol∣lute the materiall Church of GOD, what an hainous offence will it be to prophane this temple, which is the liuely habitation of the true God? For euery sinne, sayth the Apostle, that a man dooth,* 1.46 is without the body, but he that committeth fornication, sinneth against his owne body: that is, by prophaning and coinquinating it with carnall lust and fleshly sinne.

Consider that this sinne cannot be done without the scandall and preiudice of many persons, which concurre to the effecting of it: which thing wonderfully afflicteth the conscience at the houre of death. For if the Law of the Lord commaundeth that life is to be tendered for life, an eye for an eye, a tooth for a tooth: how can he giue a like recompence to God, who hath destroyed so many Christian soules? howe shall hee be able to make satisfaction for so many soules, which Christ hath pur∣chased vnto him by his precious blood?

* 1.47 See how many delights and pleasures this sinne hath in the beginning, but the end is most bitter: the entrance is easie, but the issue and egresse most difficult. Therefore the Wise-man sayth; A whore is as a deepe ditch, and a strange woman is as anar∣row pit. Ingresse to her is easie, but egresse difficult. For truely there is nothing found, in which men are more easily taken, then in the sweetnes of this sin, which appeareth by the beginnings and entrance into it. But when as hands haue strooken friend∣ship, and this league is confirmed, and lust hath captiuated thy soule, who shall be able to deliuer and free it? Wherefore not without cause this sinne is sayd to be most like a fishers Weele or bow-net, which hath a large entrance into it, but a narrovve getting out; and therefore the fishes that once goe in, cannot get out. Hence it appeareth, how great is the multitude of sins which ariseth from this one, when as in all that time, in which

the way is prepared, and the deede committed, God is a thou∣sand wayes offended, by thoughts, desires, and workes.

Consider furthermore,* 1.48 (as a certaine learned Doctor sayth) what a multitude of other mischiefes this deceitfull pestilence bringeth with it. First it spoyleth thy good name, which is the most precious thing that belongs to man, neyther is there any sinne, that pulleth more haynous infamy vpon thee, then luxu∣rie doth. After that it weakeneth and enfeebleth the strength of man, it taketh away the beauty, it hurteth the sound constituti∣on, it bringeth infinite diseases, which are both filthy, and re∣prochfull; it perisheth and blasteth the florish and blossome of thy youth, neyther suffereth it to bud and increase; it bringeth old age before the time, it breaketh the force & strength of thy wit, it dulleth the subtiltie of thine vnderstanding, and maketh a man like vnto a brute beast. It with-draweth man from all ho∣nest studies and exercises, and drowneth him in the sea of carnal pleasures, so that miserable man dare not presume, nor offer to speake o f +any other thing, then of dishonest and carnall de∣lights.

It maketh young men foolish and reprochful, and exposeth old men to the scorne of men: Neither is this vice content thus to haue plunged men, vnlesse also it ouerthrow and squander a∣brode his riches and substance. There are no riches so aboun∣dant, no treasures so infinite, which luxury will not exhaust & consume in a short time. For the belly, and the instruments of lust are neere neighbours, and very well agree betweene them∣selues, and are faythfull complices & confederates in this work. Hence it is, that men giuen to luxurie, are for the most part prodigall and lauishers, and delight in banquets and drunken∣nesse; and riches are chiefely consumed through gluttony, and sumptuosnesse of apparell. Thys also is common to all luxuri∣ous persons: vnhonest women are neuer satisfied, neyther euer cry they hoe, albeit very many ouches, tablets, iewels, precious stones, rings, and such like be giuen them, and they take more delight to be honoured with such things, then with theyr wret∣ched louers, who giue these vnto them. All these are proued to be true by the example of the prodigall chyld,* 1.49 who spent all his substance by liuing riotously and luxuriously.

Remember, that the oftner thou gyuest thy thoughts & thy body for a pray to carnall lust, thou shalt finde the lesser satietie in them. For the delight doth not bring satietie vnto them, but doth procure and increase a further thirst: for the loue between a man and a woman is neuer altogether extinguished, yea the flame when it is supposed extinct, on a suddaine reuiueth, and burneth more fiercely.

Consider moreouer diligently, that the pleasure, which is reaped of thys vice, is short, and momentany, but the punish∣ment which followeth, is eternall. Surely this change is too vn∣equall, that for so filthy a pleasure, of so short continuance, thou shouldest lose in this lyfe the ioy of a good conscience, and in that to come euerlasting glory; besides, to suffer paines vvhich neuer shall haue end. Therefore, very well said Saint Gregory: It is momentany and short, sayth he, that delighteth, but eternal that tormenteth.

* 1.50 Looke vpon the price of virginity, and the dignity of that purity, which perisheth and is violated by this filthy vice, and thou shalt see that virgins in thys life doe begin to leade an An∣gels life, and by the singuler priuiledge of this purity, to be like vnto celestiall spirits. For to liue in the flesh without sensual car∣nality, this is to liue rather an Angels life, then an humane lyfe. Thys is that which Bernard sayth;* 1.51 It is onely chastity, that in this place and tyme of mortality, representeth a certaine state of immortall glory. For amongst the solemnities of marriage, it onely chalengeth the custome of that blessed Country, where∣in they doe neyther marry, nor are marryed, shewing on the earth, after a certaine manner, an experience of that heauenly conuersation. For this cause that singuler priuiledge is giuen to virgins in heauen, of which S. Iohn writeth in his Reuelation: These are they,* 1.52 sayth he, which are not defiled with women, for they are virgins: these follow the Lambe whether soeuer he goeth. And because they haue performed better things in the world then o∣thers, following the Lord Iesus Christ in pure virginity, there∣fore in the world to come they shal come more neere vnto him, and shall more familiarly conuerse with him, and shall singu∣lerly be delighted with the purity of theyr bodyes. Thys vertue maketh men not onely like vnto Christ, but also temples of the

holy Ghost. For the holy Spirit being a louer of purity, as hee detesteth the pollution of luxurie, more then other vices (albeit all vices displease him) so in nothing more willingly or with greater ioy he resteth, then in a soule pure and cleane from all carnall pleasure. Wherefore the sonne of GOD conceaued by the holy Ghost, so loued and priced virginity, that for the loue of it he did this stupendious miracle, that is, he would be borne of a Mother being a Virgine. But if thou hast lost thy virgini∣tie, at least after shipwracke feare the dangers, which now thou hast tried: and thou who wouldest not keepe the benefit of na∣ture vncorrupted, now it is corrupted, stryue to repaire it, by conuerting thy selfe vnto the Lord, and so much the more dili∣gently turne thy good workes vnto God, by how much for thy sins thou hast iudged thy selfe woorthy of greater punishment. For often-times, saith Saint Gregory, it commeth to passe, that the soule after sinne is more feruent, which in the state of grea∣ter inn ocencie, was luke-warme, and altogether negligent. And because GOD hath preserued thee, albeit thou hast commit∣ted so enormous sinnes and offences, commit them nowe no more, least God chastise thee together, both for thy sinnes past, and also for those present: and so the last errour be worse then the first. With these and such like considerations, man ought to arme himselfe against this sinne. And these be the remedies of the first kinde, which we haue gyuen against this sinne of Lux∣urie.

¶ Other kind of remedies against Luxurie.

BEsides those remedies, which commonly are wont to be de∣liuered against thys vice, there are others also more effectu∣all, and more particuler, of which wee will also speake in thys place. Let thys therefore be the first, stay the beginnings, kill the Serpent when it is young: for if the enemy be not repelled at the first onset, he increaseth and becommeth stronger. For, as Saint Gregory sayth, after the desire of pleasure is kindled and encreaseth in the hart, it suffereth a man to thinke on nothing els, but on filthy pleasures and vncleane lusts. Forthwith there∣fore the motiues of vices must be killed in the mind, whilst they are yet but onely in thought: for euen as wood preserueth fire,

so the thought preserueth and nourisheth desires & concupi∣scences: and if the thoughts be good, they doe kindle the fire of charitie;* 1.53 if they be euill, they stirre vp the flame of lust. It is needfull also, that all the outward sences, but especially the sight, or the eyes be most diligently kept, least they see that, which may procure danger; for oftentimes a man simply seeth that, which when it is seene, woundeth the soule. Therefore vnad∣uisedly to looke on women, eyther peruerteth, or weakeneth the constancy of the beholder. Therefore Ecclesiasticus doth giue thee very good counsaile:* 1.54 Gaze not on a Mayde, that thou fall not by that that is precious in her. Goe not about gazing in the streetes of the Citty, neyther wander thou in the secret places thereof. Turne away thine eye from a beautifull woman, and looke not vpon others beauty.

To perswade this, that doctrine of holy Iob ought to be suf∣ficient, who although he was a most iust man, yet neuerthelesse he did keepe his eyes most diligently,* 1.55 as he speaketh of himselfe, neyther did he trust to himselfe, neyther to the long experience of his good life. But if this be not sufficient for thee, ad also the example of Dauid; who although he was a most holy man, and a man according to Gods owne hart, yet when he beheld a wo∣man, he fell into three most greeuous sinnes, into adultery, scan∣dall, and murder. Thy eares also must be carefully kept, least they heare obscene & vnhonest speaches; which if thou at any time shalt heare, let them displease thee; for a man is easily brought to effect that in his deede, which he with ioy heareth with his eares. Refraine also thy tongue, that thou speake not filthy and vncleane words: for euill words corrupt good man∣ners. The tongue doth discouer the hart of a man, and bewray∣eth his affections: for the tongue speaketh out of the aboun∣dance of the hart. Let thy hart be alwayes busied with holy thoughts, & thy body with godly exercises: for deuils cast into an idle soule dangerous thoughts, sayth Bernard, with which it is occupied, that although the offence be not in deede, yet it is in thought.

* 1.56 In euery temptation, and most of all in this, set before thine eyes thy Angel, who is thy keeper, and the deuill thine accuser, who are alwayes & euery where with thee, and see all thy works,

and present them before thy Iudge, who seeth all things. For this cogitation will worke that in thee, that thou darest not pre∣••ume to doe any filthy thing in their sight. For how darest thou doe that, which thou blushest to doe, if a wretched man see thee doe it, thy keeper, thine accuser, and thy Iudge looking vp∣pon it.

Consider also that dreadfull tribunall, strict iudgement, and flame of eternall torments: for euery punishment is ouercom∣med with a punishment more greeuous, none otherwise then one naile is driuen out with another. And by this meanes the heate of luxury may be extinguished by the thought of hel fire.

Furthermore take heede,* 1.57 that as sildome as possibly it may be thou alone speake with a woman alone, especially in thy su∣spected yeares. For, as Chrisostome sayth, then the deuill more boldly insulteth ouer men and women, when he espieth them alone; and where many feareth not the reprehendour, hee is the bolder, and the tempter commeth the nearer: beware ther∣fore, to conuerse with women, when no witnes is by; for solita∣rines inuiteth to all mischiefe. Doe not rely vpon thy strength and vertue past,* 1.58 albeit it be auntient and stable: for we know how those olde men were inflamed with the loue of Susanna, who alone was seene of them in the garden.* 1.59 How great Bishops and excellent Clarks after great combats and victories, sayth Augustine, haue beene knowne to haue made shipwrack with them all, when they would sayle in a slender and weake ship? What strong Lyons hath this one delicate infirmity, which is luxurie, tamed, which being vild and miserable, yet maketh a pray of those that be great? And in another place: Beleeue me assuredly, I speake by experience, before the Lord I lye not, I haue knowne the Cedars of Libanus, the guides of the flocks to haue fallen by the pestilence of luxury, whose falls I did no more suspect, then I suspected the shamelesse rebuke of Am∣brose and Ierome. Fly therefore all suspected company of wo∣men: for to see them doth hurt the hart, to heare them doth in∣flame thy mind, to touch them doth prouoke thy flesh; to be briefe all that that is done with women, is a snare to that man that is conuersant with them. This is that which Gregory ad∣monisheth vs of: Let not them presume to dwell with women,

who haue consecrated their bodies to continency,* 1.60 least they de∣uoure the bayte before they be aware, for the presence of beau∣ty doth sodainly entrap. Fly therfore the familiarities, visitati∣ons, and gifts of vvomen: for all these be as lime-twigs, by which the harts of men are ensnared; & as a bellowes, by which the fire of concupiscence is blowne, when as otherwise perhaps the flame would faile and dye. If thou wishest well to any ho∣nest and deuou•• vvoman, let it be done in thy minde, without often visiting, & too familier conuersing with her. For the chiefe of this busines consisteth especiallie in flying and auoyding occasions.

Remedies against Enuie. CHAP. VII.

ENuie is a greefe taken at the good of another man, and an irksomnes conceaued by another mans felicity: I meane at one greater then him∣selfe; whom he enuies because he cannot be e∣quall vnto him; and at his inferiour, because he thinks that he would be equall vnto him; and at his equall, be∣cause his degree and state doth iumpe with his. So King Saule enuied Dauid, and the Pharises Christ, who lay in wayte for their lifes: for so cruell a beast is this enuy, that it cannot a∣bide, nor any way brooke those men, whom it enuieth. This sinne is mortall and deadly, and Diameter-wise is opposed vnto Charity; euen as hatred is. This sinne is one of the mightiest and most dangerous, and which most spaciously dominereth throughout the whole world, but especially in the Courts, Pal∣laces,* 1.61 and houses of Kings and Princes. Although also it is no stranger in Vniuersities, Colledges, and conuents of religious men. Who therefore may defend himselfe from this monster? Who is so happy, that runneth not into this vice, eyther by fal∣ling into another mans enuy, or by enuying another man him∣selfe? For he that considereth of the enuy, which was betweene those two brethren, I doe not say the founders of the Citty of Rome, but the sonnes of our first parents, which was so great, that one slew the other: or of that, which was betweene the bro∣thers

of Ioseph,* 1.62 which forced them to sell Ioseph for a seruant and a slaue; or that, which was betweene the very Disciples of Christ, before they had receaued the holy Ghost; and aboue all the enuy,* 1.63 with which Aaron and Miriam being both elected of the Lord, burned against their brother Moses: He, I say, that readeth these examples, what thinkest thou that he will thinke of other men of this world, amongst whom there is not so great kindred, nor so much sanctitie? Assuredly this vice is one of the mightiest, and most powerfull, which without controuersie at this day most largely swayeth empire throughout the whole world, and more cruelly and tirannously ouerthroweth and wa∣steth kingdomes and dominions, then the other vices. For it is a proper effect of enuy to persecute the good, and those that are famous and held in honour for their vertues and excellent gifts. Against these the enuious doe direct their poysoned and vene∣mous arrowes as to a white, wherfore it is very well sayd of Sa∣lomon: I beheld all trauaile of men,* 1.64 and all perfection of works, to suffer the enuy of man.

Therefore it is very requisite and necessary, that thou shoul∣dest very well arme thy selfe, whereby thou mayst be able to re∣sist so powerfull an enemy; by daily desiring ayd and assistance of the Lord, and by impugning this beast with all the strength of thy wit; which if it perseuere to sollicite thy minde, be thou so much the more cherefully instant to resist it, and fight with greater valiancy and fortitude of minde. For he that willingly consenteth not to this euill, is not hurt, albeit his malicious flesh doth hale and pull him to impure and odious conditions. But if thou shalt see that all things fall out more prosperously to thy neighbour or to thy friend, then to thy selfe, giue God thanks, and thinke that eyther thou art vnworthy of such prosperity; or at least that it is not profitable or conducent for thee; and re∣member that thy businesses shall not succeede the more pros∣perously with thee, because thou enuiest the happy estate of thy neighbour: but that they will fall out more aduersly and disa∣sterously. But if thou desirest to knowe, with what armour and weapons thou mayst resist this vice, obserue the considera∣tions following.

First consider that all enuious men are like vnto the deuill,

whom our good works doe exceedingly afflict,* 1.65 and whom our felicity doth torment with intollerable dolour: not because he can enioy it, albeit men should lose it, for hee hath lost it vvith∣out hope of recouery; but that men taken from dust and earth, should not possesse those blessings he lost. Hence is that of Au∣gustine in his booke of Christian doctrine:* 1.66 God turne, saith he, the plague of enuie from the mindes of all Christians: For en∣uie is the deuils sinne, of which alone the deuill is guilty, & vn∣pardonably guilty. For it is not sayd to the deuill that he is dam∣ned, because thou hast committed adultery, because thou hast stolne, because thou hast violently taken away other mens goods, and possessions; but because thou falling thy selfe, forth∣with didst enuy man standing. After thys manner men imita∣ting the deuill, are wont to enuie other men, not because they hope to translate theyr prosperitie to themselues, but because they desire that all may be as miserable and wretched, as they themselues are. Marke & consider, ô thou enuious man, that although he, whom thou enuiest, should not haue those goods, for which enuy doth so haunt thee, yet it foloweth not that pre∣sently they should be thine. Because therefore that he possesseth them without thy losse or hurt, why doth it grieue thee, that he possesseth them without thy preiudice?

* 1.67 But if peraduenture enuie hath possessed thy mind, because an other excelleth thee in some vertue and grace of mind, as in religion, and feruencie of prayer, I pray thee see what an enemy thou art to thy selfe. For thou art pertaker of all the good pray∣ers of thy neighbour, so that thou be in the fauour of GOD: and by howe much thy neighbour excelleth, in feruencie of spirit, by so much thou growest richer in spirituall things: and therefore thou enuiest him quite beyond all reason: but on the contrary part thou oughtest to reioyce, because the profit is cō∣mon to you both, and thou also pertakest of his blessings.

Consider therefore how great thy misery is, that by hovve much thy neighbour profiteth in goodnes, by so much thou art the worser: but if thou didst loue the good thinges in thy neighbour, which thou hast not, the same good things should be thine by the vertue of Charitie, and so thou shouldest enioy another mans labours without thine owne labour. Thys Saint

Gregory showeth,* 1.68 when he sayth; Charitie by louing another mans goodnes, maketh it her owne; but Enuy, by hating that same goodnes, turneth it to the wounding of her own breast.

Perpend also, and ponder I pray thee, howe enuie burneth the hart,* 1.69 dryeth the flesh, tortureth the vnderstanding, distur∣beth the peace of conscience, maketh all the daies of the life sor∣rowfull and heauie, and banisheth all tranquility & all ioy from the hart of man. For enuie is like a worme in wood, which as it is bred in the wood,* 1.70 so it consumeth it: so also enuy is bredde in the hart, and the hart is the first thing that it excruciateth, and when it hath corrupted the hart, it also taketh away the naturall colour of the countenaunce: for the pale and wanne colour of the face, is a token of the greatnes of the enuy, that tormenteth man within. There is no Iudge so seuere against a man as enuy: for it continually afflicteth him,* 1.71 and tortureth her owne Au∣thour. For this cause some Authors call this vice iust, not that it is iust (for it is a sinne) but because by her owne torment shee chastiseth him, in whom she is, and exerciseth punishment vp∣pon him.

See also howe contrary this vice is vnto Charitie, which is God, and to the common good, which God euery where re∣specteth and promoteth. For it enuyeth the good things of o∣ther men, and abhorreth those, whom God hath made and re∣deemed, and on whom GOD bestoweth his blessings, which thing is manifestly condemned: for it dissolueth that, that is made of God, if not indeede, yet in will. But if thou will vse a present remedy for this disease, loue Humility, and flye Pride, which is the mother of this deadly plague. For when as a proud man cannot away with a superiour or an equall, enuy is easily inflamed against them, who excell in any thing; for if it see any man eyther superiour or better, it thinketh it selfe worser & ba∣ser. The Apostle vnderstood this well,* 1.72 when he sayd; Let vs not be desirous of vaine-glory, prouoking one another, enuying one ano∣ther. He therefore that would cut off the branches of enuy, it is needfull that first he dig vp the roote of ambition, from vvhich enuy ariseth. Furthermore, thou must also withdraw thy minde from an inordinate desire of temporall goods, and thou must only loue the celestiall inheritance, & spirituall blessings; which

are not diminished, albeit there are many, who loue and possesse them; yea, they so much the more increase, by how much the possessors are multiplied. On the contrary part, temporall goods are so much the more diminished, by how much they are moe amongst whō they are diuided: & therfore enuie dis∣cruciateth the mind of him that lusteth after them. For when as another receaueth that that he desired, or it altogether perisheth, or is diminished, it certainly cannot be done without griefe. But it sufficeth not that thou shouldest not greeue at the good of thy neighbour, but it is necessary that thou shouldest doe well vnto him, as much as lyeth in thy power; and moreouer, thou shouldest pray vnto the Lord God, that he would supply, those things that thou art not able to doe. Thou must not con∣temne any man. Loue thy friends in the Lord, and thine ene∣mies for the Lords sake: vvho, when thou wast his enemy, he so loued thee, that to redeeme thee, and deliuer thee out of the hands of thine enemies, he gaue his owne life. Although thy neighbour be euill, yet for all this he must not be contemned: but in this thou must imitate the Phisitian,* 1.73 who hateth the dis∣ease, yet loueth the person of the diseased: So doe thou, louing that which is made of GOD, and abhorring that, which man hath made euill.

But perhaps thou wilt reason with thy selfe,* 1.74 and say: What haue I to doe with him? in what thing am I bound to him? I know him not: he is not my father nor my kinsman: he neuer pleasured me, nor performed any duty vnto me, yea, he hath some-time endamaged me.* 1.75 But remember that GOD with∣out any desert of thine hath heaped many benefits vpon thee, and therefore hath commaunded thee, that in being thankfull, and making some recompence for this his bounty, thou in like manner shouldest be liberall, not towards him (for he nee∣deth none of thy goods) but towards thy neighbour, whom ••e hath commended and committed vnto thee.

Of the remedies against Gluttony. CHAP. VIII.

GLuttony is an inordinate desire or appetite of meate and drinke. Christ exhorteth vs to beware of this vice,* 1.76 when he sayth: Take heede to your selues, least at any time your harts be oppressed with surfetting and drunkennes, and cares of this life. When as this vice doth knock at the gates of thy hart, resist it with these considerations. First consider how for one sinne of gluttony death entred vpon all mankind:* 1.77 and therefore it is ne∣cessary that thou shouldest be superiour, and haue the vpper hand in this first combat, in which if thou fayntest or yeeldest, thou shalt be impugned more noisomly of ther vices, and shalt be much more weake and vnable to make resistance. Therfore aboue all things resist the temptation of gluttony with a manly courage: which vnlesse thou conquerest, thou shalt in vaine oppose thy selfe against other vices. But thou shalt easily ouer∣come all other enemies, which are without, if first thou shalt o∣uerthrow and kill those, that are bred in thee. For he to no end fighteth with them, that are without, if he hath an enemy within. Wherefore the deuil first tempted Christ with gluttony, thin∣king so to open a gate for other vices.

Consider also the rare and singuler abstinence of our Lord Iesus Christ,* 1.78 who not onely after his fast in the Wildernes, but also other where oftentimes handled his most holy and sacred flesh most sharply, and suffered hunger for our comfort, that he might giue vs an example. For if he that by his onely pre∣sence nourisheth Angels, and feedeth the fowles of heauen, suf∣fered hunger for thee; how much more oughtest thou to suffer somthing for thy selfe? by what title wilt thou glory that thou art the seruant of Christ, if he hungered, and thou consumest thy whole life in gluttony and drunkennes? he suffered trou∣bles and punishments for thy saluation, and wilt not thou suffer for the same? If the crosse of abstinence seeme too greeuous vn∣to thee, remember the gall and Vineger, which Christ tasted vpon the Crosse: because as Bernard sayth: No meate is so

bitter, vvhich if it be tempered with the remembrance of the Vineger and gall of Christ, is not forth-with made sweeter.

* 1.79Recall also into thy memory the abstinence of all the holy Fathers in the Wildernes, who frequenting desert places, haue with Christ crucified their flesh with all the lusts and concupis∣cences, and by the grace of God haue sustained themselues ma∣ny yeares onely with the rootes of hearbs, and haue macerated themselues with so great abstinence, that almost it seemeth in∣credible. If therfore our fathers haue thus imitated Christ, and after this manner haue followed him into heauen, how thinkest thou to come thether by the way of deliciousnes and pleasure.

Remember how many poore there be in the world, who thinke themselues happy, if they may satisfie their bellies with bread and water, and thou shalt vnderstand how bountifully the Lord hath dealt with thee, who hath bestowed much more vpon thee, then vpon them. Therefore there is no reason, ney∣ther is it meete that thou shouldest conuert this liberality of thy Lord, to be an instrument of thy gluttony.

To be briefe▪ consider that the delight of gluttony doth not consist in a greater place,* 1.80 then of two fingers, nor in a longer time, then of two minutes, in which the meate passeth downe and is gone: neyther is it meete that for a place of mans glutto∣ny so narrow, and for a pleasure so short and momentany, that the Land, the Sea, nor the ayre should suffice. To satisfie this gourmandizing gluttony oftentimes the poore are spoyled, and many iniuries are done, that the hunger of the feeble may be conuerted into the delicates of the mighty. Certainly it is a thing miserable and lamentable, and much to be deplored, that a pleasure of so small a part of mans body should cast the whole man into hell, and that all the members and sences of the body should suffer eternall punishment, for the momentany greedi∣nes of one member. Thou doost not marke how shamefully thou errest, nourishing thy body so delicately and with such costly meates, (which ere it be long shall be meate for wormes) but neglectest thy soule, which before it be long shall stand be∣fore the Diuine tribunall, which being voyde of vertues, when as the body is full of delicate meates, shal be punished with eter∣nall torments. And if thy soule be damned, be sure that thy bo∣dy

also shall haue her punishment: for euen as the body is cre∣ated for the soule, so it shall be punished with the soule. Ther∣fore thou contemning the nobler part of thy selfe, and nouri∣shing in delicacie the ignobler, thou doost destroy them both, and thou killest thy selfe with thine owne sword. For thy flesh, which is giuen to be an helpe vnto thee, doth lay a snare for thy life, and doth attend thee vnto torments, as it followed thee here in vices.

Remember the hunger of Lazarus,* 1.81 who desired to be relee∣ued with the crums that fell from the rich mans table, and there was no man, that gaue them vnto him. Wherfore when he was dead, he was carried by the hands of Angels into Abrahams bosome; but on the contrary part the rich Glutton, who was clothed in purple and fine linnen, and fared well and delicately, euery day, was buried in hell: for hunger & fulnes, pleasure and continency, haue not the same euent: for after death misery fol∣loweth pleasure, and pleasure misery. Let vs put the case; thou ••atest and drunkest the last yeare both delicately and largely, tell me now what remayneth vnto thee of all those pleasures? surely nothing at all, except it be the sting and remorse of con∣science, which perhaps will torment thee euerlastingly. There∣fore all that thou hast prodigally wasted and deuoured beyond reason and measure, all that thou hast vtterly lost: and that thou hast with-drawne from thy selfe, and distributed to the poore, that is very well disposed and bestowed, and as a treasure layd vp for thine owne vse, which shall be restored and repayed vnto thee in the heauenly Citty.

Least thou be entrapped by ouer-sight and at vnawares in this vice,* 1.82 thou must very heedfully beware, because often-times when as necessity desireth to be satisfied and relee••ed, the plea∣sure which lurk••th vnder necessity, craueth that t••ou wouldest satisfie and fulfill her desire: and it so much the sooner decea∣u••th, by how much it more couertly insinuateth it selfe vnder the c••lour of honest necessity, and hideth from thee her inor∣dinary. Therefore very especiall warines and wisedome is here to be vsed, to bridle the appetite of pleasure, and to subiect and subingate the sensuality vnder the rule of reason. If therefore thou desirest that thy flesh should be a seruant and a subiect

vnder the soueranity of thy soule, looke that thy soule be sub∣iect vnto God: for it is requisite that thy soule be gouerned of God, that it may in like manner rule ouer the flesh. And by this admirable & amiable order, man shall be reformed, that is, that GOD may rule ouer his reason,* 1.83 the reason may gouerne the soule, and the soule the body; and so man shall be wholy refor∣med. But the body striueth and strugleth against the gouern∣ment of the soule, if the soule be not subiect vnder the rule of reason, and if the reason be not conformable to the diuine will. When thou art tempted of Gluttony, thinke and consider that thou enioyest a very short delight, which soone passeth away: and that the pleasure of the taste, is like a dreame of the night, vanishing away, and flying frō the eyes; and consider that thys pleasure, when it is past, leaueth the soule heauy in the consci∣ence: but if that pleasure be conquered, the soule reioyceth, fro∣licketh, and the conscience is quiet, and ful of peace: according to that most excellent and egregious sentence of that wise man. If thou shalt do any honest thing with paines taking,* 1.84 the paines passeth, but the honestie remaineth: if thou doost any filthy or vnhonest thing with pleasure taking, the filthines and dishone∣stie remaineth, but the pleasure passeth away.

Remedies against anger, hatred, and enmities, which arise of anger and wrath. CHAP. IX.

ANger is an inordinate desire to be reuenged of him, whom we suppose to haue wronged vs. A∣gainst this pestilent vice the Apostle sheweth vnto vs an antidote, saying: Let all bitternes, and anger,* 1.85 and wrath, crying, and euill speaking bee put away from you, with all maliciousnes. Be ye curteous one to another, and tender-harted, forgiuing one another, euen as God for Christes sake forgaue you. Of thys sinne the Lord speaketh in Matthew: But I say vnto you, whosoeuer is angry with his brother vnaduisedly, shall bee culpable of iudgement.* 1.86 And whosoeuer saith vnto his bro∣ther, R••c••, shall be worthy to be punished by the Counsell. And vvho∣soeuer shall say, foole, shall be woorthy to bee punished with hell fire.

Therefore, when this outragious vice doth solicite and disquiet thy minde, repell it by these considerations following.

First consider,* 1.87 that brute beastes doe liue peaceably vvith those that are of the same kinde. Elephants accompany with E∣lephants: in like maner, Kine and Sheepe feed rogether in their heards and flocks. Byrds of a feather flie together. Cranes on the day time flie together, and at night one plaieth the Sentinell for the other. The same thing also doe Storkes, Harts, Delphins, and many other creatures. The concord and order of Ants and Bees, is knowen vnto euery body. And amongst wilde beastes there is a certaine peace and agreement: The fiercenes of Ly∣ons is not exercised against them of the same kinde: the Boare is not spightfull and hurtfull to the Boare: the Linx vvarreth not with the Linx, nor the Dragon with the Dragon. VVhat need we many words? the wicked spirits themselues, vvho are the authors of all our discord, obserue the league between them selues, and by common consent do exercise their tyrannie. One∣ly men, to whom curtesie and peace are very necessary, & most conducent, nourish deadly discords and cruell variance. These things are worthy of great consideration.

Neyther is it lesse to be considered of, that nature hath giuen weapons to all liuing creatures to fight:* 1.88 hoofes to horses, horns to Bulls, tusks to Boares, a sting to Bees, clawes and beakes to birds, yea to Gnats and fleas, nature hath giuen weapons to bite and sting, by which they fetch out blood. But thou ô man, because thou art created to peace and concord, are created vn∣armed and naked, that thou maist not haue any thing to hurt or offend another. Therefore consider howe vnnaturall it is, that thou shouldest reuenge, and hurt him of whom thou art offen∣ded; especially, by seeking for weapons which are without thee, which nature hath denied vnto thee.

Remember that anger and desire of reuenge is proper vnto wilde beasts, of whose anger thus speaketh a certaine wise man: O man, why doost thou degenerate from the nobility of thine estate and condition, by following the nature of Lyons, Ser∣pents, and other fierce and cruell beasts?* 1.89 Aelianus writeth of a certaine Lyon, who beeing wounded in hunting with a launce, more then a yeere after espied him a farre of that had wounded

him, passing that way in the company of the King of Iuba, and many other men; the Lyon forth-with knew him, and rushing violently through the ranckes of the men, they with all theyr forces resisting him, he rested not till he came vnto him, who had hurt him, whom presently he rent and tare in peeces. The same thing we haue seene done of a certaine Bull, against them of whom he was smitten and hurt. Wrathfull and angry men, are the imitators of these fierce and cruell beasts; who whē they might mitigate theyr wrath by reason and discretion, (as it be∣commeth men) they had rather follow their beastly force & fu∣rie, glorying in their ignobler part, which is common vnto them with beasts, when as they should vse diuine reason, in vvhich they pertake with Angels.

If thou shalt say, that it is an hard thing for thee to mitigate and asswage thine angry hart:* 1.90 I answere, that thou oughtest in like manner to consider, that it was much more difficult that the sonne of GOD should suffer for the loue of thee. What wast thou when hee shed his blood for thee? wast not thou his ene∣mie? Doost thou not see with what great clemency and gentle∣nes he suffereth thee, sinning daily, and with what great benig∣nity and goodnes he receaueth thee turning vnto him? Perad∣uenture thou wilt say, that thine enemy is not woorthy to haue his fault forgiuen. Tell me, deseruest thou, or art thou worthy, that God should pardon thee? Wouldest thou that God shold pardon thee, and wilt thou vse extreamitie against thy neigh∣bour? If thine enemy be not worthy that hee should haue par∣don, yet thou art worthy to pardon him, and Christ most wor∣thy, for whose loue thou oughtest to forgiue him.

* 1.91Further obserue, that all the time that thou burnest with ha∣tred and rancour against thy neighbour, thou art not worthy to offer any sacrifice to the Lord, gratefull & acceptable vnto him, which our Sauiour intimateth when he saith; If then thou bring thy gift to the altar, & there remembrest that thy brother hath ought against thee, leaue there thine offering before the altar, and goe thy way, first be reconciled to thy brother, and then come and offer thy gift. By which precept, we know more cleerely then the noone day, how great a sinne discord with our neighbour is: man be∣ing out of the fauour of God, so long as this contention lasteth,

and therefore he doth nothing pleasing vnto him, whilst hee is guilty of this crime.* 1.92 Such a like thing Gregory insinuateth whē he saith; Because nothing pleaseth God without concord, the good things that are done of vs profit nothing, vnlesse we car∣rie with a quiet minde the wrongs done vnto vs.

Consider also who is he, whom thou supposest to bee thine enemy: for it is of necessity, that he is eyther iust or vniust. If he be iust, certainly it is an euill and a vild thing, to wish and do ill to a righteous man, and to be an enemy vnto him, who hath God for his friend: but if he be vniust, it is a thing also altoge∣ther to be detested, that thou shouldest reuenge another mans maliciousnes with thine owne maliciousnes; & appointing thy selfe Iudge in thine own cause, shouldest chastice another mans iniustice with thine owne. If thou reuengest thine owne iniurie vpon thine enemy, and thine enemy his vpon thee, there shall neuer be an end of discord and reuengement. But that is the most glorious kinde of reuenge which the Apostle teacheth, saying: Ouercome euill with good: that is, ouercome other mens vices with thine owne vertues.* 1.93 For whilst men render euill for euill, neither will be brought to yeeld, it commeth to passe ma∣nie times, that at length they are ouercome by ignominie & re∣proch: for anger afflicteth them, and they are shamefully con∣quered of theyr owne passions, which if they had ouercome & tamed, theyr victory had been more glorious then his, that hath wonne and vanquished a Citty by force of Armes: yea the vic∣tory is much lesser to haue taken one or many Citties, which are without vs, then to conquer our owne affections, which rule & reuell within vs; and to bridle our proud disdaine and indigna∣tion, which is shut within vs: which except wee holde vnder, it will rise against vs, and will force vs to assay those things, which afterwards we shall repent vs of, and be ashamed of: and that which is worser, we our selues shall scarcely vnderstand of the euill that we doe: for he that is angry, thinketh all reuenge iust, and is often deceiued, supposing the pricke of anger to be the zeale of iustice, and by this meanes the vice is couered with the semblance of vertue.

Therefore to ouercome this vice, it is the best remedy that thou be very carefull and diligent to pull vp by the rootes all in∣ordinate

loue of thy selfe,* 1.94 and of thine affayres. for otherwise anger will easily waxe hote, if eyther thou, or any of thine be hurt, although with the least word. Furthermore, when thou feelest the beginnings of the temptation of anger, thou must prepare thy selfe vnto patience, fore-seeing wisely all the kinds of euill, which may arise in any busines; because a dart fore∣seene doth lesse hurt.* 1.95 Thou must firmely purpose in thy mind, that as often as choller fumeth and heateth in thee, that thou neyther say nor doe any thing; yea, beleeue not, nor trust to thy selfe; but let all things be suspected of thee, which thy hart per∣swadeth thee at this time, albeit they seeme to agree vnto reason. Deferre the execution of thy will whilst anger boyleth, or vn∣till thou hast once or oftner sayd ouer the Lords prayer, or some other thing. That wholsome counsaile of Athenodorus, which is reported by Plutarch,* 1.96 ought here to be obserued. For when as he by reason of his old age, desired leaue to returne to his owne house, and Augustus the Emperour had graunted him leaue. When he tooke his farewell of Caesar, desirous to leaue behind him some memoriall worthy a Philosopher, he sayd; O Caesar when thou art angry, before thou shalt say or doe any thing, repeate ouer in thy minde the foure and twenty Greeke letters. Caesar taking the Philosopher by the right hand, sayd; Yet I haue neede of thy presence; and so retayned him with him another whole yeare. For the Philosopher by this aduice taught, that those things were done mithout reason, which were done at such time as anger boyleth in the hart.* 1.97 And it is dili∣gently to be marked, that there is not a worser time to delibe∣rate in, what should be done, then when a man is angry; and yet all men especially would then dispatch what they haue to doe. Therefore it is very meete that a man at that time when fury and wrath hath possessed his mind, should resist such en∣terprizes with a manly courage.* 1.98 For as it is knowne to all men, that a drunken man cannot doe any thing wisely and with rea∣son, and of which he doth not afterwards repent him (as we read of Alexander the great) so when a man is disturbed and trou∣bled with anger, and blinded with the smoke of this passion, he cannot rest, neyther take aduisement, which to day although it seeme iust and reasonable vnto him, yet to morrow, when the

fury of his passion shall be ouer, he shall confesse that it was vn∣iust and vnreasonable: for it is without controuesie, that anger, vvine, and loue, that is carnall concupiscence, are the worst counsailers, that may be found. Where-vpon the Wise-man sayth very well: Wine and women leade wise-men out of the way, and put men of vnderstanding to reproofe.* 1.99 By vvine the vvise-man vnderstandeth, not only materiall vvine, which is wont to blind and obscure the reason; but any passion that stragleth out of the right way, which in like manner blindeth and obscureth the reason, albeit not euery thing that then is done is alwayes culpable.

And this aduice is not to be contemned; if when thou art angry,* 1.100 thou shalt forth-with occupy thy selfe with some man∣ner of busines, and so diuert and turne thy cogitations from an∣ger; for if thou doost with-draw wood from the fire, the flame is extinguished. And with al thy strength contend to loue them, whom thou must necessarily suffer: for if that sufferance be not ioyned to loue, the patience which outwardly appeareth, is of∣tentimes conuerted into rancour. Therfore when Saint Paule sayth,* 1.101 Loue is patient: he presently addeth, and bountifull: For true loue omitteth not to loue those bountifully, whom it suffe∣reth patiently. In like manner it is wisedome to giue place to the wrath of thy brother: for if thou shalt seperate thy selfe from him being angry, thou shalt giue him place, till his anger be ouer; or at least if thou wilt not depart, aunswer him curte∣ously. For as Salomon sayth:* 1.102 A soft aunswere putteth away wrath.

Remedies against Idlenes. CHAP. X.

IDlenes is a slothfulnes and a slugishnes of the minde to doe any good: but in this place it is a lothsomnes and a wearines of spirituall thinges. How dangerous this sinne is, appeareth by these words of Christ:* 1.103 Euery tree that bringeth not forth good fruite, shall be hewen downe, and cast into the fire. And in ano∣ther place admonishing vs to liue circumspectly and carefully,

which is opposite to this vice, he sayth: Be yee ready, watch, and pray:* 1.104 for in the houre that yee thinke not of, will the sonne of man come. Therefore when this slothfull and idle vice tempteth thine hart, thou mayst arme thy selfe with these considerations following.

First consider what great labours and troubles Christ from the beginning of his life suffered for thee;* 1.105 howe he continued whole nights in prayer for thee; how he ran vp and downe frō one country to another, teaching & healing men; how he was alwayes busied about those things, which belong vnto our sal∣uation; and aboue all these things howe at the time of his passi∣on he bare that heauy crosse being wearied & martired through many stripes and whippings. If therefore the Lord of maiestie suffered so many labours and sorrowes for the saluation & safe∣tie of others▪ how much more meete is it, that thou shouldest doe and suffer some thing for thine owne? That most imma∣culate Lambe suffered so great things to deliuer thee from thy sinnes; and wilt thou not suffer a little while and a small thing for his loue?

Consider also what the Apostles haue suffered, when trauai∣ling throughout all the world,* 1.106 they preached the Gospell, and what the Martyrs, Confessors, and Virgins haue suffered, with those holy Fathers, that liued in most vast and solitary wilder∣nesses, farre remote from any humane resort. To be briefe, cō∣sider of all the labours and trauailes of the Saints, who now try∣umph with the Lord in heauen, by whose labours & toyles the Church of God to this day enioyeth many notable blessings.

* 1.107Contemplate moreouer, how nothing is created to be idle: for the heauenly Armies cease not to praise the Lorde: The Sunne, the Moone, the starres, and all the celestiall bodies, are euery day once turned about the vniuersall Orbe for our com∣modity; hearbes, plants, and trees, from small bodies encrease to theyr iust magnitude; Ants in sommer gather theyr grayn••, which they may liue of in winter; Bees make their Honey∣combes; & with all diligence persecute the Drone. Thou shalt finde the same thing to haue place in all, if thou shalt run tho∣row all the kindes of liuing creatures. Therefore, ô thou man capable of reason, let it shame thee of idlenes, which all creatures

detest, and that onely by the instinct of nature.

Behold how great paynes and trauailes those doe sustaine, who gather earthly riches together, which shall perrish, vvhich are gotten with great labour, & are possessed with gr••••ter cares and dangers: what oughtest not thou rather to do, who dealest for heauenly matters, who laborest for celestiall treasures, which endure for euer? Beware that now, when thou art sounde and strong, and hast time, that thou walke not idely, least somthing be wanting vnto thee, which hereafter thou canst not labor for, and yet wouldest faine haue. Which we see to happen to many. The tyme of our life is short, and full of a thousand miseries: therefore, whilst thou hast fitte time to worke, take heede that it slide not away vainely in idlenes.* 1.108 For the night shall come, in which no man can worke.

Remember,* 1.109 that the multitude of thine enormous sinnes do aske great repentance. Saint Peter denyed the Lord thrice, and he mourned for this sinne all the daies of his life, although it was already forgiuen him. Mary Magdalen deplored her sinnes to her dying day, which shee had committed before her conuersi∣on, albeit she had heard those sweet words of Christ;* 1.110 Thy sinnes are forgiuen thee. But because I labour to be briefe, I cease to re∣hearse moe examples of thys sort of those, who in like manner haue ended theyr repentance with theyr life, many of whom had committed both fewer and lesser sinnes then thou hast. But thou, who daily heapest sinnes to sinnes, how darest thou say, that it seemeth a thing too hard and difficult vnto thee, to doe necessary labours, by which thou mayst flie sinnes? Therefore, in the time of grace and mercy, endeuour with thy ful strength that thou maist bring forth fruite worthy of repentance. And sette before thine eyes that example of a certaine godly man, who as often as the clocke made a report of a passed houre, was wont to say:* 1.111 O Lord GOD, behold novve another houre of them is already past, which thou hast allotted vnto my life, for which how shall I be able to render thee an account?

If at any time we be wearied in our godly exercises and la∣bours, let vs forth-with consider by how many tribulations and troubles we must enter into the kingdome of heauen; and that hee shall not be crowned, that hath not lawfully contended.

And if thou thinkest that thou hast laboured inough already,* 1.112 and that no further paynes is to be endured, remember that he onely shall be s••••ed, who continueth and perseuereth to the end. For withou•• 〈◊〉〈◊〉 all perseuerance, neyther the course is worthy of re∣ward, nor of the small fauour of the Lord. For this cause the Lord would not descend from the Crosse, when the Iewes wil∣led him, because he would not leaue the worke of our redemp∣tion vnperfect. If therefore we will follow our head, it is ne∣cessary that we should labour with all diligence till death; be∣cause the reward of our Sauiour endureth for euer. Let vs not leaue of continuall repentance, let vs not be weary in bea∣ring the Crosse of the Lord,* 1.113 by following Christ: otherwise what shall it profit to haue sayled succesfully and prosperously a long voyage, if at length we make shipwrack in the Hauen? Thou oughtest not to feare the difficulty of fighting, God, who sendeth thee to the warre, doth promise thee helpe to o∣uercome; he is a present beholder of thy fight, and doth ayde and succour thee with a fresh supply, when thou art ēndange∣red, or when thy strength faileth; but crowneth thee when thou hast ouercome.

* 1.114When thou art wearied through tediousnes of trauaile, thus resolue with thy selfe: Doe not compare the labours of Vertue with the sweetnes and delight of the contrary vice: but conferre the sorrow and anguish, which thou now feelest in Vertue, with the sorrow and disquietnes, which thou shalt feele after thou hast sinned; and the ioy, which thou feelest in sinning, with the ioy, which for vertue remaineth for thee in the glory to come; and thou shalt presently see, how much better the condition of vertue is,* 1.115 then of vice. When thou shalt come Victour from one warre, be not idle, be not voyde of care: for often-times, as a certaine Wiseman sayth, after victory the conqueror casteth away all care: yea, alwayes stand vpon the watch: for by and by thine enemy wil approch againe, and his trumpet will giue a signe of a new onset, and a new assault will begin. For the Sea cannot be vvithout vvaues and billowes, nor this lyfe vvith∣out tribulation and temptation. For he that is a young fresh∣water Souldier, and beginneth to leade a godly life, he is more strongly and more importunatly impugned of the enemy, who

is not troublesome nor noysome vnto them, whom he is quietly possessed of; but to them, who are without his regiment and iurisdiction. Therefore the young Souldier of Christ must al∣wayes stand vpon his court of gard, & diligently watch so long as he is imployed in this warre, being armed from top to toe with Christian compleat armour. But if at any time thou shalt feele thy soule wounded,* 1.116 beware that thou cast not away thine armour and shield, and shake hands with thine enemy, & yeeld thy selfe vnto him: but imitate valiant and braue men of Arms, who often-times through shame to be ouercome, and through greefe of their wounds are forced not to flye, but to fight a∣gaine; and so taking hart at grasse, and calling to thee thy spirits a fresh, thou shalt forth-with see that by thine owne misfortune and mischaunce, thou shalt cause them to flie from thee, whom a little before thou didst flie from, and thou shalt prosecute them, who prosecuted thee. And if peraduenture thou beest wounded the second time, (which often-times happeneth in warre) yet be not discouraged, but remember, that the same thing happeneth often to them that fight most valiantly, not because they are neuer wounded, but because they are neuer conquered. For he is not sayd to be conquered, that is often wounded, but he, that looseth his armour and his courage. If thou beest wounded, seeke presently for remedy; for a fresh and new wound is sooner cured, then anolde vlcer, and that which is putrified: and one is easilier cured, then many.

If thou beest tempted at any time,* 1.117 it is not inough for thee not to haue entertayned the temptation, but endeuour by the same temptation to take a greater occasion to embrace Vertue; so by this diligence and the Diuine grace by temptation thou shalt not be made worser, but much better, and all things shall fall out with thee more happily and currantly. If thou beest tempted of Luxury and Gluttony, cease a while from thine ac∣customed delicates, yea, albeit they be lawfull, and entertaine fasting, and holy and godly exercises. If couetousnes assault thee, giue larger almes, and doe other works of mercy oftner then thou wast wont. If vaine-glory assaile thee, in all things humble thy selfe more lowly. Doing thus, perhaps the deuill will not dare further to tempt thee, least he should giue thee an

occasion to become better, and thou shouldest exercise better works, when as his casting is that thou shouldest doe worser▪ As much as lies in thee fly idlenes, and alwayes meditate vpon some good and profitable thing: and beware that thou beest not so ouerwhelmed with the multitude of busines, that thine hart be estranged from GOD, so that thou canst not meditate on him.

Of other kinds of sinnes, which a good Christian ought to eschew. CHAP. XI.

BEsides the seauen sinnes, which are called capi∣tall, there are others, which depend of them, which a Christian ought to eschew with all dili∣gence no lesse then the former. Amongst these one of the chiefest is, to sweare vainely by God: for this sinne is directly against God, and therefore in his owne nature it is more greeuous then any other sinne, which is com∣mitted against thy neighbour, albeit it be enormous and very farre out ofsquare. And this is done not onely when the name of God is sworne by, but when we sweare by the Crosse, Masse, Sacraments, Saints, or by our owne life, for euery one of these are haynous sinnes also & idolatrous, for by protesting by them we place them in Gods stead, vvhich vnlawfull oaths are much reprehended in the holy Scriptures, because of the iniury, which is offered to the Diuine maiestie. Greatly to blame are they, and much haue they to aunswer for, who sweare of custome for euery light matter, hauing no respect how or wherefore they sweare, neyther doe repent themselues of this custome, neyther endeuour to roote out this corrupt and depraued vse. Neyther are they to be excused, if they say, that they doe not sweare of set purpose or it was not their mind and intent to sweate vainly: for the case being put, that they are willing to entertaine this naughty and corrupt custom, they are also willing to entertaine that, which followeth of it, that is this, and such lyke euills, and therfore they are not free from great and enormous wickednes.

Wherefore a Christian ought to endeuour himselfe as much

as lies in him to banish and root out this euill custome, least this incircumspection proue his bane. That this may be done the more easily, we must diligently obserue and marke that coun∣saile of Christ,* 1.118 and of his most louing Disciple Iames, saying; Before all things, my brethren, sweare not, neyther by heauen; nor by earth, nor by any other oath: but let your yea, be yea, and your nay, nay, least yee fall into condemnation: He meaneth, that the custome of swearing should not draw them to false swearing, and therefore should be iudged, and condemned to euerla∣sting death:

Neyther ought any man to sweare by the lyfe of his sonnes,* 1.119 or of any other in his family. And hee must also diligently take heede, that as no man sweare after this manner in his family, so let him cast out of his house all such oathes, by admonishing & chasticing all, that are vnder his iurisdiction. And if there be a∣ny man, to whom this custome is so turned into a nature, that he can hardly expell it, let him accustome himselfe, that for eue∣ry such offence he giue some thing to the poore, or exact some other thing of himselfe, that by it hee may not onely be put in minde of his repentance, but also, that it may be an admonition vnto him, not to incurre the same fault againe.

¶ Of murmuring, detraction, and rash iudgement.

ANother sinne, which euery one ought to flie and auoyde, is murmuring: which vice doth no lesse raigne in the world at thys day, then that before. For there is neither house, nor as∣sembly of religious persons, nor holy place, which is altogether free from murmuring. And although this vice is acquainted & familiar with all estates of men, (for the world through her wa∣uering and mutability, ministreth matter of teares to the good, and an occasion of murmuring to the weake) yet some are more inclined to this vice of their own nature,* 1.120 then others. For euen as mens tastes are diuers, for all things tast not alike to all men; sweet tastes displease this man, and sower tastes please another, and some please theyr tastes in sweet things: so the wils of some men are so corrupt, and repleate with hurtfull and melancholy humors, that they haue not any pleasure in any thing that is ioy∣ned with vertue, they cannot away to heare theyr neighbour

praysed, and nothing doth please them but euill speaking, and scorning others; so that in all their conuersation they seeme dul, and benummed; but if they light in a vaine of euill speaking, and spightfull reproching, in this they seeme as though they were waked out of sleepe, and they quicken vp theyr spirits to descant on this theame.

* 1.121 That an hatred of this abhominable and hurtfull sinne may be bred in thine hart, marke how this vice bringeth with it three kinde of euils. The first is, it brings forth detraction and back∣byting [ 1] , for from murmuring to detraction, the way is short, and the accesse easie from that to this. The Phylosophers say, that in elements the transmutation is easie, which agree and symbo∣lize in any quality:* 1.122 So we often see, when men begin to mur∣mure, that they most easily descend from more cōmon defects to particuler, and from publique defects, to defects more se∣crete and priuate, frō small to great: and by infamy they wrong the fame of theyr neyghbour. For after the tongue hath begun to waxe hote through speaking, it is a hard matter so much to restraine the lust and desire of the hart, as the flame encreaseth the winde raising and puffing it; as it is hard to hinder and hold in an vnbroken and an vnbrideled Colt foming and chafing in the midst of his race. Then the murmurer respecteth not any body, neyther feareth to proceed, vntill he hath entred into the secretest places of the house. Wherefore, Ecclesiasticus earnest∣ly prayed, that God would set a watch before this gate; Who sayth he,* 1.123 shall sette a watch before my mouth, and a seale of wisdom vpon my lips, that I fall not suddainly by them, & that my tongue de∣stroy mee not? Hee that spake this, knewe very well the great weight, moment, and difficulty of this thing: for he looked for remedy of thys from GOD alone, who is the true Phisitian of this disease,* 1.124 as Salomon testifieth, saying: The preparations of the hart are in man, but the aunswer of the tongue is of the Lord. Of so great moment is this busines.

[ 2] The second euill is; because it is very hurtfull; for at the least three very great dammages & hurts are found in murmu∣ring: One is of them, who are the speakers; another of them, who are the hearers and consenters; the third of them, of whom the words are spoken. For albeit walls haue not eares, yet word

words haue wings, and men are desirous of fauour and friend∣ship, and by broching such trifles, they hunt for the fauour and familiarity of others, vnder pretence as though they had a great care of his honour, whose fame is hurt and wronged. Hence it ariseth, that when such wordes are carryed to the eares of him that is defamed, he is offended, and to his owne griefe he rageth against him, of whom he is defamed. Hence come perpetuall enmities, hence continuall hatred, hence warres and slaughters proceed.* 1.125 Wherefore worthily sayd the Wise-man; Abhorre the slaunderer and double tongued: for such haue destroyed many that were at peace. And all this mischiefe, as thou seest, oftentimes is deriued from one word ill spoken,* 1.126 as the Wise-man sayth; Of one little sparke is made a great fire, and of one deceitfull man, is blood increased.

In regard of thys mischiefe, the holy Scripture compareth the words of detractors and murmurers to sharpe rasers, which shaue the hayres, he not feeling that is shaued; after that also to Bow & arrowes, which are sent from farre, and wound the ab∣sent: sometimes slaunderers and reprochers are called serpents, which bite priuily, and leaue poyson in the wound: by vvhich similitudes, the holy Ghost would intimate vnto vs, the malig∣nitie and harmes of this vice, which is so great, that the Wise∣man sayth;* 1.127 The stroke of the rod, maketh markes in the flesh, but the stroke of the tongue breaketh the bones.

The third euill that murmuring bringeth with it, is, that it [ 3] maketh the murmurer execrable & infamous among men: for naturally men shunne him that is foule-mouthed and euill ton∣gued, no otherwise then they doe a venemous serpent. There∣fore the wise-man sayth;* 1.128 A man full of words, is dangerous in his Cittie. Although there were no other cause to hate thys vice, neyther that it were very hurtfull on the one part, nor fruitlesse on the other, yet who is he that would be infamous, and execra∣ble both to God and men? especially for a vice so common and vsuall, into danger of which a man doth runne, so often as hee conferreth with another.

Therefore perswade thy selfe, that the lyfe of thy neighbour, as much as it pertaines to thee, is as a forbidden tree, whose fruit it is not lawfull for thee to touch, nor tast. Beware therfore, that

thou doe not speake well of thy selfe, and ill of another: for this is the property of slaunderers and backbiters, and that of brag∣arts and vaine-glorious Thrasoes. In thy mouth let all men be honest and honourable, and let all the worlde beleeue by thy words, that there is not an euill man in it. By this meanes thou shalt eschew many sinnes, and infinite scruples and bytings of conscience, and thou shalt be acceptable to God, and loued of men: and as all are honoured by thee, so in like manner thou shalt be honoured of all. Bridle thy tongue, and be thou careful to keepe in those words that thy stomacke belcheth vp:* 1.129 especi∣ally when thou seest that by them there is danger of bloodshed. And constantly beleeue thys, that it is the greatest wisedome, & the most soueraigne empyre, to be able to bridle and restraine thy tongue.

Neyther thinke that thou art freed from this vice, when thou murmurest artificially, first praysing the man, whom thou hast purposed to dispraise:* 1.130 For there are some murmurers and re∣piners, that imitate Chirurgians; who beeing about to open a vaine, doe first annoynt it with oyle, & presently make incision, and extract blood.* 1.131 Of these the Prophet speaketh: His wordes were more gentle then oyle, yet they were swords. And euen as it is landable to abstaine from all kind of murmuring and repining, so it is much more praise-worthy, to moderate and temper our selfes from rayling and reproching them, who haue offended vs: for by how much more the desire of rayling is violenter, by so much more it is an euidenter signe of a generous minde, to be able to containe himselfe in thys, and to restraine this affection; therefore,* 1.132 where the danger is greater, there wee ought to be more cautelous and wary. Neyther ought we onely to abstaine from reproching and murmuring, but our eares ought not to be open to detractors and slaunderers, that we may follow the counsaile of Ecclesiasticus, saying; Hedge in thine eares vvith thornes, and doe not beare a wicked tongue. By which words it is manifest, of what great moment it is, not to heare cursed and slaunderous speakers. For he saith not, shutte, or stoppe thyne eares with Cotton, Woll, or with soft Furre or Downe; but he would haue them hedged about with thornes, that not onely such reprochfull speeches may not enter into thine hart, by hea∣ring

them and delighting in them, but that thou show a sower and displeased count on 〈◊〉〈◊〉 to the slaunderer, and that thou with griefe hearest them•• which thing also Salomon teacheth more plainly,* 1.133 when he saith: As the North-winde driueth away the raine, so doth an angry countenaunce the slaundering tongue. For as S. Ierome sayth: An arrow shot from a bow, sticketh not in the harde Rocke, but with violence reboundeth backe againe, and hurteth him that shot it. But if thys Buzzer and Detractor be thy subiect,* 1.134 or thine inferious without offence thou mayest commaund him to holde his peace; for thou art bound to doe so: but if thou caust not commaund him silence, at least dis∣creetly with some other discourse breake of the course of his speech, or show him that countenaunce, whereby he may be a∣shamed to proceed any further. Therefore being modestly ad∣monished, he will eyther hold his peace, or alte r his speech. O∣therwise, if thou entertainest his talke with a merry and cheere∣full countenaunce, thou ministrest, occasion vnto him, to persist in his purpose,* 1.135 and so thou doost no lesse off••nd in hearing, thē he in speaking. For euen as he dooth ill, that fireth an house, so also he doth ill, that when he may quench the fire, will not, but comming to the flame, warmeth himselfe by it.

Amongst all the kindes of murmuring and detraction that is the worst,* 1.136 when as any one detracteth from the estimation of a iust and a righteous man▪ for he by this maner of reproching, gyueth occasion to the weake and faint-harted to becom more slow in goodnes, neyther to goe forward with so great zeale as they were wont. Which albeit he offend not the stronger, yet it cannot be denied, but that he much wrongeth the weake and vnperfect. Least that this kinde of scandall seeme small in thine eyes,* 1.137 remember the words of the Lord: Whosoeuer shall offende one of these little ones which beleeue in me, it were better for him that a Mil-stone were hanged about his necke, and that hee were drow∣ned in the depth of the sea.

Wherefore, my brother, thinke it a kinde of sacriledge to sharpe and whet thy tongue against them, who serue the Lord God: for albeit it be true that the detractor speaketh of them, yet for the title onely, which they haue and the office that they beare, they are worthy of honour especially seeing that GOD

h••th ••ayde o•• them:* 1.138 Hee ••ha•• toucheth you, toucheth the apple of 〈◊〉〈◊〉 eye. Whatsoeuer we haue hetherto spoken of murmurers, detractors,* 1.139 and backbyters, it is to be vnderstood also of iesten, flowters, and deriders, and much more of them then of the o∣ther: for this vice hath all the euills and mischiefes in it, which before we haue numbred vp, and besides those, it hath another blemish annexed to it, that is, pryde, arrogancie, and contempt of thy neighbour: therefore we must eschew and auoyde thys vice more warily then the other, as the Lord hath commaunded in his Law,* 1.140 when he sayd: There shall not bee a tale-carrier, or a backebyting whisperer among my people. Therefore, it is not need∣full further to enlarge the vildnes and filthines of thys sinne, but let these things suffice which hetherto we haue spoken.

¶ Of rash iudgement, and the precepts of the Church.

TO the two precedent sinnes a third is ioyned being very neere vnto them, which is to iudge rashly: for detracters and slaunderers not o••••ly speake euill of matters past and euident, but also of those that are iudged of them, and which breed any suspition in them. For that they may not want matter of detrac∣tion, they minister matter vnto themselues, interpreting by their peruerse iudgement and peeuish suspition the matter to the worst sence, which they ought to haue interpreted to a good meaning. Which kinde of iudgement is against the commaun∣dement of the Lord: Iudge not, that yee be not iudged: and con∣demne not,* 1.141 that yee be not condemned.

With these sinnes, which are against God, those are numbred which are cōmitted against these foure precepts of the Church,* 1.142 which are commended vnto vs vnder commaundement, as: On the Sabaoth dayes, and on certaine other dayes, it is thought good by the Church, to heare Diuine seruice and sermons: to receaue the holy Sacrament of the blessed body and blood of our Sauiour Christ: to fast on dayes appoynted: and faithfully to pay Tithes.

For as much as man is bound both by the law of God and man, to heare Diuine seruice and sermons, he ought not onely to be present in body, but also in spirit, and to gather vp his spi∣rits, that he may heare with vnderstanding, and carry away that,

that may fr••ctifie in him, and nourish him vnto eternall life: keeping silence, and hauing his hart lifted vp to God, conside∣ring of the high misteries reuealed in his word, with great fer∣uency and deuotion praying together with the congregation, and attentiuely hearing that which is deliuered vnto him. They who haue families,* 1.143 children, men-seruants, and maydes, they ought to be carefull that they come to Church, and that they spend the Sabaoth daies holily. In which thing many Houshol∣ders are faulty, and worthy of great reprehension; who shall render an account to God for this negligence. These are the sinnes, which men are wont to fall into more vsually and com∣monly, and all these we ought to eschew with great diligence. By this meanes we shall remaine in innocency, and we shall keepe our garments white and cleane, which Salomon com∣maundeth: At all times,* 1.144 sayth he, let thy garments be white, and let not oyle be lacking vpon thine head: Which is the vnction of Diuine grace, which yeeldeth light and courage in euery mat∣ter: and teacheth vs all good, for this is the fruite of this hea∣uenly oyle.

¶ Of other kinde of sinnes, which because they seeme small, therfore the world maketh no account to commit them.

ALbeit these sinnes aforesayd are more principall, from which we ought to flie with speciall care and diligence, yet the raynes it not to be giuen to other sinnes, which seeme lesse vnto vs, and which we make no scruple to commit; yea, I beseech thee by the bowels of Gods mercy, that thou beest not of their number, who when they heare that one sinne is not so great as another, forth-with runne into it without any scruple or regard. Remember that saying of the Wise-man:* 1.145 Hee that contemneth small things, shall fall by little and little into greater. Remember that Prouerb; For the want of a naile, the Iron shooe falleth off, and for the want of a shooe the Horse falleth, and he perisheth that fitteth on him. The houses, that ruine threatneth through age, ••irst giue a token of their decay by the fall of some stone, or ••mall peece of timber, and the ruine daily increasing, at length ••hey come topsey turuey downe.* 1.146 Very well sayth Saint Augu∣••••ne: Contemne not sinnes, because they be little; but feare

them, because they be many. For many times many little beasts kill. Are not the co••••es of sand very small and little, but if plen∣ty of them be put into a ship, they drowne it? How small are the drops of raine, and yet they fill ra••ers, and cast downe hou∣ses? Therefore the ruine of multitude, although not of magni∣tude is to be feared.* 1.147 This sayth Augustine. This is not onely true, but also that, which Saint Gregory sayth: Sometimes we sinne worser in small things, then in greater. For the greater because sooner they are knowne and acknowledged, are spee∣dilier amended: but the lesser, whilst they are supposed and held as no faults, are so much the worser, by how much we more securely rest in them.

* 1.148 To be briefe, although these sinnes seeme small, yet they bring great hurt to the soule: for they take away deuotion, they trouble the peace of conscience, they quench the heate of Charity, they weaken the hart, they take away the strength of the mind, they corrupt the vigour of the spirituall life, and lastly in their degree they resist the holy Ghost, and hinder his worke in vs. Therfore we ought to eschew them with great endeuour: for there is not an enemy so weake, but being contemned may hurt.* 1.149 But if thou wouldest know in what things these sinnes are committed, I say, in a little anger or gluttony, or vaine glory; in words, in idle thoughts, in laughing, in trifling and toying beyond measure, in passing the time without fruite or profit, in sleeping beyond compasse, in small lies, in flattering about light matters, and in such like things.

All these we ought to auoyde, because they breake the peace and league betweene God and vs, and dispoyle vs of those bles∣sings and vertues, that God bestoweth vpon vs.

Of other shorter remedies against all kind of sinnes, but most especially against the seauen capitall sinnes. CHAP. XII.

THE considerations hetherto set downe are pro∣fitable for men, that they may alwaies haue their minds well disposed, and sufficiently armed a∣gainst all kinde of sinnes. But in the time of com∣bat, that is, when any of those crimes doe tempt

thine hart, these briefe sentences may be profitable vnto thee, gathered of a certaine religious man, and left vnto vs in writing: who thus defended himselfe, when any sinne did assault him. Against Pride he saied; When I consider of the exceeding hu∣mility, to which the most glorious sonne of God cast downe himselfe for me, I confesse that no creature can doe me so great iniury, that I doe not think my selfe worthy of greater.

Against Couetousnes, hee sayd; When I vnderstand that my soule cannot be satisfied with any other thing, then vvith God alone; I iudge it great folly, to seeke for any thing be∣sides him.

Against Luxury, he sayd; When I meditate of that excellent dignity, which is bestowed vpon my body, that it is made the temple of God; it seemeth vnto me a great sacriledge to pro∣phane the temple, which is framed of him for himselfe: which is done, if I coinquinate and pollute it with the filth of car∣nall sinnes.

Against Anger, he said; No iniury done vnto me of men, shall disturbe or vexe me, if I remember mine owne iniuries, by which I haue offended my God.

Against Hatred and Enuy, he said; After that I haue lear∣ned that God hath receaued into fauour so great a sinner, as I am, I cannot wish ill to any one, I cannot deny pardon of an offence to any body.

Against Gluttony, he said; He that considereth of that most bitter gall and vineger, which in the midst of his torments was giuen to the sonne of God in stead of his last refreshing, whilst he suffered for the sinnes of others, it will make him ashamed to liue delicately, seeing he is bound to suffer something for his owne sinnes.

Lastly, against Idlenes, he said; As often as I thinke, that af∣ter these short labours I shall haue eternall glory, I thinke that all troubles and vvearines is but small, which any one suffereth for that euerlasting rest.

Certaine other kind of briefe remedies, S. Augustine giueth, against all kind of vices; in which a certaine shew of temptation is set downe before, and presently after the consideration is an∣nexed, by which the temptation is repelled. Which remedies,

because they seeme profitable vnto me, I will add them to the precedent.

Therefore Pride first beginneth, and sayth.

* 1.150Thou art better then many, yea, almost then all; in tongue, in knowledge, in riches, in honours, and thou excellest all in temporall and spirituall gifts. Therfore dispise all, and account thy selfe superiour to all.

True humility aunswereth.

Remember that thou art dust and ashes, that thou art cor∣ruption and a vvorme, and if thou beest any thing, vnlesse thou humble thy selfe as much, as thou art great, thou shalt lose all that thou art. Art thou higher then the first Angell? Art thou more glorious vpon the earth, then Lucifer was in heauen? But if he fell from so great height by pride, how wilt thou as∣cend by pride from so low a degree to so great height, seeing that thou art holden at that stay so long as thou liuest here.

Vaine-glory sayth.

Doe the good thou canst, shew to euery body the good thou doost, that thou mayst be called good of all, that thou mayst be reported of men holy and venerable, that thou mayst be named the chosen of God, that no man may contemne thee, that no man may despise thee, but that all may yeeld thee the honour due vnto thee.

The feare of the Lord aunswereth.

If thou doost any good, doe it not for transitory, but for eternall honours. Keepe secret that thou doost as much as thou canst. But if thou canst not keepe it secret altogether, haue an intent to keepe it secret, and so thou shalt escape the blame of ostentation; neyther shall it be faulty in thee sometimes to ma∣nifest that, which thou wouldest haue alwayes kept in secrecie. So thou shalt fulfill these two sentences of our Redeemer, which seeme contrary to themselues,* 1.151 in which it is sayd: When thou doost thine almes, let not thy left hand know what thy right hand doth, that thyne almes may be in secrete, and thy Father which seeth in secret, he will reward thee openly: And, Let them see your good workes, and glorifie your Father which is in heauen.

Counterfaiting of true Religion saith.

Because thou doost no good in secrete, least thou beeing

knowen of all be detested, fayne to be that outwardly, which in∣wardly thou desirest not to be.

True Religion answereth.

Yea, rather endeuour to be that thou art not: for to showe that to men that thou art not, what other thing is it then damna∣tion? Therefore be mindfull of that which is said,* 1.152 Woe be to you Scribes and Pharisies, hypocrites: for yee make cleane the out-side of the cup, and of the platter: but within they are full of bribery and excesse. Thou blinde Pharisie, clense first the inside of the cuppe and platter, that the out-side of them may be cleane also.

Disobedience sayth.

Who art thou that obeyest worse then thy selfe, and atten∣dest vpon them that are vilder then thou art? It is more meete that thou shouldest rule then they, who cannot equalize thee, eyther in wit or industry. Therefore rather obey the rule of the Lord, and respect not others.

Blessed subiection answereth.

If the Lords rule be to be obeyed, it followeth of necessitie, that we must be subiect to mans magistracie. For he hath sayd: He that heareth you,* 1.153 heareth me: and hee that despiseth you, despi∣seth mee. So, thou sayst, that it is meete; if hee be such an one as he ought to be, but by such an one as he is God ruleth not. But the Apostle speaketh otherwise;* 1.154 There is no power but of God, & the powers that be, are ordained of God. Whosoeuer therefore resist∣eth the power, resisteth the ordinance of God. For what ones they ought to be that rule, is not to be discussed of the subiects.

Enuie sayth.

In what thing art thou inferiour to him or him? why there∣fore art thou not equall or superiour vnto them? What great things canst thou doe, that they cannot doe? Therefore they ought not to be eyther thy superiours, or thyne equalls.

Congratulation for thy brothers good answereth.

If thou excellest others in vertues, it is safer for thee to keep thy selfe in a low place, then in a high. For the higher the place is, the greater is the fall. But if there be some, as thou affirmest, that are thy superiours or thine equals, what doth it hurt thee, what doth it iniure thee? Beware least while thou enuiest the height of others, thou imitate him, of whom it is written,

Throug•• 〈◊〉〈◊〉 of the deuill 〈◊〉〈◊〉 death into the world:* 1.155 and they that hold of his side, proue it.

Hatred sayth.

God forbid that thou shouldest loue him, who is contrary to thee in all things, who derogateth from thee, who insulteth ouer thee, who vexeth thee with iniuries, who casteth thy faults in thy teeth, who alwayes hasteth to be before thee in wordes, workes, and honours: and vnlesse he did enuie thee, he would neuer so preferre himselfe before thee.

True Charitie answereth.

Because these that thou reckonest vp are woorthy to be ha∣ted in a man, is not therefore the image of God to be loued in man? As Christ being nayled vppon the Crosse loued his ene∣mies, & before his torments on the Crosse admonished vs, say∣ing; Loue your enemies,* 1.156 blesse them that curse you, doe good to them that hate you, and pray for them which hurt you and persecute you, that yee may be the children of your Father which is in heauen. But thou sayst, It is sufficient that I loue them that loue me. But the Lord speaketh contrarily. For if ye loue them, which loue you, wh•••• reward shal you haue? Doe not the Publicans euen the same? What art thou able to obiect against this? Surely, Hee that hateth his brother, abideth in death: and her that loueth; abideth in God, and God in him. Therefore cast foorth all the bitternes of gall, and as farre as lyeth in thee, take vnto thee the sweetnesse of Charity. For there is nothing sweeter then it, nothing more blessed. Iohn the Euangelist auouching this,* 1.157 sayth, God is Charitie.

Detraction sayth.

Who can beare with, who can passe ouer in silence those great euils hee committeth, vnlesse perhaps hee consent vnto them?

The liberty of iust and vpright correction answereth.

The faults of thy neighbor, are neyther to be concealed, nor consented vnto: but in brotherly charity thy neighbour is to be reproued before his face, and not priuily and behinde his backe to be spightfully handled and reproched. But if it be obiected, I will not therefore reprehend my brother before his face, least he beeing exasperated and vexed, should not profit by my re∣proofe, but rather take offence at my correction: the holy

Scripture doth meete with thys, and the case beeing altered tel∣leth thee,* 1.158 that this is a greater offence, saying; Thou sattest and spakest against thy brother: yea and hast slaundered thine owne mo∣thers sonne. For he taketh a greater offence, who vnderstandeth himselfe to be backbytten, then he that sustaineth a reproouer. And because sometimes the faultes of offenders are for a tyme to be passed ouer in silence, that they may be reproued in a time more fit and seasonable, therefore it is added. These things hast thou doone, and I held my tongue. But least by thys discreet silence detracters and backbyters should applaude themselues, vvho whilst they had alwayes rather priuily derogate and detract, and neuer come to open reproofe; therefore hee further inferreth, And thou thoughtest wickedly, that I am euen such an one as thy selfe. As if he should haue sayd, It is a wicked thought to think, that therefore I am like vnto a detracter, because I not deroga∣ting for a time silence my selfe, expecting a fit place and tyme for open correction. Whereupon this is foorth-with annexed, But I will reproue thee, and set before thee the things that thou hast doone: As if hee shoulde haue sayd, Not priuily, as it is thy cu∣stome, but openly, as it is my care, expecting a fitte time of re∣proofe, will I reproue a sinner, that I may sette his offences be∣fore his face. But thou sayst, I doe not hate him, but loue him, whom I so reprehend in priuitie. Yea thou doost so much the more hate him and not loue him, because thou detractest, and not correctest.

Anger sayth.

Those things which are done against thee, cannot patiently be borne, yea it is a sinne to suffer them: because if thou vvith great indignation doost not resist them, they with greater mea∣sure will be heaped vpon thee.

Patience aunswereth.

If the passion of our Redeemer be called to minde, nothing is so hard or rough,* 1.159 that with patience may not be borne. For Christ, sayth Peter, hath suffered for vs, leauing vs an example, that we should follow his steps.* 1.160 For he himselfe sayth: If they haue called the Lord of the house Beelzebub, howe much more shall they call them of his houshold? If they haue persecuted mee, they will also persecute you. But how small are the things that we suffer, in cō∣parison

of his passions? For hee suffered reproches, mockings, reuilings, slaunders, blowes, spettings, whippings, the thornie crowne, and the Crosse; and we wretches to our owne confusi∣on are wearied, vexed, and cast downe at one word.

Frowardnes and malapartnes sayth.

Are not rough & sharp words rather to be giuen to fooles, to brutish and insensible creatures, then gentle and milde spee∣ches, when they offend?

Meekenes and gentlenes answereth.

Not thine owne perswasion, but the precept of the Apostle is to be followed in thys, who as concerning this matter, hath admonished his beloued disciple, saying; Rebuke not an Elder, but exhort him as a father,* 1.161 and the younger men as bretheren, the elder women as mothers, the younger as sisters, with all purenesse. And againe;* 1.162 The seruant of the Lord, sayth he, must not striue, but must be gentle toward all men: apt to teach, suffering the euill men patiently, instructing them with meekenes that are contrary minded. And gaine,* 1.163 Rebuke, exhort with all long suffering and doctrine.

Swelling loftinesse sayth.

Thy witnesse is in heauen, care not what men thinke or su∣spect by thee in earth.

Humble satisfaction, which would willingly content all, answereth.

Occasion of detraction, nor suspition of surmizing is to be gyuen: but if thou beest rightly accused or lawfully conuinced, confesse: but if vniustly, or wrongfully, deny with an humble protestation: because the Apostle admonisheth that we should giue no occasion to the deuill by reason of ill report. Which is detested in them, who consenting to the Christian fayth, satte downe to eate meate sacrificed to Idols.

Sorrowfulnes sayth.

What hast thou whereof thou mayst reioyce, when as so great euils are spoken of thee? Consider how greeuously they looke, who are in such bitternes.

Spirituall ioy aunswereth.

I know that there are two kinds of sorrowfulnes, one which worketh to saluation, the other to destruction: one which d••••∣weth to repentance, the other which leadeth to desperation

Thou art knowne to be one of them, but that which worketh death. Therefore I am not to be heauy and sorrowfull at these things, as thou wouldest perswade me, but contrarily I ought to reioyce for those thinges, which yet are not vnderstoode; because the giuer of euerlasting ioy sayth,* 1.164 Blessed are yee when men reuile you, and persecute you, and say all manner of euill against you for my sake, falsely. Reioyce and be glad, for great is your re∣ward in heauen.

Drowsines or Idlenes sayth.

If thou attendest reading and continuall study, thine eyes will waxe dim: if thou pourest forth teares aboundantly, thou wilt be blind: if thou giuest thy selfe much to singing of Psalms, thou wilt catch the swimming of the head: if thou spendest thy selfe with daily labour, how shalt thou be enabled for spirituall labour?

The exercise of vertue aunswereth.

Why doost thou vse so vaine excuses? and proposest vnto thy selfe so friuolous procrastination? Knowest thou whether thou shalt liue to morrow or no? Yea, thou knowest not whe∣ther thou shalt continue one houre in this life. Is it slipt out of thy mind, what our Sauiour sayth in the Gospell, Watch there∣fore, because yee know neyther the day nor houre?* 1.165 Wherefore shake off this slugishnes of thy body, and alwayes remember, that ney∣ther the tender, nor the effeminate, nor the slothfull, nor the luke-warme, but the violent and feruent doe take hold of the kingdome of heauen.

Dissolute wandering sayth.

If thou beleeuest that God is euery where, why doost thou keepe one place aboue all other, where so many euils are com∣mitted, and rather goest not vnto others?

Firme stability aunswereth.

If it be so as thou affirmest, that God is euery where, then this place where I am is not to be left, which thou willest me to forsake, because God is also in it. But thou sayst I seeke for a better, and I finde a better. I aunswer, Shalt thou finde a bet∣ter, or such an one, as thou knowest that the deuill and his an∣gels and man haue lost? Be circumspect therefore what thou doost, for the first angell fell from heauen, and the first man

b••••••ng expelled out of Paradice, came into the miserie of this world.

Desperation sayth.

How many and how great be the faults and transgressions, which thou hast committed, and yet thou hast not bettered thy life, neyther hast amended thy conuersation: for behold, as thou seest, custome hath so fettered thee, that thou art not able to a∣rise. Thou endeuourest to rise, but being ouer-loaden with the burthen of sinnes thou fallest downe againe. Therefore what wilt thou doe, seeing that certaine damnation hangeth ouer thee for thy sinnes past, and no amendment commeth for those that be present: vnlesse thou beware that thou lose not the pleasures of temporal delights, seeing that thou canst not attaine the ioyes of the world to come?

The assurance of Hope aunswereth.

If thou speakest of crimes and transgressions, behold Da∣uid guilty of adultery and murther, freed and taken by the mer∣cy of the Lord out of the iawes of hell. Behold Manasses the wickedst, impurest, and vildest of all sinners, one of the most damnable and detestable men that euer liued, by repentance re∣turned from death to life. Behold Mary Magdalen polluted and stayned with innumerable blemishes of sinnes, penitently running to the fountaine of piety and mercy, washing the feete of the Lord with her teares, and wiping them with her haires, and also kissing them, and annoynting them with oyntment, she herselfe was washed from her sinnes. Behold, Peter bound with the chaines of his deniall, broke in sunder the knots of infidelity with his bitter teares. Behold the theefe that in the moment of one houre, passed from the Crosse to Paradice. Behold Saule persecuting the Church of God, slaying many for the name of Christ, and as I may say, bathing himselfe in the blood of the Martirs, being made an Apostle, was changed into a vessell of election. Therefore where so many and so great examples goe before, let no place be left for desperation: seeing that it is writ∣ten, At what time so euer a sinner repenteth himselfe and turneth 〈◊〉〈◊〉 the Lord,* 1.166 he shall be saued.

Couetousnes sayth.

Thou art altogether without fault, in that thou desirest 〈◊〉〈◊〉

possesse those things thou hast, and wishest some things thou hast not, not because thou greedily desirest to multiply much, but because thou fearest to want, and that another man keepeth ill, thou spendest better.

The contempt of the world aunswereth.

These things are not procured of the men of this world with∣out danger and offence, because by how much euery man be∣ginneth to possesse more, by so much he coueteth to haue more: and it commeth to passe that he hath no measure in co∣ueting, whilst he posteth to engorge himselfe with the infinite cares of this world.* 1.167 For as the Scripture saith, A couetous man shall neuer be satisfied with money.

Gluttony sayth.

God hath made all cleane things for our feeding: & he that refuseth to be satisfied with meat, what other thing doth he, then contradictorily deny a gift giuen him?

Temperance aunswereth.

One of these which thou namest is true. For least man should pine and dye through hunger, God hath created all things for his feeding: but least he should exceede measure in eating, he hath also commaunded to him abstinence. For amongst other euills, Sodome especially perished by fulnes of bread: the Lord testifying it, who speaketh to Ierusalem by his Prophet, saying. This was the iniquitie of thy sister Sodome,* 1.168 fulnesse of bread. Wher∣fore, as a sicke man commeth to Phisicke,* 1.169 so euery one should come to feede on dainties, that is, not seeking for pleasure in them, but releefe of necessity.

Vayne foolish mirth sayth.

To what end doost thou hide the ioy of thine hart within thee? Walke merrily abroade and frolicke, make thy selfe and thy neighbours laugh, make them merry with thy mirth.

Moderate sadnes answereth.

From whence hast thou thys myrth? Hast thou already o∣uercome the deuill? hast thou already escaped the paynes of hell? Doost thou nowe returne out of banishment into thy Country? hast thou already receiued security of thine election? Or hast thou forgotten that which the Lord sayd; The vvorld shall reioyce,* 1.170 and yee shall sorrow, but your sorrow shall be turned into

ioy? Or hath it slipt out of thy memory, which the same Lord sayth in a••other place,* 1.171 W••e be to you that now laugh, for yee shall 〈…〉〈…〉 weepe.

Many words and much babling sayth.

He is not faulty that speaketh many words, so they be good: 〈◊〉〈◊〉 he that speaketh few, and those ill.

Discreet 〈◊〉〈◊〉 answereth.

It is true that thou sayst, but whilst many good wordes are vttered, it often happeneth that the speech begunne of good words, often endeth in ill. Thys the holy Scripture telleth; In 〈◊〉〈◊〉 ••••rds there cannot want iniqu••ty. Is it possible that in many words there should be none faulty? But can idle and vnprofita∣ble words be auoyded, of which thou art sure to render an ac∣cou••t hereafter?

Luxury sayth.

Why doost thou not wallow thy selfe in pleasure, seeing that thou knowest not what will become of thee? Therefore thou oughtest not to lose the time alotted vnto thee, in want, because thou knowest not how soone it may fade away. For if GOD would not haue had man no take his pleasure with woman, at the beginning hee would haue onely created male, and not fe∣male.

Undefiled Chastitie answereth.

I would not haue thee to sayne thy selfe ignorant, what shall become of thee after thys lyfe. For if thou liuest religiously and chastly, thy ioy shall be without end: but if thou leadest thy life irreligiously and luxuriously, thou shalt be tortured with eter∣nall paynes.

Spirituall fornication sayth.

Doth he doe any thing damnable, who consenteth to lust, in his hart, and doth not effect the deede of his desired lust?

Cleannes and purity of hart aunswereth.

He offendeth very deeply that keepeth not purely the clean∣nes and chastity of his hart. Wher-vpon the Author of clean∣nes and chastity saith in the Gospell,* 1.172 Whosoeuer looketh on a w••∣m••n to lust after her, hath committed adultery with her already i•• his hart.* 1.173 To auoyde, this holy Iob saith: I made a couenant 〈◊〉〈◊〉 ••i••e eyes, that I should not thinke on a mayde.

The loue of this world sayth.

VVhat can be more beautifull, honest, or delectable, then that we daily behold in this present life? O how admirable i•• the glorious vaute of heauen in the tralucent ayre, in the light of the Sunne, in the increase and decrease of the Moone, in the variety and course of the starres: how delightfull is the earth, in the flowers and flourish of vvoods, in the sweetnes of fruites, in the pleasantnes of meddowes and riuers, in the ripenes & plenty of corne, in the fruitfulnes of Vineyards loaden with clusters of Grapes, in the shades and chaces of woods, in the running and coursing of Horses and Doggs, in the skippings and iumpings of Harts and Goates, in the flying of Hawkes, in the necks and feathers of Peacocks, Doues, and Turtles, in the paynted walls and carued roofes of houses, in the sweet and pleasing sounds and tunes of Organes, and all musicke, in the beautifull aspects of vvomen, in their fore-heads, in their hayre, in their eyes and cheekes, in their lips and necks, in their nose and hands, and e∣specially if they be beautified and adorned with gold and preci∣ous stones, with Bracelets, Ouches, Carcan••ts, and Tablets, and such other Ornaments, which I cannot in any wise reckon?

The loue of the heauenly Countrey aunswereth.

If these things delight thee, which are vnder heauen, if the prison be so beautifull, what is the Countrey, the Citty, and the house? If they be such and so excellent, which the strangers en∣ioy, what be they which the children possesse? If they that be mortall and miserable, be so rewarded in this lyfe, how are they that be immortall and blessed, inriched in that life. Wherefore let the loue of this present world goe, where none is so borne, that he doth not dye: and let the loue of the future world come in the place, where all so liue and are reuiued, that they dye no more. Where no aduersity disturbeth, no necessity pincheth, no greefe disquieteth, but euerlasting ioy raigneth and remay∣neth for euer and euer. If thou demaundest what is there, where there is such and so great felicity? it cannot be aunswered other∣wise, but that whatsoeuer good is, that is there: and whatsoeuer euill is, that is not there. Thou askest, what that good is? Why doost thou aske me? It is aunswered thee of a Prophet and of an Apostle.* 1.174 The things, which eye hath not seene, neyther eare hath

heard,* 1.175 ••eyther h••th entr••d int•• m••ns hart, hath God prep••red for them that loue him.

* 1.176 VVhatsoeuer hath hetherto beene spoken of vs, hath this ••yme, that it may moue vs, to haue alwayes our spirituall wea∣pons in a readines; which are necessary for vs in this warfare, for the attaynement of the first part of vertue, which is the fly∣ing and eschewing of vices: and to defend this fraile house of ours, in which God hath placed vs, least it should be surprized of enemies. For if we shall faithfully keepe this Mansion and Habitacle, there is no doubt, but that heauenly guest will turne in vnto it, and will lodge and dwell in it: Seeing that Saint Iohn sayth:* 1.177 God is loue, and he that dwelleth in loue, dwelleth in God, and God in him. But he dwelleth in loue, who doth nothing contrary to loue: and the opposition and contrary to loue is onely sinne. And against this sinne all that fighteth and warreth, vvhich hetherto hath beene spo∣ken of vs.

¶ The end of the first part of the second Booke.

Notes

• * 1.1

  A firme re∣solution is to be plan∣ted in the soule.
• * 1.2

  A simili∣tude.
• * 1.3

  Iorome in the life of Paule the Hermite.
• * 1.4

  A simili∣tude.
• * 1.5

  The propo∣sition of this Booke.
• * 1.6

  Ezech, ••.
• * 1.7

  A simili∣tude.
• * 1.8

  1, Iohn, 2,
• * 1.9

  Tob, 4.
• * 1.10

  August. to a certaine Earle.
• * 1.11

  Bernard in a certaine Sermon.
• * 1.12

  Bernard in a Sermon.
• * 1.13

  1, Cor, 15.
• * 1.14

  Wisdom, 6.
• * 1.15

  A saying of Tigranes King of the Armenians.
• * 1.16

  1, Peter, 5.
• * 1.17

  Greg. in the 9. book of his Morals. Chap. 11,
• * 1.18

  Iob, 9.
• * 1.19

  See Bernard in his 36, Sermon vp∣pon the Canticles.
• * 1.20

  1, Cor, 4.
• * 1.21

  Ber. in his 88. Epistle.
• * 1.22

  Ber. in hys 54. Sermon vpon the Canticles.
• * 1.23

  Greg. in his 40. homily vpon the Gospels.
• * 1.24

  1, Tim, 6,
• * 1.25

  Christ an example pouertie.
• * 1.26

  How vn∣worthy, & how vilde a thing it is, to lose thy soule for gold.
• * 1.27

  Math, 6,
• * 1.28

  Riches bring many euils, & in∣conuenien∣ces with them.
• * 1.29

  Riches doe not satisfie the appetite A simili∣tude.
• * 1.30

  Aug. of the words of the Lord,
• * 1.31

  Riches are not safe.
• * 1.32

  Riches pro∣fit nothing in death.
• * 1.33

  A simili∣tude.
• * 1.34

  Ambrose in a certaine Sermon.
• * 1.35

  Riches are remedies & reliefes of mans mise∣ry, and not instruments of pleasure.
• * 1.36

  1, Tim. 6.
• * 1.37

  Rich men may also be saued.
• * 1.38

  Ambrose in a Sermon.
• * 1.39

  Gregory in the 1. booke of his Regi∣ster. chap. 2.
• * 1.40

  Hirelings are not to be defrau∣ded of their wages.
• * 1.41

  Wils are speedily to be dischar∣ged.
• * 1.42

  A ioyfull & plesāt thing not to be endangered and endeb∣ted to o∣thers.
• * 1.43

  1, Tim, 6.
• * 1.44

  The com∣bat of Cha∣stity diffi∣cult.
• * 1.45

  Luxury polluteth the liu••ly temple of GOD.
• * 1.46

  1, Cor, 6,
• * 1.47

  The begin∣ning of lux∣urie plea∣sant, but y^e end bitter. Prou, 23,
• * 1.48

  Mischiefes ioyned to this vice.
• * 1.49

  Luke, 15,
• * 1.50

  The chast beginne an Angels life in this life.
• * 1.51

  Bernard, E∣pistle, 42
• * 1.52

  Apoc, 14,
• * 1.53

  The out∣ward sences are to be kept.
• * 1.54

  Ecclesi. 9.
• * 1.55

  Iob, 31.
• * 1.56

  The pre∣sence of God, of thy Angell, and of the deuill is to be thought vpon.
• * 1.57

  It is dange∣rous for a man alone to speake with a wo∣man alone.
• * 1.58

  Dan. 13.
• * 1.59

  August. of the words of our Lord.
• * 1.60

  Greg. in the 3, booke of his Dia∣logue. ch. 7.
• * 1.61

  Enuy is fa∣milier with euery age & person.
• * 1.62

  Gen. 37.
• * 1.63

  Num. 12.
• * 1.64

  Eccles. 4.
• * 1.65

  Enuious men like vnto the deuill.
• * 1.66

  August. in his booke of Christi∣an doctrine.
• * 1.67

  Wee must not enuie the vertues of our neighbor.
• * 1.68

  By Charity, other mens good things are made ours.
• * 1.69

  The mis∣chiefes of Enuie.
• * 1.70

  A simili∣tude.
• * 1.71

  Enuy is a iust sinne.
• * 1.72

  Gala, 5,
• * 1.73

  A simili∣tude▪
• * 1.74

  An obiec∣tion.
• * 1.75

  The answer.
• * 1.76

  Luke, 21.
• * 1.77

  Gluttony the cause of death.
• * 1.78

  The Absti∣nence of Christ.
• * 1.79

  The absti∣nence of the holy fathers
• * 1.80

  The delight of gluttony very short.
• * 1.81

  Luke, 16.
• * 1.82

  We must be wary in the refecti∣on of our bodies.
• * 1.83

  How man is reformed
• * 1.84

  A••lus G••∣li••••.
• * 1.85

  Ephe, 4,
• * 1.86

  Math, 5,
• * 1.87

  Man more wrathful then beasts.
• * 1.88

  Man hath no weapons giuen him of nature.
• * 1.89

  The anger of a certain Lyon.
• * 1.90

  From the example of Christ.
• * 1.91

  An angry man with∣out y^e grace and fauour of God. Math, 5,
• * 1.92

  In his 8. homily vp∣on Ezech.
• * 1.93

  How wee must re∣uenge.
• * 1.94

  Selfe-loue is to be pulld vp by the roots.
• * 1.95

  We must do nothing in our an∣ger.
• * 1.96

  Plutarch in the Apo∣thegs of the Romanes.
• * 1.97

  In the time of anger we must decree of nothing.
• * 1.98

  A simili∣tude.
• * 1.99

  Ecclesi. 19.
• * 1.100

  Another aduice.
• * 1.101

  1, Cor. 13.
• * 1.102

  Prou, 15.
• * 1.103

  Math. 7.
• * 1.104

  Math, 24,
• * 1.105

  The lobors of Christ.
• * 1.106

  The labors of y^e Saints.
• * 1.107

  Nothing created to be idle.
• * 1.108

  Iohn, 5,
• * 1.109

  Great re∣pentance is required for sinnes.
• * 1.110

  Luke, 7
• * 1.111

  The saying of a godly man.
• * 1.112

  Without perseuerāce no salua∣tion.
• * 1.113

  A simili∣tude.
• * 1.114

  Very good and whol∣some coun∣saile.
• * 1.115

  After victo∣ry a newe warre ap∣procheth.
• * 1.116

  A simili∣tude.
• * 1.117

  How temp∣tation is to be turned into good.
• * 1.118

  Iames, 5,
• * 1.119

  We must not sweare by the life of another.
• * 1.120

  A simili∣tude.
• * 1.121

  Three euils spring frō murmuring
• * 1.122

  A simili∣tude.
• * 1.123

  Ecclus, 22,
• * 1.124

  Prou, 16,
• * 1.125

  Ecclus, 28,
• * 1.126

  Ecclus, 11,
• * 1.127

  Ecclus. 28,
• * 1.128

  Ecclus, 9,
• * 1.129

  The grea∣test souera∣nity to be able to rule thy tongue.
• * 1.130

  A simili∣tude.
• * 1.131

  Psalm, 55,
• * 1.132

  Murmurers & detract∣ors, are not to be heard. Ecclus, 29,
• * 1.133

  Prou, 25••punc;
• * 1.134

  Howe a backbiter & a detractour is to bee re∣proued.
• * 1.135

  A simili∣tude,
• * 1.136

  Scandall that comes by detracti∣on.
• * 1.137

  Math, 18,
• * 1.138

  Zach. 2.
• * 1.139

  Against ie∣••ters and Iibers.
• * 1.140

  Leuit. 19.
• * 1.141

  Math. 7.
• * 1.142

  Foure pre∣cepts of the Church.
• * 1.143

  Houshol∣ders ought to looke that their families keepe the Sabaoth.
• * 1.144

  Eccles. 9.
• * 1.145

  Eccle. 19.
• * 1.146

  Aug. in his booke of y^e 〈…〉〈…〉.
• * 1.147

  Greg. in his Pastorals.
• * 1.148

  The hurt that the sins bring to the soule, which we make so small ac∣count of.
• * 1.149

  In what things they are com∣mitted.
• * 1.150

  Aug. in his book of the conflict of vertues and vices. Tom 9.
• * 1.151

  Math 6.
• * 1.152

  Math, 23,
• * 1.153

  Luke, 10▪
• * 1.154

  Rom, 13,
• * 1.155

  Wisdom, 2,
• * 1.156

  Math▪ 5,
• * 1.157

  1, Iohn, 4,
• * 1.158

  Psalm, 5▪
• * 1.159

  1, Peter, 2,
• * 1.160

  Math, 10,
• * 1.161

  1. Tim, 4,
• * 1.162

  2, Tim. 2,
• * 1.163

  2, Tim, 4,
• * 1.164

  Math, 5.
• * 1.165

  Math. 25.
• * 1.166

  Ezech. 18,
• * 1.167

  Eccles. 5.
• * 1.168

  Ezech. 16.
• * 1.169

  A simili∣tude.
• * 1.170

  1, Iohn, 16,
• * 1.171

  Luke. 6.
• * 1.172

  ••ath. 5,
• * 1.173

  I••b, 31,
• * 1.174

  Esay, 46.
• * 1.175

  1, Cor. 2.
• * 1.176

  The con∣clusion of the first part of the s••∣cond book.
• * 1.177

  1, Iohn, 4.