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 reforming of the vnderstanding, and of the duties of wisedome.

AFter that we haue entreated of all the fore-sayd parts & po∣wers of man, it remayneth that we speake something of the excellentest and noblest of them, which is the vnderstanding: which amongst other vertues is to be adorned and beautified, with the most rare and beautifull vertue of discretion and wise∣dome. The duty and office of this vertue in a spirituall life hath great proportion with that,* 1.1 which the eyes are in the body, the Pilot in a ship, the King in his kingdome, and the Charret-man in his Charret, who holding his whip in his right hand, and the raines of the bridels in his left, directeth and driueth his Horses whether he will. Without this vertue the spirituall life is alto∣gether blind,* 1.2 disordered, and full of confusion. For this cause a certaine excellent writer doth place this vertue in the first place, as the Captayne and guide of all others. Wherefore all the lo∣uers of vertue before all things ought to cast their eyes hether, and diligently behold this vertue, that they may proceede with greater fruite in all others. This vertue not onely hath one du∣ty and office, but many, and those diuers: for it is not only a per∣ticuler vertue, but a generall, which concurreth with the exerci∣ses of all vertues, conueniently and fitly reducing and bringing them into order. According to this generall duty we will heere speake of certaine actions, which belong vnto it.

* 1.3First and formost it belongeth vnto wisedome (fayth and charity being presupposed) to direct all our actions to God, as to the last end: by examining subtilly and ingeniously the in∣tent, which we haue in working and acting: that we may see, if we simply and purely seeke God, or rather our selues. For the nature of our owne selfe-loue (as a certaine famous Doctour

sayth) is very subtill and full of fetches, and seeketh it selfe in e∣uery thing, yea in the noblest exercises.

It is also the dutie of Wisedome,* 1.4 to know how to conuerse with thy neighbour without quarrell or complaint: to helpe him, and not to offend him and scandalize him. It is needfull therfore, wisely to discouer euery mans vaine, that is, euery mans condition, and of what spirit he is, and to leade & conduct him by those meanes, which are most profitable for him.

It is vvisedome,* 1.5 to know how to beare patiently other mens defects, and to dissemble them, not to take knowledge of them, and not to search theyr wounds to the bones: remembring that all humane affayres are composed of act and potentiall power, that is, of perfection and imperfection: neyther that it can bee otherwise, but that alwayes there must be infinite imperfections and defects in mans life, especially after that great and grieuous lapse of nature by sinne. And therefore Aristotle sayth, that it is not the part of a Wiseman, in euery matter to seeke for like cer∣tainty and demonstration. For some things may be demonstra∣ted, and some cannot: the truth and certainty of one thing may be found out, which of another thing cannot. In like manner it is not the part of a wise man, to looke that all the affayres of man should be peysed in a like ballance, neyther that any thing should bee wanting, for some things can carry this, and some∣things cannot. He that stiflie vrgeth the contrary, perhaps shall more hurt those meanes, that he worketh by, then he shall pro∣fit by the end hee intendeth, albeit the thing take effect accor∣ding to his minde.

It is wisedome,* 1.6 if a man know himselfe, and all things with∣in him: that is, all his sences, cogitations, euill appetites, and his sinister intents, to be briefe, his owne ignorance, and his small vertues: that his soule be not puffed vp with vaine glory, to pre∣sume any thing of it selfe rashly: and that he may better vnder∣stand, with what enemies he is continually to warre: vntill hee hath cast them all out of the land of Promise, that is, out of his soule. It is also vvisedome to consider with what great diligence a man ought to prosecute and attend this worke.

It is wisedome,* 1.7 to be able to gouerne the tongue according to the prescript of Gods law, and the circumstances before re∣membred.

To know also what is to be spoken, and what to bee concealed, with their due times and seasons. For as Salomon sayth,* 1.8 There is a time to keepe silence, and a time to speake. For it is certaine, that a wise man may with greater praise hold his peace, then speake, at the table, at bankets, and at such like places and oppertunities. It is wisedome also, not to beleeue euery body: not forth-with to poure foorth all the spirit in the beginning & heate of disputation; neyther to speak rashly, or giue iudgment on a suddaine what he thinketh of matters: for Salomon sayth: A foole vttereth all his minde at once,* 1.9 but a wise man keepeth it in till afterward.* 1.10 He that trusteth him, whom he ought not to trust, shall alwayes liue in danger, and shall alwayes be his slaue, whō he hath trusted, and concredited himselfe vnto.

It is wisedome, if a man hath learned to fore-see a farre of dangers comming;* 1.11 to diminish blood in the time of health, and to discerne warre a farre of. That is, to preuent and turne away the difficulty or strife, that might growe of thys or that matter, and to auoyde all euill by prayers, or such like remedies. Thys is the counsaile of Ecclesiasticus when he sayth,* 1.12 Before the griefe be growen, vse Phisicke. Therfore, when thou art to goe to ban∣kets, or to any solemnitie, when thou art to haue busines vvith litigious or contentious men, or with those of a peruerse dispo∣sition: or if thou art to goe to any other place, where perhaps thou mayst be endangered, alwayes come aduisedly thether, and prepared for all things which may happen.

It is wisedome,* 1.13 to know how to handle the body with dis∣cretion and temperance, that it neither be nourished too deli∣cately, nor be killed through hunger. That wee neither vvith∣draw necessary things from it, neyther that we giue it that which is superfluous: that we carry it about chastised, but not almost dead: that through too much weakenes it faint not in the way, nor that through too much aboūdance it grow restie & iadish, and cast the ryder.

It is wisedom,* 1.14 moderately to labor & exercise, least through the grieuousnes of the burden, the spirit (whose turne all exer∣cises ought to serue) be oppressed: that so we apply our selues to outward things, that we lose not the inward: and so intend the loue of our neighbour, that we doe not lose the diuine loue.

For if the Apostles themselues,* 1.15 who had great measure of Gods Spirit, and great strength, sufficient to carry out all matters, did disburthen themselves of matters of lesser moment, that they might not faile nor faint in greater: no man ought so to pre∣sume of his owne strength, that hee should thinke himselfe suf∣ficient for all things: seeing that many times commeth to passe, which is wont to be sayd,

A minde that in all things maketh assayes, Performeth particulers by delayes. And that he that followeth two Hares, catcheth neyther.

It is wisedome,* 1.16 to obserue the crafts and subtill deceits of the old enemy: to obserue his out-roades and in-roades, and all his stratagems; not to beleeue euery spirit, neither to be deceaued by any apparence and glozing of that which seemes good. For often-times the Angell of sathan transformeth himselfe into an Angell of light, and alwayes endeuoureth to deceaue the good by some semblance and show of good.* 1.17 Therefore in no danger we ought to be more carefull of our selues, then in that, which is offered vnto vs vnder the vizard and disguise of Vertue. For by thys kinde of deceit & imposture, they for the most part are tempted, who are accustomed to worke well, and to bring forth good fruites.

To conclude,* 1.18 it is wisedome, to knowe howe to march for∣ward, and how to retire: to know when it is expedient to ouer∣come, and when to be ouercome: and especially to be able to contemne the iudgement of the world, the censures of the vul∣gar sort, and to passe by with a deafe eare, the barkings of most vild dogges: who alwayes barke and bawle without a cause, & to remember that of Paule,* 1.19 If I yet pleased men, I should not be the seruaunt of Christ. Surely, thys is most true, that a man cannot doe any thing more foolishly, then to suffer himselfe to bee ru∣led and gouerned by a beast of so many heads, as the common people is: which haue neyther iudgement, nor knowledge in those things which they speake. It is a very good thing, and ve∣ry meete to giue no offence to any body: to feare that which is to be feared, and not to be carried about with euery winde: for to finde a meane in these extreames, is the part and duty of sin∣guler wisedome.

Notes

• * 1.1

  The duty and office of wisdom. Simili∣tudes.
• * 1.2

  Wisedome the Cap∣taine and guide of o∣ther ver∣tues.
• * 1.3

  The first du∣ty of wise∣dome.
• * 1.4

  The second dutie.
• * 1.5

  The thyrd dutie.
• * 1.6

  The fourth dutie.
• * 1.7

  The fift dutie.
• * 1.8

  Eccles, 3,
• * 1.9

  Prou, 29.
• * 1.10

  Eccles, 8.
• * 1.11

  The 6▪ duty
• * 1.12

  Ecclus: 18.
• * 1.13

  The 7. duty
• * 1.14

  The 8. duty
• * 1.15

  Acts, 6,
• * 1.16

  The 9. duty
• * 1.17

  No man hurteth more, then hee y^e hur∣teth vnder the show of pietie.
• * 1.18

  The tenth dutie.
• * 1.19

  Gala, 1,