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

¶ Of the vertue of Abstinence.

THat we may prosecute the matter begun of the reformation of the body,* 1.1 I say that it is more meete and conuenient that the body should be handled with rigour and sharpnes, then with daintines and delicacie. For euen as a dead body is preser∣ued by Mirrh,* 1.2 which is bitter, otherwise it would putrifie and breed wormes; so also our flesh is corrupted through delicacies and effeminacy, and bringeth forth vices; which otherwise by austerity is kept in the duty of vertue. Therefore in this place we will handle Abstinence, which is one of the principall ver∣tues, which are necessary to the attainment of others. It is very true, that it is a most difficult thing to attaine it, by reason of the rebellion of our corrupt nature against it. Albeit therfore that we haue before sufficiently spoken of gluttony, so that the con∣dition and excellency of this vertue of abstinence may be vn∣derstood: for he that knoweth one of the contraries, knoweth also the other; seeing that there is the same reason of contraries: yet for the more manifestation of this doctrine, I account it worth the labour to entreate peculierly of it: teaching how this vertue may be gotten, and how exercised. Therefore beginning to speake of modesty,* 1.3 which ought to be obserued at the table, I say that Ecclesiasticus teacheth it after a singuler maner in these words;* 1.4 Eate modestly that which is set before thee, and deuoure not, least thou be hated. Leaue thou of first for nurtures sake, and be [ 1] be not insatiable least thou offend. When thoù sittest among many, reach not thine hand out first of all. Certainly this rule is very well fitting a morrall life, and is worthy of that wise man, who would haue vs keepe this order. The very same doctrine Saint Ber∣nard [ 2] teacheth;* 1.5 The measure, time, quantity, and quality of the

meate, saith he, is to be obserued; superfluities also are to be a∣uoyded, and artificiall and new fangled sauces. The measure is to be obserued, that he that eateth doe not poure forth his soule vpon euery dish. The time, not before the houre. The quality, such as our brethren eate, if infirmity doth not will otherwise. This is the rule of S. Bernard.

The rule vvhich Saint Gregory deliuereth in his Morrall [ 3] bookes,* 1.6 doth not differ much from this. That saith he is Absti∣nence, which preuenteth not the houre of eating, as ••••d Iona∣thas in his honey combe: vvhich seeketh not to eate dainties, as the Israelites in the Wildernes; not deliciously prepared, as the sonnes of Ely in Silo; not to superfluity, as the Sodomites; not euery vild and base meate, as Esau in his hunger cared not what it was so he had it. Hetherto be the words of S. Gregory.

[ 4] Another learned man more largely and copiously handleth this matter, who teaching the modesty that ought to be obser∣ued in eating, saith; Two things ought to be considered of in eating, the meat, and him that eateth it. For he that eateth, ought to keepe modesty in eating, in silence, in seeing, and in framing the gesture of his body; that he eate not greedily, that he be not irksome and importunate through much babling, that he rowle not his eyes to euery corner, that all his members and parts be kept in good order. For there are some, who as soone as they are set, doe forth-with show their greedines, and the insatiable gur∣mandizing of their gluttony, their immoderate minde, and the vnseemely mouing of all their members. They shake theyr heads, pull their sleeues this way and that, and lift vp and tosse their hands, as if they would deuoure all the meate, and through their vnusuall gestures they betray and bewray the insatiable voracity of their bellies. They sitting in one place with theyr hands and eyes wander and reach throughout the whole table, together they call for vvine, breake bread, and marshall this dish this way and that way; and like vnto a Captaine or leader, who is to besiege some Fort,* 1.7 on euery side vieweth it, so they sit mu∣sing and consulting with themselues, of what meate they should begin, that they may goe the currantlier through all. All this inciuility he ought to auoyde that eateth, and in eating he ought to see what he eateth, and that with modesty, lesse he passe the

bonds and limits of honesty and ciuility, and offend those that sit at meate with him.

And although at all times we ought to come to meate with this ciuility, yet especially when hunger doth more prouoke vs, and delicates doe stirre vp our appetites: for then there are greater motiues of gluttony, both in respect of the good dispo∣sition of the organ of tasting, and in respect of the excellency of the obiect. Then let a man diligently take heede, least in this case his rauenous gullet perswade him, that he is so hungry, that he thinketh that he is able to deuoure both the meate and the trenchers. Therfore a learned man very well callet•• this raue∣ning gluttony a deceitfull counterfait to the belly:* 1.8 for when the belly is satisfied, this stil crieth out that it wanteth, that it hath not inough. He calleth it also a seducer of the eyes, receauing a little, but in conceit prouoking to deuoure all. At the first when a man beginneth to eate, he supposeth that he is more hungry, then he is in very deede: and therefore he thinketh that he can deuoure all; but a little after being satisfied with a smal pittance, all this appetite is gone.

Against this euill, when thou commest to the table, remem∣ber the saying of a certaine Philosopher,* 1.9 that two guests are to be refreshed of thee, that is, the body and the soule: the body by receauing meate; but the soule, by taking it temperatly and soberly, not for pleasure and satiety, but according to the pre∣script rule of temperance, for euen as the body is satisfied and filled with meate, so the soule is refreshed with this sobriety and parsimony, as with vertue.

No lesse remedy against gluttony is it, if any one would weigh in equall ballance all the fruites of abstinence, with the short pleasure of rauenous gurmandizing: then he should ma∣nifestly see, how vniust and how vnequall a thing it is to lose such excellent fruites, for so momentany and perishing a plea∣sure. But that thou mayst more euidently vnderstand this, thou must know that among the fiue corporall sences,* 1.10 that the touch and the tast are the ignoblest: for there is not a liuing creature in all the world, although most vnperfect, which is not endued with these two sences: although there be many, which haue not the other three, the sight, the smelling, and the hearing: and as

these two sences are most grosse and materiall, and vnworthier then the rest; so the delights, which are deriued from them, are baser, and more beastly; seeing there is found no liuing creature, which doth not enioy them.

* 1.11 These delights are not onely most vild, but also exceeding short: for they doe no longer delight, then the obiect is mate∣rially ioyned with the organs and instruments of the sences; as we see in the pleasure of the tast, which doth no longer endure, then the meate toucheth the pallate; frō the which as soone as it is seperated, all the delight fadeth and perisheth. Wherefore seeing that this pleasure is so beast-like and short; what man wil be so sottish, and so like to brute beasts, that will abandon the vertue of abstinence (of which so great things are spoken, and so excellent fruites doe arise) for so vild, so abiect, and so vnwor∣thy a pleasure.

This one thing ought to be sufficient to restraine this appe∣tite. And much more, if other reasons also be brought hether, which make vs bound to abstinence. Therfore, as we haue said, let the seruant of the Lord hang vp the ballance, and in one ballance let the shortnes and profit of this pleasure be put: and in the other the beauty of abstinence, with the fruites, which come of it: the examples also of the Saints, and the labours of Martirs, who haue gone to heauen through fire and water; the memory of sinners with the paines of hell, and in each conside∣ration he will say, that the crosse is to be embraced, and the flesh to be afflicted, that gluttony is to be auoyded, and that God is to be satisfied with the sorrowes of repentance for the pleasure of the fault. If thou shalt come thus prepared to the table, thou shalt see, how easie a thing it shall be vnto thee to renounce all these pleasures and delights.

* 1.12 If all this prouident circumspection be necessary in eating, much more is it required in drinking of vvine: for amongst all those things, that are opposed to chastity, there is nothing more contrary vnto it then vvine: for it feareth vvine as a capitall e∣nemy. Therfore the Apostle very well admonisheth vs,* 1.13 Be 〈◊〉〈◊〉 drunke with wine, wherein is excesse: Which is so much the more dangerous, by how much the youthfull blood is more heated and boyled. For vvine and youth, as saith Saint Ierome, are

two fires of pleasure.* 1.14 Why doe we cast oyle into the flame? vvhy doe we minister fewell to a fire flaming? For seeing that wine is most hote, it inflameth all the humours and all the mem∣bers of the body, but especially the hart, whether it directly go∣eth: and in the hart is the seate of all our affections: which be∣ing inflamed by the strength of vvine, for euery light matter there ariseth great ioy, anger, fury, loue, rashnes, delight, and o∣ther like perturbations. Wherfore it appeareth, that seeing that it is the chiefest duty of morall vertue, to moderate and mitigate the misgouernment of these perturbations, that vvine is of an opposite nature, and doth all things contrarily. For by the ve∣hemency of this heate that is againe reuiued, which by vertue was mortified: and that quickned, which before was extinct. Therfore a man must very carefully abstaine from drinking too much wine. From bibbing of wine are wont to proceede vn∣measurable laughter, superfluous iering, ostentation, conten∣tion, clamours, reuealing of secrets, and other like vices. For then the perturbations of the minde be greater, and the reason is ob∣scured through the vapours of wine. Here also occasion is of∣fered to passe the bonds of decency, that thou mayst please the company who sitteth with thee, and with whom thou drinkest. All these and many other discommodities come from too much drinking of vvine. Wherefore very excellent well a certaine Philosopher sayd,* 1.15 that the vine brigeth forth three kinde of Grapes, one of necessity, another of delight, and the third of fu∣rie: by which kinde of speach he would intimate vnto vs, that to drinke a little vvine doth serue our naturall necessity; som∣what to exceed measure, is more for delight, then necessity; but to keepe no meane nor measure, is the cause of fury and mad∣nes. And therfore whatsoeuer a man doth at that time, ought worthily to be suspected: for then after our common manner of speaking not onely reason hath no place in man, which lieth buried; but also the heate of wine ruleth and raigneth in him, which is a very bad counsaylour.* 1.16

No lesse also a man ought to abstaine from much talke, and from contention and altercation at the table, who after he is ri∣sen from the table, would be free from all danger. For often∣times this disputation beginneth in peace, but endeth in warre.

And oftentimes in the heat of vvine a man speaketh that, which afterwards he wisheth that he had kept in: wherefore Salomon sayth;* 1.17 Where drunkennesse raigneth, there are no secrets kept. And albeit at that time all superfluous talke, and vaine multiplying of words is worthily to be reprehended, yet much more that, that a man speaketh of eating & drinking, in praysing the wine, fruites, fishes, or any other thing that he eateth or drinketh: or in discoursing of the diuersity of these & those country meates, or of the fishes of thys and that Riuer: for all such speeches are tokens of the minde of an intemperate man, who is willing to spend the whole course of his life in deuouring and gurmadi∣zing, not onely with his mouth, but also with his hart, and vn∣derstanding, with his memory, and words.

But he that sitteth at meat, ought especially to take heed, that he eate not the life of his neighbour: for this pearceth deepely, and teareth the bowels of a man. This according to S. Chriso∣stome, is not to eate the flesh of other creatures, but of men: which is contrary to all humanitie. Possidonius testifieth of S. Augustine, that to banish this vice from his house, which is too familiar at euery mans table, he commaunded that in his dining Chamber this distic••••on should be written;

* 1.18 Who so detracteth him that is absent, At my table shall be no more present.

Here is to be noted also that which S. Ierome admonisheth: A spare dyet, sayth he, and a belly alwayes hungry, is to be pre∣ferred before a fast of three dayes continuance. And it is much better, euery day to take a little, then sildome to take enough. That rayne is the best,* 1.19 that mildly showreth vpon the earth. A suddaine and a violent raine, hurteth the Meddowes, and de∣stroyeth the Corne. When thou eatest, thinke that thou lyuest not to feede thy belly; but that thou must pray, and forth-vvith read, or studie or some other good worke is to be doone, for which thou art vnfit, if thou burdenest thy stomacke beyond measure. Wherefore, when thou commest to eate or drinke, d•• not respect how much thy mouth delighteth to eate, but howe much is sufficient for thy life, and to sustaine thy necessity.

We doe not say, that thou shouldest kill thy selfe through fasting, but that thou shouldest not pamper thine appetite f••r∣ther,

then the vse of thy life requireth. For thy body, as the bo∣dies of all other liuing creatures, necessarily requireth nourish∣ment, that it faint not: but thou must beware, that through su∣perfluity of nourishment thou surfet not. Hence Bernard: The body saith he,* 1.20 is to be handled seuerely, that it rebell not, that it waxe not proude; yet so, that it may be of sufficient strength to serue: because it is giuen to serue the spirit: let thy flesh be re∣strained, not consumed: let it be pressed, but not oppressed: let it be humbled, that it grow not insolent, and let it serue, and not rule. Hetherto of the vertue of Abstinence.

Notes

• * 1.1

  The body ought to be h••ndled ••u∣sterely.
• * 1.2

  A simili∣tude,
• * 1.3

  Rules to be obserued in eating.
• * 1.4

  Ecclesi. 31.
• * 1.5

  Bernard in his Epistles.
• * 1.6

  Greg. in the 2▪ booke of his Morals.
• * 1.7

  A simili∣tude.
• * 1.8

  Gluttony a deceitfull pretender of y^• which is not.
• * 1.9

  Epictetes.
• * 1.10

  The touch and the tast are the ig∣noblest sen∣ces.
• * 1.11

  The ple••sure of the tast short.
• * 1.12

  Wine im∣moderatly taken how dangerous.
• * 1.13

  Ephesi. 5.
• * 1.14

  In an Epistle to Eusto∣chium of keeping vir∣ginity.
• * 1.15

  The Vine bringeth forth three kinde of Grapes.
• * 1.16

  Wine a ve∣ry bad counsayler. Much talke to be a∣uoyded.
• * 1.17

  Prou, 31,
• * 1.18

  In the life of August. chap, 22. Ierome in an Epistle to Furia.
• * 1.19

  A simili∣tude.
• * 1.20

  Bernard in his Epistles.